Vishimut Puraima

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AfoHSHCltA A/cUU jbutt

PROSE ENGLISH TRANSLaTION

OF

VISHNUPURANAM
(Based on Professor H. H. Wilson's translation.)'

DIT8 AND PUBLlSKtO BY

MANMATHA NATH

DUTT, MA.,

M.R.A.S.,

Rector, Keshub Academy;

Autknr oflhe Enghsh Translations of the Srimadihagava/am,
Mahabharala, Bhagavat-Gila and othir works.

CaLCUTTa:
Pkintkd by
i.

C. Dass,
Street,

Elysium Press, 6$\s Beadon

1896.

P R EF

'

E.

That PurSna
'f

in

which Parasara, begir.ning with the evcnts

all

Varlha Kalpa, expounds

said to consist of

duties, is called Vaislmajta

and

twenty-three thousand stanzas.

falls far

But the

:tual
ie
I

number

of verses

short of

tlie

enumeration of

Matsya and

the Bhgavata.

Vishnu Puranam consists of

namely,
five

the characteristics of the

Purana,

specified

pics

and has been divided

this

into six books.

In

translation

of

Vishnupuranam

have principally

awn upon Professor H. H. Wilson's splendid work, and

'ive

tried,

as

best as

lies

in

my

power, to interpret the

jcient
[t

thought entombed

in

this great

work.

My

work

is

so

much intended

for scholars as for the general readers

original.

'io

have not the time and leisure to read the

bfessor Wilson's
icured
te

book

is

very cstly and cannot be always

in rhe face of this difficulty
I

by the readers; and

edition will not be

my

unwelcome

to the general public.

ILCUTTA

pnhr

i8$4<

CONTENTS:
PABTI.
Skction
I.

Invocalion.

Maitreya

inquires

of

bis

tescheT

and nature of the universe. Parasara performs desists: a rite to destroy the demons: reproved by Vasishtha, he Pulastya appears, and bestows upon him divine knowledge he repeats the Vishnu Purana, Vishnu the origin, existence, and end of all things.P. i.
Paraara, the origid
:

of the Vishnupurana.
creation:
chief
his
first

SicttoN II. Prayer of Parasara to Vishnu. Explanation of Vasudeva

manifestations.
things.
;

Successive narration
f

existence before Description of Pradhana or the

his

principle
;

of

Cosmogony.
cause.

Of

Prakrita

or material
of effects

creation

of time

of the active

Development

Mahat; Ahankara; Tanmatras; elements; objects of sense; senses; Vishnu the same as Bramha the creator ; Vishnu of the mundane egg. the preserver ; Rudra the destroyer. P. $.
Setion III.Measure of time, Moments or Kastha's, &c, day month, year, divine year: Yugasorages: Mahajuga, or great age: day of Bramha: periods of the Manus a Manwantara night of Bramha, and destruction of the world a year of Bramha, hislife: aKalpa: Parardha: the past or Padma Kalpa thepresentor Varaha.. P. n.

and

fortnight,

SicttoN IV. Narayana's appearance, in the beginning of tbe Kalpa, as the Varaha or Boar : Prlthivi addresses him : he raises the 1 world from beneath the waters hymned by Sanandana and tbe Yogis., The earth floats on the ocean ; divided into seven Zones. The lwer
:

pheres of the universe restored.

Creation renewed.P. 14.

world.

Skction

V. Vishnu
creation.

as

characteristics jp

Bramha creates the Bramha meditates, and

Generl

gives origin to

immovable thmjjf, animals, gods, men. Specific creation of nine kinds ; Mabat, Tanmatra, Aindriya, inanimate objects, animals, gods, men, Anugmha Kaumara. More particular account of creation. Origin of different orders of beings from Bramha's body under
different conditions ; and of the Vedas from his mouths. created again as they existed in a former Kalpa. P. 19.

All thmgs

Sctin VI, Origin of the four casts; their primitive itate. Progress of Society. ifferent kindsof grain. Efficacy of sacrifice.
Duties of

men

regions assigned them after death. P. 26.

Skction VII Creation continued. Produetion of the mind-bora sons of Brahma ; of tho Prajapatis of Sanandana and others ; of Rudra and the eleven Rudras ; of the Manu Swayambhuva, and liis wife Satarupa ; of their children. The dau?hters of Dakslr., and their marriage to Dharma and others. The progeny of Dharma and
;

Adharma.
of

The perpetual succession mundane dissolution. V. 30.

^nd
children.

of worlds,

and

different

modes

SeCTION VIII. Origin of the Rudra

their wives

his

The
of

posterity

of

becoming eight Rudras Bhrigu. Account of Sri

34.

in conjunction'with V'ishnu.

(Sacrifice of

Daksha) P.

Skction to Indra he
;

Lakshmi, Dtirvasa gives a garland treats it disrespectfullv, and is cuised by the Muni. The power of the gods impnired they are oppressed by the Danavas, and have recourse to Vishnu. The churning of the ocean. Praises of
;

IX. Le?end

Sri P.

37.

Section X. The descendants of the daughters of Daksha marrld to the Rishis. P. 48.
Section XI. Legend of Dhruva, the son of Uttanpada he is unkindly treated bv his father's second wife ; applies to his motier ; her .advice he resolves to enjjage in religious cxercises sees the seven
;
:

Rishis,

who recommend him

to

propitiate Vishnu.

P.

50.

Dhruva commences a course of religious austerities. Unsuccessful atterapts of Indra and ministers to distract Dhruva's attention they appeal to Vishnu, who allays their fears and appears to Dhruva. Dhruva praises Vishnu, and is raised ,to the skies
Section XII.
:

as the pole-star. P. 54.

Ssction XIII. Posterity of Dhruva. Legend of Ven; his imhe is put to death by the Rishis. Anarchv ensues. The production of Nishad and Prithu the latter the first king. The origin f Suta and Magadha they enumerate the dnties of kings. Prithu cornpels Earth to acknowledee his authoritv he levels it introduces cultirations erects cities. Earth called after him Prithivi typified s a cow. P. 6s.
piety,
:

of Prithu. Legend of the Praf by their father to multiply mankind bjh worshipping Vishnu tliey plunge into the sea, and meditate on ana praise him he appears and grants their wishes. P. 69.

Siction
they

XIV.Descendants
:

phetas

are desired

9*ctio
ttr.

XV,The
story;

the

Prachetasas.
b'er

Soma
the

world overrun with trees pacifies them, and

daughter of former hlstory.
;

they are
gives

destfved

iwife;
frjf

Kandu,
;

Mariha's

thmMarisha nymph Pramlocha. Legend Daksha the Son of the

;

Prachetasas

his different characters

;

his sons

his

daughters

rheir

Hrariage and progejny

allusion to Prahlada, hia de.scendanf,i*-P. 72.

Section X$t.' Inquiries

Qf

Maltreya

respecting

hlstory

Jfrhiada^.3

III

Section

XVII.- Legend
universe:

of

Prahlada.

Hiranrakasipu,

the

sovereign of tbe

the gods

dispersed, or in
:

servitude r

questioned by his Hiranyakasipu orders him to be put to death, but in vain his repeated deliverance he teacbes his companions to aiore Vishnu. P. 14.
:

him

Prahlada, his son remains devoted to Vishnu

father,

he praises Vishnu
:

Section XVIII, Hiranyakasipu's reiterated

his son
:

their being always frustrated.

P.

attempts to destroy

91.
:

XIX. Dialogue between Prahlada and his father he from the top of the palace unhurt bafflcs the incantation of Samvara he is thrown fettered into the sea he praise.gJiishnu. P, 94.
Sect'ion
is

cast

Hiranyakasipu relents an is reconciled to his son he is put to death by Vishnu as the 'Nrisingha, Prahlada becomes king of the Daityas : his posterity : fruit of hearing the story. F. 100.
:

Skction XX.

Vishnu appearsto Prahlada.

Section XXI. Families of the Daityas. Descendants of Kasyapa by Danu. Children of Kasyapa by his other wives. Birth of the
Mrutas, the sons of of

Section XXII.

P. 103. Dominion over

Diti.

different

provinces of creation

assigned to different beings.

of spiritual contemplation.
attributes

Universality of Vishnu.

Four

varieties

Two

conditions of

spirit.

The

perceptrble

of

Vishnu
Merit

types of his

imperceptible properties.
first

everything.

of hearing the

book of the

Vishnu Vishnu Pura-

na P.

106.

PART
Section
I.
-.

II-

Descendants of Priyavrata, the eldest son of Swayam-

Mmva Manu

sons: three adopta religious life: the others become kings of seven Dwipas, or isles, of the earth. Agnidhras, king of Jambu-dwipa divides it into nine portions, which he
his ten

amongst his sons. Njrbhi kinrr of the south sncceeded by Bharata: India named after him Bhrata: his descendauts reign during the Swayambbuva Manwantara. P. 113.
dirtrtbutes

The seven Dwipas and Jambn.dwipa. Monnt Meru its existence and boundariet. Extent of Ilavrita. Groves, lakes, aud branches of Meru. Cities of th* fKs. Rivers. The forms of Vishnu worshipped in different
Section
II.

Description

of the earth.

si*ven eas

'Vsras. P.

116.

Section
:

III Dscription
:

of

Bharata-Varsha
nations:

extent

chief

moiint*ins

nine divisions

pri'icipal

superiority over Other

Varshas, especially as the seat of religious acts. P. io.

.

S*CTiiOjf'

IV. Account

of kings, divjsions.
viz-

tnountains,

rivers,

and

jtthUbitants f the'other

Dwipas

Plaksha, Slrr.ala, Kusa, Krauncha,

; '

Sftka,

and Pushkara

of tbe
;

o the confines of the earth whole. P. 122.

ihe Lokaloka

oceans separating them:of the tides: Mountain. Extent of tbe

V, Of the regions of Patala, below the earth< Narada's praises of Patala. Accouut of the serpent Sesha. ^First teacher of astronomy and astrology. P. 128.
Section
Skction VI. Of the different hells, or divisions of Naraka, below Pataia ; the crimes punished in them respectively r efficacy ot expiation ; meditation on Vishnu the most cffective expiation. P. 130.
-

Section VII. Extent and situation of the seven spheres viz., earth, sky, pTariUs, Mohailoka, Janaloka, Tapoloka, and Satyaloka. Of the eggot Bramiia and its elementary envelopes. Of the influence ' of the energy of Vishnu. P. 134.
,

twoaxles his horses. The cities of the regents of the cardinal points. Tbe Sun's course ; nature of his rays ; his path along the ecliptic. Length of day and night. ivisions of me ; equinoxes and solstces, months, Northern and southern years, the cyclical yuga, or age of five years. Celestial patbs of declinations. Saints on the Lokaloka mountain. the Pitris, gods, Visbnu. Origin of the Ganga, and separation, on P. 137. the top of Meru into four great rivers.
;

Bbctcon VII.Description of the Sun

his chariot

its

Section
or porpoise.

IX. Planetary

system, under the type of a Sisumara the the

Sun

shines.

The earth nourished by Of rain from clouds. Rain

life.

Sun.

Of

rain

whilst the

support of vegetation, and

all beings.

thence of animal

Narayana the support of

P. 140

Namesof thetwelve Adityas. Names of the Rishis, Skction Gandharvas, Apsaras, Yakshas, Uragas, and Rakshasas, who attend the chariot of the sun in each month of the year. Their respective
functionsP. 148.
Skction XI,The sun distinct from, and supreme over, the attendance on his car ; identical with the tbree Vedas and with Vishnu his functions. P. 149.

Sictton XII.escription of the

Moon

his

chariot,

horses,

and

course, fed by the

Sun

drained
chariots

periodically of ambrosia

the progenitors and gods.

The

by and horses of the planets

members

kept in their orbits by aerial chains attached to Dhruva. Troplca of the planetary porpoise. Vasudeva alone real. P. iji.

Sxction XIII. Legend of Bharata. Bharata abdicates his tbrone and becomes an ascetic ; cherishes a fawn, and becomes so mueh
it as to neglect his devotions he dies ; his successfv worksin thefieldsand is pressed as a palankin-bearer for the Rja of Sauvira ; rebuked for bis awkwardnest ; his reply ; dialogue fttween him and the king. P. 155.

ottached to
births;

' StcnoN XIV.Dialogue continued, Bharata expounds the nature Uxlstence, the end of Hfe, and the identification ot ixdividuai witb firit. P. 162,

'

Sbction
the
latter, ttie

XV. Bharata
who

relates the story

pupil of the former,

his preceptor,

cxplains

to

of Ribhu and Nidagha, becomes a prince, and is visited b^ him the principles iofj unity and

departs. P. 165.

SectioNiXVL Ribhu

jn divine knowledge. The same who thereupon obtains Bharata,

returns to his disciple, and perfects recommended to the Rajah

final liberation.

him

by Consequences of

hearing this legend. P. 167.

PAET
:

III.

Section I. Accounts of the several Manus and Manwantaras Shwarochisha the second Manu the divinites, tbe Indra, the seven Rishis of his period and his sons. Similar details of Auttami, Tamasa, Ravta, Chakshusha, and Vaivaswata. The forms of Vishnu, as the P. 171. preserver, in each Manwantara. The meaning of Vishnu.

Section II. Of the seven future Manus and Manwantaras. Story of Sanjna and Chhaya, wives of the Sun. Savarni son of Chhaya he eighth Manu. His successors, with divinities, &c of their respecP. 174, tive periods. Appearance of Vishnu in each of the four Yugas.

Section III. Dvibion of the Vedas into four portions, by a Vyasa in every Dwapara age. List of the jtwenty-eight Vyasas of the present Manwantara. Meaning of the word Bramha. P. 178.

Iast Dwapara age, bythe Vyasa Krishna Dwaipayana. Paila made reader of the Rich; Vaisampayana of the Yajush ; Jaimani of the Saman and Sumantu of the Atharvan. Suta appointed to teach the historical poems. Origin of the four parts of the Veda. Sanhitas of the Rig Veda. P. 180.

Sectio.

IV. Division

of the

Veda, in the

Ssction V. Division of the Yajur-veda. Story of Yajnawalkya forced to give up what he has learned, picked up by others, forming
tbeTaittiriya-yajush.

Yajnawalkya worshipsthe Sun who communi-

cates to

him

the Vajasaneyi-yajush. P. 182.

:

of the Atharva-veda. Skction VI. Divisions of the Sama-veda Four Pauranik Sanhitas. Names of the eighteen Puranas. Branches of knowledge.

Classes of Rishis. P. 184.

Section VII. By
athprity

what

of

Yama,

as narratted

means men are exempted by Bhisma to Nakula.

his attendants.

between Yama and not subject to Yama.

one of

from the Dialogue Worshippers of Vishnu

187.

Sectjon Aurva to Sagara. Duties of the four also in time of distress. P. 191.

How they are to VIII. How Vishnu is to

be

known. P.

be worshipped as related by

castes, severally

and

in

common

>;

-.Sowo'i*

IX.Duties
194.

of the religious student, householdcr, bermt

a{id

meaicant. P.

' ; ;

VI

Siction
cof a
wife.
child.

X.Ceremonies

to

be observed

at tbe birth
life.

and naming

Of marrying or leading a religious Different modes of matrying. P. 196.

Choiceoa

the Sadacharas or perpetual obligationi of a Daily purifications, ablutions, libations, and oblations hospitality ; obsequial rites ; ceremonies to be observed at meals, at morning and evening worship, and on going to rest. P. 198.

Section XI. Of

householder.

Section
nial

XII.Miscellaneous obligationspurificatqry, ceremo-

and moral.

P.

208.

'

Sraddhas, or rites in honour of ancesto's, to be performeli'n occasions of rejoicing. Obsequial ceremonies. Of the Ekoddishta or monthly Sraddha, and the Sapindana or annual one. By whom to be performed. P. 212.

Section XIII.Of

Section XIV Of occasional Sraddhas, orobsequial ceremonies when most efficacious, and at what places. P. 215.

ti

>

Sction XV.
Different prayers
to

What Brahmans
be
recited.

are to be entertained at Sraddha*

Offerings of food to be presented to

deceased ancestor. P. 218.

Siction XVI.
ancestors
;

Things proper to be offered as food

things.

prohibited

Circumstances
of
tlie

how to be avoided. Ikshwku P. 253.

the Vedas

Song

Pitris

deceased Sraddha or progenitors, heard by

to
vetiating

Section XVII. Of
;

heretics, or those

who

rejects the authority of

by the Vasistha to Bhishma J the gods, defeated by the Daityas, praise Vishnu ; an illusory being or
their origin, as described
'

Buddha, produced

frosa

his

body. P-

225.
the earth

Skction XVIII. Buddha goes

to

and teaches the

Daityas to contempt the Vedas ; his septical doctrines ; his probibition of animal sacrifices. Meaning of the term Bauddha. Jainas and Bauddhas, their tenets. The Daityas loose their power and are overcome by the gods. Meaning of the term Nagna. Consequences f
neglect of Duty.
Storv of Satadhanu

witb herelics to be shuni ed.

P.

and

his wife Saivya

Communtn

228.

PART
PectIiin

IV.
Origin
of
the

I,Dynasties

of kings.

Solar dynasty
'

from Brahma.

Sons of the Manu Vaivaswata. Transformatiri of Descendants of the sons of Vaivaswata: thje Itla or Sudyurnna. ofNedishta. Greatness of Marutha, kings of Vaisali. Descendants Revati marrled to f Saryati. Legend of Raivata his daughter Baloraro. P, 237...^.
:

Skction II. Dippersion

,'3^tSl
;

of

Revata's

those of

Nab haga.

Birth of Ikahwaku, (tie

descendntt: thoset^t son of Vivswaja

VII

Line of Vikukshi. Legend of Kakutstha ; of Dhundlmmara of Yuvanaswa; of Mandhatri: his daughter married to Sauvari .
hls sona

P. 241.

Siction'III. Shaubhri and his wives adopt an asectic Iife. Descendant of Mandhatri. Legend of Narmada and Purukutsa. Le. gend of Trisanku, Bahu dr'iven from his kingdom by the Haihavas and Talajanghas. Birth of Sagara : he conquers the barbarians, imposes upon them distinguishing usage, and excludes tbem from offerings to fire and the study of Vedas. P. 250.

Siction IV. The progeny of Sagara their wickedness he performs an Aswamedha the horse stolen by Kapila found by Sagara's stnsf who are all destroyed by the sage the horse recovered by Ansumat ; his descendants. Legend tlie Mitrasaha or Kalmashapada the son oE Sudasa. Legend of Khatwanga. Birth of Rama and other sons of Dasaratha. Epitome of the history of Rama his descendant and those of his brothers. Line of Kusha. Vrihadbala, the last, killed
:

in the great

war, P.

254.

Skction V. Kings of Mithila. Legend of Nimi, the son of Ikshwaku. Birth of Janaka. Sacrifice of Siradhwaja. Origin of Sita. Descendant of Kusadhwaja. Krita the last of Maithila princes.
P. 261.

Siction VI. Kings of the lunar dynasty. Origin of Soma or tb* tnoon : he cries off Tara, the wife Vrihaspati : war between the gods and Asuras in consequence: appeared by Bramha. Birth of Budha : marred to Illa, daughter of Vaivaswata. Legend of his son
Pururavas,
fire
:

and

the

nymph Urvashi

the former institutes oferings with

ascends to the sphere of the Gandharbas. P. 263.

Srction VII, Sons of Pururavas. Descendants of Amavasu. Indro born as Gadhi. Legend of Richika and Satyavati Birth of Jamadagna and Viswamitra. Parasurama the son of the former. Sunaheplas and others the sons of Viswamitra fonning the Kausika
:

race. P a68.
Skction VIII.
of Kashi.

Sons of

Former birth ot Dhawntari. Various names Greatness of Alarka, P. 270.

Sbction

Ayus. Line of Kshatravriddha, or Kings of Pratarddana.

IX
him
:

Descendants
claimed

hls throne to

after his

from the religion of the

son of Ayas, Indra resigns by his sons, who appostatise Vedas, and are destroyed by the Indra.
of
Raji,

death

DescBtldants of Pratikshatra, son of Kshatravriddha. P. 272.

SvTiON X,The
cursed by Sukra
fafttraitie?.
:

sons of Nahusha. The sons of Vayati he i$ wishes his sons exchange their vigour for his
:

dl^fdfs

th' eirth

Puru alone consents. amongst his

Yayati restores him his youth sons under the supremaey of

Puru, P.

273.

Skction XI.The Jadava race, or descendants of Yadu. virjaobtains a boon from Dattatreya ; takes Ravana prisoner; bjr Parasurama ; his deseendant. P. 275.
#

Karttt*
is feillerf

Siction XII. Descendamts

affection for his

of

Kroshtri

wife

Saivya, their

descendants kings

Jyamaghas connubiaf 'of Vidharbh*

and Chedi. P. 77Section XIII. Sons of Satawata. Bhoja princes of Mrittikavati. appears to him in a bodily from ; gives him the Syamantaka gem ; i(s brilliance and marvellous properties, Satrajt givesiUo Prasena, who is killed by a lion; the lion killedf by the bear jambavat. Krishna su9pects of kiliing Prasena, goes to
Surja the friend of Satrajit
:

look for him

for the jewel
; ;

in the forests

traces the bear to his cave, fifthts

with

him

supposed .by his compa&ions to be slain he overthrows Jambavnr, ibr: marries his daughter Jambavati returns with her and the jewel to Dwaraka and rcstores the jewel Safrajit murdercd to Satrajit, and marries his da :ghter Satyabhama. Quarrel betueen Krishna by Sataddhanwan avenged by Krishna. and Balarama. Akrura possessed of the jewel t leaves Dwrak'. Public calamities. Meeting of the Ydavas. Story of Akrura'g birth is invited to return accused by Krishna of havingthe Syamantaka jewel produces it in full assembly ; it remains in his cbage Krshna acquittedf
r

the contest prolonged,

of having purloined

it

P.

291.

of Sini, of Anamitra, of Swaphalka Andhaka. The children of Devaka, and Ugrasena The descendants of Bhajamana. Children of Sura his son Vasudeva r his daughter Pritha married to Pandu; her children, Yudhishthira and his brothers ; also Karna by Adtya, The sons of Pandu by madri. Husbands and children of Sura's other daughter. Previous births of Siiupala, P, 290.

Siction

XIV. Descendants

and

Chittra, of

.-

Siction XV.Explanation of the reason why Sisupal in his previous births as Hiranyakasipu and Ravana was not identfied withVishnu on being slain by him, and was so identified when killed as
Sisupaja.

The

wives

of

Vasudeva
.-

his

children

Balarama

and

Krishna his sons by Devaki

Thewivesand
of

both apparently of Rohini atid Yasoda. Multitude of the descendants children of Krishna.

Yadu. P.
Sction

292.

XVI. Descendants of Turvasu. P. 296

of

Sectiom XVII, Descendants

Druhyu P.

296.

Siction XVIII, Descendants of Anu. Countries and towns ntmed after someof them, as Anga, Banga and others P. 297.

Sktion XIX. Descendants

of Puru.

Birth of Bbarata, the soa

of Dusbyanta ; his sons killed : adopts Bharadwaja or Vitatha. Hastin, founder of Hastinapur. Sons of Ajamidba, ahd the races derived fromthem, as Panchaias, etc. Kripa and Kripi found by SantnU,

Bescendants of RilUha, the son of Ajamidha, Kurukshetr' namtd ftora Kuru, Jarasandba nd other kings of Magadha, P. 298.

IX

throne

SiCTio* XX,-Descendants of Kuru. Devapi abdicates the Santanu: he is confirmed by the Brahmani: : assumed by Bhisma his son by Ganga his other sons. Birth of Dhritarashtra, Pandu and Vidura. The Bundred sons of Dhritarashtra. The five sons of Pando: married to Draupadi their prosperity. Pariksbit, the grandson of Arjuna, the reigning king. P, 301. Siction XXI. Future Kings. Descendants of Parikshit, ending
: :

with

Kshemaka, P.

304.

Skction XXII, Future kings of the family of Ikshwaku, ending with Sumitra. P. 305, Skctios XXIII. Future kings of Magadha, Deseendants of Vrihadratha. P. 306. Sjction XXIV.Future kings of Magadha. Five Princes of thline of Pradyota. Ten Saisunagas. Nine Nandas. Ten Mauryas. Ten Sungas. Four Kanwas. Thirty Andhrabhrityas. Kings of various tribes and castes, and periods of their rule. Ascendancy of barbarians. Diffrent races in different regions. Period of universa iniquity, and decay. Coming of Vishnu as Kaiki, Destruction of the wicked and restoration of the practices of the Vedas. End of the Kali, and return of the Krita age. Duration of the Kali. Verses chanted by eartb, and coramunicated by Asita to Janaka. 4 End of the fourth book. P- 307.

PAET
Sectioh

V:

Kansa announced. Earth, oppressed by the Daityas, applies to the gods. They accompany her to Vislmu who promises to give her relief. Kansa imprisons Vasudeva and Devaki. Vishnu's instructions to Yoganidra. P. 317. Section II,The conception of Devaki her appearance : she is praised by the gods. P' 3*3. Skction III. Birth of Krishna, conveyed by Vasudeva to Mathura and exchanged with the new-born daughter of Yasoda. Kansa attempts to destroy the latter, who becomes Yoganidra. P. 325. Skction IV. Kansa addresses his friends, announces their danger and srders male children to be put to death. P, 327. Skctiok V. Nanda returns with the iafants Krishna and Balarama to Gokula. PuUna killed by the former. Prayers of Nanda and Yasoda P. 329. Skction VI. Krishna overturns a waggon: casts down two trees. The Gopis departs to Vrindabana. Sports of the boys. Description
of
:

LThe death

of the season of the rains, P. 330.

hls parnts

Skction VII. Krishna combats the serpent Kaliya: alarm of and companions he overcomes the serpent, and is pro-'*"" v T|hjin commands him to depart from the Yamuna river to
:

..

,fcefc.~P. 334.

.^^(c^ipN^VlII.The
'.'.;

Demon Dhenuka

destroyed

by

Ratna.

S|ctil IX. Sports of ths boys in the forest. Fralambt the AmcmMmcm|rstthem:isdestioyedby Rama, at the. conwiaa

: ; ;

Nanda Skction X.Description of autumn. Krishna dissuades worship 'from worshipping Indra rccommends him and the Gopas to 1'. 344cattle and the mountains. causes Section XI. Indra offenJed by tbe fss of his ofenngs' the mountain heavy rains to deluge Gokula. Krishna holds up. Gobardhana to shekcr tlie cowherds and their cattle. P. 348. and Section XII. Indra comes to Gokula: praises Krishna befriend makes him piince over the cattle. Krishna promises ,to
:
.
,

Arjuna, P. 350. Section XIII. Krishna praised by the cowherds: tus sports The Rasa dance. with Gopis t^tlieir imitation and love of him,
352 Section XIV. Krishna kills the demon Arishta, in the form of a bull.-P. 356. Section XV. Kansa informed by Narada of the existence of Krishna and Balarama he sends Kesin to destroy them and Akrura
:

P.

to bring

them

to Mathura.

P. 357.

form of a horse, slain by Krishna he is praised by Naiada. P. 359. Shction XVII. Akrura's meditation to Krishna, his arrival' at Gokula: his delij?htat seeing Krishna and his brother, P. 361. Section XVIII. Grief of the Gopis on the departure of Krishna and Balarama with Akrura their leaving Gokula. Akfura bathes in the Yamuna; beholds the divine form o the two youths, and praises
Section
in tlie

XVI. Kesin

Vishnu. P.

363.

Section XJX. Akrura conveys Krishna and Rama near to they enter the town. Insolence of Kansa's Mathura, leaves them washerman Krislina kills him. Civility ot a flower-'seller Krishna gives him his benediction. P. 367. Section XX. Krishna and Balarama meets Kubja she is made Krishna breaks a straight by the former they proceed to the palace. bow intended for a trial of arms. Kacsa's orders to his servants. Fublic games. Krishna and his brother eater the arena the former wrestles with Chanura, the latter with Mushtika, the king's wrestlers who are both killed. Krishna attacks and slays Kansa he and Balarama do homage to Vasudeva, and Devaki thc former praises
: : : : : : : :

Krishna PSction

370.

places UgraKrishna encourages his parents sena on the throne ; becomcs tbe pupil of the Sandipani, whose son he recovers from the sea, hekillsthe marine deinon, Panchajana. and makes a horn of his shell. P. 376. defeated, is Section XXII.Jarasandha besieges Mathura; P. 379. but rcpeatedly renews the attack he advarices agalnst Section XXIII. Birth of Kalayavana Mathura, Krishna builds Dwaraka and sends thilhert he Yadava tribe he leads Kalayavana into the cave of Muchukunda; the^tter
;

XXI

"

', awakes, consumes the Yavana king, and praises Krishna. P. 3J6. SCTWN XXl v ^-Muchukunda,goes to perform penanee,.,Krisbna and treasures of Kalayavana, and repairg w'ith them 'tsjkcsi.! tbe army ~ fcraka. Balarama visits Vraia: inauires ita inhabhants afr

jfef.fe 384.

XI

hollow of a tree to him. and on her refusal drags her out.of hercourse; Lakshmi gives him ornaments and a dress: hereturns to Dwaraka and marries Revati. P. 385. SlCTtON XXVI. Krishna carries off Rukmini the princes who come to rescue her repulsed by Balarama. Rukmin overthrown but spared by Krishna, found Bhojakata. Pradyumna boin of Rukmini.
finds
in the

Sictton

XXV. Balarama
;

wine

become

inebriated

commands

the

Yamuna

to

come

-P.

387-

Section XXVII. Pradyumna stolen by Sambara; thrown into the sea, and swallowed by a fish; found by Mayadevi he kills Sambara, marries Mayadev, and returns with her to D.fraka. Joy of Rukmini and Krishna P. 388. Section XXVIII. Wives of Krishna, Pradyumna's son Anirudha; nuptials of the latter. Balarama beat at dice, becomes incensed, and slays Rukmin and others. P. 390. Section XXIV. Ind*a comes to Dwaraka, and reports to Krishha the tyranny of Naraka. Krishna goes to his city, and puts him to death. Earth gives the earrings of Aditi to Krishna and praises him, He liberates the princesses made captive by Naraka, sends them to Dwaraka, and goes to Swarga wilh Satyabhama. P. 393. Section XXX. Krislina restores her earrings to Aditi, and is praised by her; lie vi&its llie garden of Indra and [Al the desire oj Satyabhama carries off the Parijata tree. Sachi eKCites lndra to its rescue. Conflict between the gods and Krishna, who defeats them. Satyabhama derides them. They praise Krishna, P. 395.
.

SECTion
tree to

XXXI.

Krishna with

Indra's consent, take<: the Paiijata

Dwaraka; marries

the princesses rescued from Naraka.

P.

401

SeCtion
of

XXXII. Children

of

Krishna.

Usha

the

daughter

him. P.
in

Bana, sees Aniruddha in a 402.

dream, and becomes enamouied of

Aniruddha and Pradyumna come to his rescue. Siva and Skandha aidHaiu; the former is disabled the latter put to flight. Bana encounter Krislina who cuts off all his arms, and is about to put him ;o deutii. Siva intercedes and Krishna spares his life. Vishnu and Siva aie the
Siction
Siva'for

XXXIII Bana solicits

and makes him
;

war

finds

the

palace,

prisoner.

Krishna,

Balaratna,

same. P.
and

404.

XXXIV. Paundraka, a Vasudeva, assumes tiie insignia Krishna, supported by the king of Kasi. Krislma man hes against and destroys thetn. The son of the king sends a maiiital deing
Section
style of

against
fire,

Krihna

desjroyed Dy his discus, which alo

it

scts

benaieson

and consumes
Siction
is,

and itsinhabitants, P. 408.

carries off the
to

XXXV. Samba
prisoner.
it

daughter of

Dmyodhana
demands
tnwards
city

but

taken

Balarama comes
the river.

Hastinapur, and
chiefs

hn

liberation: itisrefused: in his

into

wrath he drags the

him, to throw

The Kuru

give up

Samha aud

Wwife,t~P. 411.
;;,

(lMTflyeit*

tyctws XXXYI.-The Asura Blarama. P. *u.

XII

Skctiok XXXVII. Destruction nf Yadavas. Samba and others deceive and ridicule the Rishis. The lormer bears an iron pestle, it ia broken, and thrown into the sea. 'l'lie Yadavas go to Prabhasa br desire of Krishna: they quarrel and tigbt and all perish. The great
serpent Sesha issues from
the

mouth

of

Rama.

Krishrft

is

shot by a

hunter, and again becomes one with universal spirit. P. 415.

Section XXXVIII, Arjuna comes to Dwaraka, and burns the deads and takes away the surviving inhabitants. Commencetnent of the Kaii age. Shepherds and thieves attack Arjuna and carry off the women and wealth. Arjuna regrets the loss of his prowess toVyasa; wbo consoles him^-and tells him the story of Ashtavakra's cursing the Apsaras. Arjuna and his brothers place Psriskhit on the throne, and

go

to the forests.

nd

of the

fifth

book.P. 420.

PAET
the

VI.

Section I. O the dissolution of the world; the four ages; decline of all things, and deterioration of mankind, In the Kali age P. 427. Section II, Redeeming properties of the Kaliage. Devotion to Vishnu, sufficicnt to salvation in that age for all castes and persons. P. 431. Section III.Three different kinds of dissolution. Duratiort of a Parardha. The Clepsydra, or vessel for measuring time. The dissolution that occurs at the end of a day of Brahma. P. 434. Section IV. Continuation ofthe account of the first kind fef dissolution. Of the second kind, or elemental dissolution; of all being resolved into piimary spirit. P. 437. Section V. The tliird kind of dissolution, or final liberation from

ezistence.

Evils

of worldly
hell.

life.

Sufferings of

infancy,

manhood,

old age.

Pains of

from birth desirable by Meaning of the terms Bhagavat and Vasudeva. P. 440. Section VI. Means of attaining liberation. Bnecnotes of Kbandikya and Kesidhwaja. The former instructs the latter how to atone for permitting the deatli of a cow. Kesidhwaja offers him a requital, and he desires to be instructed in spiritual knowfedge.

Inperfect felicity of heaven. Exemption the wise. The nature of spirit or god.

P. 447-

Section VII. Keshidwaja describes the nature of ignorance, and

tbe benefits of the

Yoga

or

contemplative devotion.

Of the novice
it is

and the adept

performed, pmficiency in acts of restraints and moral duty ; the; second panicular mode of getting : the third, Pranayama, modes Qjf breathing; the lourth, Pratyahara, restraint of thougbt ; the fifth, apprehension of spirit tlie sixth retention of tbe idea. Meditation ob the

in the

performance of the Yoga.

How

The

first

stage,

.-

individual
iPnal
1

and universal forms of Vishnu. Acquirement of knOtdge

<<
,:

libertion. P.. 450.

of the

"
'

StcnoN VIII. Cunclusion

'

dialogue

between

Paraaara

(Mtd Maitreya.

Recapitulation of the contentsof the Viibnupuranft;

it ;

bewing

how banded down.

Besides of Visbnu.

Coidud*

hmtt-*.

459-

VISHNDPURANAM.
-*-&**-*-

PAET I.
SECTION
I.

M|* 0,

Salutation
|

unto Vasudevait
thee,

Pundariksha,}:
I

victory unto thee

bow unto
is

origin of the universe

Hrishikesha,

great Purusha,
eternal,

thou the

first

born

That VishnuJI
Brahma,
creation,

who

indecayable

one,

who
(of

is

the Isvara the

and the
on

Purusha, who causeth the

the
dissolution
th'e

sustentation

and

world)
*

consequent

the

qualitiesf

being

agitated,

This mystic monosyllable plays a prominent part in Sanskrit scriptural

literaturc.

Composed, according to some,

;

of the letters a, ,

and ma.

signify-

ing Brahma, Creator the three in

;

Vishnu, Preserver
is

and Siva, Destroyer ; it expresses

One and

said to possess great power spiritually.T.

t In

this translation,

such epithets as, although compounded of general

terms, have thraugh usuage

come

to

mean some

particular individual, have

been retained untranslated, their renderings

notes. Vasudeva
although the
is

being

only appended
;

in

foot-

Vasutva's son, an appellation of Krishna

which, again,

name

of the

most celebrated incarnation of Vishnu,

means

dark.blue or coaiM.T.

the pale X Pundarika-akshaiax\r\g eyes resembling

i

Mus.T.
of the

Hriskikaoig&a of

sense,

and ralord.

Hrishikeskasoverelgn

senses,
1

>'.

e.

the cause of their action and abstention.T.

Vishuu means all-pervading.T.

passion and darkness.T.

T The three cardinal qualitiesgoodness,

VISHNUPURANAM.
sprung the cosmos with Pradhana,*

Snd from whom

Buddhi, etc;

liath

may he confer
j

on us excellent understanding

wealthf and emancipation

of the

Bowing down unto Vishnu,

lord

universe,

and

saluting

Brahma
I

and the rest,

will

and
the

paying reverence unto

my

preceptor,

rehearse

Pur&na that

is

equal to the Vedas. Saluting and paying-homage

unto that best of ascetics, Paracara son

son

unto Vasistha's
in the

versed 1n annals and the Puranas, X accomplished

thereof,

Vedas and the branches

of the scriptures,

and

learned in the mysteries

his first

Maitreya
Vedas and

daily who had finished asked him, saying, "0 preceptor,

I

devotiots.

have one

by one studied near thee

their branches.

all
It is

the scriptures as well as the

owing to thy grace

that,

foremost of ascetics, almost

all

of those that
all

are even our

the branches of
I

enemies, confess that

have studied

knowledge.

thou cognisant of righteousness,

am
;

desirous

of hearing from thee

how
it

this universe

came

into being,
in

and

how,

virtuous one,

shall
;

be in the future

what,
this sys-

BrShmana, the cos mos consists

wherefrom sprang
;

tem

of mobile
it

and immobile objects

;

where

it

lay at first

and

where

shall dissolve itself

;

as to the objects that have mani;

fested themselves
of seas
etc.;

the genesis of the gods

the establishment

and mountains and the earth, and that of the sun,

of

and the dimensions thereof; the genealogies

tbe

deities,all

about the Manus, and the Manwantaras, and

is

Unformed Nature

designated by several epithets

etc.

Pradhana,

Prakrtti,

Avyakta (unmanifested),
t Wealth
is

T.
animh, laghima, rati, rikamya, mahimi,

of eight kinds, vie.,

icitwa, vacitna,

and Mmivaciyita.
;

Anima
is

is

the power of reducing one's self

to the minutest proportions

laghima

that of rendering one's self cxceedingly

is

light,rati

is

the power of obtaining anything that

is
j

wished rakamya
;

is

irreistibility of
atl
;

the Will ; icitwa

supremacy vasitaa is the power

is

of bringing

under sway and Kamavosayita

%

the power of suppressing desire.T.

(i)

Purna

treats of these five subjects, vii.,

the creation.
(4)

{) destnic.

tion

and renovation
(5)

of

the

world,

(3)

royal

dynasties,

reigns ef tbe

Manus, and
$

geneslogies.T,

Th*

reigns of Manus.

VISHNUPURANAM.
Kalpas*and Vikalpas
sion into
o(

3
of llie (ourtold divi;

Kalpas composed
tlie

Yugas

the character o
;

close of Kalpas

and

th<?

entire tendencies of the

Yugas and,
;

mighty

ascetic,

the

history of,Devarshist

and rnonarchs

the proper division by

;

Vyisa

of the

Vedas

into different

parts

and the morality

concerning Brhmanas and others, as well as that of householders."

son of Vasishtha,

wish to hear

all this

related

by

thee.
that,

Brahmana,

incline thy
I

inind favourably
all'

unto

me, so
*

mighty anchoret,

may know

this through

thy grace."

Paracara said, Excellent welk

art

Maitreya,

thou that

conversant with righteousness.

Thou

bringest into

my

recollection

what of old my grandsire, the reverend Vasishtha,

old.

had said of

When

heard that

my

sire

had been devourI

ed by the Rakshasa sent by Vicwmitra,

with an exceeding rage.
sacrifice

was wrought up

Then
;

set

about disturbing the

of the

Rakshas

and

in

that sacrifice reduced to

ashes night-rangers by hundreds.

On

the Rakshas under-

goingextermination,the eminently pious Vasishtha,my grandfather,

said

unto me,

'Do
;

not indulge in excessive wrath.

Albeit the Rakshasas

child, control tbis passion of thine.

did thus unto thy

ire

sire,

yet have they not transgressed.

but where
is

This
?

springeth up in fools

the anger of the wise

Who, my
acts.

child, destroyeth child,

whoin

PersonsJ but reap

their

anger heweth away the great and immense

with extreme
toil

asceticism and fame acquired

by men.

The prime
under
its

saints ever banish anger,

which retardeth heaven

child,

and emancipation.
sway.

Therefore,

my

do not thou come

No

need of burning the night-rangers, who

have not wronged.

Stop

this

sacrifice

of

thine.

Ptous

people are composed of forgiveness.'

*

Thus exhorted by my
solar

A kala is a day and night of

of mortals,

Brahm, consisting of 4,320,000,000

ydereal years, or yeara

t

measuring the duration of the world.T.

An

order of saints.
text hai

t The

fuman malebeings.T.

VISHNVPURANAM.
for

high-souled grandsire,

I,

the sake of

tlie

dignity of his

speech, stopped the

ascetics,

sacrifice.

Thereat, that

foremost of

the reverend Vasishtha was gratified.

And

it

carne

to pass that there

appeared then Pulastya, son unto Brahma.

And when my
he had taken

grandfather had offered him arghya,* and

when
a

his seat,

Maitreya, the exceedingly righteous

saying,

elder brother of Pulaha addressed me,

'As,

albeit

mighty enmiry existeth (between thyself and the Raksh.isas),

thou
hast
resorted
to

forgiveness at
all

the words

of

thy

superior,

thou shalt master

the branches of knowledg.

And
sons,

as,_although highly enraged, thou hast

I,

not cut

ol

my

pious one,

sh-11

confer on thee a mighty boon.

Thou

shalt be the author of the

Pu r Ina and Samhita,t and thou

of the celestials.

shalt attain a

consummate knowledge
grace,
child,

And
Past.'

through

my

thy intelligence shall be clear

and unobstructed as concerns the Present and the

Then my

grandsire,

the reverend Vasishtha, said,

so.'

'What
And,

Pulastya hath uttered to thee, must be

I

At thy question

remember me

in full of all that

formerly had been said unto

Pulastya.

me by

Vasishtha and the

intelligent

Maitreya, as thou hast asked me, Tshall at length relate unto

thee adequately the Purjna Samhita.

that

Do thou understand
and

properly.
in

This universe hath sprung from Vishnu,

established.

and

Him

it is

He

is

the cause of the creation,

maintenance

and

destruction

thereof,

He

is

th

An oblation of various ingredients An arrangement of the text of

offered

by way of respect.

T.
;

the Vedas into short sentences

or a

corapilation. T.

SSCTION

II.

I ARASARA
the

said

: "

bow unto Him

is

that

is

holy

and

eternal the supreme Soul who

ever uniform,

even Vishnu,

Lord of

all.

Sankara, unto VSsudeva the saviour, even him

alfout creation,
I

bow unto Hiranyagarbha, unto Hara and who bringeth

is

maintenance and destruction to everything.

that

bow unto him

;

uniform

yet

hath a multiplicity o
;

forms

who

is

both subtle
;

and gross

who

is

manifested
I

and unmanifested

unto Vishnu, the cause of salvation.

bow

unto Vishnu, the supreme Soul,

who pervadeth

the universe,

and who

is

the fundamental cause of the creation, sustenance

and extinction of everything.

vvho
is

the stay of the universe,

And bowing dovvn unto Him, who is minuter than the

minutest monad,
deteriorating

who resides

in

every being

unto
kind,

the

un-

foremost

Purusha,

who

is

extremely

pure,
in

and constitutes

knowledge of the highest

(of people)

who

consequence of the erroneous sight

seemetb to be
the

endowed with a shape

creation,

unto the Vishnu

who can compass

and

maintenanee and destruction of the universe,

un-'i

saluting the Lord of the world, un-boro, unchangeable

deteriorating, I shall relate what formerly, asked by Daksha

and other great

said unto them,

ascetics, the

reverend lotus sprung Great-sire

and what they rehearsed unto king Purukutsa

he, in
his turn,
is

on

the

banks of the NarmadS; and what

Saraswata,-and the
last

related to

unto me.
is

He who

Prime and Greater than the greatest, who

Soul resident in himself,

the supreme

who
is

cannot be differentiated by

by form,
tion,

color, etc,

who

without deterioration or destruc;

and without

birth,

growth and dissolution

who can only

and
i

be asserted as existing, is called by the learned Visudeva,

in

consequence

of

his

existing

everywhere

VISHNUPURANAM.
That Brahma
prime and eternal, without
is

objects.*

is

birth,

change or deterioration.

He

uniform, and pure in conseis all

quence of the absence of the ignoble. <He he ts Manifested and Unmanifestedf

Primal Purusha and Time.
tbe Primval
;

this (that
fcxists
first

is)

and he

as the

twice-born one, the

form of

Brahma

is

a Male Being.

His other_ forms are

Manifested and Unmanifested, Time and the rest.J

see that sacred state of Vishnu, which
is

The wise

superior to Pradhana
of Vishnu,
first

Purusha, Manifest and Time.

consisting of Pradhna,

The forms

Purusha, Manifest and Timef

of creation, sustenance,

ar,e

the causes and expressions||

destruction.

and

Do

thou understand that

Vyakta$ Vishnu,
That which
is

Avyakta, Purusha and Time are the exertions of Him,

resembling those of a child sporting.
the

Unmanifested Cause,
saints,

is

called subtle Nature

instinct

by the foremost
It is

external,

and

with cause and effect.

indestructible, supportless, immeasurable, undeteriorating, real

devoid of sound or touch, and without form,

three several

etc.

It

hath

modes ; and
is

is

the mother of the

all.

Universe,

without beginning and

* Vasudeva
is

the end of
his

Formerly after the

and his endowing

named from

residing in all objects

them with splendour."

.

Moisha Dharma.T.

Vyakta.

and Avyaktathe names respectively of formed and unformei

matter.T.
% According to the Sankhya system, which the author follows in his cos-

mogony, prior to creation, the Universe existed

CKsting latent in

in

Nature

like

a mangoe tree
favored by the

a mangoe-stone and
;

in the fulness of time,

all

Primeval male and Time, the evolution of

was brought about.T.

| Male being.T.
I

Followers of the Sankhya Philosophy hold that the equilibrium of the

three principles or modes, is Prakriti Primal nature.T.

" Here*let us remind our readers of the argument by which

is

we

are led to

conclude that the visible system (vyakta)

not the whole universe, and that

there must be an invisible order of things (Avyaita which will remain and

possess energy

when

the present

system has passed away.

It

Is,

moreover,

very closely connected with the present system, inasmuch as this

may be
mint.

looked upon as come

nta ieittg through

ih

mam." The itaiics are

Vnsim Uumru.

f.

tjf.

VISHNUPURANAM.
universal dissolution, everything

was permeated by

it.

Br&hmana, those versed

in

the

language of the Veda,

exercising self-control 'and meditating the Deity, read the

sense expressive of Pradhina, thus.

nor sky, nor earth.
light.

Day was

not, nor night,

And
of

there

was neither darkness nor yet

Pradhina, Brahma and the

And

there existed then

Puru'sha,

incapable
hath

being apprehended by ear and the

intellect.

other

organs, or

the

As

Vipra,

the prime

Vishnu

two

forms,

Pradhana and
another,

Purusha, so,
is

twice-bom

one,

he

hath

which

joined

to

him (on the occasion of creation) and severed from him

during the
(Time).
the

universal

dissolution

and

this in

is

cailed Kla.

During the past

dissolution,
in

consequence of
this

Vyakta remaining
in

nascent
is

Prakriti,

circum-

stance

popular parlance
revered
in
it

catled Kala.

twice-born

one, the

K&la hath

no beginning and hath no and dissolution

are un-

end

and

genesis,

stability

interrupted.

On

the occasion

of the universal dissolution,

when

Prakriti

and Purusha remain separate, O-Maitreya,

termed Kla.

there exists the form of Vishnu

Then

at the
spirit
all

time of creation, the

supreme Brahma,

the Prime

pervading the universe, reaching everywhere

beings,
into

the
And

lord of

and the soul of allthe foremost Lord, Hari, entering

as odour,

Pradhana and Purusha, agitated them.

its

simply by reason of
stirreth the

proximity, and without any act,

mind, even so did the Supreme Lord.

That best
it is

of males,
stirred
j

Brahmana,

is

he that

stirreth,

and He

that

is

he possessing

in himself the three

modes

alike

when

in equilibrium

and when
lords,

not,

entereth into Pradhana.

And

that

Lord of
in

Vishnu, manifests himself ingross ele-

ments
others.

subtle objects,

and

in

such

forms as Brahm ard

the occasion of

And,
from

best of twice-bom.ones, on

creation,

the

equipoise of the

principles

presided

over by

Kshetrajna * springs up that which manifests the

*

Emanation sf Dirinity,

VlSHNUPURArtAM.

principles*
three kinds

And
of

then Pradhana overspread Mahat

and

tlie

Mahat pertaining respectively

1

to goodness,

passion and foulness, were enveloped by Pradhana, even

the rind envelopeth the seed.

as

And
of

from the tBree kinds of

Mahat sprang three kinds

viz.,

ahankdrarf (consciousness,)
bhutdi.%

vaikdrika,

taijasa

and

hn K
that

mighty
cause

ascetic,

as Pradhdna had enveloped

Mahat,
vit.,

of
its

the

elements

and

the

senses,

ahankra,
in
its

from

containing the three

principles,

was

turn, enve-

loped by

Mahat.

Then

the bhutddift etc,

being wrought,

produced the rudiments of sound, and from the latter came

into being ether, having *.he property of sound.

And

(anon)

the bhutdi overspread the

as the ether; and, elher

rudiments of sound as well

wrought,
the

being

produced
powerful

the
air,

rudiments of

touch;
is

and then sprang

to be touch.

whose property

known

And

ether furnished
tan-

with nascent audibility,

gibility.

covered
air,

air,

endowed with
the

And
of
is

then the
form.
to

wrought up, brought

forth the

rudiments
property

Light

came

from

air,

and

its

said

be form.

And
the

the rudimental air en-

dowed with

toucb,

enveloped

rudimental
;

tangibility.

And

light,

being agitated, caused the taste

and therefrom

sprang water, the residence of taste.

form overspread the rudiments of

developed the rudiments of odour
;

taste.

And the rudiments of And water, stirred,

subtle condition of

therefrom sprang hardness

endued with the property

of odour.

The
is

a property existing in diverse objects

called

Tanmatra.

In

consequence of the Tanmatras not beiiig differentiated, they

*
tt
is

Or tuddhi the

Intellect.

This

is

also called

Mahatthe Great

one.
of

the substance or essence

by which the soul obtains a knowlectge

txternal things.T.

t Akaniara

'a

the substance or tns connected with thought Buddhi, in

It is the Mid-stuff
i.e.

which consciousness inheres.

ot Prof.

Clifford,

asinmed

as the original ground o( our being

of all formal

being.T.

t Connected successiveljr with goodness, passlon and foulacss.T.

i

Ahankara

relating to fowlness.

VISHNUPURANAM.

9
unpleasant

are undistinguishable of cause

dullness,

they are not agreeable or

and
'

they

are the

not

marked

by

any

distinguishing

feature.

From

consciousness related to
five

darkness.sprang the

five

rudiments and the

elements

from the conciousness relating to light sprang the organs of

sense
;

and> from

the

consciousness relating to

goodness
(organ).f

sprang the ten deities.*

The mind

is

the eleventh

The

deities are

known

to have sprung from

the principle of

goodness.
tflngue,

twice-born one.the touch, the eye, the nose, the

for the fifth, are

and the ear

designed for the percepintellect.

tion of sound, etc,

and are backed by

The

other

organs are the anus, the organs of generation, the hands, the
feet,

and the vocal organs

for the fifth

and the functions of

these are excretion, articulation, motion, and mechanic labor.

Ether, air, light,water,
ly

and

earth,

Brahmana, are respectiveof

furnished

with the

properties

sound etc;

and

in

consequence of their being agreeable or otherwise, or bringing

on delusion,

they are known as

with
all

Viceska.

And endowed
objects.

distinct

energies,

they

without

combinrng, and being

of

them

interfused, could not create

And

then,

coming together, and each supporting

firmness and
in

the

others,

they attained

harmony and
of

uniform appearance.
presided over by the

And
it),

consequence

their

being

Purasha, and favored by Pradhana,

those,

(who was ripe

ending
in

for

commencing from Mahat and

Vishesha, brought forth an egg.

fostered

And

that

egg

resembling a watery bubble,

,

by the

eleraents,

Cardinal Point, Wint1 Sun, Pracheta [regent of water], Acwini Kumara,

Fire, Indra,

Upendra Krishna, Mitra, and Prajapati.T. t "Mind"saysMaudesleyin/'Ays>to)'/>Ki "used

in

the seuse o

substance or essence, and brain used in the sense of organ of mental functlon,
are, at

bottom, names of the same substance." In the system of Kapila, which

objccts,

the author follows, everything eonnectcd in function with sensuous

i

as material as the

objects themselves, being equally an cmanation from

t Sfeci/c.

10

VISHNUPURANAM.
thou of exceeding intelligence

attained dimensions.

and

that egg formed by Prakriti, resting

on water, became the

body

of Vishnu

wearing the form oi Brahma.

universe

And

there

Vishnu

lord

of the

who

is

incapable of being
in

perceived,

becoming

manifest,

remained

the form of

Brahma*
became
in the

And Meru became

covering

the bellows-like inner covering

of that exceedingly high-souled one,

his outer
;

and the other mountains

for his

and the seas served

water

womb.

And,

Vipra, in that
light,

egg sprang mountains

and

islands,

and

seas,

and numbers of worlds/and

beings.

deities,

Asuras and human

And
was

that

egg

was
ether,
in

environed ten times successively with water,

fire, air,

and
the
all

bhutddi

and
by

the

bhut&di

surrounded

same

way

mahat.

And mahat
avyakta.

along with
the internal

those was also

fruit is

covered by

As

covered by the external rind, etc. even so was the egg surrounded by the natural coverings. Then the

cocoanut

lord of the universe, inspiring

the

principle of passion,
creation.

and
until

becoming Brahma, became engaged on

the

And
Vishnu

expiry

of

Kalpa,||

the

worshipful

of

immeasurable power, instinct with the principle of goodness,

sustaineth creation.

And

at the

end of a Kalpa,
the
principle
terrific

Maitreya,
of
foulness,

Janrddana,! surcharged with

wearing a
*

fierce

form and becoming

swalloweth up

As Hiranyagarbha.T.
Lit.

t
}
{

the Great one

so consciousness or egoism
translated

is styled.

T.

Vide ante.

T.
gunasgenerally
qualities,but

The

three

more properly

modes or principleshave a physical as

sacred Hterature of the Hindus.

well as a moral significance in the

"They
into

are
its

not mere accidents

of

nature,

but

are of

its

essence and

enter

composition."

Davis'

Hiniu

Philosophy.T,
t

Viie ante.T.

1T

This

is

an appeltation of Vishnu, meaning, he who

classicus of the Vaishnavas, recognises

is

worskifped.
in

Thls

Purana as the locus

Vishnu ai

one

the Creater and the Destroyer, without assigning tbe function of destructlm to Siva.T.

VISHNUPURANAM.

II

ll.

And having swallowed up

all

beings, anon
lieth

the cosmos

becoming one ocean, the supreme Lord

couch* (formed by) the serpent.
the form of BralimS, again

down on

the

And

walking, he, wearing

addresseth himself to creation.

And

in

consequence of

his creating, sustainiag

and dissolving

verily ono Janarddana acquireth the appellations of Brahma, Vishnu and Siva. As creator, Vishnu createth himself, and,

as sustainer, he sustaineth himself, and, finally,

becoming the

destroyer, the Lord

earlh,

himself destroyeth everything.

air

And

as

water,

light,

and

ether,

all

the organs of sense

and the heart go by the name Purusha, (Vishnu as being the Primal male, is the author of all these.) And, as he is the
lord of all

beings,

and, as, knowing no decay, he hath the

is

universe for his form, even he

the creator of

all,

and

his

also are the ends attained by beings."t

SECTION

III.

LAITREYA M.
quality

said

"How can Brahma, who

etc.

is

devoid of
soul,

and confineless and pure and unblamed of

?"

possibly engage in creation,

Thereat Paracara said,

"

As the powers

of

many an

object are incomprehensible and

incapable of being construed to sense, the powers of creation

etc,

possessed by Brahma, like the heat of

fire,

are also so.

foremost of ascetics, hearken

how

the

Professor of the

eight kinds of wealth

becomes engaged

in creation.

wise

one, in

consequence of the eternal reverend Vishnu coming

into being from objects, as

*

Brahma

the Grand-father, he

is

The hnndced-hooded

serpent,

Sesha or Ananta, also conceired as a form

t Vlshnu himself.T.
t The acts of human beings,
rtc.,

are also his property.

12

VISHNUPURANAM..

designated as produced. According to the measure set by him

human
(age)

life is

known

as consisting of an

hundred years.

This

is

called/ara, and the half theref ParSrdha.

sinless

one, do thou listen to

of that which
I

me

as

mention unto thee the divisions

have named unto thee as the Time-form of

Vishnu, in

relation to

Him

as well as other

creatures,
all

and
other
is

mobile and immobile objects, and the seas and

things,

best

men.

chief of
;

ascetics,

a ksth
up'

composed
kal
;

of fifteen

nimeshas *

thirty
;

ksthds make

and

thirty kaltis a

muhurta

and as many muhurtaV

make up a day and

a night

unto human heings.

;

A* many

days and nights form a mcnth

fortnights.

and a month cousists of two

;

Six
of

months

form an ayana

and a year

is

composed

two ayanas, onc northern, the other southern.

is

The

southern ayana
is

the

night

of the

celeslials, as the

northern

their day.

The period

of twelve

thousand yenrs
Krita,

of the deitics constitute the four Yugas,

viz.,

Tret5

and the others.f

Do

thou understand that.J

two,

Chronologists

say that four, three,

successively

compose

Krita

and one thmisand divine years and the other Yugas. An

first

hundred divine years are said to constitute the

as another hundred years the
tbat
of
last,

twlight

of the

Yuga.

The space
name

intervenes between

these twilights goetli by the

rest.

Yuga, embracing Krita, Tret and the

And
DwSpara
Brahma

anchoret, athousand of the four Yugas, Krita,Treta,

and

Kali, constitute one day of

Brahm.

One day

of

BrShmana, compriseth four and ten reigns of the Manus.

Listen
to

the chronology thereof!

celestials,

Sakra, Manu, and his

The seven saints, the sons kings all of themare

created at the same time and, as formerIy,|| are destroyad

*

A nimesha is

thc twinkling of

an

ejre.

j >. Dwipara and Kali,

The

division of the Yugas.

t Agenericiumeof the Progenitors of raankind.

|

Ifailtoperceivethe sense of

this,

unless

it

meant as thty have

hm

ereaicd afortime.T.

VISHNUPURANAM.
same
excellent one, a

13

at tlie

time.

little

over

seventy-one

four

Yugas

constitute

a Manwantara
'

the
;

period of

Manu

as

well as

the

gods.

Manwantara takes
thousand years

up over eight
twice-born

lakshas*
one,
full

an'd

fitty-two

and,

thirtyt kotis. above sixty-seveuj

years.
'IV n

niyutas and about

twenty thousaml human

and

fourteen

such

periods form one day of Brahma.

Then comes on
dissolution.

his sleep||

and
all

at the

end thereof, the universal

And
of

then
are

the trinue vvorld, comprising B/iur,

Bhnva and the

regions

rest,

icnflagration, and the dwellers

of the

Maha.

exercised
the

with

the heat, resort to the regions of Jana.

On

three

regions being reduced to one sheet of sea, that

deity, the lotus-sprung

Brahm

instinct with

Nryana, contlie

templated by the Yogis\ of Janasthna,

of

with

intention

swallowing up the three worlds,

lieth

down on
anew

the be,d

(formed by) the serpent.

And

having spent the might measurthe

ing that period, at the end thereof he begins

of

work
is

creation.

This

is

the year
;

of

Brahm and
tlie life

thus

the

space of his hundred years

is

and

of that highsin,

souled one

an hundred (such) years.

life is

thou without

one half of Brahm's

passeth

spent.

On

the expiration thereof

is

away a Mahkalpa
one,
this
is

which

called

Pdma.

twice-born

the

Kalpa distinguished as Vatraha

is

belonging to the second Parddha, which

* Lacs.
+ One
%
i
II

present."

million.

Ten

millions.

Manwantaras.
Extending over as many Manwantaras.
Persons practising a certain process entitled Yoga.
of creation.

1F 1

$ The time

SECTION

IV.

LAITREYA said: "O mihiy M,

ascetic,
is

relate.

unto

me

how
all

the revereud Braliml whose

name

NrSyana, created
Kalpa."
god,

beings at the
said,

Paracara

"Hear
On
his

commencement
as
to

of the

(Thereat)
lord
of

how

that

the

Prajapati,* the

reverend Brahma
the expiration

instinct

with

Nra/an*,
Kalpa, that

created beings.

of the past

Master, BrahmS, surcharged with the energy of righteousness,

awaking from

slumbers,

saw the univerae

void of

all.

And
the

the

supreme, incomprehensible NrSLyana the lord of

greatest

as

the

worshipful
is

Brahm, became engaged

in creation.

This sloka

used with reference to the divine

in

Narayana, the creator of the universe.

the form of Brama.

;t

Aa

is

named

ttra,

having been created by Nara

and

in

days of yore, (water) having

been the abode

of him,

he hath

hence been called NrSyana.

And on the universe becoming

the

one ocean, the creator

of all beings,

Lord resting on

water, inferring that the Earth was thus placed, set his heart

on delivering

her.

And

as

he,

on former occasions, had he

assumed the forms

of a fish, a Tortoise, etc,

now assumed
entire
uni-

the form of a Boar.

verse, the

And

for

sustaining the

lord of creatures,

impregnated with the Veda

and

sacrfices,

of

serene soul
of soul,

and the

soul

of

all,the

Supreme spiritstay

and the prop of the Earth,

hymned by

the

Siddhas inhabiting the region of Jana,

Sauaka and others, then entered water.

And
all

seeing him

enter the nether regions, that exalted one, the Earth,

bowing

low

in

humility and reverence,

'

began to praise him.

the Earth said,

* t

bow unto

thee,

who

art

being

And bow

divine personage sprung (rom

Brihma.T.

A name of Vishnu,T.

VSHNUPURANAM.
unto thee, holding the conch and the mace.

15

Do

thou rescue
I

me

(rom here,

now,

as,

thou hadst formerly done.

had

formerly bej n delivered by thee.

JanSrddana,

as well as

other things,

such

as

the

sky, etc, are permeated by thee.

spirit,

Reverence unto thee,

theer.
I

prime

male

soul,

bow unto

bow

unto thee,

who

art

pradhdna and vaykta, and

of

who

art

Time.

Thou, wearing the forms

beings,

BrahmS, Vishnu
art

and Rudra,
maintainer
tfestroyed

art the creator of all

and thou
thereof.

the

as

well

as

the

destroyer

Having

everything, thou,

Govinda,* on the universe

having become
reposest
(on the

one

Ocean,

contemplated
None
and the
deities

by the pious,

serpent-couch).
;

knovveth the high

mystery encompassing thee

that

do but

adore

form

in

which thou incarnatest

thyself.

supreme
attain

Brahma, adoring
the

thee, those desirous of emancipation,

same.

Who,

not

worshipping

Vasudeva,
all

obtaineth

libeiation ?

Thy

entire form
all

comprehends

that

may be

secured by the mind,

the other senses,
all

that

may be

perceived by sight and

that

may be

discriminated

by thought.

And And
art

am

supported, and created, and maintained by thee.

it

for this

is

that

people
all

call

me Mdhavi.t
!

Victory

to thee,

thou that art

knovvledge
1

Victory to thee,

who

gross and undeteriorating

infinite
\

Victory to thee,

thou that
1

art

Victory to thee, thou that art the Nascent

Victory to thee, thou that art Manifest.

Thou,
|

lord

prime of prime souls

thee,

soul of the

Universe

Victory to

master of

sacrifice, thou,

who

art sinlessj

Thou

art

Sacrifice,
*

and Vaskatkra,% and thou, Omkara and thou,

common
appellation of Krishna,
is

This term, a

derived variousljr.
;

language, [the language of the Vedas] and vinda

or a

vho hnows
is

Go

or

am, and vid

goheaven

to

obtain,by

whom heaven

obtained, or

vho obtains

/elieity byrotecting

kine.T.
the names of Krishna, Ifadkavi means related to

t Madhava being one of Madhava,T

l
i

Oblation into Dre with the utterenee of Vashata.T.

The

ntterence of

Om.T,

16

VISHNUPURANAM.

Fire.

Thou

art

the
art

Vedas, and thou the branches thereol,

the

and thou Hari*

person presiding over sacriBce.

stars,

Thou

art the

Sun, etc, and the planets' and

and thou
all

the entire universe.

is

And
that

foremost god, thou art

'that is

that

formless and that

beings,
left
all

is

formed, and
I

hard and,
all

best
that
I

of male
I

have mentioned and also

I

have

unmentioned.

bow

dovvn unto unto thee.

bow unto

thee again and again."'

said
:

PARASARA
ful

"Thus

eulogised by Earth, that grace-

one, the holder thereof, began to roar in

Simat

accentS.

Then heaving up
tlie

the Earth

with

his

razors from the deep,

mighty Boar, having eyes resemhling blown lotuses,

like

and himself

unto loms-leaves,

rose
his

up

like

a gigantic

dark-blue mountain.

And

as he emerged, the troubled water

dashed by the wind forced out from

mouth, surging up,

splashed the highly resplendent and sinless ascetics, Sananda

and

others, dwellers

of the

regions of Jana.

And on
roars

the

nether regions being broken up by the hoof-impacts (of the

boar),

the

water began to nin

down with

and the
were

Siddhas

constantly inhabiting
the
air

the

regions of

Jana,
the

moved about by
placed
holding
his
bliss. in
tlie

of his

breath.

And

ascetics,

the tactual pores of the inighty bore as he rose up

Earth

in his

abdominal cavity and

pcrson,

kept shaking
the

Veda-impregnnted

experienced
aiul

highest

And

yogis dwelling

in tlie

regions of Jana,
with heads

Sananda
bent in

and

others, with delighted

liearts,
tlie

humility,

hymned

the liolder of

Earth, remaining moveless,

with his eyes expnnded, saying, "Victory unto thee,

foremost

God

of

gods,

Ke^ava,^

weilder of the conch,

Another appcllation of Krishna, (rom the

root,

hrito take O seize.

Hari possibly mcans ho that lakes men's hrartsT.

t
}
'.

belonging to thc

Sama Veda, which used

to

be sung.T.

An

appellation of Krishna, derived from

e.

KBrahma,

and iea~-Sl

md
iair,

va vho goest.

tme that gees before Brahma aad Siva, ot rom

and **<> possesses-^fair-haired.T.

VISHNUPURANAM.
mace, sword and discus

17

The cause

of creation,
state

destruction
is

and sustentation, save thee, supreme

whatever.
tootb,
fire) is
is

there

none

The Vedas

are thy feet, and the yupa,* thy larger

;

and

Sacrifice, thy smaller

fire

the

place of the

(sacrificial

thy moutb, and the

Lord, thou

itself

thy tonguc; and darva

thy down.

art

the

person

presiding over
;

Sacrifice.

mighty

soul,

day and night are thy eyes

and
j

that refuge of all

the

state of of
is

Brahma

liiniself

is

thy head

the

entire

complement
thy

Sutasf

composeth thy matted

god.

tocs; and

tongue

the sacrificial offerings,

ladle
for thy

thou having the

(sacrificial)

face

O
for

thou thou
thy
1

who
that

hast the solemn accents of hast

!

Sma

for

thy voice,

the

front-part of

the saciificial
all

ground,
for thy
of the

body

thou

who

hast

the sacrifices

joints

god, thou hast

for thy

ears the morality

propitiated
!

Smritis

as well as the Srutis.%

Be thou

undeteriorat-

ing one,

thou that hast the

Universe for thy form, we

vvith

know

thee as having covered the Earth

art the

thy paces, and

that thou

cause and

stay

thereof.

Thou
!

art

the
art

foremost Lord of the cosmos.

the master of the mobile
razor-ends,
all this

Be thou gracious

Thou

and the immobile.

Lord,

Raised on thy
like

Earth,

seemeth
of

lotus-leaf

besmeared with mud on the tusk

plunged
power,
all

an elephant that hath

thou of unparalleled

into a

pool

of

lotuses.

the space between

heaven and earth hath been

thou, the

covered

with thy body.

universe

hath been

enveloped with whose splendour,

to the universe.
is

Lord, prove thou of profit

sole

Thou

art the of the

highest reality,there

none other, sovercign

universe.

And

this

glory in
is

which the mobile and the immobile are enfolded,

* Sacrificial stake.

thine.

t
X

Hymns
Hindu

ot the

Rig Veda. T.
int
(1) te

scriptures are broadly dividcd

Srutiaudition; and
tht

(3)

Smritireminiscence.

The {ormer

corresponds

Christian

Rtvtlatim,

*nd

ths tthtr

tradiiien,

T.

Libri

18

VISHNUPURANAM.
thou

tliat

art

knowledge, unspiritual

people,

tlirougli

ignorance, look
world.
Foolish

upon

tliis

form of thine displayed in the

regarding 'this entire
real,
fa.Il

persons,

universe

impregnated
delusion.

with

knowledge, as

into

a sea of
versed in
entire

But

supreme
are
fonti

lord,

those

that

are

knowledge

and

of

pure

spirit,

look

on

this

universe as thy
soul of all
!

replete with
t

knowledge.

Sarva,
this

Be thou gracious

For the good of

soul, raise

world

do thou,

thou of immeasurable
one,

the

Eartli up.

lotus-eyed

confer on

us

vvhat

is

good.

Thou,

reverend one, art surcharged

with
(of

the

virtue of
lord,
is

goodness.

Govinda,
Earth.

for

the

bei>..:(it

allj,

raise

up

this

lotus-eyed one, confer on us what

good.

Mayst

thou inciine thy

universe
j

mind to creation fraught wilh

unto
tliee.

profit to the

VVe bmv
is

lotus-eyed

one,

confer

on us what

good."

PARACARA said, "Thtis hymned

supreme
set her
soul, the holder of

by the divinities,
lifted

that

Earth, at once

her up, and

on the
bark,
of

mighty sea.
not

And, resting on
sink
in

the-

sea like a

giant

Earth did
her frame.

consequence of the
Earth, the wor-

flatness

Then

leveling the

shipul

supreme Lord without beginning, placed mountains

in

on her
that

proper

order.

And by

his

infallible

power,
all

one of truthful

purposes

created on the

Earth

the

mountains that had been burnt on the occas'on of the burning of the foregone creation.
the land the
four

And

then;

properly

dividing

containing seven
regions,
viz.,

islands, he, as

formerly, created
rest.

Bhuva and

the

And

then,

possessed with the principle of passion, the reverend

Hati, wearing the form of
set about

Deity,

Brahma and assuming

in

four faces,

creation,

But
;

the

matter of creation, he was

resident in the

an instrument merely
created,

as

the

force

things

was

the

principal

Cause. time
of

Being ripe
creation
)

for

deve-

lqpment,

(objtcts at

the

desiderate

nothing more.

foremost of those

practising austerities,

VISHNUPURANAM.
by
virtue of
their

19

objects

attain

their

objectivity

inherent

force"*

SECTION

V.

M.
how

[aITRRYa said
Deity

"

twice-born one,

tell

tliou itic trulv

the

created celestials, and

trees,
vvell

saints,

and

Pitris.t

DSnavas, and men, and heasts, and

ing land and
respective)

and those inhabitconcernino; (the

(o(

water and

air

as

as

qualities

and

charicters

and nalnres

tbe
at

creatures) dwelling in Earth,

the

which

Brabma bad created

commencement

of creation."
listen

THF.REAT Paras^RA said : "O Maitreya,

heedfully
deities
in
I

thnu

sh.ill tell

thee

how

the l.nrd

God

created all,

and the

rest.

As he was
lack of

contemplatin? creation as
vigilance was
s;enerated
Illusion

former Kalpa*,

throiigh

Illusion,

formed of Foulness.
this

Five are

the kinds of
vis.,

which spring from

liighsouled

one,

famas,

tnoha,

mahamoha, tamisra and andhalamisra.%

*

And

as (Rrahm)
is

This approacheswondprfully

th<>
1

theorv of SponUncoii' creation, which

accepted by the out-and-out aponlc ! of Modern Science

msintf advocates of Evolution could

The most uncomproin

not outdo the Hindu sage of yore,

formulating their faith in (to

jjive

a Spencerian turn to the expression) the

itself,

unknowaile

force,

whirh, unintelligent
infinite

brings about this wonderful

Inve
I

system o thinis instinc/ with

vvisdnm and

Qneer, however,

would theclassification read, Parasara,

Tyndall, etc.T.

Darwin,

Spencer,

Huxley, Heckel,

t Ancestral manes.
% Tamas brings about love of one's own person, etc, moka produces a sense
of authority over offsprins;, tte.
catton, tamisra causes anger on

mohanwha generates

desire of sensual gratifi.

in the

any impediment coming

is

way

of

enjoy

ment. and through andhatamisra one

led to conserve
.

health and

the good

Ikhp

of life.-T.

.**

^;,^:;^
'

'(*''
v
v.
.

"\
.

'

20

VISHNUPURANAM,

contemplated, were created

five

kinds of things, trees,

&c,

having no sense, undeveloped internally as well as externally,

and

of pent-up

selves.

As

these,

trees etc

were the

first

objects of creation, they are designated the principal creation.

But finding these incapable

of

answering the end, he thought

of again creating other things.

creation, sprang

And

as

he was revolving

up the Tiryyaksrotas.*

Those that

live in

Tiryyaksrotas.
foulness,

They

are

beasts, &c,

composed

mainly of

and deviod

of liberal curiosity.

Leading unrestrain-

ed

lives, these, albcit

devoid of knowledge, deem themselribs

Proud, and considering vastly of

as possessing the same.

themselves, they are subject to eight and twenty kinds o

il'ls.t

And

although

developed

internally,

they

cannot

express themselves to eaeh other.

And

finding even these

as insufficient for his purpose, (Brahm) bethought him of

other ways
objects,
;

and there came

into
in

being the third class of

named Urddhasrotas,\
predominates.

whom
being

the principle

of
for

goodness
pleasure

They
;

have

great

capacity

and

happiness

and
in

developed

alike
fitted

externally and intemally and,

to express themselves

consequence, more

on bolh sides, have been designated

Urddhasrotas.
called

This third creation, that of the deities

is

Tushtatman.% And great was the pleasure of BrahmS

But, deeming these

on the consummation of this creation.

main creations as not

fulfiling his

purpose, he revolved within

himself another excellent creation, capable of bringing about

his end.

As

that one of true resolve

was thus meditating, there

Ut the stream
Some

of beings

Hving aacording to nature.T.

leprosy,

ot these are physical, such as

sraellessness,

deafness, blindness, inertia,

dumbness,
howevcr,

impotence

some are
to see

mcntal

and moral.

lt

is,

difficult for

us of these times
beings.

how

beasts, &c. are

more subject
meaning of

ro these evils than

nis

human

T/-author

may

possibly have a
fail

own, which, in the absence of ai(qite.commenta7, we

%

to arrive at.--T.

The stream

of being. tending upvards.T.

$ Lit sml-satisfying.T.

VISHNUPURANAM. came
from

2!

forth

avyakta the arvvyksrotas compelent to

accomplish his purpose.

And

as these eat by swallowing

down, they are called arvvyksrotas.

developed
j

The

are

bountifully

and,

albeit

possessing a share of foulness, have

passion in a larger measure.

And

it

is for this

that in

them

unhappiness preponderates, and that they act contnually.*

They

are

developed

intemally

and extemally,
(of the

they

are

human beings

fulfiling the

purpose
I

Creator).

Thus,

foremost of ascetics, have

narrated unto thee the genesis

oftne six orders of creation.

next he created
class,

Brahma

first

created Mahata,
as

Tanmtras,

which reckon

the

second
of
is

and are comprehended

under
is

the

designation

Bhutasarga.ii

The

third

creation

Vaikdrika,

and

known

as aindriya.%

Thus hath been

is

the creation of

Buddhi main

and the others, which

creation
objects.

called
fourth,

Prkrita.\

And

the

counts as the

and includes
is

the immobile

By

the

name

of Tiryyaksrotas
is

meant, heasts, &c.

is

And
The

the sixth creation

Urddhasrotas, which
is

known as
is

Devasarga.\\
eighth

And
is

the seventh

ArvvdVsrotas which

man
of

the

creation

of

Anugrahas\ composed
are the

goodness
creation
;

and and

passion.

Five

Vaikrita% acts of
they
together
is

three

are

Prakrta. And

constitute PrYrita and VaiVnta.

And

the ninth

known

as

Kaumara.

Thus have

described unto thee the nine acts

of creation of the

Lord of creatures.

Vaikrita are the radical causes of the world.

thou further hear
creation ?"
*

The Prdkrita and the What wouldst

universe,

of the

Lord

of the

engaged

in

The

first

circumstancc,

remarks

the

commentator,

is

owing

to the

presence, the next, to that of passion.

T.

t
t

Lit. the creation of

i.

the elements.

e.

ptrtaining to the Indriyas organ of sense.

i
|

From Pnkritinaturc.
Creation of the gods.
order ot deities.
relating to the excited conditian of anythinj.

f An
t
'.

'.

\3>1*&r
THt KAMAKIHSHNA litit
\

(HMITUU r ^U.TM
LllhANV

1
I

2%

VISHNUPURANAM.

MaITREYA
in

said

"
of
I

ascetics, thou liast narrated

unto
of

me
the

brief

the

origin

gods

&c.
tliis

But,
at

best

foremost anchorets,
said,

"0

wisli to

hear

length."
in

Paracara'
creation,

Brilimana, on

Brahm being engaged

four orders o beings
tlie

from his mind issued

with
celestials

tlie

commencing

and
are

concluding with
destroved
bereft
at

immobile,
of

and

although

these

the

time

universal

dissolution, they are never

of the

mental

tendencies

they acqnire

in

existence,

consequent on their acts; or of

fiir

the good or bad fortune resulting respectivelv from their or foul actions*
Tlien desirous of creating deities,

Asuras,

ancestors and

men,

all

going under

"the

name

of

ambha,

BrahmJ began
concentrated

to contemplate.
his

And

as

the lord
liim
;

of beings

soul,

passion

overspread

and

first

from

fortli

his his

liips

came out Asuras.

surcharged
with

And

then (BrahmS)
;

renounced

pcrson

darkness

and,

Maitreya, on being renounced bv him, Foulness vvas converted

into Night-t

And having assumed

of creating,

another body,

lie

(again)

became desirous
Brahm, came
with the

and from the face

of the pleased

forth,

twice-born one, celestials sttrcharged

viitue.

of

goodness.

And

that

ocly

also having

been resignrd, the quality of rigliteousness was tumed into Day. And tliereore it is that Asuras are powerful by night

and

dieties

by day.
;

And

he tlien assumed

a person, fraught
sire,

with goodness

and, he being honored as a

out of him
ancestors,

sprang the ancestors,

the Lord renounced

And having
form
also.

created

the

lliat

And on being renounced,

between day and
filled

the

sair.e

became Twilight, remaining

then
;

night.

And

he

assumed a person

with

the

principle of passion

and,
fierce,

foremost of the twice-born ones,

with passion entering into their

thereat

sprang men

This passage

is

very obwure.

It is

not clear

how

acts,

whether

fair or

loul or indifferent, .;an apply to

immobile objects, the vcry statement of whose

mme earries with

it

a negation of movement, T.

t In Sansltrit lamas means darVness, along with the principle of foulneM.

VSHNUPURANAM.
eomposition.
that form also

23
speedily
is

And

the
it

lord

of creatures

resigned

And
And

became Moonlight, which

it is,

termed

prksandhyd.*
Pitris,
light,

therefore
in

Maitreya, inan and the

become powerful

Moonlight and Twilight.

Moonbodies then

Night, Day, and Twilight,

these

four, are the

of

Brahma, endowed with the three

filled

principles.

And

he assumed another body

with the priuciple of passion,

and thereat sprung Hunger from Bralnn, and from Hunger,

wrathfrightful

Then

the reverend one in

the

darlc

created beings

and bearded, and ahvays exercised with hunger.

tliese)

(as

soon as

were created, they rushed

of those that

ciied,

'Ho
fell

at the Lord.

And And

don't

Ralcshas ;fand oihers that said,

'We
And

do

this,

save

him,'

are
l>is

sliall

eat him

up,are
from

Yakshas, from Yakshana,\ eating.

the hair of the Deity
oflf,

Seeing them mischievous,

fallen of!

and having
from

head,

it

again rose to his head.

their

movemeut

(sarpand), the hair

fallen off,

became saras,

and
Then

from their having

the creator of the
of wrathful
flesh.
is

they are

known

as ahis.\\

universe,
souls.

waxing wroth, generated some beings

Twenty-hued, they are beings subsisting on

And

then came forth froin him Gandharbas, whose

ofHce

music.

regenerate one, as these came into being, drinking

music), they are called Gandharbas,
All

in strains (of

these

beings created
force

the
in

reverend
these

Brahm, directed by inherent

Tlien he at his

resident

(respectively).

pleasure created

another order of beings

fowls

of the air.

And

he created sheep from his breast, and goats from his

mouth.

And

the

lord

of creatures

created

kine from
feet

his

woinb and flanks.

And

he created from his

horses,

* Meaning, going before tmlight.

t
X
i

From Ra\uharotect, From

the verb ha leave, Serpents.

Ii

Serpents.

34

VISHNUPURANAM.
gavayas,(i)
deer,

eleplants,

saraihas,(a)

camels,

mules,

Hyankus(c) and other species.

And

from his

down sprang
And,

medicinal herbs furnished with

twice-born one, at the

fruits

and
of

roots.

commencement

the Tret-Yuga

and on the eve

beasts and
sacrifice.

of the

Kalpa, Bralima, having created the

then set them apart respectively for
males,

the

drugs,

Fair complexioned

sheep,

horses,

mules,
also

and

asses,

were called Grimy(d) animals.

And know
the

those that are wild.

(These are) beasts of prey,

cloven-

hoofed, elepliants,

monkeys, and,

flfthly, birds,

and, sixtMy,
first

acquatic animals, and, seventhly, reptiles.

Tiien form his

mouth he generated

the 'Gyatri,(e)

the

Rickas,(f)

the

Trivatstoma(g) the Ratkantara,(k) and the Agnishtoma(i)

among
the

sacrifices.

Then from

his southern

mouth he created

the Yajus,(f) the Trishutva metre, the fifteenth Stoma(k)

Vrihat Sman,(l) and the

Uktha.(m)
the

And

from

bis

western mouth, he created the

Smas and

Fagati metre,

the seventeenth Stoma, the Vairupa(n) and the Atiritra.(o)

And
first

from his northern mouth he brought forth tbe twenty-

Stoma, the Atharva Veda,

the

Aptoryma,

(p)

the

A fabulous

aniraal,

havlng eight

legs, inhabiting the

snowy mountainous

tegions.T.
6 Bos Gavus.

A
i.

species of deer.
e.

d
e

belonging to village.T.
sacred

The most

hymn

in

all

the Vedas, in praise of the Sun,

ai

npresenting the Supreme Sun of the

spiritual Universe.j-T.

/ Hymns of the Rig-Veda, g A kind ef sacrifice. h A division of the Sama Veda, so

i

named.

A sacrifice. A division of the Vedas.

Sama Veda.

h Song of the
I

Vrihat means greai. A part of the Sama Ved m A metre of the Sama Veda.

Songt of the Sama Veda.

i>

A kind of Sscriflee.

kind of Sacrifiee.

VSHNUPURANAM.
itishtubha metre, and the Vairiyya Sma.

i$

Thas from

his

person came forth nobie and ignohle.

gods,

And
the

having created

Asuras, Pitris, and men, that lord of beings, the

the

great-sire, *at

commencement
reverend Brahm,

of

Kalpa, created
of

Yakshas, PicSchas,* Gandharvas,

and numbers
tlie first
l-.easts,

Apsaras

and that

lord, the

Cause, created
deer,

Naras.t Kinnaras.t Rkshasas, birds,

serpents,

and mobile and immobile objects lasting or other-wise.

in

And
into

successive creations,

verily

each creature
in its

is

born

tbjpM acts

which

it

used to perforra

former existence.

Some
alse,

are cruel

and some kind, some mild and some harsh,

vicious,

some virtuous and some

some

truthful

and some
respective
also for
(in

in

consequence
developed

of their inheriting
in

their

natures as
tliis

previous births
parlicular

and
of

it is

that each affects a

course
is

conduct
all
it

preference to others).||

The Diety
and
all

the lord of
;

objects
is

of enjoyment, of all creatures,

bodies

and

the

Deity who hath personallv divided and differentiated them.

And

at the

beginning from the Vedic Vocabulary he assigned

creatures, celestials

names unt
sacrifices
;

and

other,

as

well

as

unto

and also

fixed

forms and shapes thereof.

And

from the auditory Veda, he assigned appellations unto the

sages, and appointed them

to

their

respective functions.

And

as the signs of the seasons successively manifest

them-

selves, the characteristics, of the

Yugas are seen

in

due order.

And

instinct

with

energy arising from a desire of creation,

He, actuated by the creative impulse, thus again and agaiu

bringeth about creation at the

commencement

of Kalpas."
filthy.

*Inferior spectres reveling in the morally foul

and the physically

T.

tHorse-hipped beings.
Horse-faced beings.

JA
passed
I

profonnd

view, in

imaginative vesturc, of Hiredity.

The Aulhor
is

imparts a

eomprehensiveness and sublimity to the doctrine which

unsnr-

T.
little

liberty has

been indulged
is

in

tanslating this senfenee, a> the

eonstriiction of the original

involved and complicated.T.

SECTION

VI.

LaitreyA M,
Arvvksrotas.

said,

"

Thou

liast

called

man by

tlie

term

But
liim.

Brhmana,

tell

[me at

length

how

Brahm created
orders,_and,
offices

And

tell

me

also liow

lie

created the
;

mighty ascetic, of their qualities

aud the

assigned to Vipras and the rest."

Paracara said, "

foremost of twice-born

ones, wl(n
of

Brahm

of

true

intents

was inspired with the destre

his

creating the kosmos froni

mouth,

formost of twice-

born ones, came out creatures surcharged with the principle

of

goodness

and from the breast

the
principle
of

of

Brahm
;

creatures
his

surcharged
thighs came

with

passion

and from
both
ones,

out
;

beings

surcharged

with

goodness
from his

and
feet

foulness

and,

best of regenerate

Brahma created

other
of

beings,
dullness.

who

were
is

impregthe

nated
fold

with the principle

division

This

fore-

into

orders.

And,

excellent

Brhmana,

Brhmanas, Kshatriyas, Vaicyas and Sudras, came from the

feet,

the thiglis,

the

chest and

the

mouth

of

Bram.
fottr

exalted one, Braluna brought

into

being these
in

orders

capable of satisfactorily

performing sarifkes,

order to the

successful celebration of them.

ness, the celfstials, gratitied

thou cognisant of righteouswith sacrifices, in

turn gratify
It

creatures,
is

and

therefore
in

sacrifices

conduce to welfare.

men

engaged

observing

their

proper morality, of

pure ways, aml good, and

ness,

walking the path of righteousIt

who

prrform

sacrifices.

is

by

virtue

of

hav-

ing

been born as liunian beings thatmen,

ascetic,

can

obtain heaven
that they
ascetics,

and emancipation

and,

twice-born one,

can go to the wished-for regions.

oremost of
divided into

men

(at the

bfginning) having been

four orders,

were revereut and of excellent ways.

Tben

VISHNUPURANAM.
wherever
in

2f
let.

tliey lived

tliey liked,

were pure quence

heart,

without any unpolluted and cleansed

;

And they
in

conse-

of tlieir

observing

all rites.

And

their

minds being
they perceived

pure and the Pure Hari residing

that state which goeth after
is

in tlieir lieart,

tlie

name

of Vishnu,

and which
is

genuine knowledge.
witli

Tlien

tliat

portion of Ilari which

frauglit

Fatality,

spread

sin

(amongst meii), causing

of woe.

slight pleasure

and an overmeasure

Maitreya,

this,

composed

of anger, &c, springs from the seed of unrighteous-

nlss and begets delusion and covetonsnes,

and stands

in the

way

of the atttainment (of the

summum
And on

bonum).

And men
and

anon could not (any more) completely attain the eight kinds
of success,

Rasa, Ullsa, &c.

sin progressing,

those
to

becoming exceedingly

fceble, creatures becanie

subject

physical changes (a)

and

to all the miseries

consequent

thereon.

Then
;

they constructed forts composed of trees, or

rocks, or water

and

artificial forts

and

cities

and towns.

And,

mighty ascetic, they only made houses in those towns,

for

&c,

shelter from

cold,

the sun,

and

other

(physical

discomforts).

Having thus provided against

cold, etc,

men

then betook themselves to tasks capable of being with the hands, for subsistence.

performed

And

Vrihi, (b) barley, wheat,

small seeds, stssame, priangu, (c)uddra, kodrava,(d)chinaka,(e)

miska,(J) mudga,(g) masura,simbi,(h) kulaththaka,(i) raki,(j)

a.

Dwandohihutasubject

to

daulity,

e.

came uuder

the

Law

of Rela-

tivity, in
4.

the sence of Professor Bain.

va^f jus

See Senses and

Iniellect.

Rice of

kinds

of

which eight only are enumerated by

the.

authorities.
t.

A
A

medicinal plant, and perfume, Panicum ttalicum.

gnjin eaten by the lower people Paspalum Kora.

d.
-

A species of
A
A

sort of panic, P. miliaceum.

/. g.
h.
i.

sort of kidney-bean -.haseolus radiatus.

Phasetlus mungo.
sort of pulse or lentil

Enum

Ilirsutum

cassia alata.

Dalichos bifiorus.
Cytius cajan.

j.

?8

VISHNUPWRANAM.
and hemp,

oats,

these seventeen kinds,

And
barley,

ascetic.were

among
(a)

the rural plants grown.

fourteen

sorts are tlie plants

intended to be used

in

sacrifice,

divided into

grdmya

and ranya(b)

Vrihi,

ms/ta,

wheat,

small seeds,
vil-

ri/angu, sessame, kulaththaka, these eight belong to

lages.

And Symka.fc)

nirdba,(d) jartila,(e) gavedhuka,

ascetic, (are
tlie

benuyava, and markataka,(t) (these),

plants grovving uild in the woods).
of plants,

These fourteen species

grdmya and aranya,

are intended for the cele.

for

bration of sacrifices,
pose.

and they are very useful

with
j

that pur-

All these plants together

sacrilces

are
for

the
this

causes

of thc increase

population

and

it

is

those versed in the highest signilicance of things celebrate

sacrifices.

By perorming

sacrifices

day after day, one,

foremnst of ascetics, reapeth great good, and hatb one's sins,

committed, shorn of their rancour.

it is

raighty-minded one,

those only in whose minds the drop of sin attainetli proface against sacrilices.

portions, tliat set their

These, repro-

bating the ordinance of the

Veda and

the divinities presiding

over sacrifices, endeavour to stand in

the

way

of sacrifices.

And

wicked wights of evil ways and crooked aims,

running

the Vedas down,

to progress.
of subsistence

lay the axe at the root of courses leading

their

Having created men, the Lord, on

according
with
their

means

respective

qualities,

having been settled,

dignity; and,

placed them duly in consonance with

of

best

those
in

practising

righteousness,
;

ordained the codes of duty

respect of the orders

and

their

modes
ing
all

of life;

and the regions attaiuable by them j concernobserving the rules of their respective
sphere assigned to Brhmanas observing

the castes,

orders.

And
a.
b.

the

From grma

village.
AIso P. coloumn.

Prom aranyawtod.
Panicum mantacium.
Wtld sessanum.
Coixbarbata.

e.

i.
e.

f.

fruit,

VISHNUPURANAM.
the rules of their order,
that of the

49

is

Creator himself.
not turning

And

the sphere assigned to Kshatriyas,

fight, is

away from

that of Indra.
attain

And

Vaif yas, following the Iaws of their

order,

the

regions of Marut.*

And
of

those belongin

ingtothe Sudra caste that

(the

spend

their

lives

serving

other 'orders),

attain the regions

the Gandharbas.
attain

Those practising the Brahmacharyya injunctions

the

regions of Marut belonging to the eight and eighty thousand

ascetjcs that have
living in the forest

drawn up

thcir

vital

fluid.

And
;

those

reap the place of the seven sages

;

house-

holders repair to the regions of the Creator

to the sphere

and mendicants,
of

named
is

Brahma.
the

The sphere
state of

the yogis

is

Amritaf

which
that

supreme

Vishnu

himself.
soul,

Those yogis that contemplate Brahm J with a single

of these is

supreme

state

which

is

seen by the

celestials.

The

sun, the

moon, and the other planets, going to

return therefrom again and
that

this

region again and again,

again,

but to this day

those

contemplate the twelve-lettered

to

(Mantra),J

do not

have

return

therefrom.

Tmisra,

Andhatamisra, Maharaurava, Raurava, Asipatravana,

Ghora,

and the waveless Kalasutra,

of those that revile the

these are appointed

obstruct

the regions
;

Vedas,that
religion."

sacrifices

and

that

abandon
*
i.t.

their

own

the Wind-god.

t Ambrasia.
X

formula, embodying the

name of Vsudeva.

SECTION

VII.

1 ARASARA

said,

"Then camc

forth

untohim the mind-

spurng beings, embodying causcs and consequences arising

from his own person.

one came out the

mobile

souls.

And out of the body of that intelligent And thus were generated all those
deities
aJd

and immobile objects beginning with the

immovable,

concluding with the

which
of

are
I

established in

the three several spheres,t/i)

before.

and

which
of

have told
intelligent

thee

And

when these beings

that

one
sons,

did not multiply, then he created other mind-begotten

resembling himself,
Angiras,
Vasishtha.
Marichi,

viz.,

Bhrigu, Pulastya,
Atri,

Pulaha,
the

Kratu,

Daksha,

and

mind-sprung
resemble

The

Purna
Tliosc

saith

that

these nine

Brahma

himself.

who

formerfy had been created by

Vedas, being bereft of love and hate, ahd possessed of the

highest knowledge, did not take to the world,
offspring.

or

produce

And

these being indifferent to the increase of

people, a mighty wrath took

of

possession

of

Brahma, capable
entire

consuming

the three worlds.

And,

anchoret, the
flarne

triune universe

was then illuminaled with the

of

flowing

from the

ire

Brahma.

And

then

from

his

furrowed

forehead inflamed with wrath sprang Rudra,

resembling the
terrific

mii-day Sun

having a body,

half-female,

a prodigious person.

And

saying unto him,

" Divide thou

and

of

thyself." Brahml then vanished.

himself into a male and a female.
into one and tcn parts
;

Thus

directed, he

divided

and the

And then he divided the male Lord God also divided the
Then
the

female into Saumya,() Asaumya,(f) Santa,(_") AsSnta,() Sita(/)

Asita,(^)

and many other parts resembline himself.

(a) vi:, the upper, middle, and nether regionj. (b) Mildness (c) Imolen.ce,
'

(i) Meek.

(t)

Wiid.

White.

Dark.

VISWUPURANAM.

31

Lord appointed the Self-create Manu, formerly sprung from

Brahm&'s

self,

and resembting
the
divine
(1)

himself,

to

rule

creatures. to wife
asceti-

And
cism.

that lord,

Self-create of

Manu, took
through

the female SatarupS,

purged

all sin

And

to that
;

person

Satarupa

bore

Priyavrata

and

Uttanapada

and two daughters, named Prasuti and Akuti,

thou
of

endowed,
perfections

cognisant

of

righteousness,

with

the

beauty,

and

nobility.

And

the

Lord of
Akuti on
born,

creatures of old conferred Prasuti on Daksha,

Rilfka.

and

And

unto

this

wedded

couple were

exceedingly righteous one, Yajna and

Dakshina

and these

were then united

in mairiage.
(3)

And
of

ten sons

were borne to

Yajna(2) by Dakshina.
these

At the time of the Self-create Manu,

went by the designations

Deva and Yma.

Dhriti,(6)

And
Tushti

on Prasuti, Daksha begat four and twenty daughters,

whose
Vapu

names do thou
(7)

hear,

Sraddha/4) Lakshmi,(5)

Pushti,(8) Medha,(g) Kriy(io) Buddhi, (11) Lajja,(i2)

(13) Snti, Siddhi,(i4)

and

Kriti. (15)

These thirteen daughtersTlie daughters

of

Daksha were wedded by the Lord Dharma.(i)

remaining after these elder ones, were eleven, furnished with

fair

eyes, Khyati,(i7)

Sati, (i8}Sambhuti,(i9) Smriti,(20) Piiti

(21)
(26)

Kshama,(22) Sannati,(23) Anasuy,(24) UrjjS,(25) Swaha,

and SwadhS.

Bhrigu, Bhava, Marichi, Angiras, Pulastya,

Pulaha, Kratu, Atri, Vasishtha, Vanhi.and the pitris, espoused

respectively the daughters, Khyti
ascetics.

and the

rest,

foremost of
;

And

then Sradh brought forth

;(29)

Kma

(27)
;

and

Chala,(28)

Darpa

and

Dhriti,

Niyama(3o) as her son

and

(1)

Havingan hundred
(4)

forms.
(5)

(2)

Sacrifice.

(3)

Gift in sacrifice
(6)

te-

Brahmanas.
SatUfaction.
Bashfulness.

Veneration

The goddes
Intelligence.

of wealth.

Patience.
Intellect.

7 12
17

8 Nourishment.
13

10

Act.

11

Body.

14

Success.

15

Fame.

16 Righteousness.

Renown.
ness.

18 Chaste.

19 Birth.

20 Memory.

21 Gratification.

22 Forgieli.st

93 Revennce.

24 Good-natured.
one
is

2$ Energy.
oblations.

26 This and the

27

ire words uttered

while

offering

Sexual

desire.

28

Lakshmi.

29

Pride.

30 Restraint.

J2

VISHNL'PLRANAM.

Tushti,(i) Santosha,

;(a)
;

and

Pushti,(3)

Lobha.^

And Medhaf$)
(9)

brought forth Srutam

(6)

and Kriya,(7) Dandam,(8) Naya,

;(i2)
;

and Vinaya

;(

10)

and Buddhi,(n)Bodha
(14) as

and Lajja,Vinaya;

and Vapu,(i3; Vyavasaya

forth

her son
;

and Santi brought

Kirti,

Ksham and
;

Siddhi,

Sukha

(15)

and

Yacas

(16)

These are the

Harsha(i7)

offspring of

Dharma.

Nanda bore unto Kama,

grandson unto Dharma. Hinsa(i8) was the wife of

And from
these

Adharma;;i9) and from her were born Anrita,(2o) and adaughter

Nikriti.(2i).

came

forth

Bhaya

(22)

and

Naraka;(23)and two daughters

Maya and Bhaya gave

a son named Duhkha. 28

birth

Maya 24and Vedana. 2^And Mrityu 26 that allayer

to

of the three kinds of heat, 27

And Vedana

bore unto Rauraba,

And from Mrityu sprang Vyadhi 29

They
son

Jwara,3o Soka,3i Trishna,32 and Krodha.33 These ultimately

lead to misery
;

and

all

have marks of unrighteousness.

have no wives, being

all of vital fluid

drawn

up. 34

And,

of the Prime ascetic, these are the terrific

forms

of

Vishnu

and they ever bring on

the

universal

dissolution.

And,
lords of
of

exalted one, Daksha, Marichi,

creatures
universe.

Bhrigu,
of

and
the

olhers

are always
And
the

the causes

creation

the

Manus and

their sons

and kings possessed

Satisfaction.

2 Contentment.

3 Nourishment.

4 Greed.
to

Intellect. II ln.

CKnowledge
tellect.

7 Action.

PunUhmcnt.
13 Body.

Justice.

Humility.

12 Apprehension. 18

14

Exertion.

15

Felicity.

16 Fame.
21

17

Cheerfulness.

Malice.

19

Unrighteousness.
24.
Illusion.

20
Pain.

Falsehood
26 Death.

Wickedness.

22 Fear.

23

Hell.

2$

27

Tapalit. heat here means the three kinds of pain, natural, supernatural and
that

coming from

spirts.
all

The word

taa for pain refers to the

the part agected.
to be

physical

phe-

nomenon accopanying
paininany
at that part of the

pain namely, heat in

is

And

physical

body

invariably found

accompanied with ktat

Decrepitude.
31 Grlef.
ait thi i

kxalityT

28

Misery.

29

Disease.

30

32 Thirst.

33 Anger.

34

The

reader will readily percieve that

llegorical, although the allegory is

fabric,
it

by

no

meanson
is

all

fours.

The

entire

may
j

truly

b said, of
? Ilegory

Hinduisim

upreared
it

npon

an allegorical
ittelf into

foundation

bnt the

having been

m'used,

has degeneroted

a systtem of degrading uperitition, T.

VISHNl'PURANAM.

33

of wcalth

and

pnnvess,

and ever abiding

by the way

of

righteousness,

and

heroic,

are the

causes of the mainte-

nance of the ^osmos."

Maitreya said, "0 Brhmana, thou hast alluded to constant crcation, constant

sustenance and conslant dissolution.

Do

thou desbribe unto

me

the characteristics of them."

(Thereat) Parsara said,

soul,

"That one
Madhu
The

of incomprehensible

the reverend destroyer of

twice-born

the Lord

assuming

respective

shapes, effecteth the creation,

maintenance. and
(of beings) is

destruction (of the Universe).

of four kinds, vis.,

dissolution

one,

Naimittika, Prkritika

Atyantika, and Nitya.

When, on
Universe

the
lieth

expiry of his
dovvn,

Day,

Brahm

the lord of the

away
in

takes- place

the dissolution called dissolveth itself

Naimittika.

When
of

thc

mundane egg

Primval

Nature,
the

takes place the

Prkrita

dissolution.

The

fusion
is

Yogis into the

jSupreme Soul through knowledge,

tion.

the

Atyantika dissolutaking place

And

ihe constant

dissolution of things
of

day and night, goeth by the name

which comes of Primval matter,
which
as
is

Nitya.

The

creation
;

known as

Prakriti

that

takes place at the

;

end

of a

minor

dissolution, is

known

Dainandini and,

()

foremost of anchorets, the constant

is

daily creation of beings,

in the

called

Nitya by the wisc verscd

that origin of
all

import of the Puranas,

in

Thus

beings,

Vishnu, remaining
creation,

the bodies of

all

things, bringeth

about
the

mainlenance and

destruction. to
creation,
all

Maitreya,

energies of
destruction,

Vishnu

relative
in the

sustenance,

and

remainin,^

bodies of

beings, are ever

that,

coursing on day aad night.

of

Brahmana, he
overruleth
the

compounded
principles,
to

these mighty

powers,

three

attaineth the

Supremc

state (of Vishnu).

and hath not

come

back to

this scene."

SECTION VIII

1 ARASARA
ple of dullness.

said,

'0
I

mighty ascctic,

have narrated

unto thee the creation of Brahma connected with the princi-

Now

shall

unfold tmto thee the

I

creation'

called Rudra.

Do

thrm hearken as

proceed

At the

outstt>f

a Kalpa, as the Lord was rapt

bling
himself,

in thoughts

about a son resem-

on

his

'ap

appcared

one

hued

red-blue.

And,

best of regenerate persons, crying in sweet tones, he

went about.

And

as he

was

crying,

Brahma asked him,

'Why
said),

dost thou weep?'

Lord of creatures,

'0 divine one,

patience.'

'Let

And thereon, he said unto the me have a name.' And (the Lord thou art tiamed Rudra.* Do not cry.
for

Have
times.

Thus accosted, hc again cried

seven

And

thereat the

Lord gavc him sevcn other names;

wives

and assigned and sons

six receipients thereof, as well as the six

of the latter.

Bhava, Sarva, Isana, Pasupati, Bhima,

Ugra, and Mahadeva,

these
Ancl
tlie

seven names were mentioned

holders thereof
fire,

by the
ively

Great-father.

were respctthe initiated

Siva,

the

Sun, water,

earth,

air,

ether,

Brahmana, and Soma.

And

Suvarchala,

Uma, Sukesi,

Dik, Diksh, and Rohini,

the

are,

O
etc.

best of men, the wives of

Rudras, named the Sun,

And

Li.aiken

(unto me)

reciting the

names

of

thcir

offspring,

whose

sons and

grandsons

have

filled

the

universe.

Sanaischara,

Suka,

Lohilnga, Manojava, Skanda, Swarga, Santna and Budha,

these are
formed
ire,

rcspectively the sons (of the Eight Forms.) Rudra.

thus,

took to his

wife Sati.

Sati

renounced her person.

And through Daksha's And then, b?st of the

born ones, she became the daughter of Himavat by name

Um
his

Then

the reverend

Bhava again marriad Um, who was

VSHNUPURANAM.

35

solely.

And

Bhrigu's
;

wife,

Khyati, brought forth the gods

as Sri,

Dhata
spouse."
the

and Vidhata
said
:

as well

who

is

Narayana's

MAITREVA
Ocean
deep.

" We

have heard that Sri arose from

of the

of milk

on the occasion

churning of the

But why dost thou say that she was bcgot by Bhrigu
?"

on KhySti

Thereat Parasara said; "That mother

verse

of the

Uni-

Vishuu's
is

energy

is

enduring

and undeteriorating,
is

O^fpremost

of thc twice-born ones,

even as Vishnu
is

omniis

present, so this one also.

Vishnu
is
;

the sense and she

is

the

word; she
tion,

morality, Vishnu

justice; Vishnu

percep-

and shc the power theteof

hc

is

merit,

and she the act

;

of piety.

Vishnu
is

is

the creator, and shc thc creation

Sri

is

earth,
is

and Hari, the

and,
;

supporter thcreof.

The reverend one

is
is

contentment,
Sri

Maitreya,

Lakshmi
one

permanent

peace

desire,

and the worshipful

;

Kama h
;

is sacrifice,

and she the dakshiita

is

thc

goddess
;*

is

the

first

libation,
is

and Janarddana

Purodsa
is

ascetic,

Lakshmi
(of

patuisl,\ and

Madhusndana
is

the

prvansa\
is

sacrifice);

Lakshmi

the chitti\ and Hari

the yupa;\\
is

Lakshmi

is sacrificial fuel, is is

and the reverend one

the

Kuca
Sri
is

The reverend one

Udgiti ;f Lakshmi

Sman,

Lotus-dwelling

Swah, that Lord of the Universe,

Sauri
the
is

Vsudeva
mistress
Gauri.
is

is

fire,

thc worshippful
is,

Sankara,

(the

of)

Wealth

best of
is

twice-born

one,

Maitreya, Kesava

the Sun, the Lotus-seated one

the splendour thereof; Vishnu are the paternal manes,

and the
*

Lotus-throned

one

is

Swadha,
fire

ever

conferring

Clarified butter as offered in oblations to

in
it.

with calces of f round barley

mel that hare been well steeped t

T.
assemble.

The room

opposite to that which contains the materials for an oblation.

of the sacrfice
sides.

and
t
H

in

which the family and friends

An

ablong with quadrangular

stalte.

A sacrificial
The hymns

of the

Sama Vcda.

30

VISHNUPURANAM.
thc city of the cclestials. that soul of

gratification

Sri

is

all

Vishnu
Sri
is

is

the exceedingly spacious

sky

thc support

of

the
;

Moon,
is

and Sri

is

the

constant
;

resplendence
is

thereof

Lakshmi

Fortitude and Exertion

Hari

the airis

coursing everywhere.

twice-born one, Govinda

Vipra, Sri
is

the

Ocean

and,
is

magnanimous
like

the shore thereof.

Lakshmi

the

spouse of Indra, and the

;

Destroyer of

Madhu
is

is

the Indra of the immortals

himself,

the holder of the discus

is

Yama

and the Lotus-presiding one

Dhumorna.*

Sri is Prosperity, that

godthe
is

supporter of Sri is the Lo/d

.

himself of riches.

Lakshmi

the highly exalted Gauri

and

Kesava

is

Varuna himsdf.
Vipras,
is
is

Sri is
is

the celestial
lord

host,

foremost of

and Hari

the

thereof.

The
of

mace-handed one
regenerate,
is

Avashtambha,
Energy.

and,
is

best

the

Lakshmi

Lakshmi
is

Kastha.t and hc
;

Nimesha.}
light,

He

is

muhurta, and she

kal
all

Lakshmi
thc

is

the

and Hari, or Sarva

of the universe
is

Iord

of

is

lamp.

The Mother

the plant,
Sri

and Vishnu tlie

is

spouse of Sri is the tree cstablished.

deity

Night, and that

the
river.

holdcr of

the
is

discus and

mace

is

Day.

Thc
a

boon-bestowing Vishnu

the bridegroom,

and she dwelling

is

in the lotus-grove is thc Bridc.

Thc reverend One

is

like

male

l'undarikaksha
is

the

(banner),
is

and

the

Lotus-seated Sri

the Ensign.

Lakshmi

Thirst,
is

and that

master of the Universe, the Great Narayana,

Desire.

And,

thou cognisant of righteousness, Lakshmi and Govinda are

respectively
dilating?
I

Attachment
tell

and Love.
this
in
brief,

What

is

the

use of

thee

the
is

Reverend

Hari
ares

compriseth gods, men, bcasts and

other creatures that

all

termed male

and,

Maitreya, Lahsmi compriseth

exists

that are

termed emale.

There

naught that

beyond these."

division ot timc.
{

f
of

Wife

of

Yama.

Timc takcn up by the twinkling

an ey*.

SECTION

IX.

ARASARA
That Emination
Earth.
of

said

"
to

Maitreya, listen to what

Sri,

say

anent thy.question about

of

as

had heard rom Marichi.

ranging
this

Sankara

Durvasawas
of

And

it

came

pass that the sage saw in the hand

a Vidyadhari a celestial garland,

entire forest

perfumed

by which,

CWDrahmana, that

Sanlanakas* had become

surpassingly charming to the rangers of woods.

to pass that

And

it

came

on seeing that graceful garland, that mad Vipra

vows,

practising the

asked for thc same of that bride of a

Vidyadhara.

And

solicited

by him,

tliat

slender-framed and

large-eyed spouse of a Vidyadhara, saluting him

with regard

made

it

over unto him.

And And

thcrcat,

laying the wreath on

his head, that

Vipra wearing the form of a maniac proceeded

earth.

to

roam about the

then he saw that dcity

regions

Sachi's
the

sovereign of the Airavata, approaching

lord
ascetic,

three

mountcd on
celcstials.

mad
the

along with the

And

resembling a

mad man,

taking from his head that

six-footed
(black-bees),

garland,

whose odour was maddening

on the sovereign

threw
the

it

of the celestials.

And

thereon
it

king of the immortals, taking the wreath, placed

of Airavata;

over

the head

and thus placed, the same appeared

Hke the Jahnavi on the peak of Kailasa.

And

it

came

to

pass that the elephant with his eyes blinded by the temporal
exudation,

on
his

being sssailed by the odour, smelt the pertrunk

(raised),

fume with

and

then

cast

the

same

away

to

the

earth.
;

Then was wroth

ihe reverend Durvasa,

best of anchorets

and,

O
I

Maitreya, being enraged, he spoke

saying,
soul

unto the
toxicated

sovereign of

the celestials,

'O
!

thou

in-

with

wealth
*

wicked of
trec.

Vasava

kind of celestial

38

VISHNUPURANAM.
art

how
and

thou puffed

up

But inasmuch as thou dost not

the

regard this wreath, which

as,

is

abode of Auspiciousness,
not, said,

bowing down the head, thou hast

nor,
it

Thy

favour!

with thy cheeks bcaming with delight, hast

thou placed

on thy head,

as, in (brief),

thou dost
fool,

not pay

high homage to this garland given by me,

tial

thy celesSakra,

prosperity

shall

depart from thee.

Surely,
;

me

tbou deemest likc other twice-born ones

and therefore,

thou thinking immensely of thyself,

hast thus slighted

me,
the

And
ness.

as

thou hast cast away the wreath given by

me

ttf

earth, therefore thy

Triune world
v-roth

shall

bc

reft

of Auspicious-

Me whom when
monarch

the mobile

and the immobile

insulted from

fear,-thou,

of the immortals, hast

thy excess of arrogance."

PARASARA
Durvasa.

said

: " Thereat

the great Indra, swiftly alightpropitiated the sinless

ing from the back of his

elephant,
hini

And

propitiated by

with his head humbled,

that best of ascetics Durvasa - answered the thousand-eyed

(Deity).saying,
giveness
ascetics
;

'

am

not

kind of heart
Tliey,

nor doth

for-

find,

a p!acc in mc.

Sakra, are other

but

know me

as

Durvasa.

Gautama and others

But

have for nothing fostered thy pride.

as Durvasa,

me

thou must

know

who

is

nothing

if

not unforgiving.

And
it

having

heen hymned aloud by Vasistha and

reason that thou insultest evcn
there in
face of
all

others, overflowing
is

with clemency, thou hast grown haughty, and

for this

me

in

this

way.

Who

is

these three rrgions

witli

that

beholding the frowning

mine furnished
I

flaming matted locks,can keep-

off fear; forgive

will not.

What
of

then

is

the use,

thou
speech.

of

an hundred

sacrifices,

thy expending
thyself

much

Thou again and again

tlius
'

puttest

to useless troube 'm

beseeching me."
said

away.

" Having said this, the Vipra wcnt Brahmana, the monarch of the immortals also, mounting Airavata, went to Amaravati. Maitreya, from

Paracara
And,

VISHNUPURANAM.
that time

39

the

tliree

worlds with

Sakra

became shorn
;

of

Auspiciousness, and the glory thereof faded

and

sacrifices

and medicinal herbs grew

feebler.

And no
;

sacrifices are

performed, and none practiseth asceticism

and none taketh

any delight

in

good works, such as

charity.

And all men,

;

void of power,

came under the masterdom

of the senses

and
their
is,

prime of the regenerate ones,

tliey could not

restrain

hearts even in things intrinsically small.

Where

strength

there

is

Prosperity,
is

and strength ever followeth Prosperity.

of the
?

WhYe

the strength

inauspicious

And

without

strength,

where are

virtues

And
etc.

without virtues, persons

cannot have power, affiuence,

And
all.

those divorced by

power and wealth, arc overriden by

a person albeit possesscd of

And, when, overruled

his

l.imc, i.iselh

scnse.

On

the

three worlds, shorn of AuspicioiiMiL-.sb, being bereft of strength

Daityas
celestials.

and

Danavas
the

hegan

to

use

force

against

the

And

Daityas,

shorn of Auspiciousness and

devoid
entered

of

strength, boing
hostilities

overmastered

by covetousness,

upon

with the celestials, having neither

Auspiciousness

nor

strength.

And

the

celestials,

Indra

and the
the
the

rest,

on being vanquished by the Daityas,

at

with
of

god

of

Fire

their

head,

sought
'

the protection

exceedingly exalted Great-father.

And,

having

been

addressed duly by the deities, Brahma, then spoke unto the

celestials.

And Brahma

said,

Do

ye seek the protection

Lord, the Destroyer
of creation, protection of

of the Suprenje of

supreme
a!l,

deities, that

of Asuras, the cause of

as well as
;

and destruction, the Lord of the Iord

Infinite
;

creatures
of
;

Vishnu
unborn

the

unvanquished

the

cause

the

Pradhana and
off

Purusha ripe for creation

;

the misery of the humble

even Vishnu.

Him that taketh He will provide

along with

for

your welfare.'

Having spoken thus unto the assembled

celestials,

Brahma

Great

father of
of the
all

all

went

them to the Northern shore

pairing thither

Milky Ocean.
the celestials,

And

re-

surrounded by

the Great-

40

VISHNUPL'RA.VAM.

father, witli

cxcellcnt

speech eulogized the prime' of prime

and the master Hari.

thee,

And Brahm
of

said,
all,

who

art

All

and the Lord

:

We who
"

bow unto
infinite,

^art

unborn and unspent

who
;

art

the
art art

stay

of the

worlds,

and

the prop of the Earth

difference
;

who

unmanifested and without

the subtlest of
all

Nrayana,

who
from

subtile

objects

and who

art the weightiest of all things

weighty on

earth

He

in

whom and
and

whom

are

all

things that have

:

sprung into existence, commencing with Sat

the Prime person
Spirit
;
;

who

surpassest

art the

Embodiment

of the Supreffie

who

are contemplated in
;

order to emancipation

by
and
that

Yogis desirous of deliverence

in

whom

are not Goodness

the rest, nor the attributes inhereing in Prakriti.

May

one pure beyond

propitious
(.to

all

things
that

pure that primval Male be

pure Hari, whose power
is

us)!

May

not tethered to kal, kshth, nimesha, etc, provc propitious

(to us)
!

May Hc
all

that

is

slyled

the

Supreme Lord, who

is

free

from

things, that

Vishnu
(to as)

who
]

is

the

Soul

of

embodied thir.-s, bc propitious

is

May

that Hari,

who

cause as well as
agair.
is,

effect,

who

is

the cause even of the cause,

who
me!
of

thc effect of the ciect, prove propitious to

We

bovv

down unto Him who

is

thc effectof the effect

the

effect,* and

who
is

also

is

Himself the effect

effect

of

that effect,t and

who

the effect of the

thereof.t

We
who

bow unto

thee

who

art the foremost of the celestials,

art the cause of

even the cause, and the cause of thethe

origin

cause

of that

cause,and

of

all

these causes

combined.
is

We bow

down unto

that

Supremc State which

is at

the creator as well as the created, and which

once

ciuse and conscquence.

We
;

bow unto
is

that

Prime State of

Vishnu which

is

pure cognition, which

constant, causeless,
is

undeteriorating and unspent

and which

the unmanifestQd

and unmodified.

We bow

down unto
is

that

Prime and eve

'

pure state of Vishnu, which

not gross and yet not subtile

which cannot be

differentiated.

We bow

unto that undetri-

'

VtSHNUPURANAM.
one who
the

41

orattng

is

Supreme BrahmS,and
is

in

one of

whoie Ayuta* of
established.

Ayuta portions

this

cosmic

energy

We bow

unto that Prime State of Vishnu

is

that
of

Supreme Dity

which
on
the

not

known

either to the deities,

or the ascetics, or me, or

Sankara

himself.

We

bow unto
merits

that Supreroe incomprehensible

and indestructible State

of
their

Vishnu,
demirits,

which,
the

exhaustion

and
in

Yogt's,

ever

perserving, view,
to

grounded
of that
is

the

Pranava.f

We

bow

the

Prime State

God

Vifbnu,

who

is

without equal, and whose energy

Brahma,
1

Vishnu and Siva.

thou that art
offi
all
1

Lord of
refuge of

all
;

soul of

all

beings

all

thou that never

fallest

Vishnu, be thou propitious!

j

Come

thou within the

ths

ken of us who are thy devotees "

tion of

Hearing

invoka-

Brahm, and then the

!

deities,

bowing down, said,

"

Be

propitious

Come

thou within the range of our vision?

!

thou that art in every thing

thou that never

fallest off

support of the Universet

we bow

unto that Prime State

which even the reverend Brahma doth not know."

the deities as well as

When

Brahma had ended

thus, the Devarshis,}!

headed by Vrihaspati, said, "We bow downlunto

creator of the

himthe
primval,

cosmos

devoid of difference who

is

who

is

the Sacrificial Person,

is

who

is

worthy of being extolled,

Worshipful one
!

and who

prior in birth to

evervthing.

thou that art the Lord of Past and

hast the

Future

thou

who
one
I

Universe for thy form

undeteriorating
us

Be

propitious; and

manifest thyseif unto

who humble
in|[

ourselves.

This

is

Brahma; and

this
is

is

Trilochona

Company wrth the Rudras.

the Adityss;f and this
*

is

And this the God of

--

the

Sun along with

with
'
' '

Fir e
'

Agni.
"

And
'

'

'

"**

"

'"""

Tn thousand.

A destgaatlon
The preraptoT

of

Om,

for

whfch see before.

order of saints.

% litctltatial
4
I

saintsm name

of the deities. of Siva.

Lit tMrtt*tytdiL

f Sm

keeping coqipany with the Sun pfoper,

who

prejidet over them.

,6

42

VISHNUPURANAM.
and these are th

thse are the two Acwinas and the Vasus

these the Vicwas Maruts. And these are the Sadhyas, and Indra of the Lord and these the deities, and this the
celestials.

Lord,

all

the

hosts of the

celesrtals,

havtng

seek shelter at been routed by the forces of the Daityas,

thy hands, standing
in

liumble guise."

PARAsARA said:
deities), that

Maitreya,

thus

hymned
of the

(by the

reverend

onethe
that

liolder

conch and
visible

discus that
them.

Supreme Lord rendered himself

seeing then
of

unto

And

holder of the conch, discus,

and mace, that abode

wouderful grace, a verv

mass of

energy, tlie
bowing down
agitation,

deities, in

with

the Gre*t-father at their head,

their eyes quivering with

humble guise, with

began

to liymn Pundarikaksha.
l

And
I

ilie

celestials

said," Salutation

Salutation unto

thee

thou that art

art

without differencei

Tliou art

Brahma, and thou

the

holder of Pinaka* Thou art and Varuna, and the Sun, and Yama. Aud the Vasus, and the Maruts, and the Sadhyas, and the Vicwa gods thou. And,
god, those deities that have

Indra, and Agni and Pavana,*

come unto thee are even

thyself,

who

art the creator of the

Universe, since thou

art in every-

thing.

Thou

art

sacrifice,

and thou Vashatklra, and thou

all,

Prajapati.

And,
;

soul of

thou art knowable and

unthefr.

knowable

and

this entire universe is

permeated witb

Vishnu, worsted by the Daityas,

Soul of
all,

we seek
;

refuge of thee.

be propitious unto us

and do thou favour u$

affliction lasts,

by vouchsafing us thy energy. So long

so long

the desire of defeating the foe agitates the heart, as long doth

stupor last and so long

is

misery experienced,

as

one doth

not throw one's self on thy protection,

all sins.

thou that destroyesl

thou
titoy

Therefore,

thou of complacent soul, -do

us.

extend thy grace unto

favour us with thy

master of

all

energy,

do

own power."

* ''he bow, or the Trident of Siva.

t The Wind-god.

VISHNUPURANAM.

43

PARASARA
creator
of

said

: "Thus
(as

eulogised by the immortals, that

worshipful

the

cosmos the
Ye
I

Hari

casting

complacent glance, spoke

reverend Let the Daityas
of milk,

follows).
I

And
in

the

auspicious

One
deities

said,'

gods,
say.

shall increase

your power.

do as

Bring

company with the

all

the medicinal plants to the shore of the Ocean

and making MandSra the churning-stick and VSsuki

let

the

cord,

the deities

churn (the Ocean)

for

ambrosia,

assisting them.

And concluding
shall in

peace with the progeny

;

of

the*Daitya's, ye should enlist their services in this task

tell

and

them, Ye

common
the
that
will

with us reap the

fruit of this

undertaking.

And on
nectar

sea being churned, ye should

by
of

drinking the

come

up,

attain
I

access
shall

strength and be immortal

to boot.

And, ye gods,
shall

so

order that

the

enemies of
shall

the celestials
all

not

get

ambrosia,but

PARASARA
all

said:

"Thus addressed by the

only undergo

the trouble."

god

of gods,

the celestials, concluding peace with the Asuras, set about

churning for ambrosia. And'procuring various medicinal herbs,

the deities, the offspring of the Daityas, and the

Danavas,

throwing the same into the waters of the ocean of milk,

resembling

autumnal

clouds, and

Maitreya,

niaking

Mandlra
addressed
instructed

the churning-stick and Vasuki the twine, at once

themselves

to

cliurning

for

ambrosia.

And
by

by

Krishna, the gods in a body held that (part of

tail

V|suk's body) where the

the
fore-part of his

was, and the Daityas

held

body.

And,

thou
fire

of

measureless

splendour, the Asuras, smitten with the

sprung from the

breath of VJsuki's hood,

became enfeebled.

And

clouds

scattered by the breath issuing from Vsuki's mouth, shower-

ing.down at his

tail,

the

deities
in the

were enlivened.

And,
in the

might ascetic, remaining

midst of the Milky sea

shapei pf a tprtoise, the revered Hari 'hmself became the

supprt of

tKe chuming-stick.

And

the

holder of

the

discua nd mace, remaining in one form in

the midst of the

44
immortals,

VISHNUPURANAM.
and
the midst of the Daityas,

in

another,

in

began

to pull the

king of serpents.

And,

Maitreya, in

another gigantic form, Kecava pulled the mountain upwards,

which
Asuras.

form was

seen neither of the celestials nor the

;.

And

Hari obliged with energy the king of serpents

and the Lord invigorated the immortals with another energy.

And
the

on

the milky-sea
first

being churned by the celestials and

the Asuras,

came

into existence Surabhi,

of clarified

wotshipped ol
thereat both
defight,

celestials,

home
}

butter.

And

the deities and the Danavas experienced very

great ascetic

great

and with

their

minds attracted, they steadily

questioning within
the exalted Vruni,

gazed

at her.

themselves,

'What

And

as the Siddhas were

is

this in

?'

out

came

with her eyes rolling

consqence of intoxication.

And

then perfuming the universe with odur,

pool
of the

from forth a whirlin

Milky-sea arose Prijata

deliglit.

the tree

which the
from the

celestial females

And

then,

Maitreya,

Milky-ocean
ingly,

arose

numbers

of Apsars,

wonderful cxceed-

and fuinished with grace and

;*

nobility.

Andthen sprang

the

Mild-rayed one

and Mahecvvara appropriated him.

tlie

And
the

the serpents appropriated

poison that sprang from

Milky-sea.

And

then

arose the divine Dhanwantarijt

clad in white
nectar.

raiment, bearing a
thereat,

Kamandalu
all

filled

witb

And

Maitreya,

the Daityas' sons

felt

and

the Danavas, along with the

ascetics,

delighted.

And

then from the water arose the exalted

excellent grace,

Sri,

endowed with

seated on a blown
And
filled

lotus,

and carrying abjo

a lotus in her hand.

with delight, her

hymned
Aiid,

the mighty saints with the Sr Sukta ;

and the Gandharvas,

her.

headed by VicwSvasu, began

Brahmana, bevies
' i

to chaunt before

of

Apsaras Ghritachi and othersbgan

'i
i

'i

Himansu name
The Esculapius

o( the

Moon.

t
t
i

of the Hindus.

vessel so

named.

Ab

muof theRigVeda.

VlSHNUPURANAM.
dance, and the rivers GangS

45
rest

to

and the

came
one
of

with
the

water, for

bathing her.

And an

elephant of

cardinal points, taking water out of the golden vessels, bathed that

goddessthe mighty Mistress

of all

the worlds.

And

he Milky-sea, assuming a form, presented her with a wreath

of unfading- lotuses
;

and ViswakarmS decked

her person
attire,
all

with ornaments.

And wearing
bosom

divine garlands and

bathed and

adorned

with ornament,
of

she

in

the sight of

the celestials
gawstl at

sought the

Hari.

And on
in Hari's

b ing

by the goddess Lakshmi remaining

bosom,

the celestials,

Maitreya, suddenly attained excess of delight.

one,

And,

exceedingly pious

on

being overlooked by

Lakshmi, the Daityas,

ever disregarding Vishnu

headed by
And

Viprachitti were wrought

then,

up with extreme anxiety.

Daityas,

twice-born

one, the

endowed with great

prowess, possessed themselves of the Kamandalu that was in

the hand of Dhanwantari, and which contained the ambrosia.

And
made

then

Vishnu,

assuminga

female

form,

and

thereby

exciting their desire,

it

secured the same, and then the Lord

celestials.
off

over unto the

And
the

then the immortals,

Sakra and the rest

quaffed

ambrosia

and thereat

the Daityas rushed against them with upraised

weapons and

Nistrinsas.*

And

having

drunk

ambrosia,
in

the invigorated
all

gods beat the Daitya-hosts, and these flew

directions

and entered the nether regions.

Then

the

deities,

bowing
as

down unto
formerly,

the bearer of

the

conch,

discus

and mace,

begnn

to govern the

celestial

regions.

And
;

then

the glad-rayed

Sun began
the

to course in his

own path

and,

best of ascetics,
orbits.

luminaries also gyrated in their

own
fair
felt

And

then the
to

reverend

Fire,

crowned with a
all

splendour,

began

burn brightly. And,

creatures

regard for righteousness.

triujie

And,

foremost of anchorets, the

world was furnished with

grace

and

that chief of the

celesiials Sakra again waxed graceful.

*

And Sakra,

seated

scimitar a

sacrificial knife.

46 on
his

vishnupuranam;
receiving back

throne,

the

celestlal

regions,

and

established in his celestial

sovereignty,
in

began to hymn the

Goddess holding a

lotus

her hand.
all

And

Indra said,

'

salute the Lotus-sprung mother of

lotus-like eyes,

beings

unto Sri having

of Vishnu.

and reposing

in the

bosom

Thou

art Siddhi,

and thou
of the

art nectar,

and thou Swaha and SwadhS,

thou art twilight and light

purifier
lustre,

worlds.

And
and

and

and

affluence,

intelligence,

and veneration,
;

and Saraswati.

Thou

art the learning of sacrifice

thou
;

art

the worship of the Universe-form (of the Most High)

art

"tjou

the Occult

Learning,
of

beauteous one; and thou art

goddess,

the

knowledge

Brahma,

and
And

thou art the

bestower of the

fruit
;

of emancipation.

thou art the

;

Science of Dialectics

and thou

art the

Three (Vedas)

and

thou

art the
etc.

Vrtt

and thou

art the

knowledge of chastiseis filled

ment,

goddess, this universe

forms.

with thy gentle

and

terrific

And,

goddess, who, save thee, can

dwell in the person of that

god

of gods, the

bearer of the
goddess, the

mace, who
triple

is

contemplated by the yogis.

world, having been renounced

of

by

thee,

had come to the

hath
it

'

verge

destruction
its position.

and,

through

thee

again

recovered

And,

exalted one,
friends,

men come by
and corn, and
freedom
felicity,

wives and sons, and houses, and

wealth through thy kind look.

And,

goddess,

rom bodily ailments,

are not
difficult

riches. destruction of foes,

and

of attainment for those people that

view thy

glances.
of

Thou

art the
is

mother of

all

creatures,

as that

god

gods

Hari

their father.

And

this universe consisting

of mobile

and immobile, was primvally permeated by thee as

And,
thou that purifiest everything,
if

well as Vishnu.

tht

forsakest (us), neither our treasures, nor our cattle,

nr our

houses,

nor our

attires,

nor our bodies, nor our wives, att

secUre unto us.

thou that residest in the bosom of that god,

Vishnu,

if

thou forsakest me, neither sons, nor frends, nor

stainless ne,

ornaments are seeure unto me.

he that

is

VISHNUPURANAM.

47
truth,

forsaken

by

thee, s also forsaken

virtues.

by goodness,

purity
at

character,

and other

And, those that are glanced

quality,

by

thee,

albeit devoid of

any good

ever attain

note,

on account of character and other and wealth.

is

virtues,

as well as lineage,
is

And,

goddess,

he that

looked at by thee,

praiseworthy and accomplished and blessed

and intelligent

and hgh-born and heroic and possesscd of prowess.

nurse of the Universe,
character, tc, are instantly
thonttirnest

And,

beloved of Vishnu,

all

virtues,

prevented

in

him

from

whom

away thy countenance.

prove auspicioust

But the tongue even of

the Deity

incapable of celebrating thy perfections.

'otus-eyed one,
'renounce.'"

Me

mayest thou never

PARASARA
hearing
of

said,

" Thus eulogised

all

to the height, the god-

dess Sri resident in

all

beings spoke unto Satakratu*

Sri
I
I

the

celestials,

Hari,

And pleased am
gods.

said,

"

in

the

chief of the

with thy hymn.

Do

thou

mention the boon thou desirest.

the

have come hither to confer

said,

same on

thee.'

Thereat Indra
if
I

'0

goddess,
of

if

thou wouldst confer a boon on me,

this

am worthy

one, let

be the great boon,

tliat

this triple

world thou wouldst not

forsake.

And

let this

be the second boon that him also thou

who,

woudst not
tiate

forsake,

ocean-sprung One, shall propi-

Wiee with this hymn.'

Thereat Sri

said,

'

foremost
I

of the celestials,
1

Vasava, this triple world

this
I

will

not leave.

confer upon thee

boon, being pleased with thy

hymn
him

and prayer.

And

shall

never be displeased

with

whoever

shall

chaunt this hymn."'

Maitreya, formerly the great goddess,

PARASARA said,"
Sri,

being pleased with the

hymn and

prayer,

conferred this

boon on the lord of the

celestials.

In the days of yore, Sri

was begot of Bhrigu on Khyati.

out, of the

And

she again

came

Ocean when
pvfarmdr

it

was churnd by the

4 name

celestials.

'

irt.-^the

of

*n hundred

sacrifics,

It ii

of Indra.

48

VISHNUPURANAM.

As

the great god JanSrddana* the

lord

of

the Universe,,

goes through incarnations, so does Sri to help Him. Hari assumed the form of a dwsrf, she took birth as a

When
lotus,

and when He descended on earth as Parasur&ma, she appeared as the Earth.

At time

of the incarnation of

Rma, she

became

SitS,

and when He was born as Krishna,she became

Rukshmini.
Vishnu.

And

thus in

all

the

incarnations, she assisted

When

he had a celestial shape, she assumed the

shape of a
she took a

celestial,

and when he assumed a human form,

human

shape.
as

She changed her body

Vishnu
did.

(mwian
not
re-

or celestial) according

Sri

does

nounce the abode of him for [three generations, who reads

or hears of this story of her birth.

"0 sage, never can quarrei-

some Alakshmi,\ dwell

Sri
is

in that

house
I

where

this

hymn

of

chaunted.

Brahmana,

have related unto thee

for

everything of what thou didst ask

me

how

Sri

formeriy

was born
came out

as the daughter of Bhrigu and

of the
all

how
mouth

she afterwards

Ocean
wealth,

of

milk.

This eubgy of Lakshmi,

of the Iord of

the source of
celestials.

came

out'of the

Poverty can never infest those persons on earth,

who

chaunt this

hymn every

day."

SECTION

X,

lYlAiTREYAsaid,"

great sage, tfiou hast related untcr

me

all I

had asked thee

for.

Do

thou

m>w

give

me

agai

aff

account of the famil? of Bhrigu from Bhrgu downwards."

ParasAra said, " Laksmi was born of Bhrgu and Kbyati

and became the spouse
*
..

of Vishn.

And two more

sns were

Anothernameof Vishnu.
.' <

.-&

"

-*f!tlie.eoHi of ilHtick,
i;,,
'.fi'

,<*:

, '.i

VISUNUPURANAM.
born of Bhrigu and Kyati namely Dhata and Bidliata.

49

Two

daughters, by

name Ayati and

Niyati were born of the high-

souled Meru.
wives.

And

DliJta and Bidhta

to

took them as their

The* gave birth

two sons named PrSna and

was born a son named
Prna one vvas

Mirkandu.

Of Mirkandu again

Mrkandeya.

And

hear then again, a'son was born of Prna

by name Vedacira.

Of the other sons

of

named Kritim&n and

Sargljhuti
of

the other Rjavn.

And

in this

way

did spread the family of the great hrigu.

Maricha's spouse

gave birth to a son named Paurnamasam.

him were born two sons named Biraj and Sarvaga.

sons
I

And And
I

their

shall

mention,

twice-born one,

when

shall

relate the lineage at leisure.

birth to four

And

Angiri's wife Smriti gave

daughters,

named

Sinibali,

Kuhoo, Rk5 and

birth to three sons

Anumati.
untouched
Dattatreyo.

And by
by
sin

Atri,

Anasuya gave

named Soma,

Durblsi

and the sage

And Pulastya's wife Preeti gave birth to a child named Dattoli, who in his former birth or in the Sayambhava Manwlntara was known as the sage Agistya. KshamJ, the
wife of the Patriarch Pulaha

was the mother

of three

sons;

Kardama,

Avarian

and

Sahishnu.

The

wife of

Kratu,

Sannati, brought forth the sixty tliousand BSlakhilyas,

pigmy

sages, no bigger than a joint of the thumb, chaste, pious.

resplendent as
sons by

the rays of the Sun.

Vasishtha had seven

his wife Urjja, Rajas,

Gatra, Urdhabhahu,

Basana,

Anagha, Sutapas and Sukra, the seven pure sages. The Agni, named Abhimani, who is the eldest born of BrahmS,

by SwahS, three sons of surpassing brilliancy : Pavaka, Pavamana and Suchi who drinks up water. They had fortyhad,
five

sons

who

(with

the son

of

Brahma, the Agni named

Abhimani and
Fires.
I

his three descendants) constitute the forty-nine

created by Brahma.
the former
*

have mentioned the progenitors (Pritras) who were Of those by Agnishwattas and Varhishads

being devoid and the

this

latter,

possesaed of Fires*
i

Aceording to the cooimentatot

distinction

derived frem the

50

vishnupuranav.
Baidharini.

Swadha had two daughters Mena and

both,

They were
truth
in

twice-born
to

one, acquainted

with

theological

and given up

religious meditation, accomplished

all

perfect
I

wisdom and adorned with

estimble qualities. 'Thus

of

have

narrated the progeny of the daughters

hears
it

Daksha.

He who

with reverence,shall never want offsprin^.

SECTION

XI.

JL

ARASARA

said

mentione uuto you

tliat

the

Meno

Sw&yambhava had two

and Uttanpada.

heroic and pious sons

Priyavrata and

these

two,

Brahman, Uttanpada, had,

by his favourite wife Suruchi, a son, Uttania, wliom he dearly

loved.

twice-born
Suniti, to

one,

the king had another queen

by

name

whom

he was less

attached.
liis

By her he had
throne,
place.

another son Dhruva.

lap of his father as he

Beholding

brother Uttama on the

his

was seated upon

to

Dhruva
But
as

was desirous
Suruchi

of

ascending
the

the

same

was

present

king could

not receive his son,

approaching there delightedly and desiring to be

his father's knee.

taken

on

Beholding the
his

child

of

her sapatni* thus her

anxious

to

be placed on
there

father's lap
said,

already seated
vainly

Suruchi

"

and

child,

own sor why do yon

Thou
is
fit

cherish

such a presumptuous desire born as thou art

from a different mother and art

no son

of

mine.

art for

inconsiderate enough to aspire to a station which

excellent

Uttama.

It

is

true
birth.

thou art the son of the king

but

have not given

The
class

thee

This

regal

throne,

the

Vcdas.

frst

or

Agnishwattas consists of thse householders

:

who

when

alive, did not offer

fite.

burnt sacrifces
*

the scond

of

those

who

ptesentcd

sblations with

The

other wife of thc king.

VISHNUPURANAM.
seat of

51

the

king

kings

is

suited to
for
it.

my

son only

wliy

shouldst

thou

trouble

thyself
if

Why
rny

dos thou idly son

?

cherish such an antbition as

thou
art the

wert

Dost
?

thou

not

know
:

ParSsara said
his
in

"

that

thou

offspring

of Suniti

twice-born one,

hearing
father, the

the words

of

step-nu)ther,

and

qutling

his

hoy repaired Beholding

a passion to the apartmeut of his own mother.

him angry and

lap

and

said,

his lips trembling,

''

Suniti look
is

him upon her anger?

that
"
?

cliild,

who
?

the cause of your

Wrjphath not welcomed thee

Who
lie

doth

not

know,

by 'behaving

ill

towarcls thee

hath olended thy father

to
in

Being thus addressed Dhruva repeated

that the arrogant Suruchi had said to liim
the king.

his

mother

all

the preseuce

of

Her

son

having

related

all

these sighing, she

poorly,

was greatly distressed.

her

And

Suniti, rendered

eyes
;

dimmed,

sighed and said,

is

with

" Suruchi has rightly

:

spoken
born

thine, child,

as an unfortunate fate
liahle

tliose

who

are

to fortune

are not

to thc insults of their stepchild,

sliall

mothers.

Yet be not afflicted,'my

hast formerly done, or

for

who

sliall

efface

what

thou

assign to thee what

tlie

thou hast

left

undone.

The

regal

throne,

umbrella of

royalty, excellent horses

and elephants are

this
is

his

whose virtues

have deserved them

remember

my
the

son and be consoled.

That
in la

the

king favours Suruchi

birth.

reward

of her merits

former
as
I,

The
not

name

of

wife
inerit.
is

alone

belongs to
is

such

who have

equal

Her son

the

progeny
mine son

of

accumulated piety and

born as Uttama and

It

art thou,

Dhruva, of inferior merit.

child,

does not
;

behove thee,
wise
to

my

to

be sorry on

this

account

man

will be satisfied with the degree

If

whicli appertains

him.

thou art greatly hurt at the words of Suruchi,

all

do you try to amass piety which bestows

thou
'11

good.

Be

good-natured,
all

virtuous-souled,
living creatures
;

friendly

and

engaged
descends

doing good to

for prosperity

upon worthy persons as water flows

towards low ground."

52

VISHNUPURANAM.

Dhruva

said

: "

mother, what thou

liast

said to console

me

doth not find place in

my

heart

vvliicii

has been rent asunder

I

by harsh words.

shall so

exert that

may

attain to the
I

most exalted rank adored by the vvhole

born
of

vvorld.

Suruchi who

is

the favourite wifeof theking.

motlier,

am not Do thou
reared

behold niy prowess,

who am bom who

is

of

and

by

thee.

Let Uttama,
the
regal

my

brother,

not born of thee,

father.

receive
I I

throne,
that,

conferred on

him by my

do not
sliall

vvish io

have

which

is

given by others,

mother

by

my
his

actions acquire such a position which

father."
tlius,

been enjoyed even by my

addressed

Parasara said
issued
city,

" Having
of his

had0t

mother

Dliruva
the

out

mother's dwelling.

And

quitting

he repaired to

neighbouring thicket.

He beheld

there

seven ascetics,

who had
and

repaired there before, sitting upon the hides of the

off their

black antelope, which they had taken from

person9,

spread

over

the

holy kusa

grass.

Saluting

them
said,

respectfully
"

and bowing unto them humbly the prince

me,
great
ascetics, as the son of

Do ye kuow

Uttanpada,
I

born of Suniti.

Being

'dissatisfied

with

Ihe
:

appeared before you.

art

The

Rishis replied

vvorld,

have

"

prince, thou

only

a boy and but

four or five years o age.

There
life.

can be no reason why you should be dissatisfied with

You connot be

disgusted with anxiety since thy father reigns

boy,
that

we cannot

imagine,
the

you

suffer the

pain of

separation ;from

object of your

affections.

Nor do we
is

see 'any sign

of

disease

on
?

your

person.
if it is

What
known

the

cause

of your dissatisfaction

Tell us

to you.

Parasara said,

Thereupon
him.
j

he repeated

unto

them what

Suruchi had spoken to

said to one another, "
of

And

having heard that they

Kshatryia

Oh How wonderful is the vehemence nature? He is a mere boy and still he

able to

cannot stoop to indignities and he has not been

remove from
of

liis

mind what
it

his step-mother

had

said.

son

Kshatrya,

if

pleascs

thee,

tell

us what

thou desirest

VISHNUPURANAM.
do through your
dissatisfaction
tell

53
the world.

to of

with us in
:

thou
wishest

immeasufable
have our help

prowess,
?

what

thou

to

Speak

freely

for

we

perceive that

thou desirest to have something from us."

"

Dhruva

said,

ye

f oremost

of twice-born

ones,

I I

wish not for riches,

aspire
to

neither do.I

long for a kingdom.

a station
excelattain

which hath never been acquired by any before.

lent

sages,
station

tell

me how
is

may
most

effect

this

and
in

to

that

Majichi said
stations
fore
is

"

which

the

elevated

this

world."

Prince,

none can attain to that bcst of

who does
first
I

not propitiate Govinda.

Attri said

worship the undecaying."

of spirits

"

Do He

thou thercvvith

whom

pleased the

Janardana, gets at this im-

perishable dignity
said,

"
is,

mention unto you thc truth."

for

Angira do
thou
all

If

thou

desirest
in

an

exatted

station

worship Govinda
that
exists."

whom
Soul,

immutable and undecaying,

said,

Pulastya

"Worshipping
Kratu

the divine

Hari,

the

Supreme

the

Supreme Stay and Supreme

eternal
liberation,
said,

Brahma thou mayst

to attain

attain to

reaching that most exalted station."

is

" nothing
is

what

of

difficult

if

Janardana

is

pleased,
spirit

who

the soul

of sacrifice in sacrifices

and supreme

in

abstract con-

templation."
that

Pulaha

said,

Do

thou adore,

pious boy,

Vishnu, the lord of

sacrifice,

and Universe, worshipa king of the

that a

ping

whom

Indra obtained the dignity of

celestials."

Vasishtha observed:

"Anything,
Dhruva
said
is

man

desires,

may be

obtained in this world by adoring Vishnu

what of that exalted position."

told

: " You have

is

me, humbly bowing before, what

the deity to be
to

adored: do ye

be meditated by
ascetics,

now me

inform
to

me

of the prayer which

propitiate

him.

May

the

great
I

delightedly inform

me
The

of the prayer

by which

may
hear,

propitiate the God."

Rishis said,

"O

Prince,

we

shall relate
shall

unto thee, how those,

who

are devoted

unto Vishnu,

worship Him.

They

shall

first

withdraw

VISHN'UFURANAM.

their

minds from
in

all

exlerior

objects and then

fix it

steadily

on that being

whom
is

the
to

world

exists.

Prince, hear

from us the prayer that

be recited by him, who has thus

is

concentrat?d his Ihoughts on onc only object, whose heart

filled

with his

spirit,

and who has controlled himself.

'

Om,

salutation

to Vasudcva,

who

is

manifest as rajima, Vishnu

inscrutable.

and

Siva,

and whose form

is

This pray was

offered in olden times

by your grandsire, the Manu Swayam-

blmva, and propitiated by which, Janardana conferred upon

him prosperity, which he dcsired, unequalled

in three

wejlds.
this

Do

thou therefore try to propitiate

Govinda by reciting

prayer continually."

SECTION XII.

1 arasara
of that thicket. object,

said

: " O

Maitreya, hearing these words from

beginning to cnd, that Piinco, saluling these sagcs, issued out

And

confiding in the accomplishment of his

twice-born one, he repaired to the holy place on

the banks of the

Yamuna

called

Madhuvana, or the grove

of

Madhu,

cailed aftcr the

name
of

of a

demon

of that earth.

name who
Slaying the

resided there and

highly

was known thus on the

son
the

powerful

Rakshasa,

Madhu

Lavana,
all

Satrughna (the youngest son

that spot which
in
sin,

of Dacaratha,)

founded a city at

was named Mathura.

And Dhruva engaged

performing penance at that holy shrine the purifier of

where was Mahadeva, the god of Gods meditating upon

In accordance with instruction given

Hari.
others,

by Marichi and

he began tc contemplate, Vishnu- the soveieigrj. of

twice-born

the gods, seated in himself.

oner Dhnwa

thus contemplating him,

having his

mind perfectly with-

VSHNUPURANAM.
drawn (rom
in
all all ollier

55
ever cxisting
of his heart.

thoughts, the Great Hari,

creatures

and natures, took possession

Maitreya, Vishnu thus occupying the heart of that one

engaged
elemental
to stand

in

his

meditation,

the

earth,

the

supporter

of

life,

could

not sustain his height.

(for

When

he used

uppn

his left foot

praying) one hal of the earth

to

hent beneath him and

foot tlie other half of

when he used
the earth

stand upon his right

sank down.
with

And when

he

used

to stand

touthing the earth

his toes, the

whole

ear^ shook
The
tlie

vvith its

mountains and

rivers,

twic-born one.
tliereby

rivers and seas were greatly agitated

and even
in

celestials

called

Yimas,

being
to

greatly

alarmed,

consultation

with

Indra

began

concert

measures

for

interrupting the devout exercises of Dhruva.

ascetics,

And,

great

the

Kushmandas

in

company with
in

Indra, assuming,

various shapes actively

engaged

obstructing his meditations.

One assuming, by
Suniti,
in

virtue of illusion, the shape of his

mother

stood before

tender accents

"My son,
I

him,

with tears iu his eyes, and saying

desist

from

this

penance, that

is

destroying thy health.

have after many troubles gained thee

in thee.

and have formed many hopes

child,

it

does not behelpless,

art

hove thee to forsake me, at the words of

alone and unprotected

my

rival,

Thou

art niy only refuge.

Thou

boy of
thee.

five

years old.

Such a hard pinance doth not become

For thee
season
the

Desist

therefore from sueh fearful practices which are

this is
for

not productive of any beneficial result.

time of youthful pastime, then comes the

then

study,

the

period of worldly

enjoyment and

lastly that
is

of

austere devotion.

my
thyself?

boy, thou art but a child, this

in

the

season of thy play

ism to destroy

why hast thou then engaged

Tby
thou
chief

ascetic-

duty consists in
in

thy

devotion to

me

now.

Do

engage

such
not

works as
guided

become thy age and

circumstances.

Be

by

bewildering error and desist rom such unrighteous actions.

If

thou dost uot

renounce to-day these devout austeries

56

VISHNUPURANAM.

sliall

terminate

my

life

before thee."

ParSsara said:- But

Dliruva being

wholly intent upon seeing Vishnu did not

behold his mother weeping, with her eyes bleared with tears.

"0
lifted

childj

cliild! fly,

the

hideous

RSkshasas, with upforest."

weapons are coming

(the

this side

of the

Saying

this

illusion) disappeared.

Instantly

crowded there the

countenances
criea

Rakshasas nplifting
emitting fiery flame.
before that prince

terrible

arms and with

They began
whirl
of jackals,

to emit hideous
their

and

and toss

threatening

weapons.

Hundreds

from whose mouths gushed

them, yelled horrible cries

out flame, while they expanded

to appal

the boy

wholly engrossed by meditation.

kill

Those

night-rangers cried out: "Kill him,

pieces
faces
;

him, tear him to

eat

him

up, eat

him up."

And

those goblins having

of lions,

and camels, and crocodiles, howled about to

All these (illusions

strike terror into the heart of the prince.

of)

Rakshasas and jackals, their cries

his senses

and weapons made

no impression upon

vvhose

mind was completely

given up to the meditation of Govinda.

of earth, entirely taken

The son

of the lord

up by one

idea,

beheld continualy.

Vishnu only seated

All

in

himself and saw no other objeclt

these illusions being

thus

baffled

the

celestials

were

greatly disturbed.
afHicted

Being

terrified

at this discomfiture

and

by the devout austerities of the boy the

in

celestials

assembled and repaired

a body for help to

Hari,

who

is

the creator of the universe,

and without beginning or end.

celestialsi
spirit
t

The

celestials
i

said: "0
great god
j

lord of the

lord of
afflicted

the world

supreme

being

by the devout austerities of Dhruva, we have come to thee

to seek thy refuge.

As

the

moon

increases

in
is

his

orb day

by day,

so,

lord, (this

boy) by his devotion

approaching

incessantly superhuman power. Janardana, we have been greatly alarmed by the devout austerities of the son of UttanpadS and have taken thy refuge do thou desist him
:

from his devout exercises.

We

do not know whc*e

position.

VlSHNUPURANAM.
he aspireth to
of the lord
lord,

57

whether the
ns,

throne of Sakra, of the sun,

of wealth

or that of

Varuna the
this

lord of water. of affliction

be projtiated with

remove

mace

from our breast and desist the son of Uttanpada from his
devout exercises."

The Great God

(Vishnu) replied

:" He
of

aspireth not to the throne of Indra, nor to the sovereignty

the solar orb or the deep, nor to the rank of the lord of riches.
1

shall

soon confer on him,

celestials,

what he desireth
all

to have.

Removed

of your

anxiety do you
shall

proceed to
that

your*respeetive

quarters I

soon

desist

boy,

whose mind

is

wholly engrossed with devout meditation."

:

PARASARA " said

celestials

Being
all

thus addressed by Vishnu the

of

headed by the performer

hundred

sacrifices, salut-

ing him, repaired to their respective

habitations.

And

that

Great God,

who

is

things, being

pleased with Dhruva's

whole-minded devotedness to him, assuming his shape with

four
thee,

arms,

approched him and

!

said,

" May

good betide

son of Uttanapada
I

am

pleased with thy devout

exercises.

have come here to eonfer boons on thee

thou of firm vows.

do
me

thou beg one,

Withdrawing thy mind

it

from external objects while thou hast dedicated

alone
of
I

to

am

greatly pleased with thee

do thou therefore beg

me an

excellent boon."

Parsara

said " Hearing the

words of that great God, the boy opened his eyes and beheld
before

him that Hari

whom
in

he had seen

in

his meditation.

And beholding him with b6V and the scimtar

he

the conch, the discus, the mace, the

hand and crowned with a diadem,

to the
earth.

bowed

his

head down

With

his

hair

standing erect and being greatly stricken with fear, Dhruva

addressed himself for worshipping that great God.

ing

Reflect-

how he

could offer thanks unto him, and what he could

say in bis praise, he

was greatly perplexed with anxiety and

then at last had recourse to that deity.

Dhruva

said,

"

great

God
ttou

if

thou art greatly pleased with tny devout exercise, do'

confer
.8

upon me

this

boon, that

may

praise thee

58

VISHNUPURANAM.

whenever

wish.

god,

am

a boy, how

shall

be able to

sing thy glory,

whom
filled

even the great sages like Brahma, con-

versant with Vedas, have not been able to

know

sufficientl.

My

heart

is

with devotion to thee,

lord,

do th

grant
feet."

me

the

understanding of placing

my

praises fii thy

Parsara

said, "0 foremost

of

twic-born

ones,

the lord of the

earth Govinda touched

with the tip of hs

conch, the son of Uttanapada standing with jofhed palms.

And
said,
air,

greatly pleased,

that

prince,

bending low his head,

DrTruva
fire,

praised that undecaying protector of living beings."

"

bow unto Him whose forms

intellcct,

are earth, water,

ether, mind,

the

first

element, primval

nature,

and the

pure,

subtle-all,

pervading soul that excels nature.

Salutation

unto that Purusha

all

who

is

devoid of qualities,

pure, subtle, extending

over the earth, and

all

who

is
all

separate
objects

from Prakriti
of sense,
I

who

is

supreme over
is is

clements,

intellect

and who

separate even from Purusha.

is

seek refuge unto him,

who
unto
is

one with Brahm, who

the

soul of the whole universe, purc, and

all

who

is

the

foremost of

gods.
all

Salutation
things,

that

form

of thine,

thou the

soul of

which

designated as Brahma by virtue of

his pervading
is

and maintaining the whole Universe, which

and meditated upon by the sages.

unchangeable
the

Thou

art

great

god
a

pervading

the

whole

universe with a

thousar.d heads,

thousand eyes, a thousand feet and

its

who
that
is to

passes ten
excellent
be.

inches beyond

contact*

Thou

art

Purusha

whatever

has

been and whatever

Thou

art the progenitor of Virt,

t Swarat, J Samrit $
parts of
is

and Adipurusha.

The lower and upper and middle

theethe whole universe
shall

the earth are not without

from
wh'ole

thee whatever has been and whatever

universe
is

be.

The

thy form and exists in thee.

From thee
is

is sacrifice

Contact

with

tbe

unhrerse

meanlng who

nst

restrictei

\>J

ts

boundries.

The

material universe.

Brahmi

tbe creator.

Manu.

VISHNUPURANAM,
and
oblations and curds

5$
animals of

derived,

all

and ghee and

either class

(domestic or wild).
the

From

thee the Rig Veda,

the

Shama Veda,

metres of the Vedas and the Yajur

in

Veda have sprung.

iaw
sheep and .deer.

Horses and cows having teeth

one

only have been

created by thee and as well as goats,

Brahmanas originated
;

from thy mouth

warriors from thy arms

Vaisyas from
thine

thy thighs and Sudras

from thy

feet.

From

eyes came the

Sun, from thy

mind the moon, from thy central veins

from.ihy mouth the
fire,

the Vital breath,

from thy navel the sky, from thy

head the heavens, from thy ears the regions and from thy feet
the earth.

And

from thee the whole world

was derived.

As

the wide-spreading
it

Nyagrodha (Indian
tree)
in

fig-tree) exists

(before

grows up

into a

a sma!l seed, so at the time of

in thee as ils

dissolution,

the whole world5exists

its

germ.

As
thee
is

the Nyagrodha, originating from

.

seed,

spread

gradually

into

a huge tree, so the

itself

creation

originating from
lord,
its

expands
visible

into the

universe.

as

nothing

of a
is

plantain
in

tree,

except

bark and leaves, so

nothing

seen

thee except the

whole universe.
pleasure and

The
pain
of

faculties of intellect that are the source of

exist in thee as

one with

all

existence.

But the
do not

sources
in

pleasure and pain, singly or blended,

freed as thou art from
all qualities.

exist

thee

Saluation to thee,

who
the

art the subtile rudiment,

who

art singlc

when a
thee,

cause, but
art

manifold

in

actions. of

Salutation
life

to

who

proximate

cause

and

action and identical with the

in
spiritual

great elements.

Thou

art manifest

knowledge,

thou art the great Purusha,

Brahmana,

Brahma and Manu.

and imperishable.
thou

Thou

art

beheld by mental
in
all,

contemplation
of
all
;

Thou abidest
forms
;

art

element

assumest
the
lord

all

all

elements are from thee and thou art

of
all,
I

soul
of

of
all

allglory unto thee as thou art the soul

thingsthe origin of
ftee, as

all

things.

What

shall

speak
all

unto
?

thou knowest every thing, being seated in

hearts

VISHNUPURANAM.
thing,
all

thou

the

soul

of

all

the

sovereign lord of

all
all

ereations-the source

elements,
lord,

thou

knowest

creatures and their desires.

lord of earth,

do thou

satisfy

my

desire.

my

devout exercises have been crowned with

I

success to-day since

have beheld thee.

The Lord
me,
of

said

:-

"Thydevotionhath
hast beheld me,

been

crowned

with success since thou

of

Dhruva.
prince.

The

sight

never

goes

without any result,

Do

thou

ask
I

me aboon,
men
all.

whatever
all

thou

wishest for:
satisfied."

whenever

appear before

their desires are

all

Dhruva said : "

lord!

sovereign of

creatures, thou dost exist in the hearts of

How

can that

be unknown

to

thee,

lord
of

what
I

am

cherishinginmymind?

Yet

lord

celestials,

shall

mention unto thee, the object

hard to

attain,

which

my

presumptuous mind panteth

after.

But what

can there be
creator of the

which cannot be got

universe
;

at, if

thou art pleased,

for

it is

by thy
worids.

favour, that Indra enjoyed

the

sovereignty of

three

"This

regal

throne

is

not

for thee, since thou

art

not

born of me."

These haughty

words
favour

my
I

step-mother addressed loudly untome.

of
thee,
lord,
is

Bythy
which

beg
all

an exalted

station,

surpasses
shall last

others,

which

the support of the

said

universe and
shalt thou

for ever."

The Lord

:" Forsooth
;

attain to the station thou art soliciting for

in thy former birth, thou didst satisfy

for,

boy even
thy
austere

me

(with

devotion).

Thou
all

wast, in

thy previous existence, a Brahmin,

devoted with

thy

heart

unto me, ever dutiful to

In

thy

parents and always satisfying thy duties.

course of time,

a prince became thy

all

friend,

who

in

his

youth
beautiful

indulged

in

sensual pleasures,
bright form.

who was
in

of

appearance
his

and

While

his

company and beholding

desire
that
of of

riches,

hard to acquire, thou didst

of

you might be
that
desire,

born as the son

a king.

It is

by

virtue

thou art born as a prince in the mansion

Uttinplda,

the Dhruva, which cannot be easily obtained. The birth, in

VISHNUPURANAM.
race of

6l

Swambhuva,
I

is

considered by others.as a great boon,

and

for this

was
it

propitiated by thee,

boy

but

now

thou

art not valuing

so much.

The man, who worships me,

life
:

obtains in no time, liberation from

of celestials to one,

what

is

the abode

whose mind
favour,

is

centered in
attain

me,
to

boy

Thou
which
and

shalt,.by
is

my

O
not

Dhruva,

a station
stars
I

above the three worlds and become the stay of

:

planets

there

is

the least doubt about

is

it.

do

confer upon thee,

of
all

Dhruva, a station, which

stars,

above those
Saturn and
the

fche

Snn, the Moon,

Mercury, Venus,
th
regions
of

other constellations ;

above

seven

Rishis

and the
of the

divinities
live

who

traverse

the
;

atmosphere.
for the

Some

celestials
;

for four ages

some
a

reign of a

Manu

but thou shalt

too,

live the duration of

Kalpa.
star,

Thy mother, Sunoti

shall exist

metamorphosed

into

clear

by thee

in the

welkin for the same period. People

concentrated
minds,

singing thy glory, with

evening, shall
said attain to

morning

and

an

accession of piety."

Parasara

:"

thou of a great mind, obtaining this

boon,

from

JanSrdana, the
earth,

sovereign of the celestials and the lord of

this

Dhurva attained to
of
his

excellent

station.

Beholding

the increase
celestials

honor

and glory, the preceptor of the

verses.

and Asuras, UsSnas, repeated these

is

"Oh

how

great

the strength

ot his austere devotion,

and how
Rishis, are

mightly

is

the success thereof, since the seven

preceded by him.
is

This too
SunritS.
birth

is

Dhruva's mother Suniti,

this earth,

who
a
is

otherwise

named
the

Who on
to

can recount

her glory? Giving

station

Dhruva, she hath got at

which

is

refuge of the three worlds, and which

all.

a station eminent above

translation of

He, who

shall

celebrate the

Dhruva

into the

abode

of

the celestials, shall

n heaven.

be released from his

sins,

and be adored

He

shall

not Iose his station, either in this world, or in heaven (after

death) and shall live long, possessed of every blessing."

SECTIONXIII.

lARASARA
his

said, "By Dhruva the abode

birth to

of all blessings,

spouse Shambhu gave

two sons,

Shisti

and Vabya.
freed from

Suchaya, the wife of Sishti

gave

birth to flve sons,

sin, by Of these Ripu begat upon Vrihatee, a highly effulgent son named Chakshusa, vvho again begot the Manu Chakshusa on

name, Ripu, Ripunjaya, Sipra, Vrikala,

and Vrikaiejas

Pushkarini of the race of Varuna,

the high-souled patriarch Aranya.

who was

the daughter of

great sage, the prtriarch

Vairaja had a daughter ten highly effulgent

sher,

named Nadbala, on whom Manu begot

sons Uru, Pooru, Satadumnya, TapaSatyavak, Kavi, Agnistoma, Atiratra, Sudyumnya and
Uru begot on
his wife

Abhimanyu.
gent sons

Agneyi

six

highly

efful-

Anga, Sumanas, Svati, Kratu,

Angiras and Siva.

great

And Anga

begot on Suneetha one son named Vena.

sages, with a view to multiply his progeny, the Rishis rubbed

his right hand.

And

from his arm sprang a famous king

celebrated as Prithu for milking thc

named Vainya, who was

earth for the advantage of his subjects.

Maitreya

said,

"0
of

foremost of ascetics, do thou

tell

me why

the right hand of

in

Venawas rubbed by

the great Rishis,

eonsequence

which the mighty and powerful Prithu

was born.

Parasara

saii, "Originally a daughter was born of Mritya named Suneetha. Anga, married her. And she gave birth to Vena.
-

Maitteya, being born from thc daughter of Mrityu, he inherited the evil propensities of his

grand

father.

When
it

he

was inaugurated by the great

one would undertake any

Rishis,

Vena caused

to be

proclaimed everywhere that he was the lord of the earth.

sacrifice, offer

No

any oblation or make no one

is enti-

any

gift.

"I

am

the king the lord of sacrifice,

VISHNUPURANAM.
tled to oblations

63

cxcept myself."

Thereupon the Rishis

earth,

as-

sembled there and worshipping the lord of

him,
'king,

addressed
said,

Maifreya, with sweet words.

lord,

The

Rishis

"0

do thou

hear,

what we speak unto

thee, for then

thy health as well as the interest of thy

eure.

subjects shall

be se-

We

purpose to worship,

for thy welfare,

with protract-

ed

rites,

Hari, the lord of the

celestials

and
it.

sacrifices.

And
with

thou shalt also be entitled to a share in

our sacrifices, the Iord of sacrifices
satisrV all thy desires.
is

If,

king,

propitiated, he shall also

In

whose kingdom,

king,

Hari, the

lord of sacrifices is

worshipped with
all

sacrifices,

he confers on

him, the satisfaction of

there above
is

his dcsires.

Vena

said

"Who
all

is

me that,
who

even, shall have to worship him.

Who
con-

that person,

is

known

as Hari and
?

whom

ye do

sider as the lord of sacrifices

Brahma, Janardana, Sambhu,

Pusha, (the

Indra, Vayu, Jama, the Sun, Fire, Varuna, Dhata,

sun)

Bhumi
all

(earth)

and the lord of earth (the moon)

these
twice

and

others

who
(oti

are capable of imprecating curses and conall

ferring
fo'r

boons

mankind) do

exist in the

personof a king

the essence of a sovereign

is all
full

that
well,

is

divine.
all

born ones, understanding this

do ye

obey

my
unto

commands

you should not make

gifts or offer oblations

else.

any one (but me) and should not worship any body
to serve her
it is

As

own husband
The

is

the prime duty

of

a female, so
to
satisfy

incumbent upon you,

Rishis

twice-born
said,

behests only."

"Give

ones,

my

us

command,

great king, to undertake sacrifices, so that piety

fer decrease.

may

not suf-

All this world

is

but the outcome of oblations,"*

Rishis

Parasara said,"Being thus addressed by the great

and requested by them often and

them.

often,

Vena

did not give

Thereupon

all

the ascetics, being stricken with exces-

sive ire, cried out "kill

him

!kill

this vicious

weight

He,

ReceAng oblations Indra poura rains by which hacreat grows and upon

which tha world livea,T.

64

VISHNUPURANAM.

who

vilifies

our lord the sovereign of sacriices, without begin*

is

ning or end,

not worthy of the sovereignty of the

king,

earth."

Saying

this,

the ascetics, slew that

with the blades of

Kusa

grass, consecrated

by prayer, who had already been

towards
sides and

destroyed by his

impiety

God.

Thereupon those

ascetics beheld dust

on
is

all

said to the .people

who

were nigh,

'-What
is

this

?'i

To

which the people replied

"The kingdora

without a king and hence the robbers and

thieves have engaged in their dishonest

work

of encroaching

upon the property

of others.

And

great asceties, thisfust

has been raised by those robbers hastening to seize other's

property."

Thereupon

consulting
creating a

with

each Other

those
the

ascetics, intent

upon

prince,

began
thigh

to rub

thigh of

that

childless

monarch.

The

being

thus

rubbed, there arose

a being of the conplexion of

a charred

stake, with flattened features

and of a dwarfish

stature.

And
"What

he speedly addressed
shall
I

all

the ascetics

there saying,

do

?"

Whereto they replied "Sit down"

(Nishada)

and thence
from

his

name was Nishada.

sprang a race callep

foremost of ascetics,

this person,

Nishadas

who

inhabit

the Vindya

mountain and are

characterised

by the exterior

tokens of depravity.

By

this

means the

wickedness of the

king

(Vena)was

extracted and the Nishadas

was thus born

destroying Vena's son's.

Thereupon those twice-born ones

of

began to rub the

highly

right

hand

Vena from which sprang the

Pritfiu

powerful son of

Vena named

resplendent in

person and burning

welkin
fell

like the fire itself.

Thereupon from the

down

the original

bow

of

Hara named
armour.

Pinaka,
Prithu

and the

celestisl
all

arrow and
beings

the celestial

thus born,

the

around

were greatly delighted.

And

at the birth of
celestials

that pious son,

Vena

too attained to the

high-souled

region of

and was

delivered by that

one from

the

hell

named Pat.

Thereupon the seas and

rivers from all sides

ceme there with holy water and pearls

on the throne,

and gems

of diverse kinds, for his inauguration

VISHNUPURANAM.

65

The

great parent of

all,

Brahma, with the

fires)

celestials
all

and the

descendants of Angiras (the

and with

things, ani-

mate or

inatyraate,

came there and performed

lord of people

the ceremony

of consecrating the

the son

of king of

Vena.

And

beholding in his right .hand the mark of the discus of

portion of that deity in

Vishr.u and' recognising a

Prithu the
all

great parent attained

to

an

excess of

delight.

For

those

who become the sovereign kings of the earth, have always The highly the mark of the discus of Vishnu in their hands.
powerful Prithu, the son of Vena, being thus invested with a

mighty dominion, his power was unimpeded even

of the celestials.

in the

region

That highly effulgent one, being

rites,

installed

according to due
rites,

by these who were skilled

in religious

those subjects even,

fully

who were

disaffected in his

father's

regeme, became
of his

attached unto him.

And

in

consequence
all

attachment unto his subjects he was known

nver as

"the king."
the deep; the

The

waters

became

solid

when he traversed
his
tlie

mountains opened him a way and

banners
forests.
;

were unbroken even when he passed through

(In his

time) the

earth

yeilded

crops

without cultivation

people got their food without any thought the king gave
milk at any time and honey

was stored

in

every flower.

At

at the birth of the auspecious sacriiice which was performed

Prithu

and

which

was headed by the great parentthe

was produced from the
juice of the

highly intelligent

Suta

moon

plant.

And

in that great sacrifice the highly intelligent

Magadba was also born. Thereupon the Suta and Mgadha saying :~"Do you sing
powerful

Rishis accosted
the

glory of this
is

king

Prithu,

the
is

son
the
fit

of

Vena.

This

your

special function

and he

object of your

praise."

Thereupon
the

both of

them, with

folded

hands, spoke
is

unto
to-day

twce-borr.

ones

saying-'This king

born

his

works

or

merits

we

are

not

cognizant

of;

nor

on what his fame has spread abroad tell us UfcUj.irl ?" The base our praise

subject shall
his

we

^i^

glory

66

VISHNUPURANAM.
shall perform,

mentioning the woiks he

becoming the emperor

be

efthe earth and

the merits

he

sliall

crowned

with."

gratified

Parasara said --"Hearing these words the king, was and reflected, saying "Persons (in this world) are
eulogised for their various
actions shall
merits, they
actions.

highly

And

surely

my
will

virtuous

be the theme of these bards.

vvill

And whatever
I

relate in

their

panegyric,

acquire
shalr

with

all

my
to

attention.

And whatever
I

faults

they

recommend

be
thus.

avoided

shall

alwavs hun."

The
of

kinc resolved

Tliereupon

Snta and Ma^adha, 'wlth

the
future

sweet-voiced discourses,
intelligent Prithu,
cliaritable,

sang

virtues

the

the

son of

Vena."He haH be

truthfnl,
'

observer of his

promises, the lord of people, wise,

henevolent, patient, valient and the

pious, grateful, kind,

supresser of the wicked

sweet-spoken; shall
sacrifices,

always respect tbe

the

venerable,
shall be

perform

respect

Brahmins
shall

and>

alwavs recognised by the pious.

shall

He

cherish
to>

tbe good and in adininistering justice

frind or foe.

be indifferent

He

cherished

in

his

mind the virtues thus

practised

celebrated by Suta and

lifa.

Magadha and

them

in his

Thereupon

that king 'governed the earth

and performed

m'any sacrifices

accompanied with
vvith

liboral

donations.

One

the subjects stricken

hunger approached the ktng

during the season of

for,aHithe edible

plants had perished

anarchy.
lhey<

said

'0

And when asked by him

foretnost
of

the cause of thus comittg

kings,

during

the

period of
lord

anarchy

all

vegetable products

were withheld and,

for

efmen, many are now perishing

hastbeen appointed (by the
sutiier-~grant

want of food.

Thott

Providence) as our lord attd

us vegetable

the
forth

support

vdi*

are-

dyiu^ with hunger."

Parsara said,

"Hearing
the

of

our

livea
thist,

tjt*kingv inflamed with

wrath, took
issued

up

his

bow Pin&ka and

Earth.

bk: ceJestiaJ arrows and

Aiid! the Earth too,

to

assail of

assuming Uie shape

a cow, nstatvtly

fled away.

Fror.t his fear

she traverscd the

Brahmi and

all

VSHNUPURANAM.

67

other regions

and wherever

she, thu

supporter of elements,
uplifted

went, she beheld the son of

Vena, with

weapons.

At

last

trembling with terror, the earth, desirous to escape

his arrows,

addressed Prithu, the hero of resistless prowess,

'.'0

lord of

men, do thou not know that there

the destruction
?" of

is

a great sin
dost thou

hangiug upon
then try to slay

females

why

me

Prithu said, "0 tliou the perpetrator

the destruction of one
is

of vicious deeds,

when by

malignant
destruction

being the
is

happiness of many
as

secured

that
Prithu
art

otfnsidered

an act of virtue."

Tlie

Earth said,

"If

dost thou, for the bthoof of thy subjects,

slay me,

who
said,

support them,
Earth,, slaying thee
control,
I

foremost
with

of

kings ?"

shall

''O

my

arrows,

who

beyond

shall

support niy

own men, by

virtue of

my my own

devotion."

PaiSsara said,

Tliereupon
to

the earth, overcome

with fear,

trembled and bowing unto him,

saying,

king

again,

"All
thee

addressed that

undertakings

prove successful

whenever suitable nirans,

I

accomplish tliem are employed.

shall

now suggest

means,

whicli,.if pleases thee,

thou mayst accept.

I

lord of
I

men, the edible plants, which

return
tliee,
i

had devoured before,

shape of milk.

may

thou

likest, in

the

thou the foremost of the pious, for

give
hero,

the belioof of thy

subjects,

me

calf

by wliich

may

be able to secrete milk.

so that
I

make

alsoall

places level,
is

may
all

produce,

equally

around, milk which

said,

the the

source of

vegitation."
witli

Parsara

Thereupon
the
hills

son of

Vena

his

bow and, uprooted

all

mountaiiis by
are lying earih

hundreds and thousands and thenceforth

scattered
all

around.*

Before

tliis

the

surface of

the

was

irregular,

and there was

110

boundaries of villages and

110

cities.

There was
for

110 cultivation,
;

pasture, no agriculture,

00 high way

merchants

all

these originated,

Maitreya,

*
piled

Another text reads VivaHhita,

meaning. And they were thenceforth

upon one onother.

68

VISHNUPURANAM.
the reign of the son

in

of

Vena.

Whatever there wasthe subjects.

level

ground, the

king made
fruits

habitations for
roots,

Before his time, the

and

which were the staple

food of the subjects, were procured with great difficulty for

all

vegitables were

destroyed.
calf,

Thereupon

having made,
Prithu,

the

Swaymbhuva,
the

Manu, Ihe
with
his

that lord of meti,

milked

earth

own

hands.

He

desiring the
of all

benefit of his

subjects,

corns and

vegitables

kinds

were

produced

upon

which

the

people
life

even

now and

perpetually subsist.

Ry conforring

on

her, Prithu becShe

the father of the

Earlh and thcnce she got the patronymic

Prithu).

Prithivi (the daughter of

Thereupon the

celestials

the ascetics, the

demons, the Rkshasas, the mountains, the

Uragas, the

Gandharbas, thc

Yakshas, the

Pitris,

and the

trees, vvith thcir rcspectivc vessels,

milked the earth, as much

the

O
calf

Manu,

as

they

required.
their

And
own

milker

and

the

were both

peculiar to

species.

The

Earth,

the mother, the ntrse,

all

the

supporter and the nourisher of

the sole
of the foot of

creations

was

produced from
tho

Vishnu.

And

Prithu,

son of

Vena, became so
the subjects he

very

powerful, that by virtue of his

pleasing

was

the

first

man who was

stylcd the lord

of the earth.

He who
shall

shall relate the story of

the birth

of the

son of

Vena

never suffer any retribution for his iniquitous deeds.

he

And

who

shall

hear of the birth and virtues of

Prithu shall be

relieved from the affliction of evil dreams.

SECTION XIVROM F.

Prithu

were

born
Fli.

two highly

powerful

sons

named Antar'dhSna and

Shiknandini a son
begot on
Gaya,

And Antardhna begot on named Habirdhna. And Habirdhana again

six sons

Dhishana

named,
Ajina.

Prachinberhis,

Sukra

Krishna,
prince

Braja

and

Prchinverhis

was

might'*

and

patriarch

multiplied

afterthe

death of

whom mankind was HavirdhSna. He was called

by
grass pointing to the east.
of earth

PrSchinverhis on account of his placii>g upon the earth (at ihe

time of his
After a

prayer)

the

sacred

protracted devotion

that lord

married the

daughter of the Ocean

named Savaran.

And

Prchinverhis,
sons,

begot on SavarnS, the daughter of the

Ocean tcn

who

were

all

called Prachetas

and were

all

well-skilled in archery.

They

all

parctised the
in the

same
of

religious austerities

and remained

immersed

bed

the deep for ten great

ascetic,

thousand years.
tell

Maitreya said, Do thou,

those

me,

why
being

high-souled

Prachetas

practised

austerities

immersed in the deep.

ParSsara said, Welcoming the high-

souled PrJchinverhis, the Patriarch requcsted

tace.

him

to multiply

And he
sons,
I

accordingly

addressed

his

sons, saying,

'0
of

my

have

been commanded by BramhS, the god

gods to multiply mankind.

And

too had promised obediligently

dience.

Do ye

therefore,

my

sons,

promote the

increase of

mankind.
of the

You

shall all with

reverence obey the

commands
words

Patriach.

ParSsara said, Hearing the

princes
said,

of their

father those

"So be

it"

and

fepeatedly
father,

addressed
shall

him,
to

Muni, saying, "By what,

multiply mankind
?
It

we

be able

behoveth
is

nee to

mention

this untc-

me."

The father said, "Therc

an accomplishment

w doubt that
lil

people shall meet with

if

of

their

desires,

they worship Vishnu,

the conferrer of

70
Iboons.

VISHNUPURANAM.
There
no other alternative.

is

What

future can

tellyou?

Ifyou wish to succeed, do you adore Govinda

all

who

is

Hari, the lord of

of

beings, in order to b/ing about the

increase

mankind.

The

excellent

Purusha,

without

teginning, should be worshipped by him who wishes for

virtue, wealth,

enjoyment

or liberation.

Adore* him,
the

who

is

imperishable

and

propitiating

whom

great

Patriareh

Brahm succeeded
Being

in creating the universe.

Parlsara said,
ten

thus addressed

by

their

father the

Prachetas

plunged into the deep and with concentrated minds, ettgaged

in
devotion.

foremost

of

ascetics,

with
all

their

minds

wholly devoted to Naryana, the refugc of

creatures and

the lord

of the

universe,

and

withdrawing their

thoughts

from

all

other exterior objects,

they remained (in the state of

years.

devotion) for

ten

thousand

And remaining
that great
all

there

tbey

worshipped with concentrated minds

God

Hari, who,
praise

when

propitiated,

confers,
desire.

on

those
said,

him,

whatever

they

Maitreya

"0
by

who

foremost of ascetics,
those Prachatas, lying

the

praises
in

addressed to

Vishnu,

plunged

the depths of the

ocean

are sacred and

it

behoveth thee to relate them unto me.

hear
(I

Parasara said

Do thou

shall

recount) the praises

addressed, of old, to Govinda by the Prachetas as they

in the waters of the deep.

Prachetas said,

"We
him

stood

bow
who
is
;

unto
the

him

who

is

the eternal

theme

of

all

speech,

beginning of the boundless universe and the lord of

is

it

who

the primeval light

infinite
;

who has not the

the creator of
ali

like of

indivisible

and

who

is

things, mobile

and

imis

mobile salutation unto him, who

without

is

one with time, who

is

form

and
is

whose

first

form

tbe day

and

the

second and third form are the evening and night.

unto bim,who
all living

Salutation

the

same with the moon who

is

the

life

of

beings, and

who

is

the

receptacle

of

ambrosia,
Salutation
fierce
rays,

drunk daily by

the celestials

and

progenitors.

unto him, wfiojs one with

the sun,

who with

his

VISHNUPURANAM.
dspells

t.

darkness rora the sky and who

is

the creator of the

rains.

seasons the summer, Ihe winter and the

unto him,

Salutation
solid,
is

whos one with

the earth

who,
is

being

supporting the whole universe

and

the asylum of smell

and
Hari,

all

other objects of sense.

'is

We

bow

to that form of
all

whieh

water,

which
world.

is

the seed of

living

beings

and the
is

womb

of the

Salutation

unto Vishnu,
celestials

who

one with

Fire,

who

is

the mouth of the

is

being the

eater of the

Havya and who

the mouth of the progenitors

beingthe eater of the Kavya.

at

Salutation unto him

five
is

who

is

one with the

air,

which exists as

vital airs in

the body
of ether.

causing constant vital action

Salutation unto him,
is

and

the origin

who

is at

one with the atmosphere,

who

whose form and end cannot be perceived, who is shapeless and limitless and who gives sepcrate existence to
pure,
atl

creatttres.

Salutation unto Krishna,

who
Hari,

is is

the creator, is
the
is

perceived in the form of sensible objects and

of the faculties of sense.

direction

We bow unto
who
who
is

who

one with
impres-

senses both subtle and substantial,

sion

receives the
all

of the

senses,

and who

the source of

knowledge.

Salutation unto that universal soul,

as intellect carries the

impressions received by the

unto

senses to

the

soul Salutation
the

him who
is

is

Prakriti who
it

has

created
it

Universe,

who

maintaining

and

in

whom
who

shall perish.

We bow
all

unto that

excellent Pursha,

albeit freed

from

and

devoid of

all qualities,

appears, to

the
aJl

creatures
qualities.

labouring
Salutstion

uuder mistalces, as enveloved with

*mto that

Brahma, who

is

the ultimate condition of Vishnu.

birth,
is

who. s unchangeable, without

pure, void

of

qualitiea

d free from

accidents
thin,

who

neither

high

nor

low

eiher massive nor

has neither shape, nor colour, nor

;

*hadaw, nor substance nor affection nor body

ethereai nor capable

wfeo

is

neither

of

being

touched

or taste
0r
;

who has no eyes, ears, or mind whttis without name, gctr*,

;

who is neither smell motkm orspeech, hteatt

;

countenance or

lustre

72

VISHNUPURANAM.
without fear or mistake

who

is
;

without blame,
sins,

desease f

death

who

is

free

from passion, without

imperdjptible,
all in-

inactive,

independent of place and time, separated from

but
all

vesting properties,

exercising

irresistible

might,

and

who

is at

one

with
that

beings and dependant upon none,

Salutation to

nalure of Vishnu which tngue cannot

seen.

describe nor eye hath

Parasara said

Thus
for

glorifying

Vishnu the Prachetas performed austerities

years
in

ten thousand

the

depths of the sea.

Thereupon Hari, having

leaf,

the complcxion of the full-blown lotus

being pJeased,
waters.

appeared

before them

even

in the

midst of

And

beholding him mounted on Garuda, the Prachetas bending low

their heads with

rcverrnce,

addressed them, saying,

pleased wlth you
\

"Do
of

saluted him.

Thereupon Vishnu

you ask

of

me a boon.

Being

liave

come hcre

to confer

boons on you."

Bowing unto

that giver

boons, the Prachetas

asked

of

him the multiplication of

parents.

mankind as

ordered by

their

And

granting them the wishedfor

boon Vishnu

disappeared instantly and Prachets too came out of the sea.

SECTIONXIII.

i ARASARA
and the

said,

When the Prachetas were thus engaged

was covered with huge
trees

in devout exercises

the earth
suffered

subjects

dcease.
of
trees,

The

welkin

being

obstructed with the branches

for ten

the wind did not blow

thousand years and the mankind did not labour.

And

when

the Prachetas
ire

came out

of the

water they

were

greatly

inflamed with

beholding the eartb, and wind and flame

issued out of their mouths.

The wind uprooted

fierce fire

all

the trees
and

^nd

left

then) sear

and dry and the

consumed

YISHNUPURANAK:
thus the earth
trees

73
Beholding
their king
all

was cleared

off

the forests.
f

the

thus

destroyed and only

ew
I

left,

Soma
ire,

approached those princes and

Oprinces, and hear what
I

said, " Renounce your

shall

say;

bring about peace

between you and the

trees.

This precious

and beautiful

maiden, sprung from the trees, has been nourished by

me

with

my

rays

who am

cognizant of futurity.
trees.

Her name

is

MarishS
shall

and she has sprung from the

be your wife and

That lucky damsel

the multiplier of the family of Dhruva.

Froma

half of

your lustre and half of mine, the learned

shall

and the great Patriarch Daksha

be begotten on her

your lustre as well as mine being conjoined in him he shall be

effulgent like fire
in

and multiply the human

race.

There lived
of

the days of yore an ascctic

named Kanduthe foremost

those conversant with the Vedas.

He engaged
the

in

an austere
Gomati.

devotion

on the picturesque bank of

river

To

obstruct his

devotion a highly beautiful

hymph named,

Pramlocha was despatched by the king of the celestials. And being thus engaged, the sweet-smiling nymph diverted
the sage

from the practice of his pious

austeritics.
fifty

Being
years

thus diverted he lived with her for a

at the valley of

hundred and

the mount Mandra, his mind being wholly

given
said

up to worldly enjoyment.

to the high-souled Rishi,

to the

abode of the

celestials

" do

Once on a time
Brhman,
thou,
I

the

damsel

desire to

go

with a delighted

countenance, grant

me

the permission." Being thus addressed

her,
replied,

by her, the ascetic, solely attached to

fair

"0

lady,

do thou stay a few days more with me." by him

that damsel of a

Being
person,

thus requested

slender

enjoyed earthly pleasures in the

ascetic,

company
years.

of that high-souled

for

more than a hundred

lord
!

And being
to return

again
to the

aocosted

by her with "

allow

me

abode of the celestials" he again requested her to stay a few

days

more with him.

After the expiration of another hundred

years the beautiful damsel, with a smile of love, again said,

10

74
"
shall

VISHNUPURANAM.

now go

to the

abode

of the celestials,

BrShman."
fair-eyed

Being thus addressed the

damsel, said,
time".
lived

" Stay a

ascetic,

detaining the

little tnore,

thou shalt depart for a long

Afraid of incurring an imprecation the graceful

nymph

with the ascetic for nearly two hundred years more.

high-souled sage

The

was repeatedly asked by the nymph

to

allow her to repair to the abode of the lord of the celestials

and she was as often desired by him

his

to

remain.

Afraid of
full

curse,

excelling in amiable manners and

knowing

well the pain consequent upon the separation froni an *ebject

of love

she did not quit the ascetic, who, enjoying in her

night and having his

company day and

rupid,

mind possessed by

became

fully

attached unto her.

Once while he was

speedily issuing out of the cottage the

"

nymph

said to him.

Where

are you going ?"

is

Whereto he
its

replied, "
I

damsel,

the day

fast

approaching
I

close,

must perform
duty."
"

my

evening ablutions or else

shall neglect a

smiling, she, delightedly, said to the sage,'

Thereupon

thou conversant

with

all

religions,
Is

why

dost thou talk of to-day

approaching
of

its close ?

thy day,
Shall
tell

Brhman, the aggregate

it

many
in
fair

hundred
.other?

years?

not

create
ascetic

astonishment
said,

Do

thou

me."

The

"0
I

damsel, you came to the riverside this morning

there and brought you to

saw you

my

hermitage.
arrived.

The day has passed

Tell

and the evening has well-nigh

the truth
is".

me

Brahman, that

The (nymph) Pramlocha I came here at dawn. It

said,
is

in sooth

what

"

True

it is,

not false

but

after

that hundreds of years have flown away." Thereupon, the sage, stricken with fear, asked that

saying,

"Tell

nymph, having expansive

years
I

eyes,
in

me how

many

have

spent

enjoyment with you."

Pramlocha said, " You have spent

nine hundred and seven years six months and three days."

The
tell

ascetic again said,

" No more
I

of laughter,

fair

nymph,

me

the truth

methinks

have spent one day in your

replied
:

company."

To which Pramlocha

"

veneiable sage

VISHNUPURANAM.

75

why

shall

spe'ak

untruth

nnto thee
to

since

have
the

been
truth."

specially

requested

by thee to-day

speak

Soma

said,--"0

Princes,

when

the sage had beard these

words and thought them to be true he began to reproach himself exclaming", O fie, fie upon me my penance has been
;

obstructed

the wealth
;

of those

who

are congizant of Brahma,

;

has been stolen

my judgement

has been blinded

?

by
fie

whom
upon

women have been

that passion

created to beguile mankind

by which my self-control has been stolen where-

by

I,,*vas

about to attain the knowledge of Brahni

who

is

above the reach of those

who

are

irnmersed

in

the

six

waves

namely,
By

hunger,
this evil

thirst,

sorrow,

stupification,
is

decay

and death.
all

company, which
tlie

the road to hell

of the

my

austerities, leading to

acquisition

wisdom
reviled

of the

Vedas, have been obstructed".

Having thus

himself the

him, saying,

"Go
of

pious sage spoke

to

the nymph,

who was near

vile

where dost thou wish,

nymph

thou hast

performed that for which thou hast been enjoyned

the
thy
celestials thou
facinations.
fire of
I

by the lord penances

hast

obstructed

my

with

do not reduce thee to

ashes with the fierce

my

rage.

Seven paces together

and thou and
for
is

are quite sufficient for the friendship of the pious,

I

have lived together for a pretty long time.

folly

Or what

thy

and
control

why
of

should

be offended with thee

folly

verily

this is

an outcome

my own
passions.

since
fie

have not been

thee, the

able to

my
Soma

on hated

box

of fascinationsi

who, to win favour with Sakra, has disturbed

siad,

my
the
the

devotion."

"While the sage

spoke

thus

to

nymph

she perpired and stood trembling.

ascetics

Thereupon,
thus

foremost of

again said angrily to her,

trembling and with drops of perspiration issuing from every

pore "Depart

Depart."

Being

thus

remonstrated with

by that sage she issued out of the hermitage and began to wend her way by the welkin, rubbing the perspiration with
the leaves
of the trees.

She went

forth

from treetotree'

; ;

76

vishnupura&am.

rubbing her limbs and the perspiration with the durky shoots.

And

the child, she had conceived by the sage,

came out from

the pores of her skin, in drops of perspiratioji.

received
those
it

The

trees
I

drops

and the
till it

wind

collected

them.

protected

with

my

rays

increased in size gradually.

Because she sprang from the drops on the tops of the trees
that fair damsel

was

called Marisha

the trees will give her

to

theelet your anger be appeased.

She

is

Kandu's child
well

she was sprung from the trees

as that of the

she
is

is

my

offspring as

wind

and she

also the daughter Praltocha.

his

And

the great sage,

Kandu, on the wane of

devotipn,

repaired to the

region of
there he,

Vishnu called Purushottama,

princes,

Maitreya.
his

And

devoted himself, with

in

whole mind to the adoration of Vishnu and engaged

Yoga,

the

with uplipted

hands and uttering the prayers

of

comprehending the supreme truths

Prachetasas said,
of the sage,

"We

the Vedas."

The

wish to hear of the excellent prayers

in devotion

by which Kandu engaged

Keshava."

and

in the

adoration

of
is

On which Soma
limit

repeated them
things,

:
he

"Vishnu
is

beyond
;

the

of

all

earthly

the

infinite

through him

we may
:

get at the other end

is is

of the limitless

dcep
the

thc

earth
truth:

he
he

above
worthy

all

that

is

above;

he

is

finite

of

being

approached by those who are conversant with the Vedas

the limit of elemental being
;

above the perception of the

senses and the protectors (the divinities

creation).
in

who

protect the

He
;

is

the cause of cause

the cause of the cause

;

cause

the cause of finite cause

and

in effects he, both

as every object and agent, preserves the creation.

He

is

Brahma thc
the

lord
;

Brahma

all

beings BrahmS the

;

creator

of

human
is

race

the undecaying, imperishable and eternal

he
or

spread

all

over thc earth, unborn, incapable of increase

diminution.

Purushottama,

is

the

eternal,

unborn,

immutable Brahma.

May he

annihilate

the

infirmities of

tny nature. .Repeating those

prayers,

comprehendmg

the

VSlNUPtJRANAM.

77

essence of divine truth and propitiating Keshava the ascetic

attained to the final

emancipation.
in

shall

now

describe to

you what Mpsha was

of her glorious

her previous birth

for

recital

acts will be of
in

immense

benefit to you.
left

princes, she
childless at

was

her previous birth a queen, and was

;

her husband's death

zealous

and she therefore propitiated

Vishnu

with

devotion.

Thus pleased with her

devotion Vishnu appeared to her in person and said,

"Do

thou beg of

me

a boon."

ing 4ier desire,

"0

Whereto she
of
I

replied

communicat-

lord

earth

am a widow from my

childhood
earth.

unfortunate as
in
;

am,

in vain is
I

my

birth

on

this

Do

thou so favour mp, that

may be

blessed with a

good husband

every birth and a son equal to a patriarch

I

amongst men

may be possessed
all

of

beauty and wealth and

out of the
celestials,

may be

pleasing unto

that

may be born
the lord of the
to, raised

ordinary course."
the giver of
all

Hrishikesha,

boons thus prayed

her from her

shall

prostrate attitude

and said, "In one

birth

you

have

ten husbands of great prowess whose fame shall spread far

and wide.
gifted are to

And

fair

damsel, you shall have a great son

all

with mightv prowess and

the accomplishments that

be seen in the great Patriarch.

all

The supremacy

of

his

family shall be established

over the universe and the three

worlds shall be

filled

with his descendants.

And

you,

by

tay favour, shall be of marvellous birth, chaste,

endowed with
Having thus

grace and loveliness and delightful to men."

spoken to that

fair

damsel, having spacious eyes, tho Deity

disappeared and the princess,was accordingly born as MSrsha,

who

is

given to you for a wife, Princes.

their
ire

Parsara said
trees
at

"Thereupon renouncing

against the

the

words of Soraa, the Prachetas took Marisha righteously to

wife.

And

the

Ten

Prachetas begot on Marisha the eminent

Patriarch,

Daksha,

who had

(in

a former birth) been born as

the son of Brahma.

tion

thou of great mind, for the multiplicaof

.

of creation

and increase

his

own

race this eminent

VISHNUPURANAM:
Obeying the mandate of Brahml
creation

Daksha created progeny.

for the

furtherance

of

he made

moveable

and

immoveable
(that)

things, hipeds
will

and quadrupeds.

Having created

by

his

he created females out of which ten were

conferred on Dharma, thirteen on Kasyapa and twenty-seven

who

regulate the

course of time on the

Moon.

And from
Thence-

them were produced the gods, the demons, the snake-gods,

cows, birds, singers, the spirits of evil and others.
forth

creatures

were produced
that they

by

sexual

intercourse.

Maitreyabefore
sight,

were generated, by the WU, by

austerities practised
:

by touch and by the influence of

ascetics of accomplished piety."
I

by the

Maitreya said

"0
as

great ascetic, Daksha, as

the right thumb of

am

informed, was born from

Brahma

tell

how he was born again

f*oubt exists in

the son of

Ten

Prachetas.
that

Another great
could he,

my

mind
of

Brahma

how

who was

the grandson
:

Soma, be

also his father-in-law."

Parasara said
all

"0 thou
creatures.

of great piety, birth and death are constant in

Rishis having divine vision

do not wonder

at

it.

Daksha

and other eminent

ascetics take birth in every

:

age and they

it.

again cease to be

the

learned are not perplexed by

foremost of the twice-born ones, tn the

days of yore there

j

was

neither

senior nor

junior

(by age)

asceticism

and

spiritual

power were the

Maitreya said
:

senior."

"0

sole causes of being considered as

Brhman, do thou

relate

at

length, the origin of the gods,

demons, Gandharbas, serpents

:

and goblins."
high-mind,
lving

Parasara said

"Do

thou hear,

thou of a
created
will-born

how commanded by BrahmS,

At
first

Daksha
his

creatures.

Daksha created

progeny the

deities,

the Rishis, the Gandharbas, the

demons

and the snake-gods.

his

When

he found,

twice-born

one, that

mind-born progeny did not multiply he began to meditate

of increasing

upon some other means

the living creatures,

of

Then

desirous of multiplying the

race

by means

sexual

intercourse he married the daughter of Ihe Patriarch Veersna


: :

VBHNUPURANAM.

jg

by name Ashikni who was devoteil to austerities and the

.

eminent supportress of the world.

.for

And

the energetic Patriarch

the

multiplication

of the

progeny begot on Ashikni the

daughter of Veerana, five thousand sons.

desirous of multiplying the
approaching,.
race,

And

beholding them

the

divine ascetic

Narada

Nrada
that

said,

"

them

addressed

them

with

sweet

words
evident
this

ye highly powerful Haryaswas,

it is

you intend multiplying the progeny

like

do

ye hear

you

ignorant

people,

do
:

know

not the middle, the

heighj|and the depth of the world

how would you propagate

is

progeny
i'nterval,

then

Your

understanding

not hindered
fools,

by

height or depth,

why do ye

end of the universe ?"

Parisara said

not
"

behold the

Having heard these

words they repaired to various quarters and have not returned

as yet as the rivers lose themselves in the

ocean (and do not

come back)."

The Haryaswas having gone away

again begot

the Patriarch Daksha

thousand sons upon the daughter of Beerana.

And, they, who were named Savalaswas, were desirous of

multiplying mankind and they

were

again

addressed by

Narada, Brhmana, with the words mentioned before.

said
true.

They

to

one another, "What the Muni had said

follow
.

is

perfectly

We must
is

the

path wended by our brothers

it.

there

not the least doubt about

And

ascertaining the

extent of the universe

we

will multiply our

race.

They

also
their

went to
brothers)

various

quarters

by the path (followed by

like

and have not returned

rivers

flowing into the

deep. Thenceforth,

twice-born one, a brother searching after

:

a brother,
actioqs.

is

generally lost
that

the wise do not resort to such

his sons had

Finding

all

disappeared
ire

the

eminent Patriarch Daksha was worked with

ed Narada.

and imprecat-

We

have heard,

Maitreya, that thereupon the

learned Pratriarch Daksha, desirous to multiply the race hegot

upon the daughter of .Veerana sixty daughters.

Of

whom

he

gve ten to Dharma, thirteen to Kasyapa, twtnty-seven to

8o

VlSttNttJRANAM.

soma, four to Arshtanemi, two to Bahuputra, two to Angiras

and two

to the learned Krisaswa.

Do

thou hear their namea

from me.

Arundnati, Vasu, Yami, Lamba, Bharoi Marutwati,

Sankalpa, Muhurtta, Sadhya and Viswa were the ten wives

of

Dharma.

will

mention

their

offspring.

Viswadevas*

were the sons

Sadhya.

ot

Viswa and the Sadhyasf were the sons of

or

The Maruts

Winds were

the

offspring
(or

of

Marutwati and the Vasus of Vasu.

The Bbanus

suns)

were the sons

of Muhurtta.

of

Bhanu and the

deities

governing the moments

Ghosa was born

(night).

of

Lamba and Nagabthif'was

born of Ymi

And
I

all

the objects of the world were,

born of Arundhuti and Sankalpa (pious determination) was

the son of Sankalpa.
of
shall

mention at length the particulars

in

the eight Vasus

who abound

effulgence

and

night.

They

are Apa, Dhruva,

Soma, Dhara, Anila, Anala, Pratyushaof

and Prabhsha.
(weariness)

The sons
(fatigue)

Apa were
Dhur,

Vaitandya, Srama

Srnta

and

and the

son

of

Dhruva was the great KSla (Time) the cherisher

of the world.

The son

of

Varchaswi Monohora,

Soma was Varchas (light) by whom was (radiance). And Dhara had, by
Dravina,
Anila's

generated
his

wife

Hutaravyavaha,

Sisira,

PrSna

and

Ramana.

wife
(swift

was Siva; and he had byhertwo

as thought) and
of

sons Monojova
a clump

Avijnatagati

(unin

knowable motion),
bf

The son

Agni

Kumara, was born

Sara reeds, whose sons were SSkha, Visakha,

Prishthaja.

Naigameya and
Kartikeya.

The son

of Kritikas

was named

The son of Pratyushwa was the

great ascetic Duvala

Vrihaspati had a sister

who had two intelligent and philosophic sons. The great ascetc who was the foremost of the females,
virtuous and of accomplished asceticism.

Without being She

attached to the world she travelled

all

over the world.

became the spouse

*

of

Pravasha the eighth Vasu.

offerings are to

Of her was

A class of deities to whom daily

Ara the

be raade.

t
t

personifications of Vedic rites

and prayers.

The

mittCy way.

VISHNUPUHANAM.

gl

born the noble Patriarch Viswalcarma the author of a thousand

arts,

the

architect

of

the

celestials,

the

inventor of

all

otnaments and the foremost of the

the chariots
of
all

artists.

He

constructed
high-

the

deities;

and by the

skill of tliat

souled one,

people obtain

subsistence.

He had

four

sons
Ahir-

whose names hear from me.

vradhna, Twashtri and
the self-born son of Twashtri

They were
was

Ayaikapad,
ali

Rudra and they were

Rudras,

wise.

And

also the famous Viswarupa.

There are

eleven

well-knovvn

lords of

the three
api,

worUs Hara,
Sambhu,
KapSli
;

Bahurupa, Tryambaka, Aparajit, Vrisha!

Raivata,

Kaparddi,
but

Mrigavyadha,

Sarava

and
of

there are a

hundred names

of the

Rudras

unmitigated prowess.

Kashyapa married
namety Aditi,
Tftmra,
Diti,

the

thirteen

daughters of

Daksha

Danu, Arishta,
Ida,

Suras,

Surabhi, Vinatl,
I

Krodha, Vasa,
their

Khasi, Kadru and Muni.

you.

will

describe

progeny
a

to

There

were twelve

well-

known

celestials in

former

Manwantara, named Tushitas,

who, on the

approach of the present Manwaritara and at the

end of the reign of

one another,

"0
this

Manu Chakhusha
us
all

assembled and said to

speedily enter
tnto the

deities, let

womb
for

of Aditi that
shall

we may be born
be
again
they
at the

in the

next Manwantara
with
btessings."

we

thereby

crowned
end
of

Having said

the

reign of

Manu
first

Chakshusha were born the sons of Kashyapa, tbe son of Marichi

by Aditi the daughter

of

Daksha.

Of them were born

Vishnu and Sakra and the Aryaman, Dhuti, Twashtri, Pushan,

Vivaswat, SHvitri, Mitra,

Varuna, Ansa and Bhaga.

These

who,

in

the reign of ChSkshusha

Manu were Tushits, were

ManwSntara
of the

called the twelve

Adityas

in the

of Vaivaswata.

The twenty-seven virtuous daughters

were married to tbe Moon were
o( the
all

Patriarcb

who
had

well-kno\rn as the
their

nymphs

Itmar

constetlations

after

names

they

childreu o( tmmitigated
neori bore

effulgence.

The wives

o Arishtha-

\m sixteen cbildren.
ii

Tbe daughters of tke learned

Blwputra were the (ur lightnihgs.

gitasa Riclias were born from the
celestial

Ttie xcellent ParaHyail-

wives of Angiras nd the

of the
after
in

weapons were the children

their
birth

Rishj
the

KrishasW.
expiry
Of
thit

These

deities take

once

thousand yugas;

lliey

are

thirty-three
is

number and

appearance and disappearance

death and

here spoken of'as birth and

Maitreya these divinities appear

and disappear

age after age as the sun sets and rises again.

It is

said that

Kashyapa begql on
the other

Diti

two sons-One was

named Hiranyakashipu and

and both
kashipu
of

was named Hiranyksha

them were

invincible.

She had

also a daughtr

named Sinhika who was married

Hlda,

to Biprachitwa.

Hiranya*

had four highly effulgent sons

Prahlada

named
were
the

Anuhlad*
all

and

Sanhlada

they

highly

intelligent, powerful

and the

multiplier of

Daitya race.

nbble sage, amongst these,

Prahlida,
faith to
tlie

looking impartially
twice*

on

all

things, devoted his

whole

JanSrdana.

born one, the flames lighted by

king of Daityas did not

consume him

in

whose heart Visudeva was present.

The
in the

whole earth shook, wlien

midst of the water

bound with

ropes, he
his

moved

of the deep.
his

Having

mind

entirely

engrossed by Achuta
ssailed

body firm as

the

rock was not

by the diverse weapons hurled on him by the order

Daityas.
(even).

of the king of

And
he

the

venomous snakes could ot

destory him

And

remembering the excellent

of

Purusha and protected

armou'r he did not
rocks.

by the recollection
life

Vishnu as

his

renounce his

albeit

overwhelmed with

The

erth

received the high-minded (Prahlada) wbes

he was hurled from on high by the king of Daityas residing ln

Swerga.

The

slayer of

Madlm being
lord
of

present in hts mind> the

up,

wind sent

into his

bdy to wither him

by
the

was

itself desfcrOyed.

Bing

ordered

Daityas

the

maddened
tiieir

elephancs of the spheres

pride
agatnst
his
firih

broke their trutiks and bafBed

breast,

The

rites bf

the priests df
the desttmc-

Ihe aftya ttior.arch were tSeless

tobrmg abtwt

VtSHJWPU*A>UM.

8$

ton of

illuitons of the illusive

oae who was attached to Govinda. The tliousand Samvara were baffled by the discus of

Krishna.

The

poison offered by the cooks, at the

command

produce any change upon of the king of' Daityas, could not pride, who unhesitatingly of void (Prahllda) intelligent tbe
partook
that..

He

looked impartially upon the world and

all

creatures,

Was

full of

kindness and regarded

all

things equally

and as identical with himself.

tible

He was

pious and

an inexhaus-

qae of purity and

truth

and a model

for all pious

men.

SECTION XVI.

E
me
tlie

IaitrEVA said- "0 great

ascetic,

you

liave described to

human
world
;

races and the

but

ever-existing
this

Vishnu, the cause

of the

of the

who was
y;>u

Prahlada the foremost

Daityas of

whom

spoke and

whom

fire

could

not burn,

and

who

did

not die even

in

when

assailed by weapons.

And

PrahlJdabeingpresent
agitated

the waters, in bonds, earth trembled,

by

his

movements.
rocks.

And he
Thou
hast

did not die before albeit

related

overwhelmed with

the

unlimited
desirous to

glory of that intelligent Prahlada.

muni,

am

hear an account of the character and unequalled might of that Muni, Why was he Vishnu. effulgent worshipper of
assailed

by the descendants
ever

of Diti with

weapons

And why

was he,
wattr
?

engaged

in

pious

observances,

thrown into
?

For what was he overwhelmed with rocks

?

And

w^y bitten by venomous snakes

the -mountainrtop
?

Why
fire ?

thrown

down from

Why

cast

into

madie a hutt for the tusks of the elephants of spheres

And why was h And ?

guides pfthe

why waswindsentby
wiHlitr.JMjn

the roighty

Asuras into his body to

spitittt*!

up

0,Muni,

Why

th*

84

VI8HNUPURANAM.
ceremonies

Daityas were engaged

in

for

hig

destruction?

And why
aitya-chief

did

the

Daitya
?

Samvara spread thousands of

illusions for his destruction

offer

Why
for

did
his
?

the

cooks

of

the

him poison

destructin

which
I

was digested by
wish to hear
full of
all

that

high-souled sage

noble

Manu

this an account of the high-souled Prahlada,

I

mavellous glories.

am

not the least surprised for the

for

Daityas not being able to destroy him:

who can

slay

him
the

whose mind

is

solely

devoted to Vishnu?

Why
the

did

Daityas, horn in his race, cherish dreadful malice againsthim

ever engaged

in

pous observances
to me,

and

in

worship

of

Kesava ? Relate
to

Wliy

the sons of Diti offer violence

one so pious,
free

high-souled and
?

ever

devoted
offer
if

to

Vishnu
to

and

from
gifted

sin

The

great cannot
qualities

violence

person

with

such
'

even

he be an

enemy

how

could his

own

kin

(behave

thus

towards

him)?

foremost of the

Muni, do

tliou relate all this

f

the character of
at lengih.

the sovereign of Daityas.

wisb to hear

it

SECTION XVII
1 ARA3ARA : "

said

Maitreya, hear the interesting story PrahlSda.

In the

of the wise, high-souled

and magnanimous

days of yore the three worlds were brought into

subjection

by the valiant son

of Diti

Hiranyakasipu, proud of the boon

That
Daitya had usurped the
the
functions
of the
;

eonferred on him by BrahmS.

sovereignty of Indra and exercised

of air, of the lord of

of the sun

waters,

of fire

and

moon.

He

himself became the lord of riches and

Yamn and
all

that Atra

ajfopriated to himself, without reserv,

that

was

offered

VISHNUPURANAM.
in sacrifice to the celestials.

85

foremost of ascetics, renounc-

ing their

own

region the celestials, through his fear,wandered

in

upon the earth, disguised

the three worlds, he

mortal shapes. Having conquered

the pride of
tlie riclies,

was

inflated with

and being eulogised by the Gandliarbas, enjoyed

for

all

wished-

objects.

.Thereupon

all

the

Siddhas,

Gandliarvas and
addicted to

Pannagas worshipped the valiant Hiranyakasipu

drinking.

The Siddhas stood

delighted before the Daitya cbief,

sorae singing,some playing 011 musical instruments

and others
delightedly
palace,

shoutiog out cries of victory.

When

the

Asura

quaffed the inebriating cup in his picturesque crystal

the

nynaphs danced

there gracefully. while yet a

boy,

His illustrious son, by name Prahlada,

residing in the dvvelling of his preceptor, read such

as are studied in

readings
the
liigh-

early

years.

Once

011

a time

souled (Prahlda) in
before his
father
feet,

thecompany

of his

preceptor appeared
drinking.

father

the

Daitya-chief
raising

vvhile

The

Hiranykasipu,

up

his

son

prostrate at his

spoke to PrahlSda of

unmitigated

prowess,

saying,

" Repeat, boy, agreeably, the subatance of wliat you liave read

during the period."

Prahlda

said, " Hear,

father

will

repeat the substance of

what

have

read.

Hear attentively

what occupies
is

my

thoughts.

bovv to that Great Being

or

who
:

without begining, middle or end, increase

the

diminution cause
lord

the imperishable lord of the world,

universal

of

causes."

Parasara said :.Hearing those words the

of

the Daityas, his eyes red with ire

nation,

and

lip

swollen with indig.

said,

looked towards the

is this ?

preceptor

and

"0

vile in

Brahmana, what

vicious-minded,

thou

hast,

disrespect to me, taught

tion of

my boy

the

worthless

commenda-:
sovereign
of

my foe."
it

The

preceptor replied, "

to give

Daityas,

doth not behove thee

way

to anger

j I

ha,ve

not taught thy son

what he

has

uttered."

Hiranyakashipu

said," PrJhlada,
tiught.
-

my

boy, by

whom

then you have been'thus

instructed you

Your preceptor says

that he has not

M
thtt."

VtSHNUfWUNfVM.
Prahlada replied.-y Vishnu,
fathr, is tbe instruetor

tlie

whole world aud

is

present in our

minds.

Who
who
is

else,

but

tliat

Great Soul can teach us (any thing)?"

kashipu said,

"0 thou

Hiranya-

of

vile

understanding,

thw

VUhnu,

of

whom

thou art speaking again

and again

me

the valiant lord of the

world ?"
is

Prahlada said,

"He
who

before
is

Vislmu, the great God, vvho

being meditated upon

in

by tbe
is

devout, whose glory cannot be described

all

words,

things and from

'

whom

all

things proceed." Hiranyakashipu

said.

fool,

myself living, to
?

whom

else

you give th^tittle

are

of supreme lord

Are you desirous of death that you

mentioning
father,

this agaiii

aud again ?"

is

Prahlada
is

replied,-r>''

Vishnu,

who

BralmiS,

not

only

the
all

creator,

preserver and supreme lord of

as well as of thyself.

me

only, but of
;

creatures

Hiranyakashipu
breast of this

said,

Be
"

propitiated

wby

art

thou angry ?"

What

evil spirit

has entered into tbe

silly lad, that,

he,

like

one possessed,
Pralilda
said,

expression to such profane words."

"That

gives

Vishnu

is

not only present in

my

mind, but he pervades the

whole universe;

and

all

creatures."
j

He isomnipresentand commands me, thyself Hiranyakashipii said, " Away with this

wicked boy

take him again

;

to

the

preceptor's

house

and

govem him
said

perh. !:_,.<
to

he has been
the glories
this

taught by some viciousof

minded (men)

sing

my.foes."

Parasara
con-

:" He
to

having
the

said

Prahlada

was

again

ducted

preceptor's

house

by

the Daityas, where

always prompt to attend upon the preceptor he

instructions lord of

received

constantly.
for

After

considerabte

time
4'

tbat

Asuras sent

Prhlada again and said

m
mattr

boy, recite

me some
originate
is

poetical composition."

Prahlada said<

"

May

that

Visbnu be propitiated

witi as, from,

is

whom

wi

aoul

and

all

that

mobile

and itnmqbile

proceedi and who

the cause of

all this

creation." Hiranya;

kashipu said, " Destroy tbis vieious-minded boy

thtfe

i>

o use

ef'bia life

he

is

a feawd

to hts

wn

amiljr

since. !

VlttNUPUftANAft.

87

ha* roved a tfaitor to his kin."

Parasara said Being thus

of Daityas, with
liis

Cbfnmanded by him, hundreds and thousands

huge wepons,, addressed lliemselves
fr

destruction.
is

PrShlada said to the Daityas " Since Vishnu

youf wapons as Well as
liurt

present in
fail

in

mind, your wepons shall

to

me."

Parasara said

Thereupon

hundreds of Daitya
not
feel

assailed Prahlada with their

least

weapons but he did

th

pain

and

his

strength
of vile
I

was ever renewed.

understanding,

Hiranya'
froiti

kaship siid
glorifyfng
foplish."

"

you
;

refrain

my

eitemy

promise you immunity, be not so

:

Prahlada replied

" No
of all

'fear

can overwhelm
is

me

Jince that immortal

remover

dangers
is

present in
to

my

mind, the
all

very recollection of

whom

enough

remove

perils

consequent upon

Hiranyakashipu said
lad to destruction
said :--Reing

"0 serpents, speedily bring this viciou*

your envenoined fangs."
liim,

birrh

and human

infirmities."

with

Parasara

thus

commanded by
But with
in

Kuhaka, Takshaka,
bit

Artdhaika

and many other venomous serpents,

his

bim in

every part of his body.

mind

solely devoted t

Krishna he

remained

that

pleasurable

recollection

he

could not feel anything although he

serpents.

was
the

bitten

by deadlieat
of

The

serpents

said

to
;

sovereign

tb

Daitvas "Our fangs are broken

shattered
hut
tie
;

our jewelled crests are

our hoods are burning

of
tliis

Our hearts are trembling;

king of Daityas,

skin

body

is

unheart;

Resort to

some other expedient."

spheres,
farotly

Hiranyakashipu said

"

Eleptiants, of the

unite

your tusks and slay

thii

daserter of his

own

and the supporter

of our etteiny

sometimes our own desceiidant britig about our own destruc

ttOB

s the

-fire

consuimes the wood froin whicb

tt

proeeeds.*

Parisara said
btirfg assailed

:The boy was

then cast down on the earth

by the tusks of these elephants of the sph*re

** 'hage

as

mountain peaks; but he recollecting Govinds,

'houaliKB of tusks
#ott to

wre blunted against

his breast

he tbe*

Ws

fthet:

"The

tusks of the elephants haria

|8

VISHNUPURANAM.
This
not on account of any

adamant have been blunted.

strength of mine but
is

is

consequent upon

my

calling upon
all

JanSrdana wlio destroys

these evils."

all

dangers and sins the sources of

:

Hiranyakashipu said

" Away,
fire
;

ye elephants
deity
of the

of the spheres. winds,

Asuras, light out

fire,

blow up the

and

let this perpetrator of endless

iniquities

be destroyed therein."
their master the
of the

Parasara said

:Thereupon
huge heap

commanded by
ot

DSnavas

piled a

wood around the son

thereto to burn him.

king of Asuras and then put

fire

Prlhlada said

"This
me
:

fire,
I

afchough
alj!

blown up by the wind, doth not burn

around

behold

me

the

face

of the

quarters, cool,

and the beds

of

lotuses."

Parasara sa'd

:Thereupon
tlie

the twice-born

ones,
it

the sons of Bhargava,

speecli

high-minded priests skilled

and the

reciters of

Shama Veda,

eulogising him, said

to the sovereign of the Daityas,

"

king, subdue thy anger

against this lad, thy

own begotten
fruits.

son.

Even thy
shail

ire

against

the celestials bore

king,

we

so bring up this

boy, that he growing liumble shall engage in the destruction

of thy enemies.

king of daityas, since childishness

it

is

tlie

root of

all

these evils,
If

behoveth thee to renounce thy

ire

against this boy.

he according to our instructions, does not

shall then concert infallible

abandon the cause of Hari we

measures to bring about his destruction."

Parasara said :
of

Thereupon being tbus

solicited

by the priests the king

Daitys had his son brought out from the fiames by

Daityas.

tlie

Thence-forth residing in the house of the preceptor

the

boy PrShlada, whenever he got an opportunity, gave

himself to
tlie

lesson*

sons of the DSnavas.

PrShlada

said,

'Jon*

of the descendants f Diti, hear from

me

the supreme fruth

do not take my
covetousness.

instruction otherwise for there is

All

no touch

creatures are born

first,

thert they attaif

inevit'

to infancy and youth and then

sucteed gradually the

<teth>

ablc

decay; and then they meet wilh

Osensef

***

VSIINUPURANAM.
have witnessed.

8$-

ftaitya-chiefs.

Tliis
is

myself and you

ail

He

'who

is

dead

born againthis cannot be gainsaid; the

it.

sacred texts warrant

Birth

is

consequent upon the virtue

eonception
in

and vice of pristine actions.

to

All conditions ffom

re-bith are

tinged with pain.

The

simpleton,

his

childiihness, thinks that the alleviation of hunger, thirst coid

and the like

pain
>

is

identified with pleasure

but

in

sooth that

is

for exercise gives

delight to those

whose limbs are

pleasure
to

inCapable of motion and suffering affords

those
is

whoseanderstanding
vile

is

blinded with delusion.

of

Where

this

body which

is

a compound

phlegm and other humours

?

and where are

its

beauty, grace, loveliness and other qualities

will

The

foolish

wight

take delight even in

of flesh, blood,

hell,

who

is

fond
urine (
is

of this

body composed

matter, ordure,

membrane, marrow, and bones.

produced by cold
tlius all
;

The agreeablcncss
;

of firc

of water by tliirst

of food

by hunger; and

other things are rendered agreeable by their contraries.

of Daityas,
he,

children

who

will

take to a wife will

introduce so
will

much

of pain into his

bosom.

The more a man

will

create dear

relations, the

more deeply

be implanted

the

thorns of
in

anxiety in his heart.

his

He, who has got large

possessions

house,

is

troublcd,
lost

wherever he goes,
or burnt or stolen.
:

with the anxiety that they

may be
in

Then there
afflicted

is

a great paiu

being born

the dying are

by the tortures of Death and again by the pain of

passing into the

>n
full

womb. Fancy,
state
;

there

is

not the least pleasure

tlie

the

embryo

you must then admit that

I

world

is

of 'miseries.

Verily

speak unto you, that

in

tliis

ocean

ot the
stay.

world infested with

many

miseries Vishnu

is

your only

Do

not consider yourselves as mere boys and therefore

it

ignorant of
Birth,

for the spirit

embodied

in

your bodies

is

eternal.

youth and decay are the properties of the body

I

not of
I

the soul.
e xert shall

myself

am novv a.childwhen I am yet for my behoof

;

shall

be young

shall
I

a youtli and when

grow old
12

shall

work

for the benefit of

my

soul.

am

00

VISHNUPURANAM.

old

nowall my
What

senses have failed

I

me and
of doing

cannot eXflt
I

myself.

shall

do now, vicious-minded as
I

am?

dd

not do anything wlien

was capable
do not

it.

Thus, men,
tjieir

akhough

tlursling

after
liopes,

knowledge,
attain

baving
to

minds

distracted by vain

beatitude.

Tbe

yotith,

worlilly things iit ignorant, addicted to sport in boyhood, to old age is come that incapable, become find, when they

upon them.
itself for its

Therefore

let tlie soul

even

in

childliood

exert

welfare independent

of tlie conditions of nfancy,

I

youth or age.
think that
it is

This

is

then what

speak unto you.

for

Jf

you

not true,

do you,
all

tny satisfaction,

think
there

of Vishnu the liberator from

in

bondige.

What

trouble

is

calling him to mind

sperity upon people.

When remembered he bestows proAnd if you recollect Him dy and night

?
all sins.

there will be an end of

Let your mind be fixed on

all

Him day and

affliction.

night

who

is

present in

beings and you shall

is

lauqh at every trouble.

The What wise man would

are
all

whole world

subject to a triple*

chcrish

hatered against
If

beings

who

objects
I

of

compassion?

others are

crowned with.prosperity and

am

incapable of enjoying the

same why should

happiness

be malignant against those

I

who

are more

prosperous than myself?

for

should

rather be glad for their

is

the suppression of malice

itself

a reward.

Even those
objects of
delusion.

who
pity

cherish malice against foes are considered as

by the wise, as being overwhelmed with Daityas, admitting the distinction between
I

myself and

all

other creatures,

have described to you the

various reasons for repressing hate.

of those

Hear

briefly

the duties
is the

who approach
therefore

the Deity.

This whole world

with
all

manifestation of Vishnu

who

is

identified

beings.

The wise

do not regard any difference between

refered
to
in

The

three kinds of affliction

the

Sankhya

Philofophy-

Internal,

bodily ur mental affliction.

External, such as injuries received from

mt n or some

animals.

Superhumansuch

as miserics inflicted

by gods, or through

supernatnral agency.

VISHNUPURANAMi
themselves and
all

t)\

other creatures.

Let us therefore renounce

the angry passions of our race

and so exert ourselves that we

is

may

obtain

thajt

perfect beatitude which

of
fire,

beyond the power

moon, of wind, of
Siddhas of
the

of the

deities

of the

sun,

of the

Indra,

of

the regent of

the sea, of

the

Rakshasas, of the Daitya-chief, of the serpents, of Kinnaras,

of

men, or beasts or human weaknesses and which

is

uninter-

rupted

by various deseases such

as fever, eye-desease

&c, by

hatred, malice, passion or desire.

The
is

beatitude,

which can

not b* destroyed

by others which

pure and eternal, can be

Verily
I

eujoyed by him,

who

fixes

his

mnd on Kesava.

speak unto you, that you shall attain no satisfaction through

various

revolutions of this

world.

Daityas,

regard
of

all

crftatures

with impartiality

this

is

the

adoration

the

undecaying (Vishnu).
attaincd

He

being propitiated what cannot be

virtues

wealth,

pleasure,
resort

are

things

of the

little

significance.

Do ye

to the exhaustless tree of true

shall

wisdom and undoubtedly you

from.

reap precious

fruits

there-

SECTION XVIII.

ARASAftA

said

Having

observed

the
it

conduct

of

Prahlada, the

Danavas,

out of fear, reported

to the king.
vile

Hiranyakashipu sent for his cooks and said

and wicked son
slay
is

"0 cooksmy

teaching others his impious doctrines.

Do

ye

him without

his

knowledge by mixing up deadly poison

with allhis viands.

Do

not hesitate to destroy that wretch"

Partsara said
souled

Thereupon they offcred

name

poison to the highsire.

Prahlada as they were commanded by his

of the imperishable

Maitreya, repeating the

and mixing

92

VKHNUPURANAM.
it

tHat poison with his food he ate

up.

Prahlada did not suffer

any harm

either in

body or

in

mind

for the very

name

of the

endless baffled the power of the poison.

Beholding that
with
fear

deadly poison digested

by him, they stricken

Daityas and said;

approached the king of

Daityas, deadliest poison

"0
it

king of
digested
said,

was

offered

by us but

was

with food by thy son

" Hasten, hasten,

Prahlada."

Hiranyakashipu
:

ye priests of the Daityas

that will

do ye speedily
destruction."

perform the
Parasara said

rites
:

bring

about his

Thereupon the

priests

approaching Prahlada
said,

and beholding him lowly consoled him and

hast been born in the family of
three worlds and

"Thou
in the

Brahma celebrated

thou art the

son of Hiranyakashipu the

king of Daityas.

Why
the

dost thou depend

of
all

upon the gods ?

Thy

father

is

refuge

people:

thou

dost also

become the same.

of thy family
:

Do

thou ronounce eulogising the enemy

is

know
true
this

that a father

the most venerable of

all

preceptors."

Prahlda said "0 illustrious Brahmins, that

is

ye have said
three

the family
cannot

of Marichi

is

celebrated in the

worlds

be

gainsaid.

My
his

father

has

attained to the foremost place in the world by

actions I

have known
untruth.

this to

be true
is

there

is

not the least

all

shadow

of

That a father
find the least

the most venerable of

preceptors
Forsooth,
all

do not
is

mistake in this assertion.

is

father
care.

a venerable preceptor and

I

to

be respected with

Methinks

have not committed any offence in

said,

this

respect.

You have
I

Why

do you seek shelter of the

far this

eternal?"

do not know how

this

statement

is

sound

and reasonable." Having said

less for

Prahllda remained speech-

some time
:

to uphold their dignity.

And

again smiling
it fair

he said
for

"

Why

do you seek shelter of the eternal " was

you to accost

me

thus

Wbat need

of the eternal ?
If it

Most
does

admirable, most worthy of you,

O my
is

preceptors.

not pain yoa, hear what need there

desire,

of the eternal.

Virtue,

wealh and

emancipation are the fourfold objectJ

VfeHNUPURANAM.
vain to adore him

93
tie

of

men.

Is

it

who

is

source o( thesff

four objects
ascetics, the

Why

do ye speak

in vain ?

Marichi and pther

P%atriarch Daksha and

other eminent

men

attained

to virtue

and others and obtained the enjoy ment

of their desire.'t

Others,

through true wisdom and holy contemplation, have

come

to

know

his essence,

and being freed from the bondage

of the

world have obtained emancipation.

attainable

The
all

adoration

ofr

Hari,
glory,

by

unity,

is

the root of

wealth, dignity,
twice-(alt)

wisdom, progeny, piety and emancipation.

final

born *>ne, virtue, 'wealth, desire and

emancipation
is

proceed from him (and

eternal
?

still

you say) what need

of the
all

What

is

the use of spcaking more, you are

my

preceptors
ing,"

speak
piiests
fire,

ye good or
said

The

"0

evil,

limited

is

my

understand-

boy thou wert about to be

thinking that you would

consumed by

but

we saved you
words again.

not give vent to such

We

know how
rites

fotish

you are.

If

you, at our words, do not remove this hallucination

we

shall,

vicious-minded

destruction."
creature
his

Prahlida

said

"Who

one,

perform

for

your

slayeth

what living
Every one
is

who preservcth what

:

living creature ?

own

destroyer or preserver accordingly as he follows evil or

good." Parsara said

Being thus addcssed, the

figure,

priests of the

Daitya-chief were excited with rage, and instantly,

of their

by virtue

magical powers, created a female form enveloped with

fiery flamc.

That highly dreadful

greatly wroth,

under whose tread

earth trembled,

struck him instantly on his

breast with

a dart.

That
fell

fiery dart

rcaching speedily the

breast of the
pieces.
of

boy

on the ground broken into hundred

is

Even a thunder-bolt
in

shattered against the breast

him

whose heart
?

the imperishable Hari resides

what
fell

to,

speak of a dart

The magic, which was

directed

by the
upon

vicious prests against the guileless (Prahlada), then

them and slew them

by
fire

all:

And beholding them

thus cohsumed

the noble Prahlada exclaiming, " Save,

Krishha,
all over.

Eternal" approached

them and said "

thou, spread

44
the universe,

VtSHKUPURANAHt.

the creator of the universe,

O thou who art manifest in O Janirdana

As

the universe,
!

thou

do thou save these

Brahmanas from the unbearable flame

incantations.

set

up by ,their magical
tlie

the omnipresent Vishnu,

all

preceptor of

the world,
their
life.

is

present in

creatures, let these priests regain

I

Vishnu being present everywhere, as

fire

did not
to Hfe.
to

consider
I

as

my enemy
offered

let

the priests be restored

all

regarded with a friendly attitude

those

who came
kindled

slay me, those

who

me

poison, those

who
if

fire,

the elephants of the skies and serpents by

whom I was
;

Ktten.

And
tet

never entertained malice against them

this

be true
Parasara

the priests of
:

Asuras be restored to
all,

life."

said

He having

said this they

touched, rose up unhurt,

and spoke
f
all,

to PrahlSda

who was humble,

"

boy,

foremost

be thou crowned with a long

great

life,

undaunted strength
this,

and prowess."

Muni, having said

the priests

repaired to the king of Daityas and related to him every thing.

SECTION XIX.

ARASARA

said

When Hiranyakashipu
(of

had heard

that

the magical charms

the

priests)

had been

baffled he

sent for his son and asked him of the secret of his prowess,

" Prahl&da, thou art gifted with extraordinary prowess

it

is

the result of

your self-exercise or the outcome of magical

art,

powers or thou

from

birth, gifted

with

it

?'

Being thus interrogated

by

his father

the Asura boy

said,

Prahlida bowed down to his father's feet and

9 not the

" This
is

outcome

of magical

powers,

father

nor

it

ntural with mei This is trifling to him in

whose mind

resdes
against"

tbe undecaying.

He who

des not cherish malice

VISHNUPURANAM,
father,
affliction

g
own
self, is

other,

and regards

all

like h

not visited
exist.

by any

inasmuch as the cause does not

He
nor
is=

who
of

tortures others in act, thought or speech,

I

sows the seed

;

numberless miseries.
t
;

wish no
in

evl to

any

neither do

spealc

always mcditate,
all

me, upon Keshava who.

existent in

beings.

Why

should mseries, physical or

affect m-e,
n alf

mental, or those inflicted

by clements, or the gods,

whose soul
beings the

is

purified

Considering that Hari exists

all

learned should assiduously Iove

:

creatures."'

Parasfa said

Having

heard ths the Daitya-king, seated

on the summit of his palace, having his face darkened with

ire,

said to his attendants.

" Throw
is

this

vicious-souled one r
in height,

from this

palace which

hundred yoyams

upon the tops of the mountains,

so that his body

down may be
these

crushed into pieces against the rocks."

Daityas and DSnavas hurled that boy
cherishing

Thereupou
:

all
fell

down

and he

down

Hari

in

his

mind.

And
him

Earth,
falling

the upholder of

the world, annroaching, received to

who was devoted

Keshava the protector

of the world.

Thereupon beholding

him unhtirt and having no bone fractured, Hranyakashipir

sid

to
:

charms
lad
:

" We have not heen able to slay

:

Samvara the foremost

of

those

conversant with

ths

vcious-minded
r

thou art congnisant of various charms: do thou slay him.'

Samvara said
Daityas
:

" Instantly
silly

shall

slay

him,

king of

do thou behold

my power

of illusion

which can

'nvent thousands

and myriads

of artifices."

ParSsara said

Thereupon that

Asura Samvara, desirous

of destroying-

the boy, practised his magical

charms against Prahlada, looking

pon

all

creatures with an impartial eye.

With a heart

tranquil

and void of

malice

even

against Samvara,

Maitreya,

Prahlada engaged in the meditation of the destroyer of Madhu.

Thereupon to protect him the excellent and flaming discus

Sudarshana was despat'ched by the Great God.

Thereupon

thousands of Samvara's illusons were baffled by the quickcoursing discus for the protection of that boy.

$&

VISHNUPURANAM..'

Thereupon the Daitya-king spoke

aaying, "Do thou, speedily, at

to the witherng

wihd

my command, bring this Yicious-minded boy to destruction." Saying "So be it" the wind immediately penetrated into his body cold, cutting and
insufferable,
for his

destruction.

Perceiving that wind had

entred into his body thc Daitya boy again meditated, in his

mind, upon the great upholder of the earth.

And

JanSrdana,

present in his mind, wroth, drank up that dreadful wind.

the wind thus meft with
its

And

own

destruction.

All the magical

cliarms being thus baffled, the wind being thus ahnihiiated,

the high-minded PrahlSda again repaired to the abode of hig

preceptor.

And

the preceptor instructed that boy daily in

the science of polity essentially neccssary for the administration

of the

government

and invented by Usanas

for the

behoof of kings.
in all political
it

When
scienccs

the preceptor found him well-versed

and humble, he then communicated

lord of Daityas, thy son Prahlada

to his father, saying, "

has become conversant with the principles of government as

laid

down by

the dcsccndant of Bhrigu."

kashipu said to his son,

"PrahlSda, how should a king conduct

advance, retrogression and peace) ?

Thereat Hiranya-

himself towards friends or focs and what steps he should take

at the three

periods

(i.e.

How
state

should he behave towards his minislers, courtiers, the

and household

officers, his emissaries, his subjects,

those

of doubtful allegiance and

his
;

open enemies

With whom
;

should he

make

alliance

with

whom
;

enter into war what

forest
;

sort of fortress he
tribes should

should build

how

and mountain

be brought down to subjection

:

how

internal

dsturbances should be removed

all this
:

and

all

other things

you have

rcad,

do thou

relate to

me

wish t hear thy mind."

Thereupon bowing to the

feet of his father, Prahlida,

who

had humility
Daitya-king.

as his ornament, said, with folded palms, to that

" Forsooth
I

have been instrctcd

;

in all these

by my preceptor and
of all of them.

have Iqarnt them

but

do not approve

For the subjection of friends and foes four

VISHNUPURANAM.
expedients have been prescribed by
gift, all

f
concitiation,
father,

namely
But

punishment and sowing dissension.

be

O thou of not angry, I,know neither friends nor enemies. is nothing to be there effected what is the mighty arms where
use of resorting to the
useless to talk of friend

means

for effecting

it ?

fatlier, it is
is

or foe in Govinda,
all

who

identicar
it

with

all

beings, manifest

over the universe, the lord of

exists in
thee, in
is

and the Great Soul.

as

The Great Vishnu

;

me
is

well as in

all

other creatures
is

and then what

and he

the use of
foe
r

makinfr such distinction as he

useless

friend

is

It

therefore to cultivate such

tedious and unprofitable

It is

sciences vvhich contain but false knowledge.

father,
self.

but proper,
of

to

engage

in

the cultivation
that

of the
is

knowledge

father, the idea

ignorance

knoledge arises

from ignorance only.

fire-fly

boy,

lord of Asuras. regards the

as

fire.

That
of

is

(proper) action that liberates

us

from

the

bondage

the

world and that

is (true)
;

knowledge that

leads us to the path of

emaocipatron

all

other actions Iead

is

but to weariness and

all

other knowledge

turned only

intc*

cleverness of an
useless
able
of a
;

artist.

Considering

all this

knowledge as
really profit-

shall relate to thee respectfully

it.

what

is

Who does not think O great king, hear kingdom ? Who does not desire for riches ? But all
do thou,

these are acquirable

birth

by the piety accumulated

in

a pristine
all

desire

so the pious obtain to be great but

it

them both.
this

great king,
is

men
by
lord,

greatness
it

not acquired

exertion,

is the destiny that confers

upon men.

kingdoms are acquired by

ignorant,

fate,

even by the stupid, the

the cowardly and those

seience of

goverment

Therefore, he,

who who

are ignorant of the

longs for greatness,

for final beauti-

jhould try to acquire piety.

tude, should try

He, who desires

all

to regard

people with an impartia! eye.

all

Gods,

men, animals,

'birds,

reptiles,

are

but diverse
in

manifestations of the
state.

eternal Vishnu and exist

this,

a separate

By him, who knows

13

the whole

world, moyeable

J)i

VISHNUPURANAM.
considered

and immoveable,

is

as

at

one with

lu'm

all

proceeding alike from Vislinu assuming the universal form,

When
eternal

a man obtains

this

knowledge, the undecaying and

of all
afflictions, is propitiated

Visnnu the remover

Parasara
said:
in

with him."

Having heard

this

and got up

fromthecxcellent seat,
his son

great rage, Hiranyakasjiipu spurned

his foot.

on the breast with

if

And burning
destroying
j

in ire

and

wringing his hands as

universe, he exclaimed
:

bent upon

the whale
j

"Ho

Viprachita

Ho Rahu Ho

Vjli

binding thisboy

with serpents, do

ye throw him uittothe

deep: delay not or else the

other

Daityas, the

DSnavas and

all

people shall be initated into doctrines of this stupid

and
oft

vicious boy.
still

We

nave prevented him many a time and

in

and

he persists

chanting the glories of our foe

it is

proper to destroy the wicked boy at ouce."

Parasara said :

Theraupon obeying the mandate

of their

master the Daityas

speedily bound him with ropes and threw him into the water.

Thereupon with Prahlada triembled the mighty deep

being agitated throughout,
it

and

rose in inighty waves.

Beholding

the earth about to be submerged by the great ocean, Hiranya-

kashipn again said to the Daityas, "0 ye descendants

Diti
l

of

Do

ye bury

this
;

wicked boy
the

in

the deep with

rocks.
:

Fire did not burn him

weapons did not hurt him

;

the

serpents could not

bite hiin

nor the withering blast, poison,

his destruction.

and the magical incantations bring about

baffled the illusions (of Samvara),
fell

He

uuhurt from
skies.

the loftiest
is

mountains, foiled the elephants of the

He

a wicked

boy and
buried

his life is a perpetual

source of miseries.

Let him he
io that

down with rocks

into the

deep.
lose

If

he remains

wise for a thousand years he

may

his life."

Thereupon
migbty

the Daityas and Danavas. attacking

Prahlida
of

in the

deep with rocks, covered thousands

yoyanas

tberewitli.
iJbe higli-

And lying at the bed of

njinded

the deep covered

with rocks,

Prahllda, offered thus; with

the

undisturbed

mind, h

^ily

praise to

undecaying,^-"Salutatioq

uhto thee,

VSIINUPURANAM.
PundarikSsha, salutation untothee,
Salutati'n
tidi

^
Puhuras
t i

tliou exrellent
all

unto thee,

thou the soul of

worlds
!

Saluta-

unto thee,
the best of
t

thou the wielder of sharp discus

Salutation

uitto

Brahmanas

to the

friend of

Brahmanas and
and salutacreates
jt.

f kine tion t

to Krishna, the

benefactor
liim,

of the world

Govihda

Salutation to

who
all

as

BrahmS

the universe

and who, being existent

over,

preserves

Salutation to thee,

who

dost at the end of

Kalpa assume the

art,

from of Rudra, and vvho art tri-form.

Thou

Achyuta, the
choristers.

cause'of gods, Yakhas, Asuras, Siddhas, serpents,

dancers, goblins, demons, men, beasts, birds, insects, reptiles,

plants,
taste,

and stones, earth,

colour,
flavour,

fire

wanter, sky, wind, sound, touch,

intellect,

mind,
;

soul,
all

time,

and the

properties
thine.

of

nature
art

and these are

manifestations of
art truth

Thou
;

knowledge and ignorance, thou

;

and

untruth

thou art poison and nectar

thou art the performance

laid

and continuance of acts and thou art the actions

in

down

the Vedas.

Thou

art the

enjoyer of the

fruits of all actions

and the means for effecting them.

all,

Tlrou, Vishnu,

who

art

art the fruit of all acts of piety.

Thou

art in

me,

in others

and

spread

all

over

the

vast

universe.

Thy

univers.al
lord.

manifestation
ascetics

indicates

mijht

and goodness.

The

me

litate

upon thee, the priests

with

offr sacrifice to thee.

celestials,

Thou, identical
burnt-offerings

progenitors and
oblacions.

reeivst

and
;

The
is

universe

is

huge
lord
;

manifestation ofthine

the world
all

lesser

than

that,

and lesser than that are

tary being

the

subtile
is

elements and elemen-

and thy subtlest form

is

the suhtile principle within

them that

called

soul.

Thou

hast in thee a

supreme
all

sonl,

better than this soul

and beyond the percrption of

conceived.

subtile

elements and which cannot be

Glory

be (o that

Purusottam form of thine.

eble
foi'n

And salutation be
gods,

to that imperish-

f thine,

lord of

which

is

the sul

tof

creatures, ano'ther manifestation f thy

might and whii'h

is

the

tda<g

<rf

all

qualities.

bow untp y^at_ipreme goddts*

f0

V15HNWURANAM.'
is

who

beyond

tlie

perception o senses, the description of

is

tfae

tongue and

mind and who

to be

distinguisbed
the.

only by

the wisdom of the truiy wise.

Salutalion unto

Great God
at the

V&sudeva, wlio

is

not separate from

any thing and

same time

separate

from

all.

Salutation again

and again to

that Great Spirit

who has

neither

name nor form and whose

Salutation
tlie

existence can only be perceived.

Spirit,

unto

tliat

Great

whose incarnate forms on earth

form.
all,

deities adore, being

unable to behold his true

Salutation

unto that Great

in all roinds,

God

Vishnu, the witness of

the

whobeing present
of
is

beholds

good and

evil

all.

Salutation

unto

that

Vishnu, from
is is

whom

this

world

not distinct.
its

May He, who

who
the
that
in

the object of the world's

meditation,

beginning, and

undecaying, be propitiated
is

with me.
the

May
all,
is

Hari have

compassion upon me, who

univcrse
is

stay of

whom

wapred and woven and who

Salutation
exist,

impcrishable

and
in

undecaying.

again

and again
all

unto Vislinu,

whom
who
I,

all

things

from
all.

whom

thitigs

proceed and

is

the supporter of
is
I

Sulutation to him

who
all

also

am

and who

everywhere and through

whom

things are

from me.
eternal.
spirit.

am all things and all things are froro me who am am undecaying eternal, the asylum of tlie supreme Brahm is my appellation that is at the begining aud
I

nd

ofall things."

SECTION XX.
:_'0

i ARASARA
Visbnu as
which
is

said

twice-bom

Thus meditating upon

identical with bimsel he attained to tbat unifieatipni

all

desired by

and regarded bim as the

individuality

undecaying

diviaity.

He

forgot

his

and was not ccaueiow

VISHNJPURANAM.
of anything.

And he thought
soul.

that he himself

was the

endlcs*,
efficient
is

undecaying supreme
notion

And on

account of this

of identity, the
in his

undecaying Vishnu, whose essence

wisdom, appeared
sin.

mind which was wholly

purified from

When

the Asura

PrahlJda had become identified with

all

Vishnu by virtue of contemplation

.

the bonds were at once

rose

severed, as soon as he shook.

The mighty deep

terrified.

up

in

waves and the monsters therein were

earth

And

the

trembled with

all

her mountains and

forests.

And
of

throwkig aside the pile of rocks that were placed bythe

Daityas on his breast, the high-mirided Prahlda
waters.

came out

And

beholding the outer world, earth and heaven,

to

he

remembered who he was and knew himself

be Prahlda.

And again

the wise boy, with his mind solely devoted to him

and controlling his mind and speech, sang the glory of that
excellent

Purusha who

is

without beginning: Prahlda said,

" Salutation
subtile

unto thee
substantial,

who

art

the true

wisdom, who art

and

mutable and immutable, perceptible

and unperceptible, who art with

describable
attributes
;

form and without

art

it,

inall

and

describable.

Thou

the asylum of
;

thou art without qualities and with them

thou art
;

with shape

and without
;

it

thou art minute and vast

;

visible

and invisible
ing Hari
effect
;
j

thou art hideousness and beauty

undecay-

thou art wisdom and ignorance.

non-existence
;

Thou

art cause

and
all

existence and

thou dost comprise'

all

that is

good and

evil

thou art the substance of

perishable

and imperishable elements and the refuge of

rodiments.

all

undeveloped

Salutation unto thee

first

who

art both

one and many,

V&sudeva and the

excellent Purusha,

cause of
is

all.

Salutation unto that

who

both large and small, manifest and

beings and not, and from

hidden,

who

is

present in

all

whom

prceeds tke universe although distinct from universal cause."

Partsat said

iWhil

with his mind thus devoted to Vishnu

Prahllda chanted his praises; the Great Hari, clad in yellow

rbe,

iuddenly appsared

before

him.

Beholding him, lu

toi

vishnupuran'am. and with hesitating speech exclaimed repeat'

respectfully rose

edly " Glory unto Vishnu" and said,

the affliction of thy followers,

thou

who removest

Keshava, do thou be propitious

eternal god, with thy

unto me.
sight."

Do

thou again purify me,

replied,

The Deity

"

am propitiated withthee for thy

of me, Pfahlaa,

unshaken devotion unto me.

thou wishest."

Ask

whatever
never
I

Prahlda said, "

My

faith in

thee

may

suffer decrease in all

the thousend births through which

may
finfl

be doomed to

pass.

May my

devotion unto thee be as

as the attachment cherished by the ignorant people twards

all

worldly objects."

The Deity
it

replied,

"Thou hast
be the same

already
;

devotion unto

me

and
My

shall ever

but do

hou beg of

me

a boon,

Prahlda, whatever thou wishest."

father has treated
lord,

Prahlada said, "

me

malignantly
sin

for

proclaiming thy praises.

'hath thus committed.

do thou remove the

he

He

assailed

me

with weapons

he

had

me

thrown nto

fire,

bitten

by the serpents, had poison mixed

in bonds,

up with

my

viands,

had me cast into the deep

and buried down with rocks and

wrought against me out of malice
for

many

other

ills

he had
thee.

being devoted unto

May my

father,

lord, by thy mercy, be seedily relieved

of the sin he

hath thus committed."

The Deity replied,

Prahlada,

all this shall

be accomplished by

my

mercy.

wish

to confer upon thee another boon,

beg

it."

PrahlSda said,

"

son of Asura, do thou

lord,

All

my

desires,

have been

fulfilled

by the boon thou

thee

liast

confered upon me, that my

fith

in

may never

suffer decrase.

What
is

to speak
his

wealth, virtue or desire, even

emancipation

in

hands

who
t

has firm devotion in thee, the

root of the universa'

is

Wrld."'

The Deity said, " As urtshaken

thy dvtioti unfo

froffl

fhou shalt by

my
sight,

mercy obtain

final

emancipatiori

exttence."

Par&sark said:Having said this

Vishmi

dis-

ppeared from his

to his father and

Mttreya and Prahl&da agaih went

bowed down before bim.

forhead, embraced hm and shed tears,

Having smelt his the father sad, " st

VISHNUPURANAM.
thpu live

103

my

child?

The Great Asura

treated him

with

kindness and repented for his past actions.

And

Prahlda,.

conversant with piety, attended diligently upon his father and

preceptor.

After his father had been slain by Vishnu

Maitreya,

in

the

form of the man-lion, he became,

of

the sovereign

the Daityas.

And

obtaining

tlie

splendours of royalty on

account of piety, he came by immense wealth and was biessed

with a

numerous progeny.

At the expiration

of the regal

power and freed from the consequences of moral merit or

demerit, he obtaincd,
final

by virtue

of his meditation of the

births.

deity

emancipation from future

So powerful was

the

wise

Daitya PrahlSda devoted to Vishnu,

me.

Maitreya, about
to

whom you asked

Prahlada,
is

Whoever
all

listens
sins.

the

story

of
is

speedily freed from

Forsooth a

man

released from the iniquities he

commits day and night by once

hearing or
this history,

reading the history of Prahlda.

The reading

of

on the day of full-moou, of new-moon or

of the Iunar half

in the

eighth
fruit

and twelveth days

month,

shall

offer

tantamount to the
protected

gift of

a cow,
all

twice born
calamities so

one.

As

Hari

Prahlada

in

his

he shall

protect

him who constantly

listens to his history.

SECTION
k ARASARA
Sivi

XXI.

said

The sons of Sanglhada were Ayushman

of

and Vashkala. The son

Prahlada was named Virochana,

whose son was Vali who had a hundred sons of

whom Vana

was the

eldest,

great .Muni.

AU

the sons of Hiranyaksha were also gited withgreat

Sakuni,

prowess-^-Jharjhara,

Bhutasantapana,

MaMflabha,

MahS.feahu-and Kalanlbhan.*
*

TtKNi

is

anathct readinj which hasben translatdby Wilson. "'The

iltyk>ed and'Valiant

Tmk

104

VISHNUPURANAM.

Danu had many sons

Sankusiras,
Kapila,

Dwimurddha,

Sankara, Ayomukha,

Samvara,

Ekachakra,

MahabShu,

the

mighty Taraka, Swarbh&nu, Vrishaparvan, Pujomon and the

mighty Viprachiti
sons Danu.
:

these were the

powerful and renowned

Swarbhnu had a daughter named Prabha

aid

Sarmistha

was the daughter

of Vrishaparvan

who had two

other daughters

named Upadanavi and Hayasira.

The two daughters

Kalik

of

Vaiswanara were named Puloma and

to

who were both married who were

Kasyapa and bore hin

sixly

thousand celebrated Dnavas

kanjas,

called

Paulomas and Kala-

mighty, dreadful and cruel.

Viprachiti begot on Sinhika several sons

named

Vyansa,
Namuchi,
the

Salya the strong, Nabha the

powerful,

Vatapi,

Hwala, Khasrima, Anjaka, Naraka, Kalanabha, the Valiant,

SwarbhJnu and the mighty Vaktrayodhi.

These were
of

most eminent Danavas who multiplied the race

Danu,

Their children and grand children were by hundreds and

thousands.
In the family of the Daitya PrahlSda, the Nivata

Kavachas

were born, who were greatly

purified

by

rigid austerities.
to,

Six daughters, gifted with great encrgy were born

Tarara

named
;

Suki,

Syeni,

Bhsi,

Sugrivi,

Suchi,

and

Gridhrika.
to hawks,

Suki gave birth to parrots, owls, and crows, Syeni

Bhasi to kites
;

Gridhrika to vultures,

Suchi

to

water-fowl

Sugrivi to horses, camels and asses.

These were

theoffsprings of Tmra.

Vanati had two well-known sons,

named Garuda and

the

Varuna

the former also called

Superna was the lord of

feathered tribes and the dreadful

enemy

of the serpents.

The

offsprings of Surasa

were a thousand poweiful many-

headed serpents coursing the welkin.

Kadru had

also

a thousand powerful sons of unmitigated

prowessall

subject to

Garuda and many-headed.

were,
Sesha,

The most
Takshaka)

celebrated amongst them

Visuki,

vishnupuranaM.
Sweta,
1

105

Saflkha,

Mahapadma, Kumbala, Aswatara,

Elapatr,

Naga, Karkkota, Dhananyaya, and

poisonous serpsnts.

many

other deadly and

Krodas gave birth to highly powerful monsters and Suravi

eave birth to cows and buffaloes. IrS was the mother of trees and creeing plants and shrubs and every kind of grass

Khasa of the Rakshasas and Yakshas

Aristha of the celebrated Gandharbas.

Muni

of

Apsaras and

These were the offprings

or statiftnary
;

of

Kasyapa whether moveable

their children

and grand children multiplied by

creation,

hundreds and thousands.

Such was the

Brahma
In

in rhe Swarochisa (or the second)

Manwantara.

the prein

sent

or Viavaswata

Manwantara Brahma being engaged

I

sacrifices

undertaken by Varuna

shall describe

to

you the

manner

in

which the progeny multiplied.

begot as his sons the seven Rishis,

yore,

The great Patriarch who were in the days of

quarrel
Diti,

engendered by

his mind.

best of ascetics,

when

there

was a

amongst the
lost all

Gandharvas, serpents, Dnavas and gods,

her children, propitiated
her,

having

Kasyapa.

Being perfectly adored by

ascetics,

Kasyapa, the foremost of the

it

promised her a

boon and Diti prayed for

capable of destroying Indra.
his

in

the shape of a valiant son

excellent

Muni, he granted

spouse that boon.

Kasyapa said

"You
if

And
shall

having granted her that boon

give birth to a son

who

shall

destroy Sakra,
carry the
said

with pious thoughts and a pure body, you

babe
the

in

your

womb

for a

huudred ycars."

Having

this

ascetic

Kasyapa remained with her and she

conceived being perfectly pure.

Knowing

that this conception

Was for
to

its

own

destruction, Indra the lord of immortals,

came
in the Diti,

her and attended upon her with humility.

And
At

the slayer
last

of Pfika
last

wanted there
washing her
'

to thwart her intention.

year of the century he found out an opportunity.

feet,

without

went

to bedl

And when

slie

wa

10$

VISHNUPURANAM.

asleep the wieldef of tbethunder-bolt entered info hef

womb

and severed the embryo nto seven

:

pieces.

The

child, thus severed, cred

out

bitterljr

in the

womb
cut

but Sakra again and again sad "

Do

not cry."

The embryo
From
Maruts

was thus cut

into seven portions,

and tndra, wroth again,

each portion into seven pieces

these orginated the
(winds.)
tiad

with his thunder-bolt.

detes

swft-coursng

cafled

They got

this

name from

the word wth which Indra

addressed Jthe embryo

(Maroodado

not cry) and be.

came

forty-nine divinities, the assistants of the wielder of the

bolt.

thunder

SCTION

XXII.

Jl

ARASARA

sad

When

Prithu

was

installed

on

rte

throne by the great Rishis the great Patriarch by and by

conferred kingdoms upon other kings.
the

He

bestowed upo

moon

the sovereignty of stars, planets, twice-born onesj

sacrifices

grass, creeping plants

and penances.

Vaisravana
lord
o

was made king over

waters.
of

kings,

and Varuna was made

Vishnu was made tbe king of Adityas and PSvaka

Vasus.

Daksha was made the lord

Maruts.

of

Patriarchs and
o o

Vlsava of

And

he

conferred the sovereignty

Daityas and Dinavas upon Pr&hlada.

And Yama, the

(Pitris).

king

justice, was made the king of the manes

AirSvata
birds,

*w

made the king

of

many

efcphants,

Garudaof

Vsava

of the celestials.

Ucbaisravas was roade the king o

horsesand Vrishabhaof kine.

serpents, the lion, the

Shesba became the kingof

of the beasts

monarch

and the holy

fig'

tree the king of the trees.

tlhe

Having

Ibus divided the

kingdo*

great Patriarch

BrahmS appotnted

divkities to ptotect tk

vishwpuranam;
different

107
son o[ the

quarters:

he made Sudhanwan, the

east
;

patriarch Viraja, the protector of the

Sankhapada, the
;

son of the patrjarch Kardama, of the south

the immortal

Ketumat,

the son of Rajas, protector

of the

west

and

Hiranyaroman the son of the patriarch Parjanya, protector of

the north.

By
was
limit.

these the whole earth, with

its

even islands

and

cities,

righteously governed,

each confining himself

to his

own

AU
the

these and others appointed to govern the creation are

but portions of tbe Great Vishnu,

foremost

of Munis.

All

kings

who have been and who

ones,

shall be,

foremost of
lords of
of

twice-born
celestials,

are the portions of Vishnu.

The

the kings of the

Daityas, the sovereigns

the

Danavas, the rulers of the demons, the kings of the beasts,

birds,

men, serpents, Nagas, the best oftrees, of mountains, of

planets
be,

those that were, those that

None
else of
is
all.

are,

and those that

is

shall

are but portions f Vishnu

who

identical

with the

universe.
Hari,

capable of protecting the world, but

greatly wise ascetic, the cssence of
in

the lord

the

universal

creation exists

him and none

else.

The

eternal
foulness,

Vishnu invested
goodness,
it

respectively

with the qualities of

creates

and darkness,

the

universe,

preserves
himself

and destroys it.

By a

four-fold

manifestation of

he creates the world and

it.

in the

same way preserves

second mani;

and

destroys

In

one

mnifestation as Brahma, the

;

invisible
festation.
is

(Vishnu) assumes a visible shape

in his

he appears as the patriarch Marichi and others

Kala
his.

the third manifestation

and

all

other beings constitute

fourth manifestation.

Thus he becomes four-fold

in his creation
in

invested
portion Portion
third

with the quality of goodness.

The Deity
in

one

as Vishnn, preserves thc creation;

his

second
;

he assumes the shape of Manu and others

in his

portion he assumes the shape of time,

and

in his fourth

Portion

he assumes the shape of

all

beings.

An

t*u in-

vested with the quality of goodness, the ejsqellent Furushat

I08

VISHNUPURANAM.

preserves the universe.

And

invested with the

quality of'

darkness at the end of creation the un-born Deity, in one

portion, assumes thc form of Rudra.

In

another portion he

assumes the shape

of time,

of fire

in another

he assumes the shape

all

and

in his fourth portion

he assumes the shape of

is

beings.

And

thus in his four-fold form he

thp destroyer of

the universe.

This

is

the four-fold division of the Deity,

Brahman,

at all seasons.
all

BrahmS, Daksha, time and

beings, are the energies of

the Great Hari, which are the causes of creation. tVishr.u,

Manu, time and

of Vishnu,
1

all

beings are energies,

twice-born one, Ruora,

of

which are the causes of

all

preservation.

Antaka, time and

other creatures are the energies

for universal dissolution.

Janrdana that arc intended

begianing of the creation,
the patriarchs and
all
till

In the

the hour of dissolution, Brahma, are

other animals,

engaged with

the

work

of creation.

At

first

Brahm created the

in

universe, then

Marichi and others were cngaged

multiplying the race and

then the other animals multiply

it

every momentunivers

twice

born one, Brahm cannot create the

unless the

proper time comes, and Marichi and other partriarchs as wcll

as other animals, independent
creation.
of

time,

cannot

help the
of

Thus

at the time of creation as well as that

dissolution

the four-fold divisions of

the

Great Deity
is

are

equally essential,

Maitreya.

Whatever

generated by
is

any Hving

being,

twice-born one

the

agent

considered

as a portion of Hari.

And whatever
is

destroys any living

being, moveable or immoveable,

portion of Janardana as Rudra.
creatof,

considered as the destroying

In this wise Janardana
is the

preserver and
qualities

destroyer

of

the
in

universe.
creation,
is

And

assuming three

he

is

three-fold
his true

preser-

vation and destruction

qualities.

but

form

void of these
the Deity

And
any

the

four-fold

manifestation of

comprises true wisdom, pervades the universe, and does not

adrhit of
sirnilitude.

Maitreya said

:"

Describe to

tnei

VISHNUPURANAM.
n sooth,

IOg

Muni, how could the supreme condition of the

:

Deity admit o four varieties ?" Parsara said

that whicli is,called the

th

Maitreya,

cause of a thing
is

is

means
to-

of ac-

accomplishing
complish
is

it;

and what

the desire of the soul

the thing accomplished.

operations, of the

and the

like.

The suspension of breath Yogi who is intent upon

is

obtaining

fiiial

emancipation, are his means and the end

the

supreme Brahm from

whom

he does not return to the world.

is

Muni, the means, adopted for liberation by the ascetic,

the discriminative knovvledge
the
is

and

this

is

the

first

variety of

condition of Brahm.
is

great Muni, the second portion

the knowledge that

to

be obtained by the ascetics

for

liberation

from

suffering.

By

the third sort, they arrive at

the
the

knowledge

of the identity of the

end and the means and

rejection of the

idea of duality.
differences
varieties

removal

of

whatever

The last sort is the may have been formed

of

regarding the three

first

knowledge

and the

necessary contemplation of the true essence of soul.

highest condition
is

The

of

Vishnu,

who
is

is

identical with

wisdom,

the knowledge of the truth.

is

This knowledge requires no

spread
all

exercise,

not to be taught,

over, admits of

no

comparison with anything, which does not require any other

thing to
require

explain

it,

which

is

itself
is

existent

and does not and pure,

any explanation, which

is

calm,

fearless

which

not the subject of reasoning and does not require

any support.
of Vishnu.

And

this

knowledge

is

the excellent condition

twice-born one, these ascetics, who, by the

destroction of ignorance,
of

emerge themselves

in this

knowledge

Brahma, lose the semenial property and do not germinate

worldly existence.*
is

ia the field of

That which

is

the excellent

condition of Vishhu

pure,

eternal,

universal,

undecaying
suprerae

a nd uniform.

And

the ascetic

who

obtains

this

* '.*. Those who Obtain this highest knowledge regatding the condition of SrahmS are freed from future births '.j. they are not required any more to go

^wugh the cycle

of birtbs.

1
condition of
is freed

VI3HNUPURANAM,

Brahmi

is

not required to be born again, for he

from thc distinction of virtue and vice and suffering.

There are two states of BrahraS

other without
it

one with shape

As
all

and the

one

perishable

and the other imperishable.

the blae of

These two
fire,

states are manifest everywhere.

at

one

place,
is

spreads light and heat

around so this

vast universe
of the

nothing but the manifestation of the energy

undecaying and eternal Brahm.

And

as the light

and

heat are stronger or feebler proportionate to the distance

of the spot, so the energy of
in

Brahm

is

more or

less

mar.ifest

beings as they are more or less

remote from him.

O
the

Br&hman, BrahmS, Vishru and Siva are the most powerful

energies
of

Brahmi: next

to them,

Maitreya,

are

inferior celestials

next to them are the patriarch

men, beasts,
h'irds

Daksha and

others

next

to them,

and serpents and

then the trees and plants cach growing feebler proportionate

to their distance

from the

Supreme God.

In this way, the

world, although eternal

and

indestructable,

appears

and

disppears as

if

being subject to birth and death.

The
Brahml.

all-powerful

Vishnu

is

but

the

manifestation

of

He

being invested with form, the Yogis worship

him

at the very

commencement.
in

And

the great ascetics, with

exists great spirit

their

minds unagitated,

whose minds

of devotion with the object to be meditated

upon and along

with the means for effecting

mystic union with him. powerful of immediate.
all

it,

endeavour to bring about

Muni, Hari
is is

great

the most the most

the energies of Brahma, because he

is

And hc

an embodiment of Brahmi because

of his essence. in

he

is

composed
is

entirely

In
is

him the whole

the universe,
all

univrse

interwovenfrom him and

him

Mni.

Vishnu, the lord of the universe containing

that

U destructable

and indestructable, holds the creation material

Bftd sptritual with his ornaments

and weapons."

Maitreyasaid: Do thou

relate to

me how

does the great

God%sltiu hold

Ue universe with hisornaments and weapons.

VSHNtntlRANAM.

tlf

ParASARA

said

:-Having bowed down unto the imghty

I

and indescribable Vishnu

soul of the world

shall relate to

yoo what was

for*

merly described by Vasishtha.

The Great Hari

holds the pure

like

uncontaminated and divested of qualities

the Kaustava gem.

The undecaying holds Pakriti as

Mftdhava
in

Srivatsa

mark and

intellect exists in

the shape of his tnace,

The

lord holds the two-folded divisions of egotism

in the

namely into

elements and organs of sense

shape of his coneh-shell

and bow.
mind.whicli

He
is

holds in

his

hand, in the shape of discus,

all

the strengtli of
of the

and excels wind

mace,

in its flight

The necklace,

holder of

namely Vaijayenti,

contains five precious

and diamond) being the

ments.
tion
in

gems (pearl, ruby, emerald, sapphire emblems of the five elementa! rudi-

J.inSrdana holds the faculties of action and precepthe

shape of numerous shafts.

The

holy wisdom

is

the bright sword of Achyuta concealed sometimes in the

scabbard of ignorance.
is

In this wise,

Maitreya, Hrishikesba

the refuge of soul, nature, intellect, egotism, the element,

the senses, mind, ignorance and wisdom.

is

And although Hari

without any shape, yet, he, for the behoof of maukind, in

dillusive

his
his

form,

embodies

tlie

elements of the world at

lotus-eyed
deity,

weapons and ornaments.

lord

Then the
that

the

of the

universe, holds the nature and the universes

all
is

Maitreya, true wisdom, ignorance,

transient,

all

that is everlasting, exist in the slayer of Madliu, the lord of all creatures.

The

time with

its

division
is

of seconds,

minutes,

days, months, seasons,

of the

and years,

but the manifestation

Great Hari.

Great Muni, the seven worlds, the earth

the sky, the heaven, the world of Patriarchs, of sages,of saints,

of truth

are but diverse manifestations of

;

his.

His form

is

the whole universe

he

is first

born before
is

all

the first-born.

Heis
be

tlie

refuge of allbeing; he

bimself self-sustained

his various
ia

forms are

celestials,
all
;

men and
;

auimals.

Therefore

the supreme lord of

eternal

he has a

visible

shape
Jttch/

and

is

without

'&,

He

known

in the

Vedaata as tat

VISHNUPURANAM.

Yoyish,

Slma and Atharva Vedas,

history

and sacred science.

The Vedas with their Manu and the writings

their transiations,

manifold divisions, the institutes of

of other law-givers,
all

sacred lores and

poems and
in

that issaid or

sungare bodily
All kinds

forms of that Great Vishnu

of things with or without

the

shape

of

sound.

form
;

here

or elsewbere are the

body
effect

of Vishnu.

am

Hari

all this is

Janlrdana; cause and

He, who
is

proceed from none else but him.

trutlis,

cognizant

of these

shall

never be subject to the

afflictions of
r

worldly existence.

Thus,

twice-born one, the

first

portion of the

Purftna,

has been related to you, hearing which one

sins.

may be
month

freed fr,om

The man, who

hears

this,

obtains the fruit of bathing in

in the

the Pushkara lake* for twelve years

of Kartik.

Muni, the

celestials

confer

upon

him,

who

hears this

Purlna, the dignity of a

spirit of

divine sage, of a pat'riarch,

or of a

a heaven.
*

This lakc

is still

to be seen neac Ajmere.

THE END F PART

J.

PAK,T
BECTION

II.
I.

LAITREYA M.
have
fully

said

venerable Sir,

preceptor, you>

described unto

me

all

that

asked you
is

regarding

the creation of the universe.

subject,

But there
I

a portion of this

foremost of ascetics, which

desire to hear again.

Pryavrata and Uttanapada were the two sons of

Swayambhuva

Manu and you

Uttanapada.
the

related to

me

the story

of

Dhruva, the son o

But,

twice-born one, you did not mentionI

progeny of Pryavrata and

wish to hear from you an

account of his family.

Parasara said:

Prayvrata
;

married
her
twc-

Kanya,* tbe daughter of Kardama, and had by

daughters
valiant,

named Samrat and Kukshi and ten sons, wise, humble, obedient to their father named Agnidhra,
Dyutimat,
of

Agnivahu, Vapushmat,
Putra.

Medha, Bhabya, SavalA,

;

And

the tenth

them was Jyotishmao

and the

significance of this

name was made good by

him.

AU

the

sons of Pryavrata were celebrated for strength and prow,esa.

Of these

three,

Medha, Agnivahu and Putra, were given up

to religious devotion.

And

those higl|-souled ones remember-

ng
rites

tbe actions of their pristine birtbs, did not wish fpr

kingdom.

And

they deligently and in due time practised the wholly disinterested and expecting no
foremost of Munis, Pryavrata conillustrious sons.

of austerities,

teward.
ferred the

Maitreya,

seven islands ,upon his seyen

The

father conferred
*

upon Agnidhra the sovereignty

Vayu Puranas have
this

of

Jamvuof

Marbandeya and
of

Kamya
name.

as the

name

the

^ugkter

Hwdanvi. ,Wilsoa bas adopted

114

ViSHNUPURANAM.
gave Plakshadwipa

dwipa;

to

Medhathiti

lie

he

made
:

Vapuslimat the soverejgn over the Dwipa of Salmali

appointed Jyotishmat, king of Kusadwipa
the kjng of Kraunchdwipa,
:

and

he

made Dutimat
of

Bhabya the king

Sakadwipa

and Savala the sovereign pf the Dwipa of Pushkara.

foremost of Munis, Agnidhra, the king of'Jamvudwipa

had nine sons,

all

equal to the patriarchs in prowess.

Ilavrita,

Nlbhi,
to
*

Kimpurasha, Harwarsha,

Ramya, Hiranvat, Kuru,

Bhadraswa and Ketumala, who was a prince ever devoted

the practipe of piety.

Hear next.O Brahman, from me how he divided Jamvudwipa

amongst
his sons.

He

conferred on Nabhi the country called

to

Hiina, south of

HimavSn or snowy mountains. And he gave

of

'Kimpurusha the country

the country of Nishada.

Himakuta and to Harivarsha

he bestowed upon llvrita the
is

And

country in the centre of which mount Meru

situated.

And

Kamya the countries lying between it and the Nila mountain. He gave to Hiravat the country lying He gave to Kuru the country bounded to the north of it. by Sringavar. He gave to Bhadraswa the countries situate en
he conferred upon
the east of

Meru and he gave

situate

to

Ketumala Gandhamadana
it.

which was

on the west of

Thus

that lord of men,

conferred the various portions of his kingdom, upon his sons.

And
lord

having installed his sons as kings of diverse regions that

of

earth

retired

to
in

the

holy

place

of

pilgrimage

Salagrama and engaged

penance,

Maitreya.

great Muni, the eight countries, Kimpurusha and others

are places of perfect enjoyment and

spontaneous happiness.

In those countries there

is

no viccissitude of circumstances,

no

fear of decrepitude or death,

no

distinction of virtne and

vice, better or worse.

Nor

in these eight countries are to be

seen the

effects

wrought by the cycle of ages,

The

high-souled Nabhi,

who had obtained

the country of

'.jimahwa as his kingdom, had by his queen Meru, the highly

effuljgcnt

?on Rishabha

and who had again a hundred

sonsi

VSHNUPURANAM.
eldest of

it$

the

whom was

Bharata.

Having ruled over the

sacrifices the illustrious

kingdom piously and performed many

Rishabha installed
earth and
his eldest

son Bharata as the lord of the

weht

to the hermltage of Pulastya, being bent

upon
rites

practising religiou9 penance according to the prescribed

of

an anchoret.

He

practised religious austerities duly until

fibres.

he was so reduced as to be but a collection of skin and

Thercupon putting a pebble in his mouth he went naked to

the great road.
to

And

from then the country was handed over

it

Bharata by his father on retiring to vvoods and

was

called

Bharata.

Bharata had a highly pious son named Sumati.

Having

ruled the

kingdom

for

some

time, the king Bharata,

it

who was

fond of sacrifices, conferred

upon

his son

and invested him

withallroyal splendours.
practices,

Muni, having engaged ih austere

life

he renounced his
in

at the holy place of

Salagrama.

He was again born

which
I

a distinguished family of ascetics,

shall describe to
illustrious

you

later on.
:

From the
his

Sumati was born Indradyumna

illustrrious

his sort

was Pratihara, who had an

son was Bhava

son named Pratihartta

Prastara,

who begot Udgitha, who begot

Prithu's son

whose son was Prithu.

was Nakta, whose son

was Gaya, whose son was Nara, whose son was Virat. Virat'9 son was the brave Dhimat who begot Maharta, whose son

was Manasyu, whose son was Twashtri, whose son was Viraja, whose son was Raja, whose son was Satyjit, who had
a hundred sons, of

whom

Viswagyotish was the eldest.

Undef

the rule of these princes Bharatvarsha

parts

was divided

into nine

and

their

progeny successively ruled the country fof

seventy-one cycles.

Muni,

this

was the progeny

of

Swayambhava Manu,
the lord of the

by.
first

whom

the earth

was

peopled,
of

who was

Manwantara

in the

Kalpa

Vafaha.

STION
LAlTRfcYA said : M.

II.

Brahmana, you have related to

I

itie

tbe progeny of Swayarribhuva,

account of the earth.
*me how
It

wish to har frpm you an

behoveth thee,

Muni
islaiids,

to relate to

many oceans

there are,

how many

how

marty

'kmgdonw, how many mountains,

gods}
its size, its

forests, ri'vers, cities of

its

the

contents,

its

nature and

form.

Parf sara

said-43o thou hear from me,

Maitreya, a brief account

? canntft give you a det?.iled account even in a century.

twite-born one, the earth consists of sevsn

islands

tiamely Jambu, Plaksha, Salmali, Kusa, Krauncha, Saku and

Puskara : and they are severally

the sea

girt

by seven great seas:

of salt water (Lavana), of sugar-cane juice (Ikshu), of

clarified

wine (Sura) of
tnilk

butter (Sarpi), of curds (Dadhi), of

(Dugdha) and
is

of fresh

water

(Jala).
all

Jambadwipa

situated in the centre of

is

theie and in

the centre of that island

situate the golden

mount Meru,
and sixteen
its

which

is

eighty-four thousand

yoyanas

in

height

thousnd deep into the earth.

The

diameter, at

top,

is

tfcirty-twothousandjttyatttuand at the base sixteen thousand.

And

thts

moantain

is

like the

seed-cup of the lotus of the

tarfh.

On

the

south

Sumeru are the mountains

tts

Himavat,

Hemakuta aud Mishadha and on

mountains
eela,

north are the boundary

Sweta andSringhee.

The two mountain

ranges situate in the centre are a hundred thousant yoyanas

in extent.
extent.

And
J

others are ten thousand yoydnas lesser in

Tbey

are twothousand yoyanas in height

first

and

breadth.

O twice bowi tme, the

is

country on the south of Sumeru

Bharata, then
is

Kimpurusha an then Harivanha.

that is

North

x Mera

Ramyaka, next to

Hiranmaya and beyond

as

the

latter'.is

Uttarakuru foHowing the same direction

VISINUPURANAM.

I17

Bhlrata.

And

each of
is

these Varshas,

foremost of the

twice-brn ones,
IUbrita
s

extended over a nne thousand Yoyonas.

is

also of the sarne size atid the glden

in

mount Meru

situate

the

centre,

and

the couhtry extends nine

thousand Yoyonas in each direction from the fouf sides of the

mountain.
For,

fortifying the

mount

Meru

four mountains

were created as buttresses, each tejfthousdnd

elevation.

Yoyonas

in

The one

situate
is

on the east

is

calld

Mandara,

the

one on the south

is

called

Gandhamdana, that on the

west

called Vipula #

and that on the south Suparswa.

And

on each of these
tfee,

stands severally a
Vata.

Kadamba
if

tree,

a Jmbu

a Pipal and a

And

all

these trees were eleven

like the

thousand Yoyonas in height, standing as

of the mountains.

banners

great Muni, because a Jambu-tree stand

is

ob that mountain that insular continent

called Jmbu-dwipa.

And
aooi

that tree

produces Jambu-fruits

like

so

many huge

elephants.

And
fall

those huge fruits are crushed into pieces as

as they

on the muntain.
river

And
Jmbu.

out of the juice of

those ffuits hss

ants,

come out the

And

the inhabit-

wko

drink the water of that river, do not experience

petspiration,

bad smell and are not subject to infirmides of

age and organic decay.

The

soil,

on the banks

of that river,

eceiving the juice of these fruits

fereexe, is

and dred up by pleasant

tttrned tnto gold called

Jmbunada out
Vadraswa
the west.

of
is

which the
situate

rnanent of the Siddhas are made.

the east

on

of

Meru and Ketumal on

is

And
is

in the

middle

ttf

these two Varshas,

the

foremost of Munis,

situate

llbrita,

on the east

Chaitrarath forest on the south

andhamdana, on the W3st Baibhrajn and on the north the

forest called

Ntndana.

On

the four sides of

is partaken of

Meru there are

by the
celestials

lour tanks the

water of which

nantely
are

Atunoda, Mahabhadra, Sitoda and Manasa.

There

some tnifKUin ranges Hke the filaments from the root of on the east
*f

*h lotns

Meru namely

Sitftta

Mukunda,

KuAri, Mth/ftvta ad VaikanU.

Il8

VISHNUPURANAM,

And on
madana and

fhe south Trikuta, SisirS, Patanga,

Ruchaka and

Nishadha, on the we9t Sikhivasas, Vaidurya, Kapila, GandhaJSrudho, and on the north Sankhakuta, Rishabha,

NSga, Hansa and Klanjara.

the heart of the Meru.

These and others extend

froro

On
city,

the top of
after

mount Meru,

Maitreya, there

is

vast

named

BrahmS, extending

for fourteen thousand

Yoyonas, and celebrated in the region of the celestials.

And

around

it

in the

various quarters and intermediate quarters

are situate the magnificent cities of Indra and other deities

presiding over various quarters.

Originating from the foot

of

Vishnu, and watering the region of the moon, the Ganges

falls

from the heaven into the city of BrahmS. branches

Falling there

she has divided herself into four

namely

Sit5,

Alakakand, Chakshu and VadrS.

Taking her course towards

the east and going from one mountain to another, in the

welkin
ocean.

Sita,

watering

Vadrawshwa

has

fallen

into the
o

The Alakakanda
the ocean.

flows southwards to the cotmtry

Bharata and dividing herself into seven branches on the way,

falls into

great Muni.

And Chakshu
the

crossing
the

over

all

the western

mountains and passing through

falls

conntry of Ketumala
traversing the northern

into

ocean.

And

VadrJ,
the

mountains and passing through

into the

country of Uttarakuru,

falls

northem ocean,

great

Muni.

Meru

is

thus situated between the

mounlains Nila an

Nishada (on the north and south) and between MSlyavSn and

GandhamSdana (on the west and

the peri-carp of a Iotus.

east)

and

lks there

Iikcf

And

the

countres of BhSrata,

KetumSla, VadrSshwa and Kuru, lying outside the mountans,

are like petals of the lotus of the world. Jathara and Devakuta are two mountainous ranges extendng northward aid south'

ward and connecting the mountain Nila and Nishada.

the east and west for eighty Yoyenas from sea to

The

two mountains GandhamSdana and KailSsha extend towards

sea.-

Uk*

VISHNUPURANAM.

H9

the

two mountains on the east the two ranges Nishahad and

western side of Meru.

Parpatra are situated on the

The

two mountaina Trisringa and Jarudhi are situated on the

north of

Meru and they extend

Thus
'the
I

east aud west

from one sea

to another.

have described to you the eight mountains,

as bounding the mount Meru, and

mentioned by

ascetics

situate in pairs

on four

sides.

Sitnta and others whicfi have

been described to you as filament mountains are extremely

charming.

The

vallies

situate

in

tlie

bosom

of

those

mountains are frequented by Siddhas and Charanas and there

araman'y
palaces of

picturesque

cities

and

forests,

containing

the

Vishnu,

Lakshmi, Agni. Surya and other deities

ceiestials.

and inhabitated by the

vales

And

in

those pleasant

Ganharbas, Yakshas, Rkshasas, Daityas and Danavas

sport day

and

night.

These are the abodes

of

the pious,

Muni and are

the vicious,

calied the regions of paradise

births,

on earth where
arrive.

even after a hundred

do not

In the country of Vadraswa,

resides in his
in

twice-born one, Vishnu

in

horse-headed form.
the
tortoise.

Ketumala as the boar and

Bhirata as

And

in

Kuru Janrdana

resides

as the fish

and

Hari, the

lord of

all

and everything, resides

And,
all

everywhere in his universal form.

soul

Maitreya, he, the

o the world,

is

the supporter of

things.

great Muni. in the eight countries of Kimpurusha and

others there is

neither grief,

exhaustion, anxiety nor hunger.

AH

the subjects are healthy devoid of

any

fear, freed

from

all

afiictions

and

live for

ten or twelve thousand

years.

Indra

does not send rain, there

the earth

and people

live

upon the water of

and there

is

no distinction of Satya, Treta and other

successive cycles.
principal

In each of these countries there are seven

of river
I

mountainous ranges from which hundreds

foremost of twice-bo.rn ones.

**ke their rjse,

SECTIOK
:The

III.

JT ARAsARA
ocean and

said

country that
is

is

situate

on th
reside
is

soutli of the

HimSlya

called Bharata

where
land

the descendants of Bharata.

The

extent of this
of action,

nine
of

thousand

Yoyonas, and
to

is

the

field

on account

which men go
seven

heaven or

obtain final emancipation.

The

principal

mountain

ranges

in

Bhlrata are Mihendra,

Malaya, Sahya. Suktimat, Riksha,

Vindhya

and

Paripajra.

From

this land

people attain to heaven or

final

emancipation
the

pr some
condition

hence,
of

Muni,

fall

into

heli or

pass into
obtain

brutes.

From here

people

heaven,

(iberation, or the state in

mid-air, or the

state

in the regions
is

under the earth

of actions.

for

no other portion

pf worid

the arena

o thou again
of Bharata.

hear of the nine

are Indra-dwipa,

divisions of the

cquntrr

They

Kasermut, Tamravarna,

Galehastimat, Nagadwipa, Saumya, Gandharba and Varuna.

The

last is encircled

by the seaand

is

a thousand Yoyonas

in

extent from north to south.

On

the east of Bh&rata live the Kiratas,

in the

and on the west

Vaidyas,

Yavanas

centre live Brahmanas,

Kshtriyas,

and Sudras engaged

service,

severally in sacrifice, arms, trade and

The

rivers Satadru,

ChandrabhSga and others have

taken

their rise from the

Himjlaya.

Vedasmriti and others have Tapi, Poypshni,

taken their rise from

the Vindya range.

Nirbindha and others bave

taken their rise

from

Riksba;

Godaveri, Bhimarathi, Krishnaveni and

their rse from

othera bave taken

Sahya mountain.

Aud

all

these remove

the

dread of

sin.

Kritamala, Tamraparni and others flow from

;

the Malaya
;

hills

Trsama, Riabikulya and others from

the
'

Mahendra and the Risikuh/a, Kumari and others from

ne

VISHNUPURANAM.

12!

Suktimat mountains.
these
in

There are

thousands of

rivers

like

and the

tributaries thereof.
di'stricts,

The Kurus and Panchalas

the middle

the inhabitants of Kinrupa in the east,

the Pundras, Kalingas, Magadhas, and other southern nations,

the

Saurtsthras,

Suras,

Bhiras,

Arbudas

in

the west, the

Karushas and
ains,

Ivialavas

dwelling aloug the PSripatra mount-

the Sauviras, the Saindhavas. the HSnas, the Slwas the

inhabitants of Sakala, the Madras, the

Ramas, the Ambasthas

and the
rivers

Parishakas and others drink the waters of these

live

and

on

their

banks liappy and prosperous.

Ther'e

are four Yugas or ages in the Bharata-Vars'ha,

Great
Kali
the

Muni, namely the Krita, the Treta, the Dw3para, and

is

there
ascetics

no such cycle of ages

are

in

any other
the
for

land.

Here
offer

engaged

in

penances,
gifts

devout
the

sacrifices,

and the people

distribute

sake of
the

another' world.

In JSmbu-Divipa, Vishnu,

all sacrifice, in

shape

of

sacrificial
is

male,

is

worshipped by people
different
is

witlr

sacrifices

there

altogether a

practice

in

other
the
all

lands.

Great Muni, BhSrata therefore

of Jambu-dwipa, for
it is

the best of

all

divisions
otlier

the land of actions and

sage,
it

divisions are places of enjoyment.

births,

is

altet"

many thousand
living

and by the accumulation

in

of piety, that

beings are sometimcs born

Bhratavarsa as men.

The

celestials

tliemselves have chanted "Blessed are those

who are
of thei

born in Bliiratavarsa as'

celestials for this is
'iberation.

men even from

tliat

the condition

a land vvhich leads to Paradise and finaa

ctibns,

Aud
are
:

all

are performed

by men

born in
,

tliis

land nd fred from sins, careless of the meritecf

coiisigned by
tiifn

rewards,

them'to the eternal Vishnu, the

fti

Great

soul

and

thy emerge

him.

We
Biit

do not know

wheh th

acti'ons, thai "lv

secured fr usheaveri, shall bir

agin.

'mirs'kny wKen' wt'sfiall b'e 'born

"Blssed re
'fac'ultits/'
''

"HM wh rt Wr*ri
Maittey,

in BharataVarsa'

with per'fect

I' tave,

thus

in'

shrt, dscribedto'yoo th

nine dvisionrof Jrobu-vvra 'which

extend over a bundred-

16

1H

VWHNUPURANAM.
is girt,

thousand Yoyanas and which

ocean
of salt

as

if

by a bracelet, by the

water wliich

is

similar 'm dimensions.

SECTION

IV-

ARASARA said : As Jambu-dwipa P.

by the ocean
of salt

is

encircled all^afound

water

like

a bracelet, so that ocearuis Plaksha.

arsofirt by the insular

continent

The

extent of
it i

Jambu-dwipa

is

a hundred thousand Yoyanas; and

said,

Brahman, that the extent

of Plaksha-dwipa is twice

as

much.
Medhatiti,
thc

king of Plaksha-dwipa, had seven sons,

Santabhaya,

Sisira,
all

Sukhodhaya, Ananda, Siva, Kshemaka and

Dhruva.

And

these seven

became kings
after

of Plakshi-dwipa.

The seven divisions were named

Kshemaka-varsa, and Dhruva-varsa.

them

SantSbhayathou
hear,

varsa, Sisira-varsa, Sukhada-varsa, Ananda-varsa, Siva-varsa,

These seven varsas had

seven mountain-ranges as their boundaries.

Do

from me.the names of these mountains,0 foremost of Munis,

Gomeda, Chandra, Nrada, Dundhubi, Somaka, Sumanas, and

Vaibhraja.
In all

these

picturesque

mountains the
with

sinless

inhabitants dwell

perpetually along
villages

the celestials and

live
for

Gandharbas.

There are holy

where people

a long time, freed from care and pain and eojoying uninterrupted happiness.
rivers
ali

And
sins

in

tbose divisions there are leven

I

flowing into the ocean

ail

shall relate their names,

hearing which

shall

be removed.

Tbey

are tbe

Anutapti, Sikhi, Vipasi, Tridivi, Kramu, Amriti and Sukriti-

These are tbe

dwipa, which
I

principal

rivers

and mountains of
;

Plaksba-

have described to you but there are thousaods

Those, who partake e the wate'*

ol others of inferior sue.

VISIIIWPURANAM.

rjj

of these

rivers,

always Hve happy and cobtented

decrease of
is

there i
;

neither

the increase nor

o( .the four

the

population
;

th

revolution

ages

not

known

there

thou of

great mind, the time there

is

uniformly of the character of

Treta Yuga.
peacefully
severally
for"

In all
five

these Dwipas,

Brahman, people
religious

live

thousand years, and

rites are

performed by diverse castes and divisions of the

people.

There are four castes which

Vivasa and

shall

relate to yoti.

They are Aryaka, Kuru,

respecfively with

Bhavi corresponding

Brahmanas, Kshatryas, Vaisyas and Sudras,

OJoreitiost of Muuis.

As
is

thre

is

a huge Jambu-tree in the

fig-tree
in

Jambu-dwipa so there
continent
tliat tree,

a large
called

this

insutar

and

this

Dwipa

is

Plaksha after the name of

ones.
is

foremost of tvvice-born
creator of the

Hari, the

all,

the

!ord of all, the

universe,

worshipped

in the

form of the

moon by
is

the Aryakas and other caste people.

as
if

Plaksha-dwipa
which
you,
island
is

girt,

by a

disc,

by the sea
I

of

molasses

equal to the island in

Maitreya,
in

extent.

have thus given to

a brief compass, a description of the

I

called
;

Plaksha;
it.

shall

now

describe

the island

Salmala

do thou hear

The
dwipa
;

heroic

Vapusmat

is

the

sovereign of the
of his

Salmala-

do thou hear the names

seven

sons

who gave They

insular

names to the seven divisions of

this

insular continent.

were Sweta, Harita, Jimuta, Rohita, Vaidyuta,

Suprabha.
continent on

Manasa, and
this

The
all

sea of
sides,

molasses
is

is

girt

by

which

twice in extent.

There are

seven mountain ranges containing precious jems and dividing

the'Dwipa and there are seven

Unoata,

rivers.

They
in

are

Kumuda,
rivers are

Valahaka,

Drona,

abounding

medicinal herbs,

Kanka, Mahisha and Kakkudwat.

Yauni,
Nivritti

The

principal

Toya,
;

Vitrishna,
all

Chandra,

Sukla,

Vimochani and
All the

the waters of

these remove sins.

varsas

*amely Sweta, Harita, Vaidyuta,

Manasa, Jimuta and Suprava

peopled by men of

vty

charraing.

All tliese

varsas are

,24

VISHNURURANAM.
great Muni, vvbo
reside
in

four castes.

The

four castes,

.Salmala-dwipa, are severally

known

as Kapilas, Arunas, Pitas

twany. purple, yellow and red) corresponding and Sudras.who all perorm to Brahmanas, Kshatryas, Vaisyas Vishnu, the soul undecaying Great the and worship

and Rohitas

(or

sacrifices

of

all

things, in

tlie

form of Vayu (wind)

vvith

pious

rites.

The

pcoplethere

enjoy frequent association

vvith

the celestials.

There

is

huge

Salmali (silk-cotton) tree in this insular

its

continent, which gives

name and
all

affords delight to gods.

This Dwipa
Suroda,

is

encircled on

sides

by the Ocean. named

in

which
is

is

equal

to

the
all

island
sides
|in

extent.

This

ocean Suroda
which
is

again

girt

on

by the Kusa-dwipa
extent.
;

twice the
in

Salmali

island

The

king
their

Jyotishmat

Kusa-dwipa had seven sons

are 'Udvida,

do thou hear

names.

They

Venuman, Swairatha,

Lavana,

whom the seven varshas Dhriti, Prabhakara and Kapita after men along with the live There vvere severally named.
Daityas,

Danavas,

gods,

Gandharvas,

Yakshas,

and

Kimparushas.

The

four castes devoted to the performance

Damis, Sushmis, Snehas, of their respective duties are called Kshaand Mandehas corresponding, in order to Brahmanas,
tryas, Vaisyas

and Sudras.
in the

Tliey vvorship Janardnna in the

to the rites
laid

form

of

Brahma,

Kusa-dwipa according

down

in the Sastras for the

proteclion of their

kingdom and
There

setting aside actions which lead to temporal rewards.

are seven mountain ranges

(in this island)

namely

Bidruma,

Hemasaila,

Dyutimat,

Pushpavan,

Kusheshaya, Havi and

Mandarachala,

great Muni.
I

There are seven riversthe

order,

names

of which

shall

relate in

do thou hear

thern.

They

are

Dhutapapa, Siva, Pavitra, Sanmati, Bidyudambha

and Mahi.

They

all

remove

sins.

Besides there are thousands

of small rivers and

monntains.
island
is

There

is

a huge clump

oi

Kusa-grass and

t'he

named

after that.

bj It is' girt

* the Ghrita sea (the ocean of butter) of the same dimesion

this insular conlinent.

VtSHNUfURANAM.

125

The
i$

sea ofCihritais encircled by Krauncha-dwi'p'a which

as

twice as large
of
this

Kusa-dwipa.
.

yutiman

was

the
the

sovereign

island.

The

high-souled king
sons.

named

seven varshas after his seven

They were Kusala,

Muni and Dundhuvi,
mountains
highly

Mallaga, Uslina, Pivara. Andhakaraka,

Mur.

There are

seven

boundary

picturesque and resorted to by the celestials and Gandharbas,

thou of great understanding

ne.

do thou hear

their

names from

They

are Krauncha,

Vamana, Andhakaraka, Devavrita,

Mahasaila

Pundarikavan, Dundhuvi, and

each

of
is

which

is

doub|e the preceding one in height as each dwipa

extensive as the one before
it.

twice as

In these charming mouutains,

people reside, freed from

ttiis

fear,

along with the

celestials.

In

island,

great Muni, the Brahmanas, Kshatryas, Vaisyas

called

and Sudras are respectively

Pushkara,

Pushkala,

Dhanya and Tishpa.

of the
rivers,

Do

thou,

Maitreya, hear the names

the

waters whereof are drunk by those men.

rivers.

There are seven principal rivers and hundreds of small

The seven
Ratri,

principal

rivers are

Gauri,

Kumudvati, Sandhya

Manojava, Kshanti and Pundarika.

the
four

In thw island

caste
of

people worship
various

the

great

Janrdana

in
is

the
girt
is

form

Rudra with
of

sacrifices.

Krauncha

by the sea of curds

a similar dimension
is

and that again

encircled by Slka-dwipa, which

twice as

much

in extent,

great Muni.
of

The high-souled Bhavya, the king

sevea

Saka-dwipa had

sons upon

whom

he severally conferred the seven

portions.

They

are Jalada,

Kumara, Sukumra, Manecchaka,

Tbere are seven
on the east
is

Kusumoda, Mandaki and Mahadruma. The seven varsas wer

named

in order after

the seven

princes.

boundary tnountains.

Of these one

situate

Udaygiri and others are

Astagiri,

Anqhikeya and Kesari.

mountains.

named Jatadhara, Raivatak, Sbyama They are all cbarming and

is

excellent

There

a large SSka (Tek)

;

tree,

frequeated by tbe Siddhas and Gandbarbas

and the wind

Ii6

V1SHNUPURANAM.
fluttering leaves, spreads joy.

produced by
of this
castes.

its

Tlie holy lands

insular

continent were inhabited by people of four

rivers whiclt

There are seven sacred

rempve

all

sins

they are Sukumari, Kamari, Nalini, Dhenuka, Ikshu, ?Benuka

and Gavasti.
rivulets.

Besides these seven rivers

there are numerous

of-

There are hundreds and thousands

in

mountains.

People residing
rivers.

Jalada varsa pertake of the waters of these

to

They seem
and there
Nriga,

have come down from heaven to

earth.
is

In tliose divisions ther is

no decrease of virtue

there

no
four

quarrel
castes,

is

no deviation from honesty.

Tbe

Magadha, Manasa ahd Mandaga

core-spoi^d

respectively to

Brahmmanas, Kshatryas, Vaisayas and Sudras.

in

They worship Vishnu,

ed
their

the form of the sun, having controll-

minds

with
is

diverse
girt

pious

observances.
millc

SSkaas

dwipa,

Maitreya,

by the sea of

on

all sides,

by a

bracelet,

which
of

is

of the

same dimension
is

as the continent.
all

The sea

milk,

Brahman,

again enclircled on
is

sides by the insular continent of Pushkara, which

twice the

extcnt of Saka-dwipa.
;

The king Savala

of

Pushkara had

two sons one was named Mahavira and the other Dhataki and the two varsas were named after them. great sage,
there
is

only one

mighty range

of

mountains,

named

MSnosattara, which runs in a circular direction like an armlet.

Itis
fifty

thousand Yoyanas
all sides,

in

height and the

same

in breadth,

circular on
if

and divides the island two

divisions.

in

the middle, as
into

like

bracelet into

And

being divided
of

two portions by that mountain they are

form.

also

a circular

There the people

live

for ten

thousand years, freed

Their
is

from desease, sorrow, anger and jealousy.

virtue nor vice, killer nor slain
:

neither

their

is

no

jealousy, envy

iear, hatred, malice,

stiuate

nor any moral delinquency.

is

The

varsa

on the oulside of Manosattara

stiuate

called Mahavira and

the

one

inside

is

called Dhataki:

they are both

in tht island in tbat

iseqented by the celestials and Danavas.

of Pushkara there
is netfcher

And

truth nor falsehood.

And

VSHNUMRANAM.
nsular continent divided into

uj
is

two portions thire

celestials here

no other

mountain nor

tiver. All

men and
is

have the same

;

form and dress. There

do not perform
polity
rites

no distinction o caste or order they

ethics,

and the three Vedas, Puranas,

of service

and the laws

are

unknown

there.

These

wo portions,
on

Maitreya, might be denominated as paradise

earth.

In

these two varsas of Dhataki and

Mahavira,

where time affords delight to the inhabitanU who are freed

from sickoess and decay. There
indica)*
of
is

a Nyagrodha-trce (Fisucusis

on

this

insular

continent which

a favourite resort

Brajima and whcre he lives worshippcd by the celestials

and Asuras.
fresh water)

Pushkara
which
is of

is

encircled by

Syaduka ocean (sea of

equal extent with the island.

In

this

way

thc seven insular continents are encircled

is

by

seven seas and each ocean and island

of

twice the dimension

in all these occans,

that

which precedes
all

it.

The

water,

remains the same at

nishes.

easons and never increases or dimiin

Like

the

watcr

a caldron,

which expands in

'consequence of heat, the walcrs of the oceang swell with the

Increase of the
light

moon,

foremost of Munis.

Except

in

the

and dark

fortnights the waters

neither
fall

increase nor

decrease.
five

great

Muni, the

rise

and

of the waters is

hundred and ten inches.

In this island of Pushkara,

Brahman, foods are produced spontaneously and people there

enjoy viands of various flavours.

Beyond the sea

which
is

of fresh

water, there

is

the land of gold

dwell.

twice
is

its

extent

where

no

living beings
is

Beyond that
Yayanas
of the

the mountain Lokaloka which

a ten thousand
other side

in height
is

and as many

in

breadth.

The

mountain
is

enshrouded with perpetual darkness whieh

gain

encircled by the shell of egg.

Sach,
ins

Maitreya,

is>

the earth with

shell.

all its

continents, mount-

and oceans and exterior hundred

millions.
all

The

extent of the earth

of beings,

five

It is

the

motherand nurse
all

the forenost o

elements and the stay of

the worlds.

'

SECTION
1 ARASARA
related to
said

V.

:The
I

extent of the earth

said,

has beert

you by me.

have also
is

twiae-born one,

the surface that the depth belew

foreraost of Munis,

seventy thousand Yoyanas.

each of the seven regions of Ptala, Yoyanas.

extends over ten thousand

They

are seven

in

number namely

Atala, Vitala, Nitala, Gavastimat,

Malmtala,

Sutalaand PtSla. Thus soil is severally white, black, pvsrple, They are adomed with of gold. yellow, sandy, stony and
numberless palaces in which reside Danavas, Daityas, Yakshas great Muni. Once on a time and serpents by hundreds,

Narada,

afte

declared amongst

coming back to heaven from these regions, tlie gods that Patala was much more charm-

ing than heaven.

He exclaimed " What can be compared

with beautiful and with Patila where Nagas are adorned This region is gems? pleasure-diffusing and brilliant

does

embellished with the daughters ot Daityas and Danavas. Who Patala? Even those who have not find delight in
letired from the world find delight therein.

By

day, the rays

of the sun diffuse joy

and not heat

by night the

moon

diffuses

illumination and not cold.

There the sons of Danu, alway*

fappy

in

the enjoyment of sweet foods and

good wines, do

not know how

ir<

the time glides avvay.

There are many charmin lotuses aind the

forests,

tivers

and ponds abounding

skies are resonant with the Koil's song,

Charming omaments,

pipc fragrant perfumes, ungents, tHesweet rousicof the lute,

aitd

tabor are always enjoyed by the Daityas,- Danavas and-

serpents

who

dwell in the regions of Patala.

of Patala

Below the regions

is

there

is a.

form of Vishnu<
of drknesSv
,

called Seslia* which _

*
divine creations,

the
,

outcome of the quality

,

,-

He is the great serpent upon

-

which. Vlshuu rests during the intervals of

supportedt-on histhound heads.,

And

the world

i*

VtSlINUPtJRANAM.

t<)

The Datyas and Danavas are incapable

glories
of

of* counting tlie

ascetics

of

this

Deity.

Ths
is

Called

Ananta by the

accomplished piety and

worshpped by the

Celcstials

and

great sages.

He

has a thousand heads whicli are adorned

with mystic lines.

all

For the belioof

of the

world he illuminates
all

the quarters with the jewcls on his tliousand fang3 and

Itis

the Asuras are disabled thereby.

cye rolU perpetually in

consequence
a dadem

of

inebrietion

he has an excllent Kundala,

on

his

head and a wrealli upotl each brow.

briliarftly like

white rrtountain topped wth flame.

is

He shineS He alway
w.ith

wars^a

pilrple raiment,

ahvays drunk and adorned

Kailasha with

white neclace and appcars like another

clouds

sable

and the Gan<jes flowing.

In

one hand he holds a

he
is

plough and in the othcr a mace.

And

beng Worshipped

by the Goddess of wealth incarnato and Vruni (the goodnes

of wine).

At the time

of great dissolution proceeds fom his

mouth the veuomcd

the

fire in

the form o Rudra, which devours

three

Worlds.

This

Sesha
is

form

of

the

great
the

God
entire

worshipped by

celestials,

in

Ptla, bearng

World on his head like a diadem.

Even the

celestials are not

capable of describing or knoiving his strength, prowess, fonrt

and nature.
entire

Who
like

can describe his provvess who holds the

earth

a garland

of flowcrs tinged with purple

?

dye

by the brilliance of jems on his crests

When
trembles
serpents
;

this

Ananta, with his eycs rolling with

its

intoxiatori,

yawns the entire earth with

the Gandharvas,

oceans,

rivcrs

and forests
Kiiinaras,

the

Apsaras, Siddhas,

and Charanas have not bcen able to

1

find

out the

end of the qualities of his Being wthout end and hcnce he

s

called

Ananta.

The

sandal paste, w'hich

s

is

ground by the
hisi

wives of

thtflNagas,

spread afound by

breath and

catters fragrance all oyer the quarters.

Having wofshipped him the ancet

fron*

sg'e

Gafga obtaned

the

him a knowledge of astronmy, of the piants aitd of good aodevil presaged b the aspects of the heavens.
17

IJ

VISHNWRAfMM.
earth
is

The
head
;

supported by that Great Serpent, upon his

agairt

and the earth

hoids the garland of spheres along

with men, celestiais atid Asuras.

SECTION

VI.

JTarasAra said:
bcloitf

Brahmait,

there

are

sorrfi:'

hejfe
I

the earth and

the waters into which sinners

fall.

shall glve

you an account,

great Muni.
helis

The names

of the various

are: Raurava, Sukara,

Rodha, Tla, Vbisana, Mahajwala,

Taptakumbha, Lavana,

Vimohana, Rudhirandha, Vaitarani, Krimisha, Krimibfaojana,

Asipatravana, Krishna, Lalbhaksha, Daruna, PuyavSha, Ppa,

Vahnijwala, Adhosiras, Sandansa,

Kalasutra, Tamas, Avichi,

Swabhojana, Apratishtha, and another Avichi.

dreadful
hells

These are

the

constituting

the

various

province

of the
torture,

kingdora of

Yama

dreadful

with his instruments of

into which are hurled

down

those persons,

who

are addicte

to sinful aclions.

Those who give

through
the
partiality,

false cvidence, those

whe

act as mediaton

those

who speak
helf.

untruth, are thrown into

Raurava

(dreadful)

He,

who

causes

abortiorr,

devastates a towrr, kiHs a cow, or strangles a rnan to death

goes to the Rodha hdl (or that

of obstraction).

He who

driaks intoxicating liquors, destroys a Brhmana, steab gold

or associates with thera who perpetrate these crimes, goes to tbe Sukara (swine) hcll. He, who murders a Ksbatrya or
Vaisya or commits adultery with the wife of his preceptor,
despatched to the Tli (padlock)
hell.
is

And

one, who-holds

ce^(bs

intercourse with his jiater or slay. royal emissarv,

jar)

fiks to Taptakimbha (heated

heU.

One, who

sells

VISHNUPURANAM.
ehaste wife, the
his
jailor,
is

rjt

one who deals

in liorscs

and forsakes
hell.

followers,

sent to Taptaloh (red-hot

iron)

One
is

who commits sent into Mahajawla

his spiritual

incest with
hell.

a daughter-ih-law and daughter That

vile of

guide or his betters,

them and who associates

not go,
is

a man who disrespects who reviles the Vedas or sells with women to wliom they should
hell.

sent into
fall

Lavana

thicf

and a hater of
disrespects

prescribed rites
his

into

Vimohana

hell.

He who

father,

the

Brahmanas and

the gods, or one

hell.

who

spoils

gems, # falls

into the

Krimibhoksha.
falls

He, who practises

magie^rites to injure others,

vileof

into Krimisa hell.

That

man who

takes his meals before offering food to the

is

gods, to the
hell
is

manes and guests

is

despatched into Lalabhoksha

(where saliva
into

given for food.)

hell.

sent

Vidhaka
is

He,

One who makes arrows who makes lances, sword

is

and other weapons,

(murderous.)
hell

sent into the dreadful hell of Visashana

He who

takes bribes
is

sent into
well

Adhomukha
who
offers

(in

which head

inverted)

as

as he

sacrifices to improper objects and predicts the

movements

of stars

and

planets.

One who
flesh,

eats alone
liquors,

sweetmeats, a
salt,

Br&hmana who deals

one

in lac,

sesamum, or
cats,

who commits

violence,

and those who rear up

cocks

goats, dogs,

hogs and birds are despatched into

flows.)

hell

Puyavaha

(or
of

where matter

The Brhman who

leads the life

who depends upon a person born in adultery, who is a prisoner, an informer, one who lives by his wife's immoral habits, who looks to secular affairs on Parva
an actor, fisherman,
days,

who

is

an incendiary, a

faithless friend, a soothsayer,

who vends
sells

birds, performs religious rites for the rustics,

who

the juice of

some

trees

is

thrown into Rudhirandha He, who

spoils

hell

(whose

wells

are blood).
is

honey or
He,

devastates'

village,

sent into Vaitarani hell.

who

eauses impotence, tresspasses

upon

others'

lands,

impure

and Kves on magic

rites, is

sent into the Krishria hell (black).

trees goes to

H who

uselessly cuts

down

Asipatravana

hell;

13

VJSHNUPRANAM.

Those who tend on sheep, those who haunt deer and those

who

give

fire

to

unbaked vessels are sent to Vahnijwala

hell

or of

fiery

flame.

One, who violates his own vow or tran-

gresses the rules of his

own

order,

goes into the Sandanreligious

eana

(or the hell of pincers.)

The
defiled

student
'

who

sleeps in the day and

becomes

and those who

hell

receive

instruction from their children

go

to the

called

SwSbho-

jana (where they feed upon dogs).

Besides these there are hundreds and thousands of
hells,
otlier

where persons, perpelrating diverse

iniquities, areVisited

with various punishments.

There are thousands

of hefe like
are

the numberless crimes committed

by men,

in

which they

punished according to the nature of their offences.

those

And

who swerve (rom

or order,
in

the

obiigations laid

upon them by

their caste

thought,

word or deed are thrown

by those whoare thrown

jnto thesehells.

The

cclestials are seen

into these hells, with their

tials also

own heads

inverted and the celes-

behold the inhabitants of

liell

with their heads down-

wards.

After undergoing the sufferings of hell the sinners go

through the various stages of existence,

namely

inanimate

things, the acquatic animate, birds, animuls,

men, pious men,

gods and liberated

is

spirits.

grcat sage, each of these stages

in

succession a thousand
it.

degrccs superior to that which

until

precedes

People go through these stages

they obtain
in
hell

emancipation.
are
in

There are as many inhabitants

:

as

heaven

those

who commit
hell.

sin

and do not make an

acts
of expiath

expiation of guilt proceed to

ijon
or every short

Becoming
have been

of inquity

laid

down by
ones

great sages.

Maitreya,

Swayambhuba and
and
the

others have
for

dictated severe penances for great crimes,

light

ordinary offences.
laid

Amongst

numerous arduous penances

of Hari
is

down by them, the remembrance

after
is

the fremost.

For them, who are penitent

iniqmties, the greatest

having commHted

many
Hari.

penance

the remembrance of

man

meditatcs upon Hari eitber in ihe morning, at

sun-

VlSHNUPURANAM.
midday or
night hc

W
all

set,

at

is is

released from
released
final

sins.

By

meditating upon
worldly afflictions.

Vishnu

lie

(rom the heap of

He

obtains

emancipation considering
is

even heaven as impediment.

to

He, whose inind

devoted

VSsudeva

in prayer,

burnt offering or aduration, considers,

obstacle
of
?

Maitreya, even the dignity of Indra as an

to

the

acquirement of
heaven whence
different is the
liberaticn.

final liberation.
it is

What

is

the use

going to

necessary to come back to earth

And

hovv
final

meditation of Vsudeva wliich leads to

Thereforc,

Muni, the <uan, wlio meditats upon

sins

Vjshnitoday

and

night, is rcleased from all

and does not

go to
that

Naraka

after death.
to

foremost of twicc-born ones,

which gives delight

hell,

mind

is

heavcn, and that which

gives pain is
virtue
delight,

hence vice

is

dcnominated as
thing

hell

and

as

heaven.

The

self-same

some times gives

sometimes produces pains, sometimes excites jcalousy

Therefore every thing
(in

and sometimes anger.

is

this world)

the

source of miseries.*

The same
to

thing at one time

brings
fore

on anger and again conduccs

iii

our delight.
;

Therepleasure

nothing

itself is either

pleasurable or painful

pain
the

and the

like

merely dcnominate the various statcs of

true

mind.

Therefore

wisdom

consists

only

in

the

knowledge of Brahma, which brings on confiuement to the

world.

True wisdom pervades through the whole universe

the existence of no other thingbutthis
in
;

and

tliere is

ignorance

and knowledge are therefore comprised

Maitreya.

true

wisdom,

twice-born one,
all

have thus d'escribed to you

of

the entire earth,

the

divisions

the region

under the

earth

and the

hells,

the oceans,
rivers.
I

the mountains, the insular

all

continents,
short,
*

and the

havc described
?

to

you

in

what again do you hear

is

There

another readinj

Vastu
it

Vastatmakan kuta
be considered as

whkh whtn

twnilated- atinds as " Whenoc they can

essentialljr th sanlt

iAtheeither."

SECTION

VII.

LAITREYa M.
to

said

The entire earlh

I

has been described

me by

you.

Brhman,

wish to hear now,

Muni,

an account

of the rpgions

above the world, the Bhuvar-Ioka,

of the

the situation and dimension

heavenly

bodies.

Do

you

relate

them to me,

great sage.

Parasara siThe
tlie

terrestrial

sphere (or Bhurloka) comprising

far

oceanSjTive/s
the
(or

and mountains extends as

rays of the sun and the moon.

the Bhuvar-loka), of the

it is illuminated by The atmospheric sphere

as

same extent both

in

diameter and

circumference, spreads upwards,

the heaven.

twice-born one, as far as

situated a

The

solar region
;

is

hundred thousand
is

Yoyanas from the earth

and the region of the moon

situated at an equal distance from the sun.

About the same

of
all

distance above the

constellations.

moon

is

situatcd the orbit

the lunar
up

And two hundred thousand Yoyanas,

is

wards,
(Mercury).

Brahman,

situated the region of the planet

Budha
situate

And

at the

same distance above

that

is

the planet Sukra (Venus).

that
is

And
And

at the
at
tlie

same distance above

Anganka (Mars\
is

same distance above

that

is

the priest of gods (Vrihaspati or Jupiter).

And

Sani

(Saturn)
Jupiter.

two hundred and

fifty

thousand Yoyanas above

foremost of twicc-born ones, one hundred thousand

is

leagues above thst

similar distance

theregion of seven Rishis.

is

And

at a

above that

Dhruva
I

(the pole-star)

the axis

of the circle of planets.

Thus

have described to you,

spheres,

grcat Muni, the elevation of three

th<f

which constitute
is

region of the fruits of works.

And
(the

the land of works

of

also here namely Bharata.

At a distance

one Koti Yoyanas

of
saints)

above

Dhruva

is

Maharloha

region

the'

inhabitants of which live for a

Kalpa (or a day

of

Brahma).

"VISHNUPUKANAM,
at a distanCe of

"35

And

two Koti Yoyanas above that

Janaloka

where reside the pure-minded sons of

others, of

BrahmS, Satianrta and

Maitryeya.
is

whom
a

had described to you before,

And
where

at

distance of eight Koti

the
fire.

Yoyanas

Tapa-loka

reside

celestials

named
whrre-in
otherwise

Baibhrajas,

uncon-

sumable by
loka
not
is

At

six

times the distancc

from Tapa-

situated
deatli

Satya-loka,
is

know
that

and which

the inhabitants do named Brahma-Ioka.

Wherever earthly object

feet,

cxists

which

may be trodden by
dimensions
I

makes up Bhur-loka whose

have

alreadjwiescribed to you.

The region

that extends from the

earth to the sun is called Bhur-loka, inhabited

by the Siddhas,

Munis and others and which

foremost

is

called the seeond sphere,

of

sages.

The

distance,

between the Sun

hundred

and

Dhruva which extends

leagues, is called
the position
transitory,

over

fourteen

thousands

Swar-loka by those vvho are conversant with

of planets.

These

three

spberes are called

Maiireya and three, Jana, Tapa and Satya, are

termed durable.

And
all

Mahar-loka, which
of the

is situated

between
it

these two, partakes of the nature

both and tliough

it is

becomes devoid of
finally
tlie

beings at the end of Kalpa

not

destroyed.

bave thus described to you,

tlie

Maitreya,

seven

Lokas, and

seven Ptilas constituting the

extent of the whole world.

As

the

seed

is

covered by

its

rind so the world

is

girt

on
of

every side and above and below

by the

shell of the

egg

BrahmS.

And

this

shell

again,

Maitreya,

is eneircled

hy water which extends over space equal to ten times the

earth.

And
by

the watets again are eftcompassed

or

the outer
air,

surface
the
air

fire.

And

this fire is

encompassed by the

and
and

by the sky, the sky by the

origin of the elements

that again

by the

intellect,

Maitreya.

And

each- of these
it

M en

extends ten times the breadth of one

encircles,

Maitreya.

And the
*

last is
is

encircled by the Chief-Principl

This

Pnkriti or uptewe aatiKe*,

tj6

VlSHNUPURANt.

This

suprcffle nature has

no end and cannot be measurcd.

immeasurable and the cause of

tt
all

is therefore called endless,

existing things.

This Prakriti,

Muni,

is

the source of the

endless universe and of thousand, ten thousands and millions

and thousands
wood,
oil

of millions of

mundane

eggs.

As

fire exists in

exists in

sessamun, so the sclf-conscious, alUspreadthou

o[

ing and self-irraviating soul cxists in this Pradhana.

great intellect, this nature and soul exist as dependants and

are encoinpassed by the cncrgy of Vishnu, which
of the universe.
tliou of
tiriio

is

the

soul

great mind, this energy

of dissolution
this at the

ofr

Vislinu
th,em

separates thcm at thc

at the timc of creation.
is

and unitw

And

beginning of creation

the cause of ihis agitation.

As

the wind agitates the surface

of water in a hunJred bubbles so this energy of Vishnu which

is at

one with the nature and soul influcnces

trec,

tlie

universe.*

As a

containing root,

stem and branches, originates

from an original seed and produces other seeds, from which

grow other

trecs, similar in kind to the first, so

ftom Pradhanl

germinate intellect and othcr rudiinents of things

from
it

them
and
the

grow grosser elementsfrom them Asuras and others

who

again are followed by sons and sons of sons.

not spoiled

As

first tree is

when another grows

out of

so there

is

no waste of beings by the creation

like are

of others.

As

space,

time and the

is

the causc of the trec so the

divine Hari

the cause

of

the

developments

of the

universe.

As

all

the portions of the plant remaining in thc seed of

root, the culm, the leaf, thc short, the steam, the

rice, or thc
frut,

bud, the

the milk, the grain, the chaff, the er, grow up

in contact with those things

when they come

(earth

wich help ther gr-owth

and 4ng

water), so the celestials,

in the states to

men and

other beingg, femainin

which they are destned appear

consequence

of

their good or

bad

actions,

in their full
is

growth by

virtue

cf the energy of Vishnu.

'.

He

Vishnu, the great Brahmli

pmrushattakatit
soil.

There
'.

is

another

reading

PrttAhatta

qustlifymg

**

snivarse

i.

unirerse consiitittj of inert nature ai>d

VISHNUPURANAM.

137

from
is

whom

the creation of the universe has proceedd,

who

the world, in

be dissolved.
state,

whom the world exists and in whom it wilt He is Brahma, the e xcellent abode, the excellent
all

the essence of

that

is

visible

and

invisible,

from

whom
all

proceeds, the creation, animate and inanimate.

manifestation of the universe,
in in

the primary nature,

He is whom

beings exist and

is
is

whom

all

beings

will finally

immerge.

He
he
is

the performer of
the
fruit

all

devotional

rites,
is

he

is

the sacrifice

that

it

confers and he

the tools

by which

it

celekrated.

There

is

no other thing but Hari.

SECTION VIIL
r ARASARA said
the universe
in
:

I I

have described to you the system of

shall

general

now

describe the situations and

dimensions of the sun and other luminaries.

foremost of

Mnnis, the chariot of the sun

is

is

nine
size
j

thousand leagues in length and the pole

the axle is

of twice that

more than

fifteen millions

and seven hundred thouis

sand yoyanas

long, on

which a wheel
six

placed with three

It is

naves,* five spokes

and

peripheries.

undecaying
the
cycles

and continues for the year and

of the

consequently

all

time are placed herein.

The

second axle of his chariot

thou of

isfortyfive thousand, five

great mind,

hundred leagues long.

of the

the.
axles.

two halves

yoke are respectively as

long as

two

The
:

short axle

and the short yoke are

supported by pole star

is

the end of the longer axle to which

fixed the

wheel

is

situate

on Manasa mountain.

The seven
Vedas
and

teeds

which draw
Vrihati,

the sun's car are the metres of the

Glyatri,

Ushnih, Jayati,

Tristubh,

Anustubh

Pankti.
* The three naves are the three portions of the day namely, morning, noon * night; the five spokes are the five cyclic years and ths six peripheries arc

"WMXSOMOns.
18

I38

VISHIWPURANAM.
VSsava

The

city of

is

situated
its

on the eastern side of the

side
is

Manosottara mountain, on
wealth, on
its

shouthern

the city o

western side
is
;

is

the city of Varuna

I

and on the

northern side
of those cities

the city of Soma.

shall relate the

names
is

do

tliou

hear them.

The
called

city

of

Sakra
;

named Vaswoksara,
of

that of

Yama

is

Samyamani

that

Varuna

ia

named Mukhyi and

course
creates

that of

Soma

VibhSvari.

Maitrcya, the glorious sun moves speedily like a dart on

his

southern

attended by the constellations of the

Zodiac:
the sages

He

day and night and

is

the divine fath of

'e

who have
in the

got over the worldly afflictions.

Maitreya, while in one instilar continent the sun shines

in

midday,

opposite Dwipas

it

will

be midnight ;

rising

and setting thus take place

opposed
horizon.
in

at all

seasons and

are always
of

the

different cardinal

and intermediate points

he
is

Wherever

the

sun

visible

said
is

to

rise

there and wherever he dissappears from view he

set.

said to be

In sooth, their

is

neither rising nor setting of the sun;

for he

alivays exists; tlm appearance

and disappearance

of

the sun are merely called rising and setting.

When the sun

cities

is in

the cities of Sakra

and

others, the tbree

and two itermediate pointsareilluminatedjand when

in

he

is

an intermediate point he extends light to the two

three
till

cities

and

intermediate

points. of

From the time

sun gradually
,

of
inhis

his

rising
;

midday the rays

the

crease

and from then he moves towards setting with

rays.

diminishing

By

the

rising

and
are

the

setting of the

sun the east and west quartars

as the sun shines in front so
far

ajcertained.

As

far

he

shines

behind, and

thus on both the sides illuminating

all

the places except

the court of Brmmil which

!s

situate on the

summit of Mern
the
rays
of

the
chriven

mountain

of

the

celestials.

When

tho sun reach the court of

Brahma

they are repelled and

Consein tb

back by the radiance which prevails there.

is

quently there

the alternation

of 'day

and night

VISHNUPURANAM.
northern

139
the insular continents

quarter in as

much as

all

are situated on the 'north of Meru.

The radiance
n
fire

o( the
fire

sun,
is

after

its

setting, is deposited

and hence
in

visible

even

at

a greater
fire

dis-

tance
the

night.

During day the rays of

which
the

enter

into
bri-

sun by virtue of

sun

becomes more

lliant.

Elemental light and beat, proceeding respectively

fire

from the sun and

vail

and mixing with each

day

other,

pre-

in

diverse

degrees both by
the

and

night.

When

the sun prevails either in

northern or southern hemis-

phere-ay or night goes into waters according as they are

attacked

by

darkness or light

it

is

for this
is

reason that
within

waters appear dark by

day because night

them

and white by night because when the sun

the

is set

the light of

day enters therein.

When
to

the sun goes to Pushkara Dwipa, a thirtieth part of course

is

the circumference of the globe, his

equal in time

one Muhurttaj and whirling round

like the circumference-

of the

wheel of a potter

lie

alternately spreads day and night

on the surface of the earth.

course the sun

At the begining

of his

nordiern

passes to Capricornus, thence to Aquarias,

thence to Pisces, successively passing from

one sign of the

Zodiac to another.

After he has gone through them the

sun gets at the vernal equinox

night

when be makes the day and

the length of the night
until

of equal

duration.

From then

decreases
ttie

and the day grows longer

the sun

reaches

end of Gemini when he follows a different course and tatering Cancer begins hts declension to the south. The sun

moves quickly on bis soutbern course

ot

like the

circumference

a potter's wheel revolving respectively.

He

glides along his

course with the velocity of the

distance tn

wind and traverses a great

it

a short

time." In twelve Muhurttas

goes through

thirteen lunar asterisms

and a

half during the day,

and during
eighteen

the night,

it

goes tbrough the same distance only

in

Muhurttas.

As

the centre of the potter's wheel revolves

more

140

VISHNUPURANAM.
his

slowly than the circumference so the sun

northern
iess space

course revolves with

f the

less rapidity

and passes over a

earth in a longer time, until at the end of his northern

is

route the day

again eightcen Muhurttas long and the night

twelve the sun

passing through them

by day

and night

respectively in those periods.

As

the

lump of the clay on the

centre of the potter's wheel revolves tnost slowly, so the polar

star,

which

is

the centre of the Zodiacal wheel,

in

moves very

slowly and always remains

relative

the centre like the clay.

is

The

length

of the

day or night
with

dependant up\>n the

the

greater

or

less

motion

which
the

sun

rfcrolvfs

through the degrees between

two points of
course
is

horizon.

During the midday when

his

his

diurnal

quickest

nocturnal

is

slowest and

when he moves quickly by

night he moves slowly

in

by day.
the

The
;

length

of his

journey

both the cases

is

same
all

for

during

the

day and

night he travels through

the

signs of the Zodiac or six

by night and
the day are

six

by day.

The

length
of

and
the

shortness
signs
;

of

measured by the extent

of

and

the duration

day and night

is

measured by the period

them.

which the sun takes to pass

through

When

he

declines towards the north the sun

moves quickest by

night

and slowest by day and wheu he declines towards the

the case
is

south

thoroughly the reverse.

is

The

night

called

Ush and the day

is

is

called Vyushta

and the intervening time between them

called

Sandhva.

When

the dreadful Sandhy sets

in,

the

awful Rakshasas

Maitreya, named Mandehas attempt to devour the suu. the Patriarch Brahm imprecated this curse upon them that

they should perish by day

and revive at other times.

place daily between

For
thera

this reason a fierce contest takes

and the
mins

sun.

At

this time,

great

Muni, the pious Brahmystical

scatter

water purified by the

Omkara

atid

consecrated by the
'*
It is

Gayatri * and by means

of this water as by

a vedic verie in the shape of ashort prayerto the sun.

VISIINUPURANAM.

141

a thunder-bolt the dreadful

Rakshasas are
first

dtestroyed.

While
offered
rays,

during the course of rnorning rites the

with solemn

oblation

is

invocations,

the

sun,

having

thousand
is

appears with

unclouded

splendour.

Omkara
slain.

the glorions
of

Vishnu, the essence of the three Vedas, the

lord

speech
is

and by

its

mention the

Rakshasas are

The sun

principal porlion of

Vishnu and
which
is

light is his

immutable essemre,

the manifestation of
Light,

made by

the myslic syllable

Om.

spread by the utterance of Omkra, becomes radiant

and buPns up completely the Rkshasas denominated as Man-

debas^'Therefore one should not be dilatory

ance of
of

in

the performit,

Sandhy
murder
of

sacrifice

for he,

who

neglects

is

guitl

the

the

sun.

Being thus protected by the

to protcct

Brahmanas called Biakhilyas the sun proceeds

the world.

Fifteen
thirty
thirty

Nimeshas (twinkling

of the eye)
;

make a

Kshtlia

Kshth&s make one Kal

thirty
;

Kals a Muhurtta and

the
divisions
of

Muhurltas a day and night

in

the

day

become longer or shorter

same
half

the

way explained
Sandhy
is

before.

But as regards increase or

the

decrease

always

for

it

is

only one
is

Muhurtta.
visible

From

the time

when
three

of

llie

sun's orb
interval
of

to the expiration of

Muhurttas the
fifth

is

called

Prtar

(morning)
portion

forming a
three
the

portion

the
is

day.
called

The next
midday
;

or

Muhurttas from morning

three

Sangava (forenoon);
;

next

Muhurttas

make

the

the

three

next

Muhurttas constitute the afternoon

the three
fifteen

next

Muhurttas
f the

make
day

the evening

and thus the

five

Muhurttas
each.

day are

divided

into

portions

of

tliree

But

the

comprises
increases

fifteen

Muhurttas
in

only

at

tbe
as

equinoxes
the
the the

and

and

diminishes

number

sun

declines

towards the north or the south, when

night
the

day encroaches upon the night and the

day.
place

upon
sprng

The equinoxes take and autumn when the sun enters the signs of Aries and

during

142

VlSHNUPURANAM.

Libra.

When

the

sun

enters

Caprtfcom
lie

his

progress

towards the north begins and when

progress
of
thirty
;

enters Cancer his

towards

the

south

commences.
called

Fifteen

days
(fort-

Muhnrttas

each

are

Paksha

night)

two fortnights make one month and two months

and three seasons make one Ayana*
declination)
(a

solar season or

northem
year.

southern

and two Ayanas make one

five

Years are made up of four kinds of months* and

years

make one Yuga

This

or cycle.

The years

are respectively called

Samvatsara, Parivatsara, Idvatsa'ra, Anuvatsara and Vatsara.

is

the time called a Yuga.

that
is situate in
its

V
principal

The mountain
is

the north of BhSratvarsa

called Sringavan for

having three

horns

or

peaks,
centre.

one to the north, one to the south and one

in the

The

last is called equinoctial for the

sun goes there

in the middle of the two seasons of spring and autumn,

arriving at the equinoctical points in the

first

degrees of Aries

and Libra and making day and night

fifteen

ot equal duration of

Muhurttas each.

When the

sun

is in tlie first

degree

of

Kirtika and the

is in

moon

in

the fourth of Visakha or

when the
in
is

sun

the third degree of Visakh and the

that

moon

is

the bead
clled the

of

Kirtika

equinoctial season

is

holy and

Mahavishubha.

Atthis time devout persons should make

offering to the celestials

and the manes and

happiness.

gifts to tbe Brah-

mans, for such

equinoxes
seconds,
at
full
is

gifts

produce
fruitful to

Liberality at the

always

the donor, and day and night

intercalary

minutes

and

hours,
;

months, the day

moon (Paurnam&si)
rises
it first

the day of conjunction,

when

the

moon when

invisible,

the

day when

it is first

seen, the day

is

disappears, the day

when

the

moon

quite

*
()

(a)

The Seara
and

containing the sun's passagc through a sign of zodiac

thirty

Chandra ccntalning

lunations;

(e)

Savana containing
the

thirty days

efswirise

sunsat;(d)

Nakshatra or

moon's

revolution

throB"

tktwenjjr.eight lunarmansions.

VSHNUPURANAM.
round and the day

143

when one

digit

is

deficient are the

seasons

when

gits prove meritorious.

The sun

declines towards the

north

in

the

months

of

Tapas, Tapasya, Madhu,

declines

Madhava, Sukra and Suchi and

in

towards

the

south

the

months

of

Nabhas,

Nabhashya, Isha, Urja, Sahas, Sahasya.

There

live

four

devout protectors of the world on the

I

mount Lokaloka of which

These
are
severally

had mentioned to you formerly.

named
world

Sudhman,

Sankhapad
Ketumat.
the

the
are

two soas of Kardama, Hiranyaroman and

four jjtotectors

These

of

the

live

around

naounkain

Loklloka.
active

They

are

devoid of
to wive
s.

malice,

haughtiness,

and have not taken

On
line of

the north of Agastya,

the Goat)
of the

anrl

south

of

Ajabithi
is

(the

and outside the Vaiswnarapath

Pitris.

situate

(he road
offer

There

live

the great Rishis

who
of

oblations to the

fire.

They read
for

those portions of the

the
multiplication

Vedas which contain injunctions

the progeny.

They perform

the duties of ministrant

priests

and at the end of yugas they

make new

rules of conduct

and re-establish the interrupted

after

ritual of the

Vedas.

And

their

death

they proceed by the southern

other

course.

Mutually descendiog from each

progenitor
progenitor,
races along

in successive birtbs,

coming from descendant and

they repeatedly appear
with
their

descendant from
houses and

in di fferent

prosterity,

austere

practices

and

established ritcs, residing to the south of the solar orb as Iong

as the

moon and stars The path of the

endure.
celestials
is

situate

on the north of

the solar

sphere of the Ngavithi and south of the seven

of

^ishis.
tinent

There reside the Siddhas

and pure, not desirous
victorious

subdued senses, con-

of having offspring

and conthousand
north of

'equently
o( these

Uver

death.
iive

Eighty-eight
in

continent
tiil

ascetics

the regions

the

Sun

the

time

of dissolution.

They

are freed from

144

VISHNUPURANAM.

coyetousness and concupiscence, Iove and hatred and are

not engaged
ifi

tlie

work

of procreation.

They always

detect

the deficiency of the

properties

of elementary

matter and

being freed from these desires they do not meet with any
obstacle in the

way

of asceticism.

For these

reasons they

are highly pure and have attained to immortality.

tality
is

By immor%
:

meant existence to the end

tiree

of the

Kalpa

living

as long as

regions exist
the acts

is

exemption from death.

impiety
or

The
as

consequenoes of

of

piety

such

Brahmanicide and Aswamedha

last until the

end of a Kalpa
t^e, earth

when
is

all

within

the

interval

between Dhruva and

destroyed.

The

region

between
is

the seven Rishis and the

excellent celestial

Dhruva, the third region of the sky

path of Vishnu and
of the ascetics,
is

the splendid abode,

twice-born one,

who have

controlled their senses

and are

freed

from sins and

in

in

whom

virtue

and vice are annihilated. Those

freed

whoni virtue and vice are annihilated and who are

rom the consequences f piety or iniquity go to this excellent

place of Vishnu where they never suffer sorrow.

There

live

Dharma, Dliruva

an<d other

spectators of the world radiant

virtue,

with the superhuman faculties of Vishnu obtained by

of religious meditatiooi.

With

this excellent place of Vishnu,

itreya, are intervvoven all that is

and
of

all

that ever shall

is

be, animate

or

inanimate.

The

seat

Vishnu

being

meditated upon by the wisdom of Yogis at one with supreme

light

as

the

radiant eye of
is

heaven.

In

thts

portion

the

splendid Dhruva

stationed as the pivot of atmosphere.

Oa
thent

Dbruva are placed the seven great planets and on

depend the clouds.
rains
;

greafMuni, from clouds, proceed

is

the

from them the water which

the celestials and the rest.

the nutriment and delight

celestials

of

all

The

who

receive
rain of
of

oblations,

being pleased by burnt offerings, cause the

support of created beiny.

to

fall

for the

This hoiy seat

it

Vishnu
the

the stay of the three worlds s

is ..the

source

rain.

VlSHNUPURANAM.
From
that

i^
river

th!s region,
all

Brahman, proceeds the

Ganges,

removes

sins,

embrowned with

the unguents of the

nymphs of heaven.
of

She

issues from the nail of the great toe

Vishmi's

left foot.

Dhruva, with devotion, holds her on

night.

his

crown day and

And

thence the seven Rishis 'practise their devout

her water wreathing their braided locks with
of the

austerities

in

her waves.

The orb

moon, surrounded by her accumu-

lated current, increased in lustre

by her contact. Having issued

from
to

trfe

moon

she

falls

on the mount Sumeru and thence

f urif the

world, flows to the four quarters of the earth.

Sita,

AlakanandS, Chakshu and hadra are only the'.four

divisions- of

one
it

river

and are named so

after the regions

towards which
the
for

proceeds.

Alakananda, which flows towards

his

south,

was borne delightedly on

head by Mahdeva

more than a hundred years.

And

having issued from the

the sins of the sinful

braided locks of
sons of

Sambhu and washed

it

Sagara

raised

them

to heaven.
in this

Maitreya, the

iniquities of

any man, who bathes

river, are instantly

removed and they obtain

water,
their
if

unprecedented

virtue.

And

its

oftered reverentially for

three years

by the sons to Having

wor-

manes,
the

gives

them rare
many, born

gratification.

shipped

excellent

Purusha, the

lord

of sacrtfices, with

sacrifies in this river,

in the race of

twice-bom ones,
Saints,

obtain

whatever they desire either here or

in the

in heaven.

who are purified by bathing The sacred

bathed
those
in,

wsters of this

river,

and

whose minds are devoted to Kesava, obtain

river,

final liberation.

when heard

of,

desired,
all

seen,

touche'd,

or hymned, day by day purifies

living

beings.

And

even at a distance of hundred yoyanas exclaim " Gangl and Ganga" are relieved of the sins committed during the three "previous existences. The place, from

who

which this river has issued

worlds, is the third division
of

for the purification of the three

of the celestial

regionthe

seat

Vishnu.

>9

SECTION

IX.

JTarASARA
tail

said*:

The

form of the glorious Hari con>

in

taining the constellations,

of which
is

the shape of a porpoise in the

is

attached
it

Dhruva,

seen in heaven.

As

Dhruva revolves,
also,

makes the moon, the sun and

its

stars to revolve
j

and

all

the planets follow in

all

circular path
in

for the sun,

tfie

moon aud
star

the

luminaries are

sooth tied to
figure

polar

by

aerial

cords.

The

porpoise

of ihe

^fcelestial

sphere, which has been described by

me

to you, is upheld
all

by Nryana, who himself, the source of

seated in
people,
its

radiance,

is

heart.

And

having worshipped the lord

of

Dhruva, the son of Uttnpada shines

all, is

in the tail of

the steller porpoise. Janardana, the lord of

of this porpoise-shaped sphere

the supporter
the supporter

and

this
is

sphere

is

of
I

Dhruva and by Dliruva the sun

;

upheld.
;

Brahman,

shall describe
it

how

this earth is

upheld by the sun

do

thou

listen to

attentively.
attracts
th

During eight months of the year the sun

waters of the earth, and during the remaining four months

he pours them upon the earth

corn the whole world
ture of the earth
is

from rain grows corn and by

upheld.

The sun absorbs

the mois-

by means of his scorching rays and nourishes

the

moon

thereby.

And

the

moon through tubes made

of

of

air
fire

distributes

them

to the clouds which are

smoke,

and wind.

The

clouds are

called

Abhras because
in

their

contents are not dispersed.

The waters

the clouds, being

driven by the wind, and freed from impurities by the sweeten-

ing process of the time,

descend (upon

earth),

Maitreya.
four

The

glorious sun,

Maitreya, exhales moisture from

sources,
creatures.

namelyseas, rivers, the earth and the living He immediately pours down on earth, wHhout
into

turning

it

cloud,

the

water that he absotbi rom

thc

VISHNUPURANAM.
Gangi of the
are
hell.

147

skes,
all

and people who are touched by

iniquities

this

water
to see

freed

from
is

and are not constrained

This

callcd celestial abluiion.

When

the sun comes

in

view ahd the water comes

cloud then the waters of

down from the sky without theGanga in the skies are sprinkled

by the rays of the sun.

sky

And

the water that

falls

from the

when the sun

is in

the nunsion of Kirtika and

vvater of the

the other

asterisms counted
scattered
falls

by odd numbers, the

Ganga

is

by the elephants

of the spheres.

The
is

water, that
is in

from the bright and cloudless sky when the sun

the

mansion, of Rohini and other even asterisms,

by
fiis

distributed

own beams.
Ganga
in

twice-born

one,

both the waters arc

:

lioly

and they wash away the sins of the people

it

is

the water

of the

the skies and istermed celestial ablution,

The water
fact,

that

the clouds

distribute -upou
:

earth

is

in

the ambrosia of living beings

for

it

sustains the planls

wliich
all

are the support of their existence.

By

this

water

vegetables

grow and are matured and become the ineans

well

of

bringing about the

being of mankind, seen and unscriptures

seen.
eyes,
llie

Those men, who have got holy

this wise all
all

as their

perform sacrifices with them and give gratification to

In
sacrifices,
all celestials, all

celestials.

Brah-

manas and other castes,

ind the

infernal

creatures,

animals

whole world are supported by the rains'which progreat

duce

food.

Muni, this

rain,

which

is

the source of the sun,

is is

mainfold blessings,

proceeds from the sun.

is

And
which

3 foremost of Munis,

upheld by Dhruva,

again

mpported by the porpoise-shaped sphere

ith

which

at

one

NSrSyana;

for

the

ever-existing

glorious

Nrayana,

he supporter of the universe

and the primary

deity, is seated

Hie heart of the porpoise-shaped steller npliere.

SECTION

X.

JT arasara

said

:Between

he extreme northern

and

southern points the sun hastotravel in ayear onehundred and

eighty degrees, ascending and descending.

His car

is

guided

by divine Adityas, Rishis, Gandharvas, ApsarSs, Yakshas,

serpents, and Rakshasas.
tya,

The Aditya

Dhatri, thesage Pulastlie

the Gandharva Tumburu, the nymph KratusthajS,

Yaksha Rathakrit, the serpent Vasuki and the RSjcshasas

Heti, live in the sun's car as
of
its

seven guardians,

in the

month

Madhu

or Chaitra.

In the

month

of VaisSkha or

Mdhava
Ra-

the seven are Aryamat,

Pulaha, NSreda, PunjikSsthali

In

thaujas, Kachanira and Praheti.

the

month

of Suchi or

Jaistha they are Mitra, Atri,

Hh MenS, Rathaswana, TaksSahajanyS, Rathachitra, NSga

haka, and Paurusheya. In the month ofSukraor AshSdhathey are Varuna, Vasishtha, Huhu,

and Budha.

In the

month

of

Nabhas or Srvana they

and

are

Indra, Angiras, ViswSvasu, PramlochS, Srotas

In the

Elapatra.

month

of

BhSdrapada they are Vivaswat, Bhrigu, UgraVySghra.

In

sena,

Anumlocha, Apurana, SankhapSla and

the month of Aswin they are Pushan, Gautama, Suruchi, Ghritachi,

Sushena,

Dhananjaya and VSta.

In the

month

of

Krtik they ara Parjanya, BharadwSja,

Viswichi, Senajit, AirSvata and ChSpa.

(another) Viswivasu,
In

AgrahSyana

or

MSrgasirsha

they

are

Ansu, Kasyapa

Chitrasena,

Urvasi

TSrkshya, MahSpadma and Vidyut.

In the

month

of

Pausha,

Bhaga, Kratu, Urnayu, Purvachitti, Arishtanemi,

Karkotaka,

and Sphurja are the seven who

live

in

the sun's orbit and

distribute light throughout the universe. In

themonth of MSgha

the seven are, Twashtri, jSmadagni, DhritarSshtra, TilIattamS,

Ritajit,

Kambala, and BrahmSpeta. In the montb of PhSlghuna

Vishnu, Visvamitra,
Suryaverch-

those Iiving in the sun are

$has,

RambhS,

Satyajit,

Aswataia aud YajnSpeta.

VISHNUPURANAM.
In this wise,

49

Maitreya, a group of seven

celestial beings

supported by

the energy of Vishnu lives, during the several

months, in the orb of the sun.

The sage
'

chants his glory, the

;

Gandharba sings and the nymph dances before him the nightrangers attend upon his steps the serpent harncsses his
;

horses

and the Yaksha trims the

his

reins of

and the Balakbilyas

Munis, these

surround

chariot.

foremost
suns,

seven

groups, residing in

the

orb at their respectivc seasons, heat and

become the instrumentals

rain.

in the distribution of cold,

SECTION

XI.

LAITREYA said M,
in the

have heard as described by you,

beings
in the

holy preceptor, the seven groups of

who

are

present

sun's orb

and are the agents

distribution of heat

and cold.
of the

Youhavealso dcscribed
serpents,

the

individual

functions

Gandharbas,

Rakshasas, sages, Blakhilyas

Apswaras and Yakshas who, supported by the energy of Vishnu,

remain as guardians in the sun's car but you
cribed the function of the sun
himself.
If

have
the the
as
?

not

des-

seven beings
distribution

stationed in the sun's ear are the

of heat,

agents

in

cold and rain,

how can

it

also be true,

mentioned
If

hy you before, that rain proceeds from the sun

the collective seven be

the act of

same then why the people say that the

?

sun

rises,

reaches the meridian or sets

Parasara said : Maitreya, hear what you have asked me The sun, though at one with seven beings in his orbit, s separate from them being their head. The whole and great energy of Vishnu, which is called the three Vedas, Rich
-

WW-

'

-VV>

IJO

VISHNUPURANAM.

Yajush and Sman lightens the whole universe and destroya

its iniquity.

This energy exists as Vishnu for the preserva-

tion of the universe

and abiding as the three Vedas within the

in

sun.

And wherever

every month the sun

exists

ttiere

is

the Vishnu-energy composed of the three Vedas.

The Richas
afternoon.

shine in the morning.the

hymns

of

Yajush

at

noon and Vrihad-

rathantara and other portions of the Sftman in the

This threefold manifestation of Vishnn designated

three Vedas
is

under the

the energy of Vishnu that Influences the divine

positions of the sun.

The energy
sun but
is

of

Vishnu does not exist only

in the rob^of the

also manifest in
it is

Brahma, Vishnu and Kudra.

eonsisting of the Rig-veda

At

the time of creation

in the

Brahma
it

;
the

work

of preservation

is

Vishnu composed of
it

Yajur-Veda;

andin

thc

work

of destruction
of

is

Rudra

formed

of the

Sama-Veda, the utterance

which

is

therefore

inauspicious.

In this

way

the energy of Vishnu

composed

of the

three

Vedas

exists in the sun encircled

by the seven beings.

that

And
sages

the glorious sun becomes radiant by

energy of Vishnu

and destioys the entire darkness

of the universe.

The

chant his glories, the Gandharbas sing and the nymphs dance
before him
;

the Rakshasas follow his steps, the

serpents har-

ness his steeds and the Yakshas trim his reins and the Bala
khilyas are seated

around

him.

The seven beings

in the

sun's orb rise and set every month, but Vishnu,

of his energy, never rises nor sets
fold sun

the

shape
seven-

and

is

at

once the

and

distinct from
in
it

it.

on a stand, observe
is

his

As a man, nearing a mirror kept own image so the energy of Vishnu

month
in

never disjoined but remains month by

the

sun

whieh he there placed.

The

sovereign sun gratifying the manes, gods

night.

and men,

revolves being the instrument of day and

is

cherished by the

Sushumna ray

of

the sun,
its

The moon And in the

suHstance
is

dark fortnight of the

month the ambrosia of

VISIINUPURANAM.
drunk by Ihe celestials.
the

15I

And

at the last

day o(

tlie

half

month
the

two remainig

digits are

drunk by the manes;

then

celestials

and the progenitors are nourished by

the sun.

The

moisture,

which the sun attracts from the earth he again

nourishment of animals and plants and thus
every living

distributes for the

the sun is the source of subsistance to

being
the

gods, manes,
celcstials for

mankind and the

rest.

The sun

gratifies

a fortnight, the progenitors once a month, and

men and other animals every day.

SECTTON

XII.

}l

ARASara

said

The

car of the
as

moon has

three wheels

and

is

drawn by ten steeds white

and
five

the Jasmine

five

on

the right half

on the

left.

The

asterisms

upheld by

Dhruva move before the sun.

the

And
in

the

cords that fasten

moon are tightened

or relaxed

the

same manner

like

those of the sun.

sun, the
its

foremost of Munis, like the steeds of the

horses of the moon,

sprung from the waters, drag

Maitreya,

car for

a whole Kalpa.
its

when

the

moon

is

reduced, haviog

rays druak up by the celestials, to a single

it

Kala, the radiant

as the

sun supplied

with a single ray.

celestials

And
it

moon

is

gradually

exhusted by the

is

re plenished
g un,

i the

same way every day with

Thus,

his

rays by the

the plunderer of waters.

Maitreya,

when

in

the

alf
lia Js

month the ambrosia

drinkit for
tjhree
it

is

deposited in the moon, the celesTbirty-six thou-

constitutes their food,

^and

hundred and thirty three divinities drink the

ambrosia of the moon.

enters

When two

kalas remain the

moon
called

the

orbit

of the

sun and lives in the ray

153

VISHNUPURANAM.
and
the

Ama

period
the

is

accordingly
is

called

AmavasyS.
for

During

this period in

moon
;

first
it
it

immersed
enters the

a day

and night and shoots

the

water

thence
thence

branches

of the trees

and

proceeds to the sun.

casts
o'f

Hence any person, who

leaf

cuts off a branch or

down a
the

when the moon

is

in

the trees

is

guilty

the crime

consequent upon the destruction of a Brahmin.

When

remainder of the moon

the manes

contains
the
is

but a

fifteenth

portion
last

near

it

in

afternoon and

drink tHb

but

sacred

Kal

which
rMgits.

composed

of

ambrosKi

and

contained in the two

the rays of the
the

The

nectar that come's %!rqm

is

moon on

the day of codjunction

drunk by
for a

progenitors

and

they

remain

satisfied

thereby

month.

The

progenitors

are divided

into three

classes

Saumyas, Varhishadas, and Agnishwatta.

moon, with
its

In this wise, the

celestials in the
It

cooling rays, nourishes

Pitris in the

tlie

light fortnight

and
its

dark fortnight.

nourishes

the plants with

cool nectary aqueous atoms.

it

And

through

the development of those planfs

insects

sustains men,

animals and

and satisnes them with

its

radiance.

The
thie

chariot of Budha, the son of the

fire

moon,

is

made

of thc

wind and

and

is

drawn by eight bay

hosres gifted with

velocity of the

wind.

The huge

car of

Sukra (Venus)
with a protecting
a

is

carried

by earth-bone
floor,

horses, equipped

fender

and a

armed with arrows

car
of

and adorned with

is

pennon.

The

magnificient

Bhauma (Mars)

made

of gold, of an

octagonal shape,

drawn by eight
Vrihaspati

steeds of a
in

ruby red

originated

from

fire.

(Jupiter)

golden car drawn

by eight

pale-coloured steeds,

travels, at

the end of the year,from one sign to another.

Tne

slowhorses.

paced Sani (Saturn) travels

Maitreya,
horses,, which
tlie tlis

in

a car drawn by piebald

are drawn by
it

the chariot of

Rahu

eight black

once

harnessed are attached to

for ever.

At

time of lunar and solar ecclipses the

Rahu

travels from
to

sun to the moon and comes back again from tbe moon

VSfHPURANM.

ij

tiie suri.

The

car of Ketu

is is

fleetness of the
f the
I

wind and

of the

drawn by eight horses having dusky red colour of lac or

smoke

of burning straw.

have thus described to you,

planets
all

Maitreya, the chriots of

the nine
aerial

of

which are fastened to Dhruva by

are

cords.

To Dhruva
and

attached the orbs of

all

th

planet,

asterisiris

stars.

And

they

all

raove in their

respective orbits
tive

being kept

in thcir places

by their respec-

bands of

air.

As raany
the

are the stars so

many

are th

aerial

cords by which they are fastened to Dhruva.

rojind

As the As
the
s

turn

they cause

pole-star

to

revolve.
it

oilman

goes round the spindle

and makes
aerial
air

revolve,

the planets revolve suspeflded

also .whirling

by the

cords which are

is

round a centre.

The

called
fire

Pravaha
driven by

because

it

bears along the planets like a dic of

the aerial wheel.

I

have related to you,

the
tail

foremost^of Munis, that Dhruva

:

is

fitted to

of the celestial porpoise

;

shall

now

describe

in detail

the constituent parts

hear them as they are of great

efficacy.

People are freed from the sins committed by them

during the day

hight.

when they behold

the celestial porpoise in the

live as

And

those
it,

who behold
the

it

many

years as there
is

are stars in

in

sky or even more.

Uttanpada

the

upper jaw and sacrifice the lower jaw of that celestial porpoise. heart.

Dhruva

is

situated
its

ori its

brow and Naryana

fore-feet

in its

The Aswinis are

its
is its

two
legs.

and Varuna and

is its

Aryamat are

two hinder

Samvatsara

sexual

organ and Mitra

organ of execretion.

Agnij

Mahendra
in
its tail

Kasyapa

artd

Dhurva are successively placed

set.

which four stars in this constellation never

I

have thus related to you the

stars.
I

situation of th earth

and

the

had already described

living there.

to
I

you the Varshas and

shall again

rivers

and the animals

in short
:

describe

them

hear them.
person of Vishnu

From

the jwaters which constitute the

ao

i$4

VlSHNUUftANAM.

riginated
tains.

the

lotus-shaped earth with

its

seas

and
:

muri-'

The

stars are Vishnu, the

words are Vishnu

forests,
is,

nountains, regions, streams, seas are Vishnu

that shall be
is

all

that

all

all

that

is

not are Vishnu.

The

glorious Vishnu
is

identical with

knowledge.

He

has got endless forms but

not a substance.

All the mountains, oceans 'and. the

various

divisions of the earth

you must consider

is

to be the

illusions of

the apprehension.

Wliert knowledge

pure, real,

universal,
of to

independent of actions, freed from defect then the varieties

substance, which are the
exist in matter.
fruits of

the tree o? desire,

?

ase

What
?

is

substance

What

thing
?

is

thK whjch

has got no beginning, no middle and no end

And
more

which

is of

one uniform nature

is

How can
is

that object be cailed real which

its original

subject to change and which reassumes no

?

character

The

earth

seen as a jar

the jar
:

is

divided into two

halves which are again broken into pieces dust and the dust
is

they again become

Is this reality
it
?

again reduced into atoms.

And

although

it

is

considered

so

by man

is

because

hs

self-knowledge

is

obstructed by his
is

own

acts,

Therefore,
at

Brahman,

there

nothing anywhere, or anything real

any time save discriminative knowledge.

On

account of

the

diversity of their actions, people, having diverse temperaments,

consider that one knowledge as manifold.

fect

Knowledge
renouncing

per-

and pure, freed from

all

pains

and

attacfi-

ments towards
single

these
is
I

which cause

affliction

knowledge,
whom
the

and eternal
is

the supreme Vsudeva, besdes

there
truth
it is

nothing.

havc thus communicated to you

is

the knowledge which

false.

truth

and

all tliat differs

from
but
des-

Tiiat

which

is

seen by the

knowledge
I

is

illusion

of

a temporal and wordly nature.

sacrifice,

have also
the

Cribed to you the

the

victim, the

fire,

priests,

the acid, juce,

the

celestials, the desire for

heaven, the path

ther

followed by acts f devotion and tbe worlds that are

outcome.

In

this universe

wbich

have described tp

vou,

only those people travel

who

are subject to the

influence o

VISIINUPURANAM.
actions.

,jj

But he, who knows Vsudeva to be eternal, immutaand of one unchanging, universal form, should so perform them that he may enter into the deity.
ble,

SECTION

XIII.

you,
of

said " O respected Sir, all that I ask of has been perfectly related by you, namely the situation the earth, seas, mountains, rivers, and planets, the system

LAITREYA M,

of the

three worlds of .vhich Vishnu

that

is

the support
is

you have

also said

related
that
:

the

holy knowledge
relate the

pre-eminent.

You

you would
it

story of Bharata, the lord of

to
relatc
that.

the earth

becomes you now

Bharata, the

protector of the earth, lived at the holy pilgrimage of SalagrSm.

And he was engaged

to

in

devotion with his mind ever attached

VSsudeva.
Hari
:

Living at a sacred place he was always devoted

to

Why
?

then

he failed to obtain
vvhy
It

final liberation,

twice-born one

And
?

foremost of Munis

was he born again as a Brahmin, becomes you to relate this."

illustrious

Parasara

said

The
his

Iord

of

the earth,
his

Maitreya, lived for a long time at Salagram

having

mind

wholly devoted to the glorious God.

sidered,

And
in

having been con-

on account of
of

kindness and othervirtues, the

the highest

foremost

the virtuous,

he secured

degree,
repeat-

the entire control

,n

over his mind.

The Raja was ever

g the names'Yajnesa, Achyuta, Goyinda, Mdhava, Ananta,

Vishnu,
Hrishikesa.

Keshava, KrisTina,
"ian this did
u Pon

And
:

nothing

else

he utter even

in his

dreams

nor did he meditate

anything, but those

names and

their significance.

He

I5<5

VISHNUPURANAM.
and holy grass
no other
(or the

accepted

fuel,

flowers

worship of the
observance

deity and

did he

celebrate

religious

being

entirely given to disinterested abstract devotion.

to the river

One day he went

ablution.

Mahanadi

for the

purpose
in

of

And

having bathed there he

engaged
to'the

after

ceremonies. Whilst thus engaged there

a doe big with
of the stream.

came

same

spot

young who had come out

of the forest to drink

Whilst the doe was drinking there was audible

lion

a dreadful uproar of a

capable of striking terror into

all

creatures. Thereupon, the doe, greatly terrified,

jumped out

of

the water on the ban':s

on account
forth

of

this
'fell

great lep her

into the
river.

fawn was suddenly brought

and

And

beholding

it

carried

away by

the

stream'' the
it

king from

suddenly caught hold of the young one and saved

being drowned.

The

injury

which the doe had received

proved
fatal.

on account

of the violent exertion

She

lay

down

and

died.
in his

Having observed

this the

royal

ascetic

took the

fawn
fed
it
it

arms and came back

it

to the

hc rmitage.
his

There

he

and nursed

every day
It

and undcr

fostering care

throve and grew up.

frolicked about the

hermitage and

grazed upon the grass

afraid of a tiger
it

in its

neighbourhood.

And

sometimes

used to come to the ascetic.

In this wise

the young one sometimes wandered far away in the

morning
frolicked

and came back

in the leafy

to the hermitage in the of Bharata.

evening and

bower

His mind,

twice-born

one,

was thus attached

to that
dis-

animal, playing either in the

neighbourhood or at some
else.

tance and he was unable to think of anything

king,

And

the
to

although he had severed

his

all

bonds of attachments
son

wards

friends, his

kingdom,
this

his

and

wife,

grew
for an

inordinately attached to

fawn.

When
it

absent

unusually long time he would think that

had been

carried

away by

wolves,

devoured by a tiger or slain by a

is

lion.

He
of

used to cry out,The earth

its

embrowned with

the prints

hoops.

What

has become of the fawn thkt was barn f

VISHNUPURANAM.
delight
?

>57

iff

How
arm.

happy
I

should become

if

he had corae
rubbing

fcack

from the

forest.

felt hjs

budding antlers

.against

my

These

tufts, of

saered grass, the heads of

which have been nibbed by hjs

Jads chanting the

new

teeth,

Jook

like

pious

Shama-Veda.'
usfid to

Whenever'this fawn

absent

itself for

a long time

from the bermitage the ascetic would think

tlius.

And he
it

was delighted and his countenance grew animated whenever

neared him.
abstraction
wefclh

His mind being thus engrossed by the fawn his

was interrupted although he had renounced

family,

and kingdom.

His mind became unsettled with the

wanderings of the fawn.

great distance the king's
silent his

Whenever

if

wandered away
it

to

mind followed

and when

it

was

the king

mind became settled. Thus in the course of time became subject to its influences and was watched by
a son mourning for the father.

the deer with tearful eyes Jike

And
him
;

the king,

when he
his

died,

saw the young fawn only before

and having

mind engrossed by him,

Maitreya, he

did not see

anything

else.

On account
again jn

of such

feeling at

such an hour he was born

with the faculty of

Jambumarga

forest as a deer
life.

recoUecting his former

world on

Cherishing a distaste for the

left his

account of this recollection he

mother and

again repaired to holy place of Salagram.

Living there upon

led to

dry grass
his

and leaves he expatiated the acts which had

:

being born in such a condition and upon his death he was born as a Brahmin still retaining the recollection of his
former
life.

He was

born in a devout and

illustrious family of

asceticswho rigidly observed devotional practices.

Having

been gifted with true knowledge and acquainted with the

spirit of all

sacred writings he observed soul as contrdistinPrakriti (matter).

self

guished from

And

acquainted with the

knowledge of

he observed the

celestial

and

all

other

beings as the same.

When

he was invested with the Brahmini-

Ca l thread he did not read the

Vedas with a preceptor, did not

158

VISHNUPURANAM.
And

perform the ceremonies nor did he read the scriptures.

requested again and again he replied incoherently in ungrammatical and unpolished speech.

His body was unclean and

Saliva

he used to wear dirty

clothes.

dribbled from
the

liis

mouth and he was

treated

with

hatred by

people.

Undue

respect

from the people obstructs abstraction and

con-

hence the ascetics, disregarded by people, attain to the

summation

of their asceticism.

Without polluting the way

the

treaded by the saints the ascetics should so behave that

.

ordinary folk might hate them and not

come

in

thk com'gited
idiot

pany.

Having thus thought

of this

saying (Bharata)

with high intellect assumed the appearance of a crazy

in the

eyes of the people.

He

used to

live

on raw

pulse,
in

potherbs, wild fruit and grains of corn and whatever

his

came

way

as a part of necessary but temporary infliction.

On
by
food.

the death of his father he was set to

work

in the

field

his brothers

and nephews and fed by them with wretched

firm

He was

and stout

like a bull

and used to act

like

a simpleton and people used to make him work and

give

him food only as

his

wages.
re-

Once on a time
garding him as an

the gate-keeper of the king of Sauvira,

idle

uneducated Brahmin, considered him

into
his

a worthy person to work without pay and took him

master's service to assist in carrying the palanquin.

One

day
the

Brahman, the

king

wished to

go

in

palanquim to

hermitage of the great sage Kapila,

situated

on the banks

of the river Ikshumati, to consult the sage,

who was conversant

with the virtues leading to liberation, what as most desirable

in

a world abounding with care and sorrow.

And he

was

one of those, who had, at the order of

the head servant,

been compelled to carry the palanquin gratituously.

that Brahman,
gifted with the only universal

And

knowledge and
to

rccollecting former birth,

although

compelled

do

tbis,

bere the burden as the means of expatiating the sins for

whi

bc was desirous

to atone.

While the other bearers

proceeo-

VSHNUFURANAM.
ed with alacrity, he, fixing his eyes upon the pole,
dily.

i^g

mved
tlie

tar->

And

perceiving the palanquin carred unevenly

i

king
Still
is

exclaimed 'Ho bearers

it

what

is this ?

keep equal

space.'

went on unsteadily and the king again cried

out.
this

'What

this?

How

irregularly are

you going

?'

When

had again
replied

and again taken place the palanquin bearers at

to

last

the

king,

-'lt

is

this

man who

lags in his space.'

'How

is this'

said the king to the

Brahmin,

Are you exhausted?

little

You have carried

your burden
?

only a

way.

Are yu

unable to bear exhaustion

But you Iook very

is

robust.'

To
not

which the Brahmin

robsl(

replied 'It

not

I,

king,
I

who am

nor

is

it

who
!

carry your palanquin.

am

exhausted, king
said,
is
'I

king

nor

am

capable of

fatigue.'

The
weari-

distinctly

perceive that you are stout and the

palanquin

carried by you,

and a heavy burden

said
:

is

some to

all

persons.'

The Brahmin

you have distinctly seen of

me and

then

me first what you may distinguish

'Tell

my

properties as strong

orweak.

The

statement, that you

is

behold the palanquin borne

Listen,

by me or placed on me,
it.

unreal.
feet are

king, to

my
:

arguments about
legs

Both the

placed on the
the thighs

ground

the

are supported by the feet

;

rest

upon the legs

is

and the

belly rests

upon the

thighs

the chest

supported by the belly and the arms and

chest;
the
it

shoulders

are supporled by the

palanquin

is

carned by the shoulders and then

as
is

how can
is is
I

be considered

my burden ?
known as

This body which

thence what

seated in the palanquin

'thou'

elsewhere called this

is

nere distinguished as thou

and

I.

and thou and others are

qualities,

Made

of elements

and elements, influenced by

Qualities

assume

bodily shape.
trated in

depend on

acts,

and acts perpebeings.

ignorance influence the condition of

all

The
if it is

soul is pure,

imperishable, tranquil, devoid of qualities, distinct

is

from nature and

'reed

without increase or diminution

and

from increase or diminution then with what properity

'I

you say to me,

see that you are robust

If

the palan-

l6o
qulti Is

VISHNUPURANAM.
placed on the body, the body on the
is

feet,

the feet

oii'

the ground, then the burden

carried as

much by you

as by

me.

Why are
If

not others,
I

king,

feeling the burden of this

is

palanquin.
carried

am

exhausted with a burden that

being

on another's shoulder, then why with the weight of this

palanquin, people
tains,

may be worn

out with the weight of moun-

trees,

houses and even of the earth.

When

the nature
it

of

men

is different,

either in its essence or its

cause, then

may be
of you

said that

fatigue

is

to be
is

undergone by me.
made,
is

The

material, with

which the palanquin

of
all

the substance
of lements *
.

and me and

others being a collection

collected

by

individuility.'

Parasara
silent

said

Having said
and touched
off

this

the Brahm'an became

;

and went on carrying the palanquin the king too

speedisaid:

ly got

down from

it

his

feet.

The king

Brahman, leave
me,
Tell

the palanquin and be propitiated with

me who

art

thou under the disguise' of a

fool?
is not
fruits

The Brahman
of

replied 'Hear me, king.

I

Who

am

it

possible to say;

go anywhere

for
is

receiving the

good and bad

of pleasure

luck.

The body

produced for the

enjoypain'

ment

and endurance of pain.

;

Pleasure and

originate from virtue and vice

therefore the soul assumes

bodily shape for enjoying pleasure and enduring pain conse-

quent upon virtue and

creatures
is

vice.

The

universal cause of

all living

virtue

or vice,

why

therefore enquire after the

cause of

my coming to this earth.' The King said :" That virtue and
all
is

vice' are

thef caoses

of

actions and that people migrate into various bodies for

receiving their consequences, there

it
;

not the least doubt about

it

but as regards what you have said that

is

not
I

possi-

ble for you to say

who you

are,

it

is

a matter which

wish

to have explained.

Brahman, how cannot a man

is
:

declare
harffl tff

himself to be that which he (really)

there can be no
'I.'

one's self from applying to

it

the word

The Brahmana

said

:To

use the word

'l'

undoubtedl/

::

ViSHMUPUfcAfoAM.

is

detrimental

but

it is

not improperly used

is

if

it

is

applied

merely to the soul.

as
it

But the term

se!f

erroneous in as much

conceives that to be the

or soul

which
'I'

is

not

self

or soul.
lips,

The tongue
teeth and

articulates the

word

assisted

by the
of

the

the

palate

and these are the origin

the expresion.-as they are the causes of the

productfon of

speech.
If

by these instruments speech can

all

utter the
'I.'

word

it

is

not at

proper to say that speec.h

itself is

O
is

king,

the

body ofra

man having
parts
:

hands, feet and other limbs

composed

of .various
If

to

what part

shal!

we

apply the word

different

T?
the

another being had existed in

it

tliis

body quite

from
is

me, then
other;

may be

said,

king, that

tltis is I,

that

while one soul inhabit3

the whole body, then such

I

questions as "
art

Who
:

are you

Who am
:

?" are useless.

Thou

a monarch

this is

a palanquin
:

these are the bearers

these are thy

followers

yet

it is

untrue that these are Lhine.

is

This palanquin, in which thou art seated,

got from trees.

made
tree,

of

timber

Then

tell

me, what name,

it,

timber or
shall

palanquin, shall be applied to

not say that their

king.

The people

monarch

is

seated on a tree or on a timber

the
palanquin.
is

but they shall say that he

is

in

The

artificial

assemblage of the pieces of timber

judge yourself,
differs

called the palanquin

therefore,

king,

in

what the

palanquin
of

from the wood.

Again consider the

sticks

the

umbrella, in their separate state.

What

then

is

the umbrella?

Apply
a cow,

this

argument

to thee

and to me.

man, a woman,

a goat, a horse, an elephant, a

to

bird, a tree, are

names

given

various bodies,

which they assume on account of

their primitive aetions.

Man.is neither a god, nor a man, nor

these are the various shapes which he
king, your

a beast,

nor a tree

assumes on account of his acts.

Vasuraja and another

name

is

name

is

Rajabhat

besides you have

names
is

got various other names-*-but none of these

real

and

is

nothing but tbe work of imagination.

ai

And what

thing

i62

VISHNUPURANHIV. which being subject to changes,

is

therc in the world,

in the

king,

does not

course o( time, go by different names ? You

the son
of

are called the king of the world,

your

father, the

enemy

of your foes, the

husband of your
shall
I

wife, the father of your

children,
situation

what name the

?

apply

to

you
?

What

is

your
?

Are you

tlie

head or ihe belly

?

Or

are they yours

Are you the

in

feet or are they yours

You

are,

king, separate

nature from the

members

of
I

your body.

Then considenng

properly, do you think

who
is it

am.
posible

has

been

got

at,

how

And since the truth for me to recogllize the

distinction

and

to apply to

my

individual the expression*'

V"

SECTION

XIV.

JCarASARA
born
edly
one,
tlie

said

Havihg heard
in

his

words

pregnaht

with

the true essence of things the king

; '

humbly

said

to the twice-

What you

have said,
tliis

revered

sir, is

undoubt-

truth

but

hearing

my mind

has been greatly

in

worked

up.

What you have shown,

be
understanding
distinct

twice-born one,

various creatures to

and

discriminative
f

knowledge,

is

very grand and

tlie

from plastic nature.

placed on

have
ders.
froni

not carried

palanquin nor

is it

my

shoul-

The body, which has

me.

carried the palanquin,

is different

The
This
truth,

three qualities influence three

qualities are

the

actions

of the

animals and these

destiny.

again

influenced by

reachng

my

ears,

tbou conversant with

profound

my mind

has been greatly disturbed for knoWtwice-born,

1

tng that real and holy truth.

had

already

VISHNUPURANAM.
addressed myself for going to
learn of

163

the great
is

ascetic

Kapila,

to

him what

in this life

the

most

desirable

object.

But what, you have said in the interim, has attracted

towards

my mind
trutli.

you

for

being acquainted with

tlie

profound

Brahmin, the great ascetic

glorious Vishnu,

Kapila
all

is

a portion

of
is

the

who

is

at

one with

elements.

He

born

on

eartli to

remove the
couvinces

illusions

of the world.

But what you

have said
being, has
askinjf,

me

that the great Kapalia, for

appeared within

my

vision.

my wellTo me, who am thus

is

twice-born one, explain what

the best of things,

for

you are an ocean overflowing

with

the
'

waters

of

the
lord
life.

divine wisdom.'
of earth,

The Brahmana said You ask me,

the best of all things, not the great end of
in the

what

is

There are many things which are best

are

world and there

the gods

many

truths of

life.

king, sorne worshipping

desire for wealth, prosperity, children or

kingdom: these are the

sacrifice

best

things

in

their
is

estimation.
also

A
bcst.

that

gives

heavenly

pleasures

the
is

That,

which gives

best rewards though not asked for,

also the best.

To

him,

who
of

with concentration meditates

it is

upon the great

hundreds

soul, union with

the best.

Thus

there are

and thousands
Hear,
I

best things but these are not

profound truths.
If

shali
is

describe

to

yon what

is

the profound truth.

it

wealth

the

end of
of

life

then

why do people spend

for

for

the

acquisition
lord of that son is

piety
if

and
is

acquiring desired-for objects?

life

men,

son

the end of
of life

then the
is

father

of
If

another's
action

end

and he again

another's.

then every
exists

becomes the end of every cause then

final truth in this world.

there

no

suprcme or
of

And

if

the acquirement
of life

sovereignty be characterized as the great end

then
If

finite

ends would sometimes be and some times cease to be.

rites laid
Iife,

you consider the

down by Rik, Yayur and Shama

I

Vedas as the ends of

head.

hear what

have got to say on that

instrumentality
of
clay.

Anything, that
partakes of

is

the outcome of tbe

charactf r

of earth,

its

and

consists

164

VISHNUPURANAM.
act, that is

So any

performed by

sucli perishable things as

fuel, clarified butter

and Kusha
end
it

grass,
of
life

must

be

in

nature

perishable.

The

great

must be considered by
transient
If
if it

wise men as eternal and

accomplished

would

be

were

through transitory

things.

you consider
life

that which gives that

life.

no reward
on

to

be the

true

end* of

then

which
If

brings

final liberation is

not the true end of

the union of the

individual

soul with the Great soul

life

is

considered as the supreme end of

:

tben

this

becomes
artother.

false

for

one substance cannot become substantially

Thus
world

there are undoubtedly very

:

many
king,

best

things

in^this
life.

hear from me, in short

one,
all-pervading,

the true

end of

It is soul,

uniform, perfect supreme over

nature, freed from birth, growth

and destruction, omnipresent

independent

undecaying,
not the

made up
with

of tr,ue

knowledge,
things, with

and

connected
rest
is

unreal

name, species and

and

in titne, present, past

and

future.

The

spirit,

which
is

essentially

one
of

in one's

own and
i

in all other bodies,

the true

wisdom

one
air

who knows
spreading
flute is
all

lie

unity and the true

principles of things.

As

over the vvorld going

through the perforation of a

distinguished as the notes

of the scale so the (true) nature of the great spirit is

it

one though
fruits

assumes various

forms

consequent

upon the

of

actions.

When
that
of

the

difference,
is

between the various froms,

destroyed then the distinc-

such as

god and man,

tion of things ceases."

SECTION
ARASARA P/
became
in told

XV.

said

Having heard those words the

in

king

speeoliless
tale

and engaged

meditation and the Brahm-

illustrating the principles of unity.

The
Nidagha.

Brahmin

said

"Hear
for

great king

what

in

the

days of yore

Ribhu said
great

the

instruction of

iliustrious

The

patriarch
nature,

Brahiv.l

had

sou

by

nap Ribhu, who

true
his

was by

king,

conversant with

wisdom.
disciple

son of

Pulastya by
greatly
lord
of of

name Nidagha became

delighted

and

(Ribhu)
0,

gave

him
ins-

various
tructed,

instructions.

men, he being thus

Ribhu did not doubt

his being fully

confirmed in

the doctrines of unity.

The residence
beautiful city,

of

Pulastya

was

at

Viranagara, a big,
river

situated on the

banks of the

Devika.

And

there lived in a beautiful grove near this river, Nidagha,

the desciple of Ribhu, acquainted with all devotional practices.

After a thousand

divine years
his of

Ribhu
stood
to

went
at

to

the city of

Pulastya to
the

see

pupil

who

the

gate

after

completion

the

sacrifice

Viswadevas.

He was
house.

beheld by his pupil

who came
feet

there specially to offer him

led

Arghya, (the

usual present)

and

him

into the

And when
seated

his

hands and

were washed and he was

to eat.
tell

Nidagha requested him respectully

said

Ribhu
is

'0 foremost
?
I

of

Brahmins,
like

me what
food.'
rice,

food

there in your house

do not

wretched

Nidagha said 'There are

and
pulse in

cakes, of

meal,

barley

my

house.

Eat,

reverend

Sir,

whatever

pleases

you

best.'

Rjbhu :
Give

twice-born
meats.

one, these are

wretched
with

viands.

me sweet

Give

me

rice

boiled

sugar,

wheaten cakes and milk with curd and molasses.'

166

VISHNUPURANAM.
Nidagha said

'0
thus

dame, quickly prepare whatever

in

is

most excellent
therewith.'

and sweet

my

house

and

satisfy

hitn

Havingbeen
and placed

addressed the

wife

of

Nidagha

in

consonance with her husband's

it

behest prepared

sweet food
then,

before the

Brahmin.

And,

king, he

spoke humbly to the

the meal.

great Muni,

who was

delightedly eating

Nidagha

'Have you been greatly delighted with thismeal,

?

twice-born one

Has yout mind obtained contenfment

twice-born one

Where

is

your residence,

Brahminand where areyo going?

?

And
is

tell

me, whence art thou coming,

:

Ribhu said

'O twice-born one, he, who has got appetite,

I

pleased with his meals.

:

have got no appetite and hence

queslion

have got no satisfaction

why do you
fire

me

in vain?
is

Hun:

ger

is

created,

when by

the earthly element

dried
is

and

thirst is

produced when the moisture of the body

absorbed
body,

by

internal heat.

These aretheU.o functions

I

of the

twice-born one, not mine

am

satisfied with

thatby which
are the
about
three

they are removed.

faculties of the mind,
it

And

pleasure and contenment

:

twice-born one

ask those

men

whose ininds are affected by them.

I

As regards your
I

other questionsWhere
1

dwell,

wither

go and whenca

come, hear

my

reply.
Iike

Man
Whence
do not
men.

goes

everywhere and penetrates everywhere

is it

the ether.

Then

rational to ask
?

"Where
will

is

thy residence?
?
I

are you coming

And where
I

you go

am

not
I

coming from
live in

any where.

shall
is

not

go

anywhere and

one

place.

Such

the case

with you and other

;

What

people see of you

are
I

is

not real you

what people,
of

see of other

men
/.

not real they, and what

distinction

people see

me
and

is

not real

made

between the sweetened

not sweetened food only to hear of your opinion about

:

tbat

do thou
Is

hear

my

explanation about

this,

twice-born

pne.

there anything really

sweet and not sweet to him

VISHNUPURANAM.
who takes meals
longer so

167

That which

is

considered sweet
of

is

no

when

it

causes the sense

repletion,

and that
it

which
such.

is

not sweet, becomes so when

man

considers

as

What

food

is

there

which
last ?

is

equally delightful
built

from

the first to the

middle and

As a house
this

of clay is
is

strengthened by fresh

plaster so

earthly

body

main-

tained by earthly atoiis.

oil,

And

barley, wheat,
like are
is

pulse, butter,

milk, curds, treacle, fruits

and the

made

of earthly
is

atoms.
not
;

You have now understood

which leads

vvhat

sweet and what

do'you so act that you may be impressed with the notion

to final Iiberation."

of Uletitity

Having heard those words explaining the true end of

life,

the illustrious

Nidagha humbly bowed to him and said

tvvice-born one.

"Be then propitiated with me,

Thou

hast

come here for

my
:

welfare.

Tell

me whence

thou hast come ?

is

Hearing thy words the infatuation of

RlBHU
ftibhu.
I

said

"0
I

twice-born
to
for

my mind one, I am
upon

removed."

thy preceptor
thee the
true

have come here

confer

knowledge.
thetrue

Now
of

depart

you have been acquainted with

this universe to

end

Iife.

Consider again

be one

undivided nature of the

supreme
it'

spirit

Vsudeva."

Having said

'so

be

Nidaglia reverentially

bowed

to

and worshipped him.

for

And Ribhu

too repaired to his

wished-

quarter.

SECTION XVI.
After
him.
of another thousand years
for

the

expiration
tliat city

Ribhu

a gain repaired to

conferring knowledge upoit

at the outside of
it

The

ascetic beheld

Nidagha

the

city

"hen the king was about to enter

host-of relations.

with a huge army and a

ptapil staivding at

He

savv his illustrious

"

"

168

VlSHNUPURANAltf.

distance avoiding

the

crowdhis

throat

was parched
fuel

with

hunger and
ho'ly

thirst

coesequent upon carrying thicket

and

grass.

Beholding Nidagha and saluting

aloof,

him Ribhu
?'

aaid

Nidagha
lord of

'Why are you standing "There said

:

twice-born one
of.

is

a great rush

people for the

:

men

is

entering this huge and picturesque city

aro

staving to avoid the crovvd."

RibhU
thinks you

said

:'"0 foremost
these
all
?

of

twice-born one,
are his

who

is the

king amongst

And who
who
is is

attendents.

Me-

know

these.

Tell me."

Nidagha

said :--"He,

seated on the infufiated

:

elephant, huge as a

mountain,

the king

and

all

others

are his attendents."

Ribhu
who

said :-"You have simultaneosuly pointed out to me

both the king and the elephant, but you have not particularly
said,
is

the

king and which

tell
;

is

the elephant.

Therefore

illustrious one,

which

is

the elephant
said
is
:

NlDAGHA
and one who

" That which

is

me in I am

particular,

who

is

thekingand

anxious to
is

know it."
is

under

the

elephant
twice-

above

the king.

Who is
that

not aware,

born one, of the

that which
is

relation
?"

betvveen

which

bears

and

bornc
:

Ribhu
understand

said
it.

" Explain
is

to

me

in the

way

in

which Ican

What

meant by the word underneath and

what

is

meant by the word abovel

As soon as he had
and
said

" Hear

said this

Nidagha jumped upon Ribhu

of

vvhat

you have asked

me.

am
I

above
shoff

like the king, this

you are underneath Brahman,

like the elephant.

example,

for your better information.

Ribhu said " O/oremost

are
as
if

of

Brahmins,

it

seems thatyou
tell

the

king 'and
is

am

the elephant
is /."

and

me notf

which

of us

two

you and whicb

Ribhu having

s<

';,tbis

Nidagha,

speedily

got

downand

falling at his feet sid-4"

Sure

thou art

my
so

saintly precepto

Ribhu.

The mind

of

no other person

is

much

acquainted

VlSHNuPuRANAM.
of the wth the principles of unity as that
teptor.

169

mind

of

my

pre-

Therefore
said
:

RlBHU

"

know

that thou art he."

I

Nidagha,
attention

am

your preceptor Riblm.

Pleased with the

before,
I

which you had shown to me

have come here to give you instructions

yol
you

gifted with

ahigh

mind.

have

briefly described to
is

the

divine truth,

the

essence of which

the none-quality

of all."

Having said
gha,
unity.

this

the

learned

Ribhu went away.

Nida-

too

by

his

instructions,

was impressed with

belief in

rom him.
liberation.

He began to observe all beings in no way distinct And being devoted to Brahma he obtained final
king,

" Therefore,

O thou,
with

conversant with duty, do thou,

all

consider
friend

thyself

as

one

beings, regarding equally

or foe.

fi\ the

same sky looks apparently as white

appears diversified to
is

or blue so Soul, \&.uch is in reality one,

erroneous

vision.
is

That, which exists in the universe,

one which

Achyuta.
is

There
:

is

nothiog distinct from

:

Him.

He

is I

He

thou

He

is

all

This universe

is

His form.

Give up therfore the misconceived notion of distinction."

Parasara
king

said:

The

Brlhmin having uttered

true

this the

became cognizant
all

of the

end

of

life.

He

re-

nounced

dea of distinction and the

of

Brhmin, who, on

account of the recollection

perfect
births.

former

lives,

had obtained
from
future

knowledge, now

acqiiired

liberation

He,
harrate

wh
it,

will

reverentially
his

hear this story of Bharata or

will

will

have

mind illuminated and

not mistake
it

the nature of individuality.

shall

And he who remembers

even

be considered

ft

object of reverence.

The end of PArt

II.

22
!''

n\

^nm^}^/

PART

III.
I.

SECTION

WTREYA said MLr

the the celestials
four

The

situation of the earth

and of seas

systm of the sun and the

otlier planets, the creation of

and the

rest

and

of the Rishis, the origin of the

castes

and

of the brute creation

and the

stories of

Dhruva

and Prahlad have

been

fully

described by thee,

my

preceptor.

Do thou describe to me,

taras
I

Venerable
6

Sir,

all

the

Manwan-

and

all

the presiding d '^ties with Sakra as their chief.

wish to hear this from you.

Parasara

said

"

shall serially describe to

all

you

all

the

Manwantaras that had passed away and

place.

that

shall

take

The
then

first

Manu was Swayambhuva. Then came Swarochisba

Raivata, then Chakshusa

Auttami, then Timasa, then

these six the '.sun

is

Manus have passed away.

Vaivaswata, the son of

now

presides over the seventh Manwantara, which

the

present period.
in

The era of Swayambhuva Manu, which took place

beginning of Kalpa together with
other

the

the celestialsf saints and

personages, has been

related

by me.

will

now

des-

cribe to

you the period

of

Swrochisha Manu

together with

the

presiding deities, saints

and

his sons.
in the

There fiourished two classes of celestials

ta of Swarochisha
the

Manwan-

named

Parvatas and Tushitasand

king of the celestials was the powerful Vipascbit; the

"ven Rishis were Urja, Stambha, Prina, Dattoli, Rwhabha,

Nischara, Arvarirat
j

and the sons

of the

Manu were

Chaitra,

I72

VISHNUPURANAM.
others.

Kimpurusha and
second

have

tlius

described to you

the

Manwantara.

In

the

third

Manwantara

of Uttami,
severally

Susanti was the king of the celestials,

who were

denominated as the Sudliamas, Satyas, Sivas, Pradersanas

and Vasavertis and each

deities.
tial

of these orders consited of Vasishtha

of

twelve
celes-

The seven sons

Manu.
the reign
of

were the seven

saints

and Aja, Parasu, Divya and others were the

sons

of the

In

Tamasa

the fourth

Manu, the

Surupas,
elestials

Haris, Satyas and Sudhi* were the

orders of the
Sivi

each consisting of Uventy-seven.

was

their Kngjvho
sacri-

was named Satakratu by

fices
;

his

performance of hundred

the

seven Rishis

were JyotirdhmS, Prithu, Kavya,

Pivara.

Chaitra,

Agni, Vanaka and

The sons

of T&masa

were the powerful kings Nara, KhyJti, Santahaya, Janujangha

and

others.

In

the

fifth

Manwantara Raivata was

the celestials were

the

Manu

Indra

was

their king

and

Amitabhas, Abhutaraof
four-

jasas, Vaikunthas,

and Sumedhasas each consisting

Rishis were HiranyaromS,

teen divinities.

The seven

Vedasri,

Urddhabahu, Vedabahu, SudhSman, Parjanya and Mahamuui.

The sons
These

of

Raivata were Balabaudhu, Susambhavya, Satyaka

kings.

and other brave

four

Manus, Swarochishas, Uttami, Tamasa

in

and

Raivata were born

ihe race of Pryavrata

who

propitiated
thereof

Vishnu by

his devotions

and obtained

in

consequence

these rulerf of Manw3ntaras as his son.

In the sixth

Manwantara Chakshusha was the Manu,

king
of

when

Manojava

became the

the

celestials

who we re
the

erouped as Adyas, Prastutas, Bhavyas,

Prithugas, and
;

high-minded Lekhas each consisting of eight divinities

seven Rishis were

the

Sumedhas,

Virajas, Havishmat, UttanM>

Madhu, Abhinaman and Sahishnu.

The sons

of Chakshul>
ot

were the mighty Uru, Puru, Satadyumna and other kings

theearth.

VISHNUPURANAM.

173
the present

twice-born one, the Manu,

is

who

reigns in
lord
o

period

the wise and

illustrious

obsequies the
Adityas, Vasus

offspring of the sun.

The
is

celestials

are the

and Rudras.
Atri,

Their king

Purandara.

Vasishtha, Kasyapa,

Jamadagni, Gautama, Viswamitra and Bharadwaja are

the seven Rishis.

And

the

nine pious sons of Vaivaswata

Manu

are the

kings

Ikshawku,

Nabhaga,

Dhrista,

Sanyati,

Narishyanta,
wcll

Nabhanidishta, Karusha,

Prisliadhra

and the

known Vasumat.
incomparable energy, of Vishnu
of
at

Tlfc
<]iiality

one with the

things,

goodness and preserving

all

created

rules

overall the
part of

Manwantaras
divinity

in the

shape of divinity.
in

From a
at the

that

Yajna was born

the

Swiyambhuva

Manwantara the will-begotten

arrival

child of Akuti.

Aud

of

the

Manwantara

of

Swarochisha the irrepressible

Yajna was born as Ajita along with Tushitas the sons of

TushitS.

And

at the advent of the

Manwantara

of

Auttama,
In

Tushitas were
the

born as the excellent Satyas, of Satya.

of

Manwantara

Tamasa, Satya became Hari along with

Hari.

the Haris, the children of

And

in

the

Raivata Man-

wantara of Sambhuti the excellent Hari was born as

along with the celestials called Abhutarajasas.
In the next 8

Manasa

Mauwantara Vishnu was born

the celestials called

of Vikunthi,

Vaikumha along with

Kasyapa by

Vaikunthas.

In

tlie

present period Vishnu was again born as

Aditi.

Vamana

the son

of

With three paces he conquered the

all

worlds

and having released them from

disturbances he gave
tbe various

them to Purandara.

By

these seven persons, in

Manwantaras, the created beings have been

is

preserved.

He

called

Vishnu because
Vis to
'

his

energy pervades the whole world

:'

from the root

tials,

enter' or 'pervade

and

all

the celea-

the Manus, the

of the

kings of the gods are but the impersoof Vishnu.

Wions

power

SECTION

II.

LAITREYA said Hi
:

foremost of Brahmins, you have

described to

me

the

seven

Manwantaras

that

have passed
that

away.

It

behoves you to describe now the Manwantaras

shall take place in future.

PARASARA
was the wife

said

: Sanjn,

the daughter of Viswa'kamjn,

children,
the

of the sun,

and bore him three

Manu
Chaya
devout

Vaivaswata,

Yama and

the goddess Yami.

Beif

unable to endure the fervours of her husband, she engaget

in his attendance
austerities.

and repaired

to the forest to practis<

goi

Considering that Chaya as SanjnS, he

upon her three other children

Sanaischra (saturn)

anothei
being

Manu

Savarni and a daughter Tapati.

Once on a time

offended with Yama, the son of Sanjna,

Chaya imprecate
she

a curse upon him and gave out to Yaraa and the sun that

was not
heard

in reality

Sanjna the mother of the former.

(Having
in

this) the sun,

by

his meditation

saw her as a mare

the region of Uttara Kuru.

Thereupon assuming the shape

of a horse

the sun begot

upon SanjnS three

other

children

the

two Aswins, and

house.

Revanta ani brought her back

and reduced some of
for

to bis

own

To

de-

minish his fervours Viswakarman

his

placed him on his

;

lathe

effulgence

to

the eighth portion,

more than which was insperable.

The
in

portions of the
the

divine
filed
off

Vaishnava effulgence that were

sun being

by Viswakarman,
irtist

and the

constructed of

down shining on the earth them the discus of Vishnu the

fell

trident of Siva, the

weapon

of the

god

of wealth, the
:

lance >
alf ihesc

Kartikeya, and the weapons of the ther celestials

Viswakarman made Irom Jhe

additional rays of the sun.

VISHNUPURANAM.

173

The son

of

ChSya,

who was
Vaivaswata.

also

called

a Manu, was

SSvarni on account of his

elder brother the
or

betonging to the same caste as his

Manu

He

rules over the

coming

eighth
I

Manwantara, the
shall

details

whereof and

of those

following
In

now
when
of

describe.

the

era

Svarni shall be the

Manu

the orders

of the celestials will

be Sutapas, Amitabhas and Mukshyas,

each

consisting

twenty-one

divinities.

The seven
:

Rishis will son

be Diptimat, Glava, Rama, Kripa, Drauni

will

my

VySsa

be the sixth and the seventh

will

be Rishya-

sringa.

*The

chief of the celestials will

be Bali

the innocent
is

son of

Virochona who, on account of Vishnu's favour,

of

the

king of a portion
Virajas,

Patala.

The

sons of Savarni will be

Arvarivas, Nirmoha and others.

Maitreya,

Daksha-Savarn

will

be the ninth Manu.

will

The Paras,
three
nities.

Marichigarbhas

and

Sudharmas

be the

orders of the celestials each consisting of twelve divi-

Indra Adbhuta will be their mighty king.

Savana

Dyutimut, Bhavya,
will

Vasu Medhatithi, Jyotishman and Satya,

be the seven Rishis. Dhritaketu, Driptiketu, Panchahasta,

Niramaya, Prithusrava and others will be sons of the

Manu.

Inthetenth period Brahma-Savarni will be the Manu:

the

celestials

will

be the Sudhamas, Viruddhas and Satawill

sankhyas:
Rishis
will

their

king

be the powerful Santi.

Sukriti,

The

be

Havishman,

Satya,

Apammurtti,

Nabhaga, Apratimaujas and Satyaketu and the ten sons of

the

Manu
In the

will

be Sukshetra, Uttamaujas,

Harishena

and

others.

eleventh

period

Dharma-Savafni

will

be the

Manu and the leading

wiU be
tejas,

celestials will

be Vihangamas,
;

KamaVrisha

gamas and Nirmanaratis each cansisting of thirty

their

king.

The

Rishis

will

be Niscbara, Agni-

Vapushman, Vishnu, Aruni. Havishman and Anagha.

Devanika
an.d

Savarga, Sarvadharma,
9

othersthe

king

the

earth will b

the sons of the

Manu.

J76

VISHNUPURANAM.
son of Rudra,

In the twelfth period Savarni, the

will

be

the Manu.

Ritudhama
Lohitas,
fifteen

will

be the king of the gods who

wil!
con->

be Haritas
sistingof

Sumanasas, and Sukarmas, each

divinities.

The

Rishis

will

be Tapaswi,

Sutapas, Tapomurtti, Taporati,

Tapodhriti,
will

Tapodyuti and

Tapodhana. And the Manu's sons

Devareshta and others
the earth.
In the thirteenth period

be Devayan, Upadeva,
of

who

will

be the powerful kings

Rauchya

will

be the Manu.

The

gods
each

will

be the Sudhmanas,
of

Sudharmans and Suk^rmaits

Their

consisting

thirty-three.

king

will

be

Divaspati.

The

Rishis will be Nirmoha, Tatwadersin, NishDhritimat,

will

prakampa,

Nirutsuka,
of
will

Avyaya,

and

Sutpas.

The

sons

the

Manu

be Chitrasena, Vichitra, and

others

who
will

be the kings

of the eafth.

At the
Suchi

fourteenth

period

Bhautya

will

be the Manu and

be the king of the

celestials

who
Sukra,

wil

be

the

Chakshushas, Pavitras, Kanishthas, Bhrajiras and Vavriddhas,

The seven
will

Rishis will be Agnibahu, Suchi,

Ajita.

lEgadha,

Grighra, Yukta and

Uru, Gabhira, Bfadhna and others

will

be the sons

of

Manu who

be the king of

tbe

earth.

At

the

end of every four Yugas the Vedas disappear. Ani

-

the seven Rishis descending on the earth again

estahlisb
the

them.

In

every Krita age the presiding

Manu beeomes

legislator

and during the Manwantaras the

ceetiahs of the

various classes receive sacrifices.

of

And

those borh' in the race

n every Man-

Manus

lord over the earth for that period.

wantara,

the Manu, the seven

of the

Rishrs, the king of

eartli.

the god*
this wise
(

and the sons

Manu

rule

over the

O Brahmin,
it

fourteen Manwantaras constitute

talpa.

Ano

succeeded by a night of similar duration.

the gforious
all

And
'thc

Jannardana, wcaring form of Brahma,

all,

essence of

things, the tord of

illnsrons

the cieator of

ft

involved in his

own

and

haring

swaliow^

Ur

VtStJNUPtRANAM.

i?

thre spheres, sleeps

of

upon the serpent Sesha

in

the midst

the ocean.

And awaking after

quality
of

sieep the undecaying Hari,

creates
all

resorting
s

to the

foulness, virtue of of

things

they were before.

is

And by

a part

of his

essence

Which

identical with the

quality

goodness he, as the

Manus, the celestials, theit chiefs, kings, as well as the seven

Rishis,

preserves the universe.

will

now

explain to you,
all

Maitreya,

how

Vishnu,

who
for

is

regarded as Providence

through the foUr ages, preserved (the universe).

In the

Krita Yuga, He,

the behoof of

all

creatures,

Was.hprn*as the great ascetic Kapila

true

and imparted to thend

as the

wisdora.

In

the Treta

Yuga he was born

Lord

Paramount and repressed the wicked and protected the three

Worlds.

In the

Dwpara YugaHe was born as Vyasa and

into

divided

the Vedas

four
;

divisions

which were agaia

dmded
He

into various branches

which Were again divided into

of Kali

diverse sections.
shall

And
piety.

at the

end

the fourth Yuga,

be born as Kalki and

of

shall lead

again the wicked

tothe paths
preserves
hut

Thus

the endless Vishnu creates,

And there is none else have thus described to you, Brahman, the realnatureofthatGreat Beingwhoisatone with all things,
Him.
1

and destroys the universe.

and besides
nor will

whom
you

there

is

nothing else, nor has there been,

I

there be either here or elsewhere.

all

have also

described to
deitiesi

the

Manwantaras with

their presiding

Wliat else do you wish to hear ?"

SECTION
LAITREYA M.
that
this

III.

said

bad been informed before by you

it

universe

is

but the manifestation of Vishnu, that

there
is

exists in

Him.
divided

Him and that wish now to

nothing else distinct from

the illustrious

hear

how

Veda 4 vyasa

the Vedas into varfous sections in diverse Yugas.

escribe to me,
different
eras,

great Muni,

who were

the Vysasin
the

and what were the various divisions of

Vedas?

Parasara
them
short.

said

Maitreya,The great tree of Vedas

It is
I

has a thousand branches.

at

impossible for

me

to

describe
ia

length.

Listen,

sliall,

however, describe them

great Muni, the glorious Vishnu, in the form of Vyasa,

at every

Dwapara Yuga,

for the

benefit of mankind,

divided

the Vedas into various branches.

of the prowess

Beholding the diminution

and energy

of

mankind, He, for their behoof,

Tlie form, in which

divided the Vedas into various divisions.

the glorious Vishnu divides the Vedas,
is

named

Veda-vySsa.
the
the

Usten,

shall

now

describe to you,

Muni, who were

VySsas
Vedas.

in their respective

periods and

how they

divided

In the Vaivaswata

Manwantara

in

the

Dwapara
and

age, the
accorddivided

Rishis divided

the

Vedas twenty-eight timcs

passed

ingly twenty-eight Vysas have

away who
into four.

the Vedas in their

respective periods

In

the

Dwapara age
the

the distribution was

made by Swayambhuva
in the fourth,

(BrahmS) himself; in the

second period Veda-vyJsa was

Manu

in the

third,
;

Usanas
the

Vrihaspati
seventh,
;

in the

fifth,

Savitri

in

sixth,
;

Mrityu

in the

Indra;in the eighth, Vasishtha

tke tenth, Tridhaman
twelfth,
;

in the ninth,

Saraswata
;

v>

in

the eleventh, Trivreshan

the
thirtcentb,

in

th

Bhawdwaja;

in

Antariluha

in th

VISHNUPURANAM.
Vapra
in
;

iyij

fourteenth,
teenth,

the fifteenth,
in

Trayyaruna j

in

thc six;

Dhananjaya
Rina
;

the seventeenth, nineteenth,

Kritanjaya
;

in the
in

eighteenth,
twentieth,

in
;

the
in the

Bliaradwja

the

Goutama

twenty-first,

Uttama, also called

is

Haryatm

5; in

the twenty-second,Vena,who

otherwise

named

RSjasravas; in-the twenty-third, Somasushmapana, alsoTrina-

Vindu

in

the twenty-fourthjRiksha, the descendant of Bhrigu, the

who

is

known by
ptriod

name Vlmiki
;

in

the

twenty-fifth
of the
:

my

father Sakti was the Vyasa

sixth
in
;

was the Vyasa

twenty-

and was succeeded by Jaratkaru

the Vyasa,

t|jtwnty-eighth period, was Krishna Dwaipyana.

These

are the twenty-eight'.elder

four in

Vyasas who divided the Vedas into

ages.
In the

the preceding

Dwapara
will

next

Dwapara,

Drauni, the
the
sball

son of Drona,

be the Vyasa when

is

my

son

Muni Krishna DwaipSyana, who

cease to be.
syllable

the

actual VySsa,

The
Brahma.
to

Om

is

defined to be the eternal

is

monosyllabic

The word brahma

because
it is

derived from the root Vriha

increase

infinite

and beeause

it is

the cause

by which and

the Vedas
exist in

Swa
is

The regions, Bhur, Bhuva Bhrama, who is Om. Glory to Brahma,

developed.

who

known
and

as

Om

and who
unto

is

at

one with Rik, Yajur, and

ShSma.
creation

Salutation

Brahma

who

is

the cause of

destruction,

who

is

the great

and mysterious

causeof the intellectual principle

of

(Mahat),

who

is

devoid

limit in

time and space and

is

freed from diminution

in

and

decay,
exists

from

whom
is

proceeds worldly illusion and

whom
and

the end of soul through the qualities of goodness

foulness.

He

the refuge

of

with the
their

Sankhya philosophy

who are acquainted and those who have mastered

those
is

thoughts and passions.

He

the

invisible

and im-

perishable
in

Brahma, assuming varous forms but invariable

principle.

substance and the chief seif-create

recesses
of
heart,
is

He

lightens

the

indivisible,

radiant,

undecaying
,

nd multiform.

Salutation

unto

this

supreroe,

Brahnut,

l8o

VISHNUPURANAM.

cver and

ever this form

spirit.

of

Vasudeva who

is

at

one with
as
all

the supreme
threefold,
is

This Brahma, althongh diversified

is

identical,
is

the lord of
as

all,

exists as one in
o'f

creatures,

and

perceived

many on account

their

diversity of

understanding.
is

He, composed of Rik, Shama

and Yajur Vedas,

is

at the

same time

their essence as

He
the

the soul of

all

embodied

spirits.

He, though at one with

Vedas, creates them and divides them into various branches.

He

is

the author of these

;

divisions
lord

He
the

is

those branches
t>f

collectively

for

that

eternal

is

essence

true

knowledge.

SECTION

IV

X arasara
from
it

said

The

original

Vc da,
kinds

divided into

four

branches, consists of one hundred thousand Stanzasand

originated
In
sacrifice

of ten

the
era,

fulfiller of

all

desires.

the twenty-eighth

Dwapara

my

son

Vyl

divided the

Veda

into four branches.

As the Veda was

so
it

divided by the intelligent Veda-VySsa,

at

was divided

various other periods by myself a&4

other Vyasas.
the
t!he

In this way,

foremost of twice-born ones,

of

Veda
four

is

divided into various branches and the peopte

sacrifices.

Yugas perform

Maitreya,

Icbow
fo'

this

Krishna
else

Dwaipayana Vysa, as the

this

Narayana,

who

on

earth

could have

composed the

Maha<*

bharata ?

How
it.

in the

Dwipara a$e
I

the

Veda

was

divid**
^
:

by my high-souled
thou hear

son,

shall describe,

Maitreyai

When

Vylsa was

engaged by Biahral
he took fonr
disciplea.

in the

wock

e'
i"

Mranging the Vedas,

persons, preficient

me

works, as his

He

appointed Paila readtf

VISHNWURANAM.
of the

I&|

Rich

VaisampSyana
Artd

of

Yajush

and Jaimini of the

SbSma Veda.

Sumantu, who was acquainted with the

Vy&sa,.

Atharva-Veda, was also the disciple o( the learned

He

also

took Suta, who was named Lomaharshana, as his

histoy

desciple in

and Purnas.
which originated the

There was- but one Yaju Veda, which he divided into

four

parts

(rom
by the

sacrificiat rite that is

performed

four orders

of priests.

In this,

the

Muni
;

enjoined the

Adhwaryu

to recite the

prayers of Yajuns

the
sing

Hotri ttfsing the

hymn

of (Rik-Veda); the

Udgatri

to

the.kymns of Shama-Veda and the Brahman to utter the

formul of the Atharva-Veda.

He

then

compiled the Rig.

;

Veda with the collection of these Veda with

the prayers and

hymns

(Richas)

the Yajur;

directions

named Yajush

and

Shama-Veda, with those called

he laid
the

Shma ; and

with the Atharvas

rules for

down
this

the function of the

all

Brahman and the

tree

performance of
In

the ceremonies by kings.

way

the huge

Veda

was dlvided

into four

*tems.

which

sooft

spread out into an extensive

fores.

Brahmin, Paila

first

divided the Rig-Veda and gave the two

Sanhitas to Indra-Pramati

and to Bhshkali.

Bhashlcali agatn

divided his Sanhita into four

dtsciples

and handed them over to his

Baudhya, Agnimathara, Yajnawalka, and Parasara;

and they studied these secondary branches from the original

Muai.
Indfra-Pramati,

Maitreya, gave his Sanhita to bis

mag-

nanimoas son
successive

Mandukeya, which thence descended through

disciples.

generations and

Vedamitra,

other-

wise called
i(

S&kalya, rea the same Sanhita

and divided
aod
the

into

five

Sanhitas which he gave to his discipres nanted

Goswalu,,
different

'everally

Mudgala,

Vatsya,

Siliya
of

Sisira.

Sakapuni

made a

classification

original

Sanhita into tbrea

tuting three

and added a Nirukta (glossary) constithese tbree Sanhjtas to his

fourth.

And he gave

pupHs,

Kraanch,

Vaitalaki,,

and Valaka.

And.the

l8

VISHNUPURANAM.

glossary was given to the fourth

who was named

Niruktakrit

and who was versed

In this way,divisions

in the

Vedas and

their various branches.

their

foremost of twice-born ones, Vedas,

and

Sub-divisions

sprang up.

Bash

kall

cora-

posed three other Sanhitas which he gave to his three pupils

Kalayani, Gargya, and Kathajava.

These are they by whom

various Sanhitas have been composed.

SECTION

V.

JtARASARA

said

The

high-minded disciple of Vyasa,

tree

Vaisampayana made out twenty-seven branches of the

of Yajur-Veda and gave them to as

many

disciples, of

whom
piety

Yajnawalka, the son of Brahmarata was famous for

and obedience

to his preceptor.

Formerly at one time the

covenant that any one of
did
trate

Munis had

entered

into a

them,

who

at a certain time,

not join a council held on mount Meru,

the crme of Brahminicide

should perpe-

within a period of seven

apac-

nghts.

Vaisampayana alone was not present at the

pointed hour and so broke the engagement.

And

he

cidently slew the child of his sister by a kick of his foot

Thereupon he said

to

his disciples

"0

my

disciples, do

ye engage in such ceremonies as

will

remove the

sin conbehalf-

sequent upon the destruction of a Brahmin on

my

You need
and

not hesitate
is

in

this."

Thereupon Yajnawalka
these
miserable
p'-

said"What
inefficient

the

use

of
I

troubling

Brahmans?

shall

alone perfom this

preceptor,

nance."
said to

Thereupon the high-minded

enrageA

him"0
all

thou

who

hast insulted these Brahmins,

relinquish

thou hast learnt from

tnefhcient ?

me.

Dost thou
is

s*y
oi

that these Brahmins are

What

the use

VSHNUPURANAM.

183

disciple

who disobeys my
I

commands "

Whereto YajnaIt

walka replied "

is
I

spoke

this out of

my

devotion to thee.

more than enough do thou take,

have learnt from thee."

twice-born cne, what

Having said

this,

he ejected from his stomach the texts of

Yajush stained in blood.

pupils of Vaisampayana
(Tittiri)

He

then went away.

The

other

transforming themselves into partridges

picked up the texts which he had ejected, which, n

consequence thcreof, were called Taittriya and the pupils

were aatned the Charaka professors,
of
tlie

Cha/aHh*

'going through.' Yjnawalka

said
:

Yajush, from
Maitreya,

too,

who

was accomplished in devout practices engaged in propitiating

the sun,

being desirous of recovering the texts of the Yajush.

YajnawALKa
gate of
final

Salutation unto the

sun

who

is

the

emancipation, the spring of bright radiance,

source of splendour as the Rig, the Yajur
Salutation unto him,
the

the three-fold

and the

Sama-Vedas.

who

is

the
is

Agnishome-f sacrifke,

cause of the universe and

who

charged with radiant heat and the

unto him,

Sushumna

ray.

Salutation
all its

who

is

identical

with the idea of time and

divisions of hours,

minutes and seconds,

who

is

the visible

form

of Vishnu,

as the impersonation of the

mystic

Om.

Salutation unto him,

who

is gratifcation,

who

nourishes the

moon with
nectar

his

rays and feeds the

;

manes and the gods with

and ambrosia

salutation

unto the sun,

who

in

the

form of three seasons distributes

time of the rains, of cold
swata,

and absorbs the water

Salutation

in the

and

heat.

unto Vaiva-

who, alone as the lord of the world, dispels darkness

is

and

who

clothed with the quality of goodness.

Salutation

unto him, until

wbose

rising people cannot

perform religious
is

ceremonies,

water does not purify and who

the source of

Tht

is

t Thereis another reiding

perfoming the expistory rites for tkeir master. Agnisoma Bhutaj/a which professor Wilion his

**>ptti i>.,ffha

fire

nd the meon t

i4
religious rite.

VlSHNUPURANWV.
Salutation

all

unto him

who

is

the cefltre

and souree of

purification.

Glory to

Savitri, to Surya, to

Bhaskara, Vaivaswata, to Aditya to the ftrst-born of the Salutation unto hm who is the eye celestials and demons.
of the universe borne in a golden car

whose banfters

scatter

ambrosia.

Parasara

said

.Being

thus eulogised

by Yajnawalka

Ask of me the sun assumed the form of a horse and said" Yajnawalka him unto bowed what you desire." Having
said "Confer upon me a knowledge
of those texts of*Yajush

whkh

even

my

preceptor does not know."

Being thus addressed, the sun gave to him the texts of Yajush catled Ayatayama which Vaisampayana even did
not

know.

Because

these

texts

were imparted by

the
this this

sun in the form of a horse, the Brahmins who study portion are called Vajis (horses). Fifteen branckes of
school originated from

Kanwa and

other pupilsof Yajnawalkav

SECTION

VI.

Jl

arasara

said

: Hear
the

Maitreya,

how
was

Jaimini,

the'

pupil

of Vyasa,

divided

branches of Sama^Veda.
son

The

son of JarniHn was- Sumanta whose

Sukarman.

They both
latter

studied the

same Sanhita under

vvhich

Jaimini.

The
his

composed Sahasra Sanhita

he gave to

two pupls named Hiranyanabha,

salya and Paushyinji.

otherwise natned

Kau-

Fifteen pupils of the latter eomposed

called the northern chanters

as
of

many Sanhitas and they were

Sman.
called the

Hiranyanabba had
easrern

as

many

desciples

wh<*

were

chanters of

Saman.

Lokakshmii

Kuthami, Kushidi and Langali were thefpupils of.Pauhyinj'

and by them and

their desciples,

many

other branches

weW

VISHNUPURANAM.
made.

185

There was anothr learned

disciple

of

Hiranyto as

nibha by

name

Kriti

who gave twenty-four Sanhitas

many pupils; who again divided Sama-Veda

branches.
I

into various

will

rtow give you an account of the various branches

of

'Atharva-Veda.
this

The
to

highly illustrious
pupil
to

ascetic

Sumanta
it

taught
into

Veda

his

Kabandha whodivided
Brahmabali,

two and gave them

of

evadersa and Pathya.

Tha
Saul

disciples

Devadersa were

Mandga,

kiyani,and PippUda.

Pathya had three

to

disciples, Jajali,

Kuj^idai and
three Sanhitas.

Saunaka

whom were
his

severally

given

Saunaka divided
his disciples

Sanhita into two and

gave
from

them

to

Babhru and Saindhavayaft and

schools

them

originated

two

the

Saindhavas

artd

Munjakesas.
into five

The Sanhitas

of the
;

Atharva-Veda are divided

Kalpas or ceremonials

namely Nakshatra Kalpa

;

or rules for

worshipping the planets

;

the

Vaitana Kalpa
for sacr-

or rules for oblations

fices;

the Sanhita Kalpa or rules

the Angirasa of

Kalpa or incantations and prayersfor

enemies
;

the

destruction

the Santi

Kalpa or

prayers

foraverting evil.

The glorious Veda-Vyasa, conversant with the knowledge

of

Puranas, composed a

Pauranik
traditions,

Sanhita consisting of
prayers

historical

and

tegendary

and

hymns

and sacred

chronology.

He

had a distinguished pupil Suta,

to

who was

otherwise

named Romaharshana,
Akritavrana,

whom he
is

gavethe Purlnas.
varchas, Mitrayu,

Suta had six disciples,

Snsapayana,

Sumati, Agni-

who

other-

wise called

Kasyapa and

Saverni.

The

last three

Composed

three principal

Sanhitas and Romaharsana himself compiled

is

^ fourth,

which

named

(after

him) Romaharshanika.

The

substance of these four Sanhitasis

embodied

in this

Vishnu-

Porana.

Brahma
af e

is

the

first

of

all

the

Puranas.

Those,

wbo

conversant

with the knowledge of Purtoas,

enumerate,

.34

I6

VISHNUPURANWVeighteenBrHhma,

them

as

Padma,

Vaishnava,

Saiva,

Bhagvata, Naradya, Markandeya, Ageney, Bhavishyat.Brahma

Vaivartta,

Lainga,

Varha,

Skanda,

VSmana,

Kaurmma,

Matsya, Garura, Brahmanda,

The

creation of the universe

and

its

successive generations, the genealogies of patriarchs the

and

kings,

Manwantaras, and the royal dynasties

are
desto

described in the
cribed to you,

Puranas.

The Purana, which

is

have
is

Maitreya,
in

Vaishnava and
the
in

next

Padma.

And

every

part,

in

creation

of universe

and the successive generations,

genealogies of the patriarchs
the great Vishnu.
it

the

description< of the
glorjr of
of

has declared the*

There are fourteen principal kinds

the
four Vedas,
(logic,)

knowledge namely,
Mimansa
(theology,)

the

six

Angas,*

the

Nyaya

Dharma

(the

institutes of

law) and the Puranas.

And

they are enumerated as eighteen

with the addition of these four Aur-Veda, mrdical science

taught by Dhunwantari
taught by Bhrigu
;
;

Dhanur-veda, the science of archery,

of

Ghandharba-Veda, the art

music, dan;

cing

&c of which the

Muni Bharata was the author and

science
of

the

Artha Sastram or the

Vrihaspati.

Government,

taught by

There are three

prnces

orders of Rishisthe royal

to

Rishis or

who have devoted themselves

devotion as Viswa;

mttra

divine Rishis or demi-gods, as

Narada and Brahman

and
others,
the

Rishis,
I

who

are the sons of

Brahm

as Vasishtha

have thus related to you the various branches of

their

Vedas and

sub-divisions,

the persons

by whom

they
exis^

made and
tence.

the object with which they were ushured into

division in all the

Such was the

Manwantaras.

The

prmtWe Veda, which was instituted by Brahma at the begin*

ing of Kalpa,
tions.
*
is

eternal

these

branches are but

its

modifica-

Tbese ate the subsidiary portion of the Vedas namely

fot recting ptayets (b)
(c)

()

Sitsto>
(i)
*'*'

taUs

Kala, ritual

(c)

Vyakaram, (grammer)

mkta, glossary

Ckantfas, mcttc (f) Yoytish, asttonomy.

ViSHNUPURANAMV

t8?

have thus related to you, Maitreya, the Vedas which

you desired to hear.

What

else

do you wish to hear now

SECTION

VII.

%
to

LAITREYA said :
I

twice-born one, you have related

I

me what

have asked of you.

:

wish to hear one thing

grcat Muni, this

raore
of

from you

Relate that to me.

egg

BrahmS, consisting seven zones, seven subterrestiaf re-

gions,
small,
is

and seven spheres, abounds

smaller and smallest,

in living creatures, large or

larger

and

largest.

And

there

not the eighth

all

part of an inch

wher they do not dwelL

And

these are bound by chains of acts and at the end of

existence are subject to the

power

of

doomed to

dreadful punishments.

Yama by whom they are And being freed from

men and
us,

those inflictions

they are born as celestials,

the like;

And those living creatures, as Sastras inform

revolve.
tions
I

perpetually

wish to hear from you, performing what pure ac-

people are freed from subjection to Yama.

said

Parasara
bther
the

Muni, hear from

this

me what

his

grand-

Bhishma said when

question was put to him by

high-souled Nakula.

Bhishma
He
told

said

my

son, there

came on a certain

time,

& friend of mine, a

Brahmin from Kalinga country,

to visit

met

me

that he had put this question to an ascetic

who
Muni

had the recollection of his previous.births.

feplied

To which
in

the

'What

is

now

shall

be (the same)

future'

What

was
*nat

said

by

that intelligent sage

proved to be

true.

When

twice-born one was again accosted by

me

with due reyen

183

VISHNWVRANAM,

enee, he'said that he had never fouod otherwise what hd heen

related to him.

Once

put to him the same question which

of the

you have asked.

Andhe, remembering the words

BrShmin who retained the

recollection of his former births

to

said "I

shall reveal to

you the mystery that was revealed

me by
births

the Brhmin

retaining the recolection of his

former

and

shall

describe to you a dialogue that took placc

between

Yama and
of

one of

his ministers."

The BrShmin

Kalinga said

"Beholdidg
Yama

his

own

emis-

sary with a noose in hand approach, the

said to<his ears

'Never bring here any one

tfae

slayer of

Madhu

for

who has obtained the shelUy: of am H>e lord of all spirits but not
I

of the spirks of those

who

are devoted to Vishnu.

was

ap-

pointed by Brahm, honored by the immortals, to

sit in

judgi

ment

trpon
;

ttte

good and bad conduet

not

of

mankind.

Hari

my

lord

am

ndepertdent, for he can

mete out
one

punish.

ment

to me.

As

gold, though

(m

realky)

tt s

substance,

appears diversified as bracelets,

tiasras

and

earrings, so Hari,

though |He

is

one appears many as gods, animals and man.

As

the drops of water, raised by wind from the earth, sink

1

again into the earth when the wind disappears, so gods, man

and animals created by the agitation of qualkies are

with the eternal with the end of disturbance.
entially

reunited
rever-

He, who

bows unto

Hari,

whose

lotus-feet are
all

being medtated

apon by the
avoid such a

ceiestiats, is

freed from

irriquities.

Do yotf
like

man who

is

freed

froro al sttiful

bonds

wito

fire

fed with elarified butter."

his nressenger, with
I

Having heard these words of Yama,

noose in hand r said "ToII me,
the

O Lord,

how am
all

to dlsinguish

worsMpper

of Hari,
hirrr

who

is

the Lord of

beings ?" Yantt

sai " Consider

as the worshipper of Vishnu

who

never

swerves from thw duties asigned to his caste,

with an imparti*! eye his

who
and

regard*

owo

self, his

friends

enemfeSi
is

does not

steal

nor

irrjure

any body and whose mind

nti

*rm

all

passions.

Knew

him to be a follower of Hari) wbose

VISHNUfURANAM.
heart is taot sullied

lt<)

by

iniquities of Kali
illusions.

who meditate

Jan&r-

dana n his
lant

mind freed from

Consider that excel-

man

to be a worshipper of Vishnu, who, looking

is

upon

good in secret, holds that which

another'a wealth as grass

nd devotes all his thoughts to the Lord.

There
can he

is

Vishnu as mountain of clear crystal

in

for

how

live
?

the hearts of those

men

suflied with

malice

and envy
closter

The glowing
his heart

heat of ftS does not exist in the

of the

cooling rays of the moon.

Vsudeva always

resides *in
quisfc)

whose mind
character,
is

is

pure, free from malice,

all,

who has a pure

in

a friend to

speaking

wisely

and kindly, humble and sincere.

his

The

eternal Vishnu
to
all,

residing
beautiful
juice

heart a

man appears

lovely
is

as

young

Sal-tree declares that there

the excellent

inside

it.

Depart,
sins have

my

emissary, speedily from

those

men, whose

been

washed away by

self-

control

and

moral

descipline,

whose

minds are always

deroted to the undecaying

and who are freed from avarice,

the divine Hari,

unkindness and malicc.

heginning or end
toace, lives in

If

who

is

without

and

is

armed with a sword, conch and

the heart of a

man he

is

freed from

all

sins

for

how can darkness exist in the sun ?

wealth, slays animals,
toind is

He,

wbo

pilfefs another's

speaks untrue and cruef words, whose

addicted to impious actions, does not

impure and

is

get the
in

Endless in his heart.

heart of that vile wight

JanSrdana does not reside

the

who

cannot bear the pros-

perity

of another,

vAo

vilifies

the vious, does not perform

gifts to the pious.

sacrifices

and does not make

Consider

>ot that
f

person, engaged in vile actions,

as the

worshipper

Vishnu,

who by

foul

means, earns wealth for his dear

'fiend, wife,

son, daughter, father, mother or servants.

That beast of a
lind is

man
lives

is

not a follower of VSsudeva

whose

addicted to foul actions,

who

is

always engaged in
in evil

v 'le

actions,

who

for a

long time

company and

*ho always endcavours U> drown himself in

sins.

Do you

stand

pO

V15HNUPURANAM.

tiloof

from those persons in whose hearts resides Anata f conceives the from him, who by his pure understanding with his devotees one as Vasudeva ruler and male supreme

and the whole world.

emissary,

Do

you depart from those,

my
invoke

who

are freed from sins and

who always

upholder of the earth, the lotus-eyed Vasudeva, Vishnu, the the shell, the refuge and discus the immortal weilder of the whose heart dwells in him approach world do not
of the

the

imperishable soul for he

of his deity

is

protected against
is

my

power
of

by the discus
Vishnu."

and he

bound

for

the heaVen

*
of

The Brahmin

Kalinga said-0 foremost of Kurus, these

were the instructions given by the king of justice, the son of the sun, to his servant. That servant communicated
those instructions to
to you.

me and

have in turn related them

BHISHMA
by the

:This was communicated to me, Nakula, iBrahmin, hailing from Kalinga. And I have duly
said

related that to you,

in

my

son,

and thus there

is

no protection

the ocean of the world but Vishnu.

They whose minds

deatb/

are always devoted to Keshava, have no fear from

his servant, his rod, his noose

and
I

his tortures.

Parasara
of Vivaswat.

said

:
else

Muni

have thus described to yo

sofl

what you desired me

to say

and what was related by the

to hear ?

What

do you wish

SECTION

VIII.

E
desire to

LAITREYA said :

reverend

sir,

tell

me how

should

they worsliip the glorious Vishnu, the lord o thc

earth,

who
I

get a( the other end of the ocean of the world.

wish to

hear from you,

great Muni, what fruits can be

Vislinu.

be obtained

by worshipping the glorious

said
:

PARASARA
froime
born
in

The

question

you have

put

to

me,
hear

was put to Aurva by the high-souled Sagar.

Do you
to

what he
the

said

(on

this).

Having bowed

race of Vrigu,

Sagara said

"

Aurva,

foremost of

Munis,
fruits

tell

that

me the mode of worshipping Vishnu, and the a man can obtain by worshipping him." Heaf
Maitreya,
all

from me,

that he said

when

thus questioned

(by Sagara).

AURVA

said

Vishnu being worshipped, a man obtains the

all

consummation of
of the celestials

earthly desires and attains to the regions

final

and of Brahma and even

liberation.

king of kings, he gets

whatever a man desires, either small, or great,

king of earth, lyou

by the worship of Achyuta.

have asked
I

me how Vishnu
all

can

be
is

worshipped.

Hear

shall

relate

that

to you.

He

the true worspipper

Vishnu

who

observes duly the

duties of the four castes

is

and rules
Stisfying

of four

Asramas.

There
offers

no other means of
sacrifices
;

Vishnu.

He who

sacrifices,

to

nim

he

who

recites

prayers,

prays to him
;

he who nidentical with

jures

living beings

injures him

for,

Hari

is

>H living beings.

of his

Therefore, he,

who

observes duly the duties

caste,

is

said to worship the glorious

Janrdana.

'ord

of earth,

the Brahman, the Kshatriya, the Vaisya, the

Sudra by attending to the duties prescribed by his caste,

best

worships
in

Vishnu.

He, who
his

does

not

vilify

another

*'ther
speak

his

presence, or in

absence,

who does not

untruth,

does not injure others, pleases Keghava the

192

VISHNUPURANAM.

best.

Keshava

is

best pleased with him,

king,

who does
ill

not

covet another's wife, wealth and

who does
is

not bear

feeling

towards any.

lord of

men, Keshava

pleased with him who

lord

thing. neither beats nor slays any animate or inanimate ever is who men, Govinda is pleased with that man

of

intcnt

upon serving the gods, the Brhmans and his spiritual preHari is always satisfied with him who is ever anxious ceptor.
for the welfare of all creatures, his children

and

his

own

soul,

Vishnu

is

always pleased with that pure-minded

mind by

is

not sullied with anger and other

king,

man whose passions. *He best

life

worships Vishnu,
scripture

who observes

the duties Taid djwn

;

for every caste und condition of

there

is

no other mode."
ones,
tion.
I

Sagara said :

foremost of
of

twice-bom

wish to hear of

the duties

caste

and

condi-

Relate them to me.

Aurva said: Hear

attentively

from

me

in order the duties of the Braliman,

the Kshatriya,

the Vaishya and the Sudra.

consist in

The

duties of the

BrShmins
with

making

gifts,

worshipping

the

celestials

and libasacrifices, studying the Vedas, performing oblations mainFor fire. sacred the preserving and water tions with
tenance, he

may

offer

sacrifices

for

others,

teach

other

and may accept

liberal presents in

a becoming manner.
all

He must nonefor

advance the well-being of

tbe greatest wealth of
feelings towards

and do

injury to

a Brahman
all.

consists

cherishing kind

He

must

consider
another.
wife,

wirh an equal eye, the jewel and stone belonging to He should at proper seasons beget offspring on his

kingof earth.

The
to the

duties of

the

Kshatriyas
in

consist

in

making

g'
vfith

Brahmins at pleasure,

worshipping Vistnu
instructions from the

various sacrifices and

receiving

pr*"

aiw His principal sources of maintenance are arms ceptor. 1 consist" But his greatest duty protection of the earth. atW M guarding the eartb. By protecting the earth a king his

objects

for

he gets a share of the merit of

all S8crfi<*

s'

ViSflftUUftAftAM.

igj

tf

kingi

by maintaining the order

of caste, repfesses the

wicked, supports the pious he proceeds to

ht

whatever region

desires.

lord of
to the
cattle,

men, the great Patriarch Brahma,

for

has ssigned
feeding of the

Valsyas,

their

maintenance, the
Study,
:

commerte and agriculture.

sacrifice

and

gift

are also

within the duties of the Vaisyas

besides these they

rites.

may also observe the other fixed and occasional

The Sudra
three

niust maintain himself

by attending upon the

castes,

or by

the

profits

of trade, or the earnings of

iteclianical
fices

labour.

He may
is

also

make

gifts,

offer

the
also

sacri-i

in

which food

presented and he

may

mak
duties

obsequial offerings.

Besides these,
nadlely

the

four castes

have got

othef

the acquisition of
all

wealth for the support of servants,

co-habitation with their

wives for the sake of children, kindness

towards
ment,
liness,

creatures, patience, humility, truth, purity, content-

decorum of manners,

gentleness of speech, friend-

ffcdom from envy or avarice and the habit of vilifying.

constitute

These also
life.

the

dnties

of

every condition of

In
f

cases of emergency a

Brahmin may follow the occupations

;

a Kshatriya or Vaishya

the Kshatriya

may adopt
:

those of
last

Vaishya
'houid

and the Vaishya those of Kshatriya but the

nevef adopt the functions of the Sudra
if

two

they could

woid them.

And

if

that be

not possible they must at any

I

kte avoid the functions of the niined caste.

will

now

des-

nbe to you,

king, the duties of the several Asramas.

2S

SECTIONIX.

Aurva
tor

said

king,

when a youth

is

invested with
precep-

the sacred thread, he must reside in the house

of his

and study the Vedas with a coticentrated mind, and leading

of continence.

life

He

must, with pure practices, waitupon

his
rites

spiritual

preceptor and with the performance of feligious

acquire the Veda.

in

He

must,

king, with conCentigtion,

fire

worship both

the

morning and evening, the

and

the

sun and after that he must bow to

his spiritual guide.

is

King, he must stand when his preceptor

standing,

he must

move when he
he
is

is

walking and he must

sit

sit

beneath him when

hi

seated

he must nevet

nor walk, nor stand when

teacher does the otherwise.

Whatever portion

of the Veda>

he

shall

be taught by his preceptor, he must read that wkh

undivided mind before him.

He must beg
first

whenpermitted

by

his

teacher and eat thc food thus collected.

He

must

bathe

in the

water which has been

used by his preceptor

fuel,

and every morning he must bring

thing that he
studies,

for

him

water or
completed

anyhis-

may

rcquire.

Having

thus

he must receive dismissal from his preceptorand

;

tben enter into the order of the householder

himself with lawful ceremonies,
house, wife

and taking

to

and

wealth, he

must discharge to the best

of his

power the duties of his life. Me

celestials with sacri'

must
fices,

satisfy the

manes with cakes, the

the guests with hospitality, the Rishis with holy

studyi

the Patriarch with progeny, the spirits with oblations and the worlds with trothful
dutes a householder
is

words.
attain

By

thus dischargiog

&

may

to

heaven.

householdtf

a refuge to those who depend upon alms for their maif

tenance and those

who

lead an itinerant Ufe of self denial

is

thus the condition of the bouseholdcr

the best of

all.

loti

V1SHNUPURANAM,
Brahmins travel
all

195

the

over the earth either for studying the

;

Vedas or for beholding the holy places

houseless
at

many

of

them are
house
is

and without food and

live for the night at the

which they arrive in the evening.

refuge to these people.

The householder
king,
it

always a

is his

duty to

welcome thetn and address them kindly and to provide them,

whenever they come to his house, with a bed, a seat and food.
if

a guest goes

back disappointed from a house he leaves

behind his iniquities

of the

and takes away the accumulated piety

In the house of a

householder.

good

nran,

contumely,

arrogance*,
are strictly

hypocrisy,

repining,
:

contradiction

and violence

prohibited

and the householder, who performs

is

the principal
attains to

duty of hospitality,

freed from

all

chains and

better stations after death.

king,

having performed
in

all

these duties,

when a house-

holder is stricken
with

years,

he must proceed to woods, either

his

wife,

or

leaving her to the charge of his son.

leaves, roots

He

must hve

there

upon

and

fruits

allow his hair

and beard .to

grow, and braid the former upon his brows

and sleep
or of
offer

upon the ground.

His dress must be made of skin

Kasa and Kus grasses.

oblations to the

He must
and

bathe thrice a day,

celestials

to fire

and

treat all his

guests with hospitality.

to all

He must beg

alms and give food

creatures.

He must

annoint himself with such unguents

ss are

found in the forest and while carrying on his devout

practices

he must endure heat and cold. a hermit,

He, who leading

fire all

the life of

follows these rules, destroys like

iraperfections,

and

attains to the region of

life,
I

Brahman.
is

The

fourth condition of

king,

called

by the

Mges,

that of
:

a mendicant.

shall

relate the characteristics

thereof

do thou hear.

lord

of men, having relinquished

*H attachments for wife, children

and other earthly objects,

must enter into the fourth
life,

men leading the

"age of
life.

life

of a hermit,

He must

forego the three objects of

naraely

P'easure,

wealth and virtue either secular or religious.

And

igg
regarding

VISHNUPURANAWwith an equal eye, he must be friend to

all

all

living beings.

And

being devoted, he must not injure any

brute,

living

creature,

human or
all

either in

act,

word,

ot

thought and renounce

attachments.

He must
flve

notlive
nights

more than one night

in

in

village

and more than

city.

He

must

live in all
is

those places where good feeling

iand not animosity

created in mind.

He

must, for

his

three first maintenance, beg or alms at the houses of the peoples and out put been have castes at the time when fires

have eaten.
his

The

itinerant

beggar must not

call anything
jpride

own

and must suppress desire, anger, covetousness,

and

folly.

The

ascetic,

who

gives

no

cause of fear to any

living creature,

does not apprehend any danger from them.

the
sacrificial fire in his
is

The Brahmin, who, having placed

own

body, feeds that flame with the butter that

procured by

alms, through the altar of his mouth, goes to his

own

proper

final emancipation, abode. But the Brahman who Iongs tor is pefected by mind whose and who has got a pure heart, which is Brahman, of self-investigation, goes to the regiou

quiet

and

is

as bright as the flameless smoke.

oo

SECTION

X.

Oagara said:

foremost

of

twice-born ones, you

and four have described to me the duties of the four orders observances the religious I wish to hear from you castes.
of

men.

Methinks you know every thing,

tell

foremost

of

Vrigus,

me

all

about these observances, either

invariable
'

occasional or voluntary.

Whereto Aurva
do you hear,

replied,

I sball

describe to you

all

you have asked, the invariable and

oeca-

sional ceremonies ot

men
is

king.

As soon

as

a son

tw bot n his father should perform

a

and eremonies consequent upon the birth of a child

VSHNUPURANAM.
ceremonies as well as a Sradh which

197

qther initiatory

is

the

lource

prosperity.

He

must feed two Brahminis, seated

with their

faces to the

east

and according
offer

to

his

means

must offer sacriflccs to the celestials and the progenitors,

lord
balls

of
ol

earth.

He must
with

delightedly
curds,

to

the

manes,

meat, mixed

barley

and jujubes with and go

the four part of his finger.

On
all

every occasion of prosperity,

offcrings

he

must perform this with

through

circumambulalations.

UpQn the tenth day

name tothe
of

after

birth the father should give

shall

child, the first

term of which

be the name

a god and the second of a

is

The former
the

second of

Sarman or Varman. the proper designatain of a Brhmin, and a Kshatriya. And the Vaisyas and Sudras

man

as

should have

the designation of Gupta and Dasha.

name
evcn

should not be devoid of

any meaning, should not be indecent,

It

absurd, iuauspicious nor dreadful.

shouid contain an

uumber of syllables
nor too
short
full

it

should not be too long nor too short,

of long vowels, but contain

a due proportion of

vowels and be easily articulated.

After

going through

these

initiatory

ceremonies

and
his

being purified the youth should acquire

preceptor.

knowledge from

And

having acquired knowledge from the preking, he should, desirous of

If

ceptor

aod given him presents,

entering the
to

order of householders, marry.

life

he desires

continue his

as a student, he should, taking that vow,

engage in the service of his preceptor and his descendant

or he
at

may, according to his premeditated

inclination,

king,

once become a hermit or adopt the order of the leligious

mecdicant.

He must marry a maiden, who one who has not too much of hair,
one

is

of

a third of his age,

is

but

not witout aoy,

who
is

is

not very black nor yellow complexioned and

who

nor from birtb a cripple or deformed.

giri,

He must
of

not

marry a

who

is

yicious

or unhealthy, born

a low

198

VISHNUPURANAM.
any disease
one who may have been

family, or suffering from

who inherited badly trained, one who talks improperly, one" some disease from father or mother one who has a beard
;

and has got a masculine appearance

or thin or croaks like a craven,

one who speaks

thick

eye lashes, or
got
legs
in

sufficiently

covered with

who has got eyes without covered with them one who has on, who bas hairs, thick ankles
;
;

dimples

her cheeks when laughing.

girl

The

learned should

not marry a

who

has not got a tender countenance, who

has got white

heavy,

and who has got red eyes. The wise and prudent should not marry one whose hands and *legs^re who is a dwarf, or who is very tall or one whose eyenails,

resemble tusks. brows met, or whose teeth are far apart and O king, a householder should marry a girl who is at least five

seven degrees degrees distant in descent from his mother and

from his

father.

There are

eight forms

of

marriage namely, Brahma,

Asura, Gindharba, Rakshasa
the
worst.

Daiva, the Arsha,

PrajSpatyS,
the last
is

and Paisacha and

And

every one

should marry according to the

mode

enjoined to his caste by

the PaisScha the sages and should never marry according to

Thus entering the order of householders, jf a man obligations takes a wife observing the same religious and civil
mode.

and perform

all

the ceremonies of his orders in her compaoy,

he derives great benefit from such a wife."

SECTION

XI.

IJAGARA said"0 Muni,

religious observances,

such wish to hear from you of

does performing which a householder

in this

oot meet with the wane of piety either

world or in t

VISHNUPURANAM.

19$

AuRVA
both
this

said

"Hear,

lord

of earth,

an account of

all

those religious observances celebrating

wbich a man conquers

sat

and the next world.

The tem

means Sdhu
all

and they are called Sdhus or saints

blemishes.

who

are freed from

And

their practices are called Saddhacharas.

lord of earth,

the seven Rishis, the Manus and the Patriarch

laid

are those

who have
is

Let the wise,

the

king,

down and observcd those practices, get up at Brahma Muhartta,* when

upon
virtue

mind

at rest, meditate

and wealth not

in-

compatible
desice

with the former.

He

should also meditate upon

not conflicting with the other two.

And he must
the pnrpose

equally
of

meditate

upon the three ends of

life for

counteracting the unseen consequences of good or best

acts.

He

should renounce,

king, sucb wealth

and desire

as stand in the

way
acts

of virtue,

and he should abstain from

commen, having got

such

religious

as give uneasiness, and as are not

lord of

patible

with the rules of society.

up from
the sun

bed early

in the

morning, he must offer adoration to

and then proceeding to the South-East quarter at

a bow-shot or more, or somewhere remote from

a distance of
the village

he must void the impurities of nature.

A man
a

should

not void the impurities of

narue either in the court

is

yard of his

house or

in

any place where

the print of

man's

foot.

The wise

should not pass urine either on his

tree,

own shadow, nor on the shadow of a

against
piritual

nor on a cow, nor

ort

the sun

nor on

fire,

nor against the wind, nor

of the
firt

preceptor,

nor

men

three castes.

Nor
rivers

he should pass excrement in a ploughed

or in the

field,

or a pasturage,
in

company

of men, or on

a high road, or

and the like which are holy, or on the bank of a river or in

*

cremation ground. king, the wise should pass nne with his face towards the horth during the day and towards the south during the night. While passing excrement

Thc

third

Muhurtta about two hours befora lunriie.

Od

VlSHNUPRANAM.
gfass on the earth and cover his head
long,
wtfi

he hould spread
cloth

and should not wait there

and should not speak

during that time.

To

clean his hand he sbould not take

earth from an ant-hill,

nor a rat-hole, nor from water, nor

left

from what has been

after

being used for that purpose,

that

nof frm what has been used to plaster a cottge, nor which has been thrown up by insects, or turned over by
plough.

the

He

must avoid
;

all

these kinds of earth for

the

pnrpose of cleanliness
sing

he should use one handful after paspassing

left

urine, three handfuls after

excreffleift,

teu

handfuls are to be rubbed over the

hand and seveifon

both hands.

He

should then rince his mouth with pure water

full

which
that,
feet,

is

neither fetid, nor frothy nor

of bubbles.

After
his

he should, being composed, use earth to cleanse

washing them well with water.

He
With
ears
it

must then drink water

thrice

and wash

his face twice

eyes,

and then touch with

his head, the Cavities of the

and

nostrils, the forehead,

navet and the heart.

Having
his hairs

finally

washed

his

mouth he must clean and arrange

his

and must decorate

body, before

a looking glass witb

the

unguents, garlands and perfumes.

practice of
his
caste,

He, then according to

should earn
deities

money

for

mairrtenance
Sacrifices
witft

and should worship the

with firm

faith.

with acid juice, those with

offerings of food,

clarified

butter

and those
;

men

should

may be performed with wealth endeavour much to acquire weakh.

daily devotional ites a

thereforff

For performing
in the

man

should

bathe'

water of a

river,

natural channel,

or a muritairt

torrent or he should

bathe on a dry ground with the water

his house
if

drawn from well or he should brng that water to

he had any objection to bathing on the
clad
in

spot.

Bathed and

clean clothes, he should, with concentrated mind

water.

oer oblations to the manes and Rishis wth that

He

should offer water thrice for the satisfaction of the celes*

the satisfaction of the Rishis

tals, thrice for

and once

for tbe

VISHNUPURANAM.
patriarchs.
tion o( the
to the

201

He

should

make

three libations (or the salisfac-

manes.
offer

He

should, with the part o( the

hand sacred

manes,

waler to his patemal grand (ather, great

grand father,
his father,

maternal grand (ather, great grand fathcr and

his plearure

and according to

to

his

own mother

and his mother's mother and grand mother, to the wife of his
preceptor,
relations,

to his

preceptor,

his

maternal uncle, and other

to a dear frieud

and

to the king.

He

should then,
all

king, offer

water to the celestials for the benefit of

"

animals,

recitingthe prayer.

May

the celestials,

demons, Yakshas,

Serjjents'Rkshasas, Gandharbas, Pischas, Guhyakas, Siddas,

Kushmandas,
the earth,
to

trees, birds,
air,

fish, all

that in habit the waters or

I

or the

be propitiated by the water

is

have offered

them.

This water
all

presented by

me

for the mitigation of

the

suferings of

those

them be propitiated with this water

are

who have been put who are my

to hell.
friends,

Let

who

not
all

my

friends,

and

those

who were my friends in my former birth who expect water from me. May this water and
by me remove the hunger and
therefrom wherever they
king, in
to
all

sesamum
those

offered

thirst of all

who

are suffering

may
I

live."

The offcrings, of water,

cribed,

the

manner

have des-

give satisfaction

the world.
all

Having offered

water duly
tlie

and reverentially to

the sinless

man

obtains

piety that

comes from
his

satisfying the world.

offer

Having
sun
ie

rinsed

mouth he must

water to the

touching his forehead with (olded hands and reciting

following prayer

" Salutation
to

to the radiant

Vaivaswat
the

the

effulgence of Vishnu;
;

the pure
for

illuminator of
all

universe
"nust

to SSvitri, the giver of fruits

actions."

He
then

then go through the family worship, offering water,

Bowers,
offer

and incence to the

fire,- first

tutelary deity.

He must

oblations to

invoking Brahma then Prajapati.

He must then
in

offer

water to Guhya, Kashyapa and

offer

Anumati

succession

and then

the remainder to the earth, to

*ter aud to rain in a pitchcr at hand.

foremost

of

men,

26

"

?03
he must
offer

VSHNUPURANAM.
water to DhStri Vidhfttri at
in the
llie

doors of

his

house and to Brahroa

middle of

it.

Hear from me how

over the various

he should then worship the

quarters.

deities presiding

He

should offer the Bali containing the remaining portions

of the oblations to Indra,

Yama, Varuna and

Soma on

the

four sides

of his

house.
it

And

in tbe north-east quarter the

;

wise should offer

to

Dhanwantari

then be should

offer.

the remaining portion to Viswadevas, then in Ihe north-east

to wind

then in

all

directions to the

cardinal
all

points,

to,

Brahma, to the atmosphere, and to the sun, to

tials,

the celesand

to all beings, to the lords nf beings, to the

tnanes,

to Yakshas.

Thereupon taking other

rice the learned should

all

cast

it

on a clean spot of ground as an offering to

beings
prayer

" May
desire
insects
tion

and with a collected mind should repeat the fullowing

celestials,

men, animals,
ghosts,

birds,

saints.

Yakshas,

serpents, demons,

goblins, trees
ants,

and

all

those who
other

food from

me

may

worms, uioths and

in

who

are hungry

and chained

acts,

obtain
I

satisfac-

from food offeerd by

me and

enjoy

bliss.

offer this

food on the ground for

father,
it.

them who have got no mother,

for

no

no

friends,

no food, nor the means

preparing
for their
at

May

they be satisfied with the food offered

All these aninals, this food

salisfaction.

and myself are

Vishou
;

one with Vishnu

(or

there

exists nothing but

am

not different from

1

all

beings, and therefore for their sustenace

beings, that belong to the fourteen

ofer this food.

May all

orders of existent things, be satisfied and delighted with the

food offered by me.

Having repeated
devoutly throw

this

prayer

the householder

should
all

the food

on the ground

for the benefit of

beings
all.

for the householder is thence the

supporter of them

He

should also disperse tood on the gr.ound for dog*>

outcasts, birds

and
to

all

mean and degraded

guests
the

persoas.

Thereupon

receive

householder shouw

VlSHNUPUfcANAM.
the countryard o( his house
as

203
long as
it

wait

ifl

takes to

milch

cow

or for a longer period

all

if

he pleases.
;

If

a guest

comes he muot be received with

offered

hospitality

he must be

a seat, his feat are to be washed, food should be

him, he must be spoken to with
all

respectfully given to

kindhes ahd civility and

wishes of the host
should
place

when he goes away,

the friendly

must accompany him.

The householder

pay attention to that gucst who comes from another

and whse lineage
is

not known.

Hc should
who
is

not

make

him a iguest
whsj,fee<s

who

is

an inhabitant of the same

village.

He
is

himself,

neglecting a guest,

poor,

who

not his relation,

sirous

of

who comes from another place and is deThe householder should reeating, goes to hell.
without

ceive his

guest regarding him as the golden embryo*

inquiring his studies, his schools, his practices or his race.

A
father,

householder,

king,

at

the Sradha ceremony of his

should feed anothcr Brhmin,

who

is

of the

same

village,

whose pedigree and

practices are

known and who

performs the five sacramental rites.

to

He

should also present

a Brahmin,
food, set

who

is

well versed in the Vedas, four hand-

fuls of

apart, with
left after

the exclamation

Hanta.

If

he

has got
the

means

making these three

pleasure,

sorts of gifts,

learncd should, according to his

make

gifts to

mendicant and a religious student.

These

three, with the

addition of the

mendicant described before, are to be consi;

dered as guests

and

he,

who

treats these foursorts of persons

with hospitality, is freed of the

debt due to his fellow beings.

The guest,
transfers

who goes his own sins

elsewhere disappointed from any house,

to the

owner

of the

house and take*

fire,.

away the house-holder's merits. Brahma, Prajapati, Indra

The mundane egg

him with

floating

on the water at

creation, f that metal,

'tx

' slmilar
>*

colout from which the deitr issued according to some legendt;

alt reverence.

i.t.,

ihould treat

304

VISHNUMJRANAM.

the Vasus, the sun are present in the persori of a guest an

share the food that
is

oflered to him. Tlierefore a

;

man

Shoultf

assiduously satisfy the duties of hospitalily

for

a man, who

eats his food without giving any to his guest, feeds only

opon

his

own

sin.

Thereupon the householder must

satisfy

with wellseasoned food the damsel tiving

house, those

her

father's

who

are

ill,

the pregnant

woman, the aged and

he should eat
himself.
these,

the

infants of

the house and then

The

householder,
his

who

eats

his

food without feediwg

after his death is

feeds upon
in hell to

own

inrqoity

and

condemned

feed upon

phlegm.

He, who
filth;

eats, without^er-

forming aWutions,
repeating bis

feeds

upon

he,

who
and
is

eats without
;

prayers, feeds upon matter and btood

food,
drirrks urine;

he, wh
eats

pats unconsecrated

he,

who
in

before the mfants and the aged are fed,

to live upon
cribe,
for

doomed
I

heB
des-

ordure.

foremost of kings,

shall

now
eat

do you hear, how a

householder

should

and

which he would not be suHied with

iniquity, his

perpettl

health

and

hostifities

and increased vigour would be secured aiid all evils would be averted. Having bathed and offered
cerestiails,

duly libations to the

Rishis'

and

manes
recited

and
intro-

adorned his

hand with prccious jewels, having

fire,

ductory prayers, offered oblations with

to Brahmans,
to his elders

food to

guests,

and

to bis family, the householder

should take his meal,

wearing unsullied

cmth, excellent
eat,
lord

garlands and sprinkled with perfumes.

of

He must not

men, with a single garment on, nor with wet hands and
not eat with his face dh-ected to amy intermidiate
;

feet.

He must

point of norizon, but facing the east or the north

and

with a smiling countenance, happy and attentive, le take good and wholesome food boiled with clean water,

n
ptf'

cured from no mean person, nor by improper means nor fflm' properly cooked. Having given a part to his hungry campa

ns he should take food without reproach

froro

a eleaoy

nn(i

VtSHNPURANAM.

20$

some vessels which must not be placed upon a low stool or bed. He must not take his food in an unbecoming place ot out of
season or in an unsuitable

mood, giving thefirst morsel

stiitable

tofire.

His food,

king,

must be consecrated with

texts,

must be good and must not be stale except in the case of

fruitormeat Nor

it

should be

made of dry vegetable-substancet

other than jujubes or

preparatiofl of molasses.

And

man
meal

should

never eat that of which the juices have been extracted,

Nor a

man should

so eat as nothing will be

left

of his

except in the case of flour, cakes,

buttgr.

honey, water, curds and

first

He should
5

with a devoted mind

in

taste that

which

has

good flavour

the

middle he should take salt and sour

things

and

in the

end he should take those which are pungent

person,

and bitter.
things,

The

who begins
in

his

food

with fluid

takes solid

food

the middle arfdfinishes withfluid

In
this

things, will

ever be strong and healthy.

wise he

shuld take
at

such food as

is

not prohibited, should be silent

five

the time of eating

and should take

handfuls for the

nutriment of the vital principle.

After he has taken his food,

he should, facing the east or the north, rinse bis

mouth, and

having
sip

washed

his

hands up to the wrist he should again

satisfied

water.

Then with a

and

calm

mind be
deity

should take his seat, meditate

pray
the

upon

his

tutelary

and

"May
the

fire

excited by air cause this food

to digest in

space afforded by the etherial

earthly

atmosphere, convert this

this

fato

elements
this

of

body
and

and give

me

atisfaction.
to

May

food,

when
fire,

assimtlated, contribute
air of

the vigour of the earth, water,

my body
and subI

nd afford unmixed satisfaction.

Warine
taken
fire

May

Agasti, Agni

bring about the digestion of the food

I

have

and may

enjoy happiness consequent thereupon and

all
ills'.

ay

my body

be freed from
of
all

May
all

Vishnu,

who

is

the

chief princxple

senses,

of

bodies and souls, be

Pfopitiated with
of the

my

faith

and may cause such assimilation

food

have eaten as may invigorate

my

h'ealtb.

Verily

VISHNUPURANAM.
the eter, the Food and the
faith,

Vishnu

is

nourishment,

may

the

fod,I have taken, through this

be digested."
with such
the

Having recited
his band,

this

prayer he should rub his stomach

in

and renouncing idleness should engage

easily

action 'as can

he performed.

He

should spend
h

day

in the

reading of sacred writings and

such

arnuse.
the

ments as are authorized by the righteous and when

Sandhya

sets in he

must engage
rites

devotion.

king, he
dis-

must perform the morning

appeared
has quite

before the stars have

rites

and
set.

perform the evening

before the

sun

The morning and evening

illness lies

rites shofild

jjever

be neglected except at seasons of impurity, anxiety,

or alarm.

sickness
of

He, who but for

is

on bed at the hours

sunrise and sunset,

guilty of iniquity.

Therefore a man
until

ahould
after

rise before the

set.

sun

in the

morning and sleep not

sinfully

he has

Those,

who

neglect the
rites,

perihe

formance of both the morning and evening

faelt

go

to

of darkness after death.

And having
rite,

prepared

food
to

in the evening, the wife, of the householder

ofotain

with a view

the fruit of the Vicwadeva

should give

food,

without offering any prayers, to outcasts or unclean

The householder, as his means allow, should
hospitality to any guest

persons.

again show

who may come

and
a bed.

receiving him with

his

the salutation of evening and offering him water to wash

feet,

a seat,

a supper

The

sin, consequent

upon not receiviug hospitably a guest who comes

is eight

after sunset,

times grcater than that of turning

away on who
particularly

comes during the day.

show respect
to

person should therefore

after

him who seeks refuge

sunset,

for the

respect, given to his satisfaction, will afford pleasure toallthe

celestials.

The householder

should,

therefore, as his

means

permit him, give a guest food, potherbs, water, a bed, a

r
lie.
if

^'

he cannot give any thing more, ground only n

w.hich to

Having taken

his evening

meal and washed his

feet

^SHNUPURANAM.
Houseliolder

20?

should take
it

rest.

His bd must be complete antj

made of wood,
nor uneven, a bedding.
to the
In

must have ample space, must not be cracked

nor dirty nor tnfested by insects and must have

The householder must

;

sleep with his head cither

is

east or to the soulh

any other position

unhealthy.

proper tinie, under the influence of an

auspicions planet
if

and in an auspicious
is

moment he
unwell,

should go to his wife

unwilling,

she

not

uobathed,

sick,

angry, pregnant,

hungry or over-fed.
imperfcctjons
excited

He

should also be

free

rom

all

these

and should be neatly dressed and adorned and

affection.

bytenderness and

Havingbathed, wearing
animated by desire

garlands,
he should
anxiety.
flesh

using perfumes, delighted and

go

to

liis

wife

not being hungry

and excited with

use of unguents,

There are certain days on which

tlie

and

women
a new

is

prohibited as the eiglith and fourtbeeth

the entrance of the

Itrnar

days,

new-moon and full-moon and

sign.

sun into

On

tliese

occasions the wise should

in

conirol their
celestials

appetites and

engage

the worship of tbe

as Iaid

down

in scripture, in

meditat.ion aiul prayer.,

hell

And he,
will

who

acts otherwise, will be

doomed toa

where he
not

be constrained to live

upon ordure.

A man
satisfy

should

excite his

desires

by medicines nor

them with un-

natural
not

objects or in public or holy

places.

A man
streets

should
in

go to a

woman under

a huge tree,

in the courtyard,

place of
"i

pilgrimage, in

pasturage, where

four

meet
alt

a cremation ground, in a garclen or in the waters.

Qn
in

these

occasioas mentioned before

in the

morning or

the

wening qr being unclean the wise should not cohabit with.

Women.
iqse s

If a,

man goes

to

woman
is

during the
with

Farva be
sinif

weaJth,

if

during the day he

visited

he

^^nabits

with a

woman on ground he

loses his fame.

A mao,

snould not
'ie

think voluptuously of another's wife,

qor should.

speak

tc-

her forthat purpose; for sucha wight wUl be

ww in his next Iife as

wuli

a creeping

insect.

The

cohabitatioa
in this life

auolher's wfe is a source of fear to

him both

'

8
,

VISIINUPURANAM.

and

in the next
is

for in this

he loses his longivity and

Considering
all

in

tbe
a

next he

doomed

to

hell.

these things

man

should approach his

own

wife in proper season or

even

atother times.

SECTIONXII.

AuRVA
He

said

The householder
He
and

should venerate, gods,

king, BrShmanas, saints, aged persons and holy preceptors,

should also observe duly the two Sandhyas and

fire.

offer

oblations to

should use untorn garments,

delicate
stones,

herbs and flowers, wear emeralds and other precious

keep

his hair neat

clean,

perfume

his

body with

delicious

unguents and should always go out handsomely dressed and

decorated with garlands and white flowers.
misappropriatc
unkindly.
another's

He

should
treat

not

property

nor

should

him

He

should alvvays speak amiably and the truthand

foremost
of

should not speak out publicly another's faults.

men, he should not envy another's prosperity

he create enmity with another
conveyance, nor shsuld he
the banks of a river.
sit
;

nor

shauld

he should not use a broken

tree on

under the shadow of a

The wise should not make

friends witn,

nor should they wend the same way with, one

who
is

is

a sinner or a drunkard,

who s hated, who has niany enemies, or who

with a pauper or a
Ii* r i

lousy with a harlot or her gallant,

with a prodigal, a slanderer or a knave.

batbe in river when
it is

A man

sbould ot

ebb-tide, should

e not enler a hou

VISHNUPURANAM.
when
in
it is

209
nor (when
his

on

fire

nor climb to the top of a tree

the

company

of others) clean his teeth, nor

blow

nose

nor grape nor cough,

bite

without covering his mouth, nor clean his throat,

nor laugh Ioudly, nor emit wind with noise, nor nor cut grass, nor cratch ground, nor put
his

his naiis,

beard into his mouth, nor crumble a clod of clay, nor look
the planets wife

upon

when he
is

is

unclean.

He

should not see another's

at the

when she

naked nor see the sun

time of

its

rising

or setting.
the

He
it is

should not express disgust at a dead body for

the produce of the moon.

odour of

He

should avoid,

during thonight, the place

where four roads mect, the village

tree*the forest adjacent to a cremation ground and a Ioose

woman.

The

wise should not

pass across the sliadow of a

deity, of a
flag

venerable person, of

an image

of a

and

of

heavenly
nor sleep distance
ashes,

luminary.

He

should not travel alone in a forest

alone in an
hair,

empty housc.
filth,

He
in

should live at a

from

bones, thorn,

remnants of offerings,
which anothcr has

chaff

and earth wct with waler

bathed.

He

should not seek the shelter of a degrarded wight

vvily

and should
not

renounce the company of

persons.

He
lie

should

approach voracious animals and

is

should not

down

on

bed long after slcep

time,
lie

broken.

He

should not, for a too

'ong

kke exercise.
animals

down on bed, sleep, keep up nights, sit and The wise sliould avoid, even at a distance,
borns and

with tusks and

exposure to

frost,

wind
nor

and sunshine.

A man

should neither bathe,

is

nor sleep

nnse his
nis

mouth when he

naked; he should not wash

rite

mouth nor perform any sacred

with his waistband

'oosened.
->lations

Nor he
to
fire,

should,

with one piece of cloth on, offer

to

sacrifice

the celestials,

wash

his

mouth,

salute

Brahman
pious

or utter a prayer.

He

should not associate

for

*'i

evil

companions
is

the

intercpurse

half

an instant,
quarrel

w "n
Wlt

the

desjrablc.

The wise should not

;

hmen

inferior or superior to 'them

dispute and

marriage

'*"

cquals

are
27.

always desiranlc.

The wiso should nevcr

810
enter into
It is

VSHNUPURANAM.
dispute

and should always avoid useless enmily,

better to suller a trifling loss but he should not acquire

hostility.

wealth by

When

bathcd he should not wipe his limbs with the

liis

cloth
his

he has put on nor with

hair nor rinse his

hands

he should not shake

risen.

moulh before he has

He

should not
his

put one foot upon another nor spread out his foot before
eldcrs
i.

but should modestly

his

sit in

a posture called Verasana

c, on
lelt

knees.

He

should not go round a temple upon

in

his

hand nor circumambulate any vcnerable object

direction.

the

reversc

The
moon,

wisc should
fire,

not

spifc

nor

voitl

impurities before

the

the

sun, water,

wiif, or

any respectable person.

ing or upon a public
ordurc,
urine
or blood

Nor should
;

he pass urine

stand^

way
;

he should not pass ovcr phlegm,

the mucus

nor should he spit forth

of the throat at the tiinc of eating, offering sacrifices or obla-

tions or reciting prayers or before a respectable person.

man should

not treat

women
in

disrcspectfully

nor

shoulil

he place too much confidence

them.

He
give

should

not

deal

with them impatienlly nor should he

in

them suprcmacy

inportant

niatters.

king,

wise persons, cver treading

not
is^ue

the

path of morality,

should

out

his

house

without saluting the chnplets, lowcrs, jevvels, clarified buttcr

and venerablc persons.

fotir

He

should salute ihe places wherc

relicve

roads meet, perform sacrifices at proper seasons,

the

poor and vcncrate thc learned and good-natured.

the celeslials

Hc

who worships
to

and

saints, gives

cakes and

watcr

the

manes, and pcrforms hospitality, attains to

exaltec

stations after death.

He who speaks

wisely, moderately nd

compassionately proceeds to the regions wbich are the perpetual sources of bliss.

He

vvho

is

intelligenl, bashful, forgivingi

god-fearing and humble, proceeds to the region

which

is at-

tainable by thc learned and those born in a pious race.

The

wise

should not read

llic

Vedas on the Parva

days.

pn impurc scasnns, upon unlimctcly thunder and thc occurenc*

VlshNUHURANAM.
o( eclpses.

Jl

The aUainment
allays the

of

heaven

is

trifling
is

thing
to

to liim
all

who

anger of the angry, who

friend

and freed. from malice, and who removes the fear of the

pious.

man

should use an
;

umbrella to protect him against

the sun and rain

liight

he should carry a rod vvhen

he goes by
if

or through a forest arid he should use shoes

he wishes

to

save his body from bcing hurt.

As he proceeds he should
off

not look
the

up nor about him. nor afar

but kecp his eyes upon

ground to the extent of a couple of yards.

He, *vvho, having controlled
himsclf,

puts a stop to

liie

sousees
in tlie

of all

these

imperfectious, meets vvith no

obstacle

acquisition of piety, wealth

is

and

desire.

Kinal

einan-

cipation

in

his grasp,

cominit mischief by him,

use

who is sinless towards thcm vvho who speaks amicably to them who

harsh

vvords
is

and whosc soul mells with the benevolence.

The earth
controlled

upheld by the truthfulness of those who have

passions,

their

and who, always following pious

desire,

obscrvances,
anger.

are

not sullied by

covctousncss
truth

and
it

A man
He

should

thcrefore

speak

when

is

agreeable
give
are

and hc should be
should avoid

silent

whcn

that truth

would

pain.

agrecable
for
it

words
is

when they

detrimental

and unrcasonable,

always better lo

speak those disagreeable words vvhich would produce salutary

efect,

altliough

it

would give offcnce.

in act,

prudent

man

slionhl
coii-

always cultivate that,

thought and specch, vvhich

living

duccs to thc well-being of all

vorld

creatares

both

in

this

and thc next."

SECTION

XIII.

jfXURVA said:
should bathe

father,
is

without
;

changing his

clotli,

when

a son

born

he should then go through

the ceremonies consequent upon the birth

and perform

the

Srddlia which shouid always be celebrated upon

of prosperity.

occasions

With a composed

mind and thinking on

the

nothing

else,

he should worship both the celestials and

revcrentially
offer

manes and
left

go rornd keeping Brahmans

food.

oi his

hand and

them

And

standing with his

face

directed

to the to

east,

he should, with the portions of

celestials

the

hand sacred

the

and Prajpati,

offer balls of

food with curds, unbruised grain and jujubes.

He

should
cere-

perform on every acccssion of prospenty the Srddha

mony, by which the manes

tiated.

called

Nndimukhas are

propi-

On

the occasion of the marriage of a son or daughter

child on

on entering a new house, on giving a name to a

performing his tonsure and other purificatory
binding of the mother's hair during gestation, on

rites at the
first,

seeing

the face of a son and on similar other occasions a householder should deligently vvorship the

manes so named.

have describcd to you,

king, the

mode

of worshipping the

manes, as

laid

down by ancient sages }

hear,

shall
rites.

now

describe the rules for the performance of obsequial

"Having washed the dead body with sacred water, adorned

it

with garlands and reduced

it

to ashes outside the village,

the relatives having bathsd with their clothes on, should stand

with their faces to the south and offer libations to the dead,
addressing him by

name and

saying.

" Whatever thou mayst

be."

(And

if

it is

burnt during the day,) they should return

to the village

along with the cattle

coming from
rest,

pasture,

and when

stars appear, should

go

to

sleeping on mats

VISHNUPORANSW.
sprea

213
lasts)

upon the
a

earth.

(And as long as the morning

every cb>y

ball o(

food should be placed on

the ground as
rice

an offering to the
flesh.

dead and they should take

without

And

as long as the mourner wishes he should feed

for the soul of the

the

Brahmans

dead derives pleasure

their

in

as

much as his kinsmen are

(After the

satisfied with
first

entertainment.
or the
third,

death of a person) on the

day,

or seventh or ninth, his relatives

should change their clothes

and bathe out of doors

and

offer

iibation

of water with

sesamum-seeds.

On
;

the fourth
after

day the bones and ashes

should becollected
witn the

which the body, of one connected

dead by offerings of funeral cakes, should be touched

without thereby incurring impurity.

And

those

who are

related

by presentation of water are qualified for former class of

any business.

The
still

kinsmen are allowcd

from using

to use beds but

they are prohibited

arguments and flowers and

must observe continence after ashes

collected.

and bones have been

When

a child

is

dead, or one
is

who

is

abroad, orone

who

is

degraded, or onc

who

a spiritual guide, or

whenone

commits suicide, or
fire

when one destroys

himself by water,
is

or

by hanging, the period of uncleanliness

over as soon
in

as the

news

is

received.

The food

of a family,
for ten

which a
Duriiig

relation is
the

dead, should not

be taken

days.

period of uncleanliness, gifts,

acceptance, sacrifice ai)d

the study of
of

sacred writtings shouhl be suspended.

Theterm
a Sudra

uncleanliness for a
for

Brahmin
Vaishya
the
first

is

ten days

for

a Kshatrya
for

twelvedays;

fifteen

days and

whole month.

On

day after the period of impurity

over, the nearest relative of the

dead should feed Brahmins

offer to the

at his

pleasure, but in
ball

uneven number and should

dead a

of

rice

upon
the

lioly

grass

placed

near

the

femaining portion of
After the

food

that

has

been consumed.
according

Brahmans have been

fed,

the mourner,
of

to his caste,
staff

should touch water, an weapon

is

goad or a
should then

for he

purified

by such

contact.

He

24

VlsHNuPURANAM.
and maintain

resume the duties assigned

to his caste

his

livelihood by the acquisition of wealth.

He
And
offer

should then

perform
his

tlie

Sraddha

of

his

deceased
year).

relative on the day of

death in each month (for a

then feeding the Brahmins in an uneven rtumberhe should The Brahmins sbould then be balls to the deceased.
if

accosted by the sacrificer

they are satisfied and after they

have

declared their satisfaction he

this ever satisfy such a one."

should relate the prayer,

"May The

Srddha, which
for

is

called Ekoddistha,

should,be
of a

per-

formed monthly

one year after the death

onc year
Hear,
tlie

pejson.

And

at the expiry of

ceremony called Sapindana

(I

should be obscrved.
that be celebrated.

king

shall describe)

how

shall
in

This ceremony should bc cclebratcd

tbe same

way

as monthly obsequies onlg four vessels should

king, (of be placed with water perfumes and sesamum. O three and deceased the dedicatcd to be these four) one should be should former the of contents to the manes, and the

transferred to the latter three.

After the deceased has been

included in the

list

of

manes,

king of earth, the ancestors

all

should be again worsliipped with

the ceremonies of the thc offering

of
cake,

Sraddha.

The pcrsons connected by

ceremonies, are are competent to celebrate the obsequial kinsman of the dcad.the the son, grandson, great grandson, a a brother or the prosperity of one connected

who

descendants of

relations are wantby funeral offerings. And when all these those allied by the by performed be may ing, the ceremony
offerings of water only or those allied

by offerings

of

cakes
in the

or

water

to

matemal

ancestors.

When
or

males, both

matemal and paternal

quies

families, are extinct, the funeral

obseare

may be performed by women who

inherits his property.

by those who

connected with Ihe deceased in social and

or by him

religious institutions

And

even when friemls and those, who

will

inherit

he

property, are wanting the king.

may

have,

his

obsequia

VISHNUPURANAM.
initiative
I

215

rttes,

intermediate

and

subsiqucnt,

celebrated.

Hear,

shall

now
of

describe the difference of these

first

three

classes of rites.

The
&c.

are those which

are the

performed
touching of

afterthe burning
water,

the dead body until

weapons

The Srddhas,

called

Ekoddistha

which are performed every

rites;

month, are called intennediate

and the ceremonies, which follow Sapindakarana when

the

deceased becomes one of his ancestors, are called subse-

quent rites

from

this

time the ceremonies become general

and ancestral.

The

initiative

ceremonies should be perform-

ed by therelative of tlie father or

the ofering of the cake or of water

mother whether

allied

by

by the companions
his

of the

dead
the

man

or by the king

who

inherits

property.

Both

intermediate and suhseqnent rites

should be

celebrated

by sons
sons.

and other

relatons,

and by daughter's sons and their

In every year,

king, the obsequial ceremonies should

in the

beperformed either by males or females,

tlie

same way as Hear

what

ceremonies of
I

month by obsequies are enjoined.

describe, at what

king,
Itianner

shall

now

seasons and in

those ccremonios arc lo be pcrformed."

SECTION

XIV.

jnLURVA said: "Whcn a man celcbrales

'lie

reverentially

Srddha of

his

ancestors,

Brahm, Indra, Rudra, two

Maruts, Vicwadevas,
all

Aswinis, the sun,

birds,

fire,

Vasus,

Rishis,

men, beasts,

reptiles,

manes and
be

otlier

creatures,

become propitiated.
ev ery
ti

This should

performed.

king,

month, on the fifteenth day

of the darlj fortnight, or

in

the eighth

day of the sanc

pniod

some months

or

2l6

VISHNUPURANAM.
Hear,

at particular seasons.

shall

now

explain them.

householder sliould celebrate

ready,

it

when he

will find all requisites

when a lcarned Brahmin has come

to the

house

for which

ancestral ceremonies are appropriate.

offer sacriice

He

should voluntarily
at the equinoctial

upon any atmospheric portent,

of the

and

solstitial periods, at eclipses

sun and moon, on

the sun's entrance into a

Zodiacal sign,

upon unpropitious

aspects of the plancts and asterisms, on dreaming unlucky

dreams and on eating

tlie

grain of the

year's

harvest.

The

manes obtain
offerings

satisfaction
of tlie

foreight

years from

ancestral

upou the day

is
it

new moon when

the star of the

for

conjunction
years

Anurdh, Visakh or Swti and

is

tWlve

when

Pushya,

Ardr or Punarvasu.
or
tlie

He, who

desires to satisy the celestials

manes, very seldom

wlien
the
stars

gets an opportunity on a day of

new moon

are

those

of

Dhanistha,

Purvabhdrapda or

Satabhisa.

Hear

alos the description of another class of Srddhas which

tlie

give special deliglit to

manes
to

as

explained by

Sanat-

kumara the son

of

Brahm,

the noble Pururavas when

brimful with faith and devotion to the

manes he asked how

day of the month
ot

he might please them.

Vaisakha
(April,

The

third lunar
of

May) and thc ninth

;

Kartika (October,)
of

November)
(July, in the

in the light fornight

the

thirteenth

Nabha

August) and the fifteenth of

Magha (January,
the

February)

dark fornight are called

first

by

sages
are

of

yore

the as

anniversaries of the

day

of

Yuga and

regarded

most sacred.

On

these days water mixed with sesamum-seed

should be duly offered to the progenitors

lunar and solar eclipse
;

as well as on every
the
dark

on the eigth lunations of

fortnights of Agrahyana,

days beginning

the

Mgha and Flguna on the two days solistices when the mights and
;

alternately begin to diminish

on the

days

whtch
;

are

the
the

anniversaries

of

the

beginning of Manwantaras

when

sun

is in

the path of the goat

and

on

all

these

occasions

when meteors

appcar.

Srddha,

pcrformed

on

thesc

VISHNUPURANAM.
occasions, gives plcasure to the tnanes for a

217
thousand years

and this
<jay,

is

tlie

secret which they have given.

of the dark fortnight in the

month

of

The fiteenth Mgha when united

with the
rules,
is

conjunction
also

of

the

asterism

over which Varuna

a sacred season when offerings particularly

afford delght to the raanes.

is

When

the asterism

hanishtha

united with the

day of ncw moon, food and water. offered

families,
satisfy

bymembersof
ten

respectable

the

manes

for

thousand years.
is

And

011

the

day of new

tnoon

when

Ardra

in

the ascendant they rest satisied

by

offerings for

a whole

a'ge.

He,

who

after
in

having offered food and libations to the

the

manes bathes
the
also

Ganges,
is

Satlaj,

Vipasa Saraswati or
all

Gomati at Naimisha,

freed from

sins.

The

maties
for

sing " After

month we

having

obtained
fttrther

gratification

twelve

shall derive

satisfaction

by

liba-

tions offered
at the Pitris)

by our descendants at some place of pilgrimage (Thc songs of

prosperity, pros-

end of thc dark fortnight of Mgha.

confer upon

men

purity

of mind,
irm

perous seasons,
thtugs

perfect

rites

and

faith

and
I

all

otlier

which they dcsire.

Hear,

O
"

king,

shall

repeat
will

some verses as
follow

suhg by the manes, hearing which, you

them with a conlrolled mind.

That wise man who

presents

does not shrink from

with
rf

spending his wealth and

in

us

cakes shall be born

is

an

illustrious

family.

He

should,
cloths,
If

he

rich,

grve to Brahmans in our honour, jewels,

'and,

conveyances, wealth and various other eatables.

he

has not got so

much wealth he should

Brahmans according

feed with faith

to
his

and
If

humility excellent

means.

he

cannot afford to give

to his
gifts

them food even he should according

might, present them with unboiled grain or with

some

however

trifling

they

may

be.

Should

he

utterly

"nable

even to do

this,

king, he must give to

some exadher-

wllent Brahmin,
ln

bowing before him sesamum-seeds,

fingers.

to the

Hps
28

of his

Or he should

sprinkle

water

?l8

VfSHNUPURANAM.

rnixed with seven or eight sesamum-seeds to us upon

the

ground ; or he should gather,

as

he may, fodder for a day

if

and give
any

it

to a cow,

by which he
if it js

will,

firm

in

faith,

give

us satisfaction.
of

And

impossible for him to go through

these he should go to a forest raise up his arms

the sqn and other planets and say aloud

"
I

to

have no money,
I

nor property nor grajn nor any thing whatever which

give as an .offering to

may

my

ancestors.

So

reverentially
vvith

bow

unto

my

ancestors
I

may

tliey

be propitiated
in

my

devo-

tion only

throvv

up

my arms

the air."

These, are the

vvords

of

the

progenitors.

king,

he who etideavours
rite
callccj

(o satisfy

their desircs,

pcrforms the ancestrcd

Sraddha.

SECTION

XV.

/\.URVA

sad

Hear,

king,

what

descriplion"

of

Prahman should be fed at ancestral ceremonies. He must e Trinachiketa, Trimadhu and Trisuparna*; or one who is
versed
in,

the six supplementary sciences of the Vedas

one

who
the
*

is

wcll

acquainted with the Vedas

one who
is,

practises

d.uties

laid

down
here
is

in
are

the Vedas.t one vvho

classed
into

yogi, one

he Biahmans

Trinachiketa,

Trimadbu

Trisuparna.

The rrst

called from

reciting three

Anuvakas of the

Katba-

tte Kabranchofthe Yajur-veda,beginning with the term Trinachikeia &Ci andtiie s,econdfrom three Anuvakas oftheSameVedabegwingJlfaiiAma/i

third from a similar portion comnvencing

Brahmavan namami.
vit

f There

is

some diBerence betweep veda

and SrotryaJht

fjtst studfc*

te Vedas ouly and the second

t Vogi
is

practises the rites thereof.

strcteit penances,

oap who practises

VISHNUPURANAM.
who
Jestka S&maga

219
son,

is

* an

officiating priest, a sister's

a daughter's son, a son-in-Iaw,

uncle,
pupil,

falher-in-law,

a maternal
fires,

an ascetic, a Brahman who keeps up the

five

a a

a kiflsman

one who respects

his

parents.

king,
in
;

man shoujd employ the Brahmans

erforrriance of the
in

first

mentioned
his

the

SrSddha ceremony
rites

of

ancestors

and

the

subsidlary

performed to please his manes he

should

engage the

others.

ceremony a
8

false friend,

He should not invite at a Sraddhat one who has got ugly nails, one who
black
fire
tectll,

eunuch, one

who has got

a ravisher, a Brahman

who negleCts the service of

and secred duty, a vender of

man accused of any ctime, a thief, a calumwho performs the feligious ceremonies Instructions to his for degraded persons, one who gives servants in sacfed writings; or one who is instructed in it by
Soma
plarit,

niator,

a Bfahman

his

servant, the

husband of a

betrothed to another, a
the protector of

woman who has been man who has neglected his

idols.

formerly
parents,

a Sudra, the husband of a Sudra

woman, and

aBrahman who worships

wise

On

the

first

day of the Srddha

man

should invite eminent teachers of Vedas and other

Brahmins, and according to their instructions he

what
is

must

settle

to be

dedicatcd to
in

the celestials and what to the

of

manes.
abstairt

And
eaten

the

company

the

Brahmins he should
He, who

from anger, continence and hard work.

himself in
to
their

having

a Srddha and fed Brhmans and

sacred
offices,
is

appointed

them

guilty

of

in-

continence, thereby
'"g-

dooms
be

his progenitors to shameful

tiie

suffer-

Therefofe on the day before

should
invited.
If

Sraddha,

eminent

nrahmans

Brahman,

who has
are to

controlled his senses,

a 'so

comes to the house uninvited he should

food.

be enteftained with

The Brahmins

be

re9 pectfully

received with water fdr their feet and after they

their

" av e

rinsed

mouths and washed their

Portions of
it

hands they
contained in
th

A chantei
Ariinyaka

of the principal Sama-veda.

ore called the Jyestha 'elder' or principal

Saman.

220

VISHNUPURANAM.

should be oflered seats.

An uneven number

of

Brahmins

for

the gods, as many (he manes and an even number for on each occasion. only one or employed be can, should
;

as he

Thus

the householder, with faith, should ofier oblations

with the worship of Viswato the maternal grand father along

devas or he sliould perform the Viswadevas* ceremony. He should feed the Brahmins, who are for the gods and maternal
ancestors with their faces to the east.
for the paternal ancestors

And
in

there

who are
should
king,

and ancestors
the
north.

gcneral
say,
for

be fed with

their faces to

Some

that seperate

Srddha should be

performed

Hiese

two
be

classes of ancestors

and others hold that they should bofh

entertained

witli

the

same

food.

The wise
received

should
tlien

spread

Kusa

grass for the seats of the

libations
;

Brhmans and

worship

them with

and

having

permission from

themhe should theninvoke

is

the deitics.

Thenthe man who

acquaintcd with the ritual should offer a libalion- to the gods

with water and barley and then flowers, perfumes and incense. Then he should offer libations to the mancs placed upon his
left
;

and having

first

providcd seats of Kusa grass, he, witb

the permission
usual
prayers,

of

the

Brahmans,

should

invoke with

the

the
of
is

mancs

to the ceremony, offering libation

If

on

his left

hand

water and sesamum.

any guest
is

arrives

at the

time who

desirous of eating or wlio

passing along
of

theroadhe should worship him with the permission

Brhmansjforthesaints,
for the

behoof of mankind,
shapes and forms.

travel
Itis-

overtheearth disguiscd

in various

forthisreason.Oking.that the wise

worship a person who

is

comes atsuch an hour-andifaguest

of an ancestral offering are baffled.

neglected the

fruits-

With
ceremony
It

the permission o

the

Brahmans

assisting

in

tke

salt and the householder should offer food without

is

a ceremony whith

comprehends

offerings

to

both

pateriul

materna ancestors or ancestors in general.

VISHNUPURANAM.
three
sevcral

221

seasoning to
fire,

fire

times,
;

exclaming

first.

"To

the conveyance

of oblations

to the progenitors Swaha."

Next addressing the oblation to Soma, the lord of the progenitors

and giving the third

to Vaivaswat.

He

should theh

place the residue in the

dishes of the anccstors.

He

should

thcn offer to

Brhmanas choice viands

and
and

well dre9sed

and sea-

soned and profuse

of
it

request them most

gently to partake

at
in

their

pleasure.

The
nor

Brahmanas

should atteneat that

food.

tively,

silence

with

smiling faces
in

Tlie sacjificer
f;iith

not hungrily,
olcr

ha^te

but wiih derout

sholild

that

food.

Thereupon

repeating

tbe

prayers that slay

tlie

Rakshas and scattering

sesamum-seeds on

ground he should regard these eminent Brahmanas as hh*

ancestors

and addressed them

(saying).

"May my

father,

grand father and

these

great grand father entcr the

persons ol

Brahmans and be propitiated with (my

grand father and great

offerings).

May
satis-

my

father,

grand father drrive

faction
father,
of

from thesc oblations to

great grand father derive

fire.

May my

father

grand

gratification

froin tlie balfs

ood placed

by me

upon the ground.

May my

fathrr,

grand father,

gaeat grand father be propitiated

this

with what

Ihaveoffered them,
grand father, his
from

day, in
his

faith.

May my

maternal

father and

father derive

gratification

my

offerings.

and evil beings die.

sacrifice

May all the celestials derive satisfaction May the imperishable Harr tbe lord of
malignant
spirits

accept the oblation offerered to the manes or to the

celestials celestials

and may
the

all

and enemies of the

depart from the ceremony."

When
'lieir

Brahmans have been entertained

with food t

satisfaction he

should scatter a portion of the food on

the

ground and present them individually with water to rinse

mouths.

their

And

then obtaining' their permission he shonld

balls

P'ace

upon the ground,

made up

of

boiled rice

and

c "ndiments

along with sesamum-seeds.

He

should then offer

'ibation

along with sesamum-seeds with the part of the hand

222

VSHNUPURANAM
manes
and with tbe sam prt
rrtaternal

acrd to

tlie

of the iand

Itts

should offer
dilgently

cakes to his
gifts

ancestors.

He

should

make

on

all

these

occasions in lonely placen,

streants.

tiaturally picturesque

and by the side of

directed

Upon Kusa
and
lying

grass the tips of which ar

to the soiith

near the remnants

tbe
frst ball

of

meats the

householder .hould pfesent

of food
;

consecrated with fowefs and incense

to his father

second to his grand father and the third to his his hands wth the roots great gand father ; aftd then wiping
of

Kusa grass he should

satisfy

theiri

who

are cojitented

with the wipings thereof.

Then having
to the

satisfed thematernal

with incerise and ancestors with balls offood consecrated

flowers he should offer water
rinse
theif

principl

Brahmans

to

mouths.

And

then

giving

pfesents to

the

Brahmanswith

attention and piety according

to hs means

accompanied with the eclaraasoliciting their benedictions d those presents to the distribute having and
tioit

"Swadha" Brahmans he should address the

gods

sayng

"May

the

Viswadevas be propitiated' and

from the Brahmans.

receive the

reply

thereto
it,'

The Brahmans having

said 'So be

first and granted him blessngs he should The same order cclestials. the then and ancestors paternal be observed with regards food, gift and dismissal should

send away

his

as

Beginning with the the roaternal ancestors and the gods. the gods washing of the feet and ending wtth the dismissal of

and Brahmans
fur

all

the

ceremonies should be

first

performed

paterna! ancestors and then

for matefnal acestors-

with sweet Thereupon he should dismiss the Brahmans then come and gate the words and reveretice, folloW them to

back with
invariable

their permission.

The wise

wlll then

perform the

ceremony called the worShip of should take his meals and tben wih a controlled mind he servants. company of revered persons, friends and
tbe

Viswadevas
1

The

ancestral Jearned should then celebrate the

the ancestors being propitiated
all his

cew

nwny-for

desirea are

VISHNUPURANAM.
*
fulfilled.

223
sacred at

The

things

are

specially considered

obsequies namely a daughter's son, a Nepal Wanket and

sesamum-seeds
also auspecious.

the gift or
king, the

naming or seeng
person

of

cilver

is

performing a Sraddba
about and

ceremony
hurry

should abstain

froin

anger, walking
at the

and those who take their meals

them.

Sraddha should
ancestors,

alsoavoid

kiug Viswadevas,

paternal

and niaternal ancestors are pleased with him

these obsequial rites,
kDjg,

who performs
manes and he
oue,
is

the

moon

is

the supporter of the

sDstainedty acts of austere devotion.

tises austerities,

Hence

who

prac-

should be appointed at the performance of a

if

Sriddha.

king,

there

is

one Yogi

in

the

midst of a

thousand Brahmans, he
lliose

liberates both the

sacrificer

and

all

who take

their

meals there.

SECTION
-oo-

XVI.

JI.URVA saidAncestors
Havishya,

are gratified for a month with

the hare, of birds,
of

fish,

or the

flesh of

the

togi the goat,

ot

the antelope, the deer, the

gayal, or the sheep,

with

the

milk of

the

cow t and

various

preparations

'liereupon,

They
i. e.

are

perpetually

pleased with flesh in

Havishya
t

offeringa

msde

of rice or othcr grains with clarified butter.

11

The expression Gavya literally means

ftesh

that

is

derived from cow.

it

But

being associated with

'

rcaders

may

mistake

for

the

flcsh of cow'.

nough the sacriSce of a

P'escribed in the present ago.

cow or calf formed part of the ancient Sradda H is So it must mean herc milk' or any prepartion

Mt.

*>'

'"'

224

VISIINUPURANAM.

general and
cular.

with

tliat

of the

long-eared white goat in

parti.

The

flesh of tlie rhinoceros, the Kalasaka, potherb and

honey, give special satisfaction to those

obsequial ceremonies.

who

are adored at

tlie

Blessed

is

he,

and the king who

per-

forms at the due time the Sraddha ceremony of hi ancestors

at

Gya and

that affordsspecial delight to his aneestors. Grains

that spring

up spontaneously,

wild-rice, white

and black Panic

kinds

forest vegetables, barely, wheal-rice,

sesamum, various
fit

of pulse and mustard are considered specially

offerings.

for anceslral
of

king, a householder should not offer any- kind

is

grain that

not rendered sacrcd by

religious

rites

nojthe

pulsecalled

Rajamsha,

nor millet, nor

Ientils,

nor gourds,

nor garlick, nor onions, nor nor

salt,

nightshadc, nor camel's thorn,

of salt

nor

the

effloresccnce

deserts, nor red

salt,

vegetable extracts, nor any thing that looks like

thing that
is

nor any

hated by people.

He

should not offer that water

left

at a Srddha that has been brought by night, or has been

off,

or

is

so

little

as cannot

satisy a

cow, or smells badly

or

is

covered with

froth.

He

should

not offer milk of

animals
bualo.

with undivided hoof, of a camel, a ewe, a deer, or a

Neither the celestials nor the mancs

if

will

partake of the food

a Sraddha

is

Iookcd

cast, a heretic, a

at by a eunuch, a foundling, an outdrunken man, or one diseased, a cock.a

naked

ascetic,

a monkey, a village hag, by a

woman
on a

in her
of
<'

courses or pregnant, by an unclean person, or by a carrier

corpses.

The ceremony should be

carefully

celebrated

plot

grouud

cnclosed.

The porformer should

away
or
evil

scatter

sesamum on the ground

should not offer food
insects, or

and drive
is

spirits.

He

that

fetid,

spoiled
stale.

mixed

with acid

gruel, or

by Whatever pw e
tbeif

hairs or

food

is

offered to the manes, with faith

race, gives
in

and

mentioning

names and
days

them nourishment.
forest of

king, i" tbe

Pitris said
to

of yore,

the

Kalpa the

Ikshwaku, the son of

offer to us cakes at

Manu

"Those,

who

shall

respectfol'y

Gya, shall follow a

righteous path.

May

VISHNUPURANAM.'

22$

be born in our family, who sliall givc us on the thirteenth Bhadrapada and Mgha milk, honey and clarified butter, wno shall marry a maiden, shall liberatc a black bull and
lie

of

shall

liberate

a horse

sacrifice

accompanicd with

liberal

presents.

SECTION

XVII.

In the days of yore the glorious Aurva, 1 ARASARA said when accosted by the illustrious king Sagara, said thus regard:

ing the

usages to bc practised by mankind.

all

have described

toyou

those observances which no one should violate.

said

MAltREYA
are

called

know
"hat

venerable Sir, I know all those who Sanda* Apabidhaf and Udakee but I wish t who is called Nagna doing what he is called so, and
;

is

the character of such a person

to

whom you have

are the

Kferred.

Parasara
'hree-fold

said

:The
is

Rig, Yajur and

Sma Vedas

covering of the several castcs and the sinful wight

called

ho throws off this

edas constitute
neg'ect

nacked or apostate.
all

the dress of
left bare.

The three men and when people

them they are

Har, what

my grand

father

*e

pious Vasishtha said

I

about this to the noble Bhishma.

grand-father said about this.
.

^jfofaeya
8 awA.

h eard what

my

t Ono ejected from the aociety

A womait in

her co urse.

22

VSHNUPURANAM.
in

There took place

thc days of yore a battle hetween the

gods and demons

for the period of

a divine year

in which.the
o

gods were defeated by the demons under the command

HrSda.

The

celestials,

who were

defeated, fled

away

to the
in

northern shore of the milky occan, where being engaged

devout practices,
glorious Vishnu,

they thus prayed to Visluiu "

lord of

May

the

who is without beginning, the

that

all beings,

be propitiated with the words

to him.

we

are going to address

Who
thy

can sing the glories'of that great

all

God from

wliom
exist ?

have originated

beings and
is

in

whom

thcy cease ^O

Thoug
still

true

gre.itness

not wiihin the reacB of words

thee being discomfire,

we have been engagcd

by our encmies.

in glorifying

fitted

Tliou art carth, water,

air,

etlier,

mind, Prakriti and

Purusha.

thou at one with

all

all souls,

thy form, visible or unvisible, pervades

stock diversified by

from Bralima

to a

time

and place.

Salutation

to thee,

who

art

Brahm
for

originated

from thc lotus springing from

Salutation to thee
fire,

thy navel

the

purpose of creation.

who
art

att Indra, the sun,

Rudra, the Vasus,

Salutation
to

the winds and

even also ourselves.

at

thee,

Gavinda, who
of arro-

one with

all

demons, who are the creature

gance and want of discrimination uncontrolled by

patience
the

and

self-control.

Salutation

to thee

who

art at

one with

Yakshas,
attd

whose miuds bave no idea of perfect knowledge

are accordingly of unmitigated

who

prowess and whos

fore-

nature

is

charmed with sounds.

at

Salutation to thee,

most of Purushas, who are

one with

all

night-rangers,

originated frcin the quality of darkness, fierce, fraudulent and

cruel.

Salutation to thee,
gives

Janarddann,

who

art

that virtue

that

rewards for the virtuous actions of those who

Salutation to thee

live in

heaven.
of

who

art at

one with

th
.

saints

accomplished piety, who

all

are

always contented
Salu-

and who traverse unobstructed

tation
to

permeable elements.

thee

who

art

at

one with the serpents,

dooble-

tongued, jmpulsive, cruel, not satisfied with enjoyment and

VISHNUPURANAM.
having
the
at

227

immense

weallh. Salut.ition to tlice vvlio art at one with

Rishis

who

are

freed

froin

sins

and imperfeclions and

one with wisdom and tranquility.

Salutation to
tliee,

O thou

having lotus-eyes,

who

art at

one

with time that devours, without any compunction,

all

created
art at
all

beings

at

the 'end of Kalpa.

Salutation to thee

who

one with Rudra,

who dances
men.

with delight after devouring

S.alutation

beings gods

and

to

thee,

Janarddana,

who art at one with mcn, who, actuated by the quality of

fouIness,
<

b$gage

in actions.

Salutation to thcc

who
is

art at

one

withbrute animals

the

spirit that leads to perversity,

which

proceeds from

the

quality

of darkness

and

encumbered
thee
the
is

with twenty-eight

kinds of obstruction.

Salutation to
diversified
in

who art that chief spirit that

vegetablc
the

appears

world and which are the substance of sacrifice

agent of accomplishing the perfection of the universe.

to thee

Salutation

who

art identical

with

every thing and

whose

first

form

is

the objects of perception and heaven and

celestials.

animals
thine,

and nien and

is

Salutation to that form

of

which

the

cause of causes and

which

is

distinct
in-

from

and superior to the endless universe composed of

telligence,

matter and the like and with which nothing can

Salutation
to
thee,

be

compared.

great God,

who
is

hast

neither
*ll

colour nor extent nor dimensity and which

beyond
can be
of

qualities

and whose essence, purest

sages.
in

of the pure,

conceived
ftine,

only by who pervades

without
exists.

Salutation to the

Brahma form
in
a!l

our bodies,

who

exists

objects,

who

is

birth

or decay and
to

distinct

from

whom

"othing

Salutation
is

thee, Vsudeva, the

supreme

'ord of all,

who

unsullied, the root of all things,

eternal,
in

freed from

oissolution,

unborn,

who

in

essence

is

the supreme
tfae

condition

of spirit

and

substance the whole of

unU

wrse."

Having
kri the

thus

recited the
of
all,

prayer the celestials

beheld

supreme lord

seated on Garuda, armed with

2g
the discus,

VISHNUPURANAM.
and the mace.

the

shell,

And having

placed

and said " Have themselves before him they addressed him lord, and save us, who have come to thee pity upon us,
or help, from

the
of

Daityas.

supreme

lord,

transgressing

the

commands

Brahm, the demons headed by Hrada, have

offerings

ppropriated the taken possession of the three worlds and thou art atone Though portion. which are our

portion of thyself, with the endless creation and we are a of the nniverse things we, impressed by illusions, behold all

as distinct.

Our enemies

are engaged in the dutij of

their

down by sacred wriU respective orders, follow the paths laid we cannot lay them. ings and practise religious penanccs so instruct us that thou of immeasurable wisdom, do thou so

we may
from
tials

root out the enemies of the celestials."

emitted the glorious Vishnu heard their prayers he
celes-

When
his

person an illusory form wliich he gave to the

said.

and

"This

illusory

form

shall so

deceive

the

Daityas, that being led

astray from the path of the Vedas,

all

they shall be slain

for

gods,

demons and

others, who

shatl transgress the authority of the

Veda, shall perish by my

prowess which

exercise for the preservation of the universe.

;

Go
you.

then

be not affraid
it

this

illusory

form

shall

go

before
tbis

celestials,

shall

be

of great

service

to you,

day."

SECTION XVIII.

Iarasara

said

: "0

Maitreya. having proceededto

the

Daityas the illusory

form beheld them engaged

io austere

penances on the banks of the river NerbudS.

ing them
in the guise of

And

approac

a naked mendicant,

with his

hM

VISHNUPURANAM.
shaven

229

and carrying a bunch of peacock's, fealhcrs he ad" lords of Daitya

dressed them gently

practice

race

why

do you
in of

these devout penances ?

Do

you expect rewards

thisworldor in the next?

great

The Asuras said:"0 thou

in these

mind,

we have been engaged

penances with a
tell

view to reap 'fruits in the next vvorld.

hast got
"If

Do thou

us

if

thou

anything to say on this." The deceptive figure said:

final

you are desirous of

emancipation hear
is

my

words, for

you will obtain the revelation which

ness.
I

thc door to final happi-

IBh^e

instructions,

superior to

which there

is

nothing,
If

wHI give you, are the secrct path to final emancipation.

you follow

them you

shall either obtain

heaven or exemption

from future births.

ye gifted with mighty strength, you are

worthy of these

instructions."
:

Parasara

said

There did the

illusory figure mislead the

Daityas from the teachings of the

tions

Vedas by various persuamight be

and many spacious arguments, teaching that the samemight be

for the
;

thing

sake of virtue and of vice

and might not be

tion;

mighl or might not lead to

final

emancipa-

might be the supreme object and not the supreme

object;

might be

effect
;

and not be

effect

might be manifest

and not be manifest

might be the duty of those who go

naked

and who

go richly dresscd.

And

thus were the

Daityas Ied
tinued

astray from the path of their duties by the conteacher, keeping

teachings of their illusory

up the
called-

equal truth of contradictory teachings.

And
is

those were

Arhatas from the phrase he had

employed of "

Ye

are

worthy

(Arhatha) of this great teaching " that

of the false teachinga

which he induced them

figure

to follow.

Thus

did the illusory

lead

away the Asuras from

the teachings of the Vedas.

initiated

And being impressed by those teachings the Asuras

thers

in

all

those doctrines.

They

in

their turn

became

'eachers of the

same

false

doctrines and converted others.

And thus communicating

their

doctrines to each other, they

w e

all

led

away from

the tcaching of the Vedas.

230

VISHfNUPURANAM.

Then
same

pulting on garments

of

red colour,

with collyriunt

in his eyes, the illusory

i5gure again addressed others of the

family in sweet and

if

mild accents"

ye demons,
desist

gifted with strength,

ye wish for heaven or

final rest

from the

sinful

massacre of animals and hear from

me
of

what
dis-

you should

do.

The whole
;

universe

is

composed

crminative knowledge

understand

my words
is

well for they

have been uttered by the wise.

The world
the

without
of

stay.

and

is

pcrpetually
in

revolving in
the
pursuit of

straits

existence

being engaged
sullied

erroneous knowledge and

by passion and
said
:

others.
this wise exclaiming to

ParasRA

In

them "Know
it

(Budhyadwam) and they saying (Budhyate),

those Daityas were led away from their

is

known,"

own

religion.

They

thUs renounced their respective duties being impressed by

the reasonings and arguments of that illusory figure.

Maitreya, they,
impressed, pursuaded others to do the same
prac-

and thus the heresy spread and many abandoned the

tices laid

down by many

the

Vedas and

Smritis.

twice-born

one, with variousother erroneous teachings, the illusory figure

converted

other Daityas.

Being thus deluded,

the

Asuras, in no

time,

abandoned the doctrines and

rites laid

down by
spoke
ill

the three Vedas.

of the

Some
and

of them,
villified

twice-born one,

Vedas and others

rites

the celestials.

Some

spoke against the Vedic

niated the Brahmans.
lead to the
sacrifice

sacrifices

and others calum"that

"The precepts" they preached

of

animals,

are highly culpable.

To
is

say that throwing clarified butter

in fire

produces rewards

simply

childishness.

If

any one,
is

after

having

obtained

godheadby
the

multiplied ceremonies,
fuel in

fed along with Indraupon

fire,

wood used as

holy
If

he

is

lower than

brute which feeds upon leaves.

attains to heaven,
iit

a beast, being

sacrificed<

why does not

the sacrificer slay his father

is

sacrifice ?

If

a dead person

satisfied

if

another

is

ed

flt

a Srddha theo why does not

the ood offered by

his

VISHNUPURANAM.
reach

2Jt
All these
it

son

him who resides

at a distance ?

words
for

therefore

depend upon individual respect so

is

better

ycu

to

neglect tliem

and appreciate mine.

fa.ll

The words
;

of

authority, able
like

mighty Asuras, do not

from heaven

reason-

words only are to be acknowledged by

yourselves. "

me and

persons

these and similar reasonings the Dai-

tyas

were led away and none of them any longer acknow-

ledged the authority of the Veilas.

After the Daityas have thus

with

been led astray, the gods,

fight.

careful preparations,

addressed themselves for

And therc again began a terrible encounter between the

gods
siain

and demons.

And

the

demons wcre now defeated and

by the gods who had adhered to the righteous patb. Fortnerly the Daityas were protected by the armour of their

ovvn religion

and they were now

slain for the desertion of that

armour of religion.

For that time,

the
for
of

Maitreya,

thoae,

who have

followed

religion

prcached by the illusory

figure, are called

nacked

they following a
the

wrong
the

track have thrown off the garment

Vedas.

There arc four orders of men, namely;

householder, the hermit and the
fifth

thereligious student,

mendicant;
after

there

is

no

order.

The

sinful

man, who
does not

relinquishing

the order of the householder,

is

become either a hermit or a mendicant,

said to be naked.

The

man, who, although able, does neglect his

ances for
'ects

parmancnt observ;

one day, commits

in

sin for

one day

and

if

he neghe can be

them, not being

trouble,

for a fortnight

purified
tne

only by arduous expiation.

The

virtuous

must see

sun after looking upon a person

;

who

has neglected

Ws pcrmanent observances for a year

"'m they
0l)

if

they have touched

must bathe with their clothes on

for

but that vicious

There
is

ehas no individual expeation

himself.
in

no

S|

nner

on earth, more culpable, than one

progenitors and spirits are

whose house the

sigh

celestiajs,

left to

unworship-

P^.

No man

thould associate, in residence, sitting or society

$3*

VISHNUMJRANAM.

gods, pfogfr with him on whose person or in whose house the

nitors

and

spirits sigh.

Conversation, exchange of civilhies

or association with a

man

is

equally reprehensible

who

fora

year has not observed pious observances. And the man, who eats in the house of such a man, or sits down with him o(
sleep on the

same couch with him, becomes

instantly in

the

same way

culpable.

He who
spirits

eats himself without satisfying the gods, manes,

his

and guests feeds upon

for

own

iniquity

and there

is

no

salvation

such a person.

The Brhmans an/ men

naked.

of

Other castes

who
is

neglect their respective duties or take, up

to be

a degraded profession are said

place where thcre

To
is

Iive

in

an intcrmixture of four castes

detrimental
with

to the character of the righteous.

Those who converse

wise

eats without offering a porlion A mancs, spirits and guests, are doomed to hell. the sages, contact man should not therefore talk with or come in

him who

to the gods, the

with these heretics

who

are rendered impure

for

renouncing

A Srddha ceremoney, although performed the three Vedas. upon by these heretics with great care and devotion, if looked
does, not please the

gods or progenitors.

As
She

described, there

was
:

in the

days of yore a king named

piety. Satadhanu whose wife Saivya was a woman of great gifted and pure, sincere, wasfaithfulto hcr husband, kind,

with every female accomplishment,

humility and discretion.

The

king,

with

his

wife,

worshipped with great devotion

Janarddana the lord of gods.

Hc

daily
fire,

worshipped

Him

with whole-mindedness, oblations to

fasting.

prayers, gifts and

full

One day when

the river,

they had fasted on the

in the Bhagirathi,

moon

of

Kartika and had bathed

they saw as

thejf

came up from

the a heretic to approach them who was

friend of the king's military preceptor.

The

his king, out of

with him respect for the preceptor, entered into conversation single word. but his devoted wife Saivya did not utter a him an And thinking that she was fasting she turned rom

VlSHNUPURANAM.
looked towards

ift
at

the sun,

Having arrived

home, the hus-

band and wife as usual pefformed the worship of Vishnu.

After

a time the king,

who had

defeated

all

his enemies, died

and the queen ascended the funeral pile of her husband.

On account
ing to
wife

of the sin committed by Satadhanu for speak*

a hereticwhile fasting he was born again as a dog. His

of the king of

was born as the daughter

birth,

Ksi having

aknowledge of her former

versed in every science

father

and gifted with every virtue.

Her

was

anxious to

marry

hw

with a good husband, but she always opposed and

nuptials.

the Jting

was prevented from celebrating the saw

that her

The
prs*

daughter of the king of Ksi,

tine
of

by the knowledge
wa's

of her

birth,

huband

born as a dog in the city

VisidhS.

that plight.

And having gone there she saw her husband in And knowing that animal to be her husband she
his

placed

upon

neck the bridal garland going through the

marriage rites

and prayers. And being pleased with the excel*

knt food offered, the animal expressed his joy after the
of his

manner

species.

He

thus sporting as a dog, she

was greatly
(towards

ashamed and bowing unto her husband, born as a dog, she

said

:"0 king.remember the civilities shown by you

friend)
for

your preceptor's
a

which thou hast been born as

dog and art fawning upon me.

Iord,

Dost thou not remember,

after bathing in

that

by conversing with a heretic

sacred river,

thou hast been born as a dog ?"

* his

Parasara said: Being thus remided the king called memory his former condition and was wrapt in meditation and felt humiliation. With a broken heart he went away
'fom the city

and
In

falliog

dead

in

a desert he was again born

again by

as

a jackal.

the

following year the princess,

that he

wr knowledge, perceived
*nt to the
ln *re

was born as a jackal and

him
out.

mount Kotahala

to find

Fmding him

the beautiful daughter of the king thus

spoke to her lord

wrn as a jackal "0 king, dost thou not remember thy eonver atbn

with.the. heretic which.I

called

to thy

memory,

"

234

vishnupuranam:
wast a dog

wheh

tliou

Thus accosted the king perceived

was
true.

what the princess had

said

Thereupon he abstained
his

from eating and died.

He was

then born as a wolf but

wife repairingto a lonely forest again called back to the

lection of her
art not

recol-'

husband his former

state

"

noble
*

lord, thou
as.

a wolf but the king Satadhanu.

Thou wast born

a dog, then as a jackal

and thou hast been

bom

as a wolf."

Parasara

said

Upon
life

thus recolkcting his former state

vulture.

the king renounced his

and was born again as a

hiin

His lo*ing queen agan found

in that state a^td calleil

back to
cried

his

memory
"

his

former condition.
true seif

"

king" ,she
this
sin

out,

remember thy

do thou renounce
The
making him out

ugly form to which thou

fiast

been condemned by the

consequent upon thy conversing with a heretic."

king

was next born as a crow and

virtue of her

the princess
tlie

by

knovvledge of

pristine birth thus spoke to

her lord"01ord, thou art

now being born

as a crow eating
all other

the tributary grain, lo whom,

in a previous birth,

kings paid tribute.

Parasara

said

: Being

thus reminded of his former

birth

the king renounced the body and was born again as a peacock.

Tliereupon the beautiful

princess began to pet

him and

feed

kim with such food

In

as

is

agreeable to the peacocks.

There-

llpon tbe king, Janaka, undertook the celebration of a mighty

horse sacrifice.

the ablutions with which

it

ended the
herself.

princess caused his peacock to be batbed, bathing also

She then reminded Shatadhanu how he had been

born as various animals.
his
life.

successively

One

recollecting this he renounced

He was

tlien

born a9 the son of tbe high-soufed king

Janaka.

Then

the princess, having a slender person, expressed her

desire to her father to be wedded.

for a

Her

father too announce*

at that meeting

Swayambara.

When

all

had assembled

that chaste damsel found out her (former) lord and agai

tfected him as her husband.

The prince

lived

happily *'*"

VISHNUPURANAM/
and on the death
of her

23$
ruled over the country
distributed

jier

father

of Videha.

He

celebrated raany sacrifices and

atid defeated

many
war.

gifts

and begot sons

many

eneraies in

Having ruled duly and cherished the earth that king

lie in

renounced his

battle as

became the warrior

in

caste.

The

princess again followed him in death and

agreement with
his

sacred precepts
pyre.

once more mounted cheerfully

vvith

funeral

Thereupon the king,

beyond the region

the princess, attained to the

regions
for

of Indra,

where

all

desires are
bliss in

ever .satisfied, obtaining eternal

and unequalled
is

heaven, the

consummate happiness
which
is

that

the reward of con-

jugal fidelity
I

hardly attained.

have thus describle to you,

Maitreya, the sin conseeffects

quent
after

upon conversing with a heretic and

of bathing

the solemn sacrifice of a horse.

A man

should therefore

carefully

avoid the conversation or coming in contact with

beretic especially at
in

seasons of devotion
rites

and when engaged

the

performance of the religious

before a sacrifice.

The

prudent should look at the sun after seeing a person in

house domestic ceremonies

whose

have been neglected for a mouth.

if

And there
persons

is

the greatest need of expiation

live

they meet

who

upon other's

rice

and who have wholly

abandoned the Vedas and

writings.

who

dispute the doctrines of sacred

man

should not even talk with heretics, those

who do forbidden acts, pretended saints, scoundrels, sceptics

and hypocretes;

communication with such

all

sinful

wretchcs

Wer at a distance,
nian
j

association with schismatics pollutes

man

should therefore carefully avoid them.

These are the persons,

Maitreya, called

naked, the
If

meaning of which term you wanted

witness

me

to explain.

they

a Sraddha ceremoney that becomes fruitless com-

nunication with

**

the heretics with

sPeaking

to

whom spoils the piety of one day. These whom the wise should not converse-and whom destroys the virtue he might have obtained
Menfallinto
hell
if

thatday.

they convese with them

336

VISHNUPURANAM.
assume the twisted hair and shaven head, who
and

who
those

uselessly

eat without olering food to gods, spirits and guest

who do

not offer cakes and libation of watertotheir

manes.

END OF PART

II|.

PAET
SECTION

IV.

I.

Iaitreya M.
to

said

venerable

sir,

you have described

ob-*

me

the

permanent and occasional observances to be

individuals

served

by those pious

who

are diligent in their

devotions.

You have
to

also described to rae the duties

whicH
I

appertain
wish

several

castes

and several orders o men.

the dynasties of the kings

you to relate to

me now

who

have ruled over the earth.

PARSARA said:Hear
you the
prising
It

Maitreya,

shall

describe td

faniily

of

Manu beginning

with

Brahma and comextinct,

a number of pious, high-minded and heroic princes.

that never does
his family

is

said,
calls

become

who

daily

to his

mind the family

of

Manu

springing from

Brahma. Hear, therefore,

of his

Maitreya, an account of the origim

all

family, hearing

which

sins shall be removed.

From the mundane egg originated

Hiranyagarbha, the form
consists

Brahma, who

was
which

of that

supreme

BrahmS

of

Vishnu as identical with Rig, Yajur and

flrst,

Sama

Vedasthe
r 'ght

uncreated cause of

all

worlds.

From the
of the

thurab

of

Brahma origmated the Patriarch Daksha

Aditi,

whose daughter

was

who was the mother

Narishyanta,

sun.

rrom the sun sprang

"ga, Dwrishta,
^edishta Karusha,

Manu whose sons Were Ikshawaku,

Pransu,

Saryati,

Nabhaga,

and Prishadhra. Being desirous of having

%>ring formerly.

Manu

celebrated

saerifice in

honour o

338
Mitra

VSHNUPURANAM.
and Varuna; but the ceremony being unsuccessful of some irregnlarity from the presiding priest a
Ila

on account
daughter

was

born.

But by the mercy of the two

deities

however, her sex was changed and she became a

the

man

under

name

of

Sudyumna. And he again became a woman under

of Buddha,

an imprecation (from Siva) near the hermitage

the son of the moon.

One day
named

while she

was walking near the hermitageof

Buddha, he became attached to her and begot on her a son

Pururavas. After his birth, the noble Rishis^desiring
to his sex,

to restore

Sudyumna

prayed to the glorious

Vijhnii

who
l

is

the essence of the four Vedas, of mind, of every thing

is

and of nothing and who

I

the sacrificed male.

in

By

his mercy

once more became Sudyumna,

which character he bad

three sons, Utkala,

Gaya and

Vinata.

On
father

account of his having been formerly born a female he

His

did not receive any portion of his paternal kingdom.

bowever

at

the request of

Vasistha conferred upon

it

him the

city of Pratishta,

and he gave

to Pururavas.

Of
sin

the other sons of Manu, Prishadhra, on account df the

consequent upon slaying a cow, was degraded tothe

condition of a Sudra.

From Karusha sprang the

of

heroic persons

named Krushas.
became a Vaisya
;

The son
his

Nedistha,

named Nbhaga

son was Bhalandana, wbose son was

;

the well-known Vatsapri

Prajani,

his son

was Pransu, whose son wa

brave

whose son was Khanitra, whose son was the

Chakshupa, whose son was Vinsa, whose son was Vivv

aati,
ful,

whose son was Khaninetra, whose son was the power?

rich,

and heroic Karandhama, whose son was Aviksbit, whose son was tbe powerf ul Marutta, regarding whom this
celebrated verse
is

recited."

Who

else

on

this

earth baa

been able to celebrat a

Marutta
of gold.
juice and
?

sacrifice

like

one

celebrated by

AU
Indra
all

the

implements and utensils

were

made

was

intoxicated with tbe drinking of

Soma

the Btlhmans were greatly pleased.on h&'

; ;

V13HNUPURANAM.
ing liberal

if
the winds were the

prsents.

In

his

sacrificc

guards

and the other

celestials
;

were the courtiers.

Marutta

was a lord
his

paramount
;

he had a son named Narisbyanta

son

son

was Dama
;

his

was Rayavarddana ;
;

his soi

was
his

Suddhriti

his

son was Nara,

;

his

son was Kevala

;

son
;

was Banduhmat
his son

his

son was Vegavat his son was

Budha

was Trinavindu, who had a daughter under

Being enermoured
of Trinavindhu,

name of

Ilavita.

the

nymph Alambusha bore him a son named Visala by

the city Vaisali

whom
hs

was founded.

V,inata

had a son whose name

;

was Hemchandra;
his

son

was Suchandra
;

his

son

was Dhumraswa;
;

son waa
;

Srinjaya
son
of

his son

was Sahadeva

his

son was Krisaswa

hi9

was Somadatta, who performed ten times the

;

sacrifice

a horse

his son

was Janemajaya, whose son was Sunati.

as Vaislas, of them
all
it

These kings are

the

known

is

said"

By>

mercy of Trinavindhu

the kings of Vaisali were Iong

Iived,

magnanimous and
had a

just

and brave."

Saryati
marrfd her.
son called

daughter

named Sukany.

Chyavana
after the

He

had a pious son named Anartta, who had a

Revata who govemed the country called

name of his father Anartta and lived at the capital called

Kusarsthali.
tlie

The son
repaired

of this king

was Raivata or Kakudmin,

eldest of

a hundred brethern.

He had a daughter named

Brahma to

Revati.

He

with her to the region of

consult

with the god springing from lotus upon

whom

to

confer her.

When

he reached there the Gandharhas, Haha

nd Huha,

were singing before Brahm and Raviata waited

were
the

till

they had finished.

And

the ages passed

away during
they had

performence seemed to him as a moment.

When

nnished ninging Raivata laid himself

low before Brahma and

Mked him about a fitbridegroom. Brahmasaid

you wish for a son-in-law ?"

"Whomshould

"Oned to him various persons * n d smiling graciously

And bowing again Raivata menwhom he Hked. Noddinghis head

said to

Brahma

him" Of

those whon

046

Vt9NUPURANAM.
no trace

you have mentioned there

is

of their family

on

earth,
to

Many

ages have passed away whilst you were listening

the songs of Gandharbas.

of the present
ing.

Now

the twenty-eighth great age

Manu is
give

well-nigh gon.

Kali

s fast

approach-

You alone
all

away

this jewel of

a daughter to some
kinsmen,
the

bodyj

thy friends

ministers,

servants, 'wife,

armies, wealth have

along since been taken away by

hand of Time."
<

That king, being

lord,

terrified again, said,

bowing, to Brahm

"0
tlis

such being the circumstance, upon

whom

slydl

confer

daughter?"

Thereupon nodding, the preceptor

is

o| the
the

seven worlds the god, whose throne

king, standing

lotus,

said to

humbly before " The being, whose beginning,

middle or end
creator,

we
real

donot know,

who

exists n all,

who

is the

whose
is

and

infinite

nature and essence

we

do

oot know

(Vishnu). His

power cannot be measured by

;

time,
birtb

consisting of

moments and hours and years

objects are his

he has no

or death

all

formhe
is

is

eternalhe has no
I

form or name.

By

the

mercy

of that imperishable being

am

the agent of creation

Rudra
;

the agent of destructiot and

Vishnu

is

the agent of preservation.

in

He, assuming

my
;

forro

<reates the universe

his

own essence he
In

provides
all

for

its

duration

in

the form of Rudra he devours

things

anJ
of

with tbe body of Ananta he upholds them.

Indra and other celestials he protects

the person

mankind and

as ihe
nature

sun and moon he dispells darkness.

of fire he bestows

Assuming tbe
in

warmtb and maturity, and

In the shape of air

that of earth
activity,

he nourishes
in the

all

beings.

he give

shape of water he gives satisfacfion and

all

in the sbape o
creator,
;

ky he provides space for

treates himself
;

objects.

He, beng

he, being

preserver, preserves

himself

h ei

fceing destroyer, destroys his

own

universal form.

He is mperi'
again
pr**

shable

there

is

nothing distinct from him. In him isthe worW;

}

ke

is

tbe world

and

he, the primeval self-born, is

KiA b the world.

king, the glorious Vishnu

has incarnated

VISHNUPURANAM,
Bportion of himself on earth.
Kusasthali,
like

241
city

king, your picturesque

Indra,
is

the city of

now called Dwark.

Beladeva, There reigns a portion of Kesava in the person of

Oking, confer this daughter of thine upon him, who appear9 He is an excellent bridegroom for under the guise of a man.
this

gem

of

a daughter and she

is

fit

bride."

PARASARA said : Being thus advised by the deity springmankind, ing from lotus, the king returned to earth and beheld
greatly

reduced

in size

and vigour and weakened

in

intellect,

Therenpon that king, having incomparable wisdom,

to his

repairing

owir city Kusathali

which he saw greatly changed,

fair

gave

his

daughter to Baladeva whose breast was as

and

radiant as crystal.

And

beholding that damsel of excessive

is

height the king,

whose banner

a palm

tree,

shortened her

with the'end of his ploughshare.

Being thus shortened she

became like other

women.

Balarama thus married duly

Revati, the daughter of Raivata.

And

the king,

too giving

away daughter, retired to the mountain

gaged in penances with a subdued mind.

Himalaya and en-

-00

SECTION

It.

HILST Kakudmin Raivata was absent in the region of wahmS, Rakshasas named Punyjanas devastated his capital
^isasthali.

Hi* hundred brothers

afraid

of

the enemies,
the Kasha-

d in

different directions

and

their descendants
.

wys settled all

3

over the country.

343

VISHNUPURANAM.
originated the Kshatryarace of Dharshtaka-

From Dhristha

the son o( Nabhaga wa9 Nabhaga> his son wasAmbarisa;

his

son was Virupa; his son

of

was
is

Prishadswa;

was Rathinara,

whom
of

it

said

" these
birth,

his son
of

princes

Rathinara family, although Kshatryas by

were

call-

ed Angerasas or sons
Kshatryas.

Angera and

werft

Brahmans

ind

nostril.

As Manu was sneezing Ikshawku was born from his He had a hundred sons of whom the three wellVikukshi, Nimi and Danda.
rullere of the north.

known were

These and

fifty

under Sakuni were the

the rulers of the south.

Forty^eight were

Being engaged

in

the celebration of an ancestra)

rite

upon
him

Ashtaka day
flesh

ikshawku ordered
for

Vikukshi to

bring

suitable

the offering.

The

prince, therefore,
animals

went
for

into

woods and slew many a deer and other wild

Being exhausted with

the purpose.
;

hunting he was
hare.

hungry

accordingly he sat

down

and ate a

And
father.

being refreshed he carried the rest of the game to his

Vaisishtha,

the

family

priest

of Ikshawakus,
it

was

invited to

consecrate the food; but he said that

was impure

on
it.

account of Vikuksh's having eaten a hare from amongst

Being thus informed by his spiritual

preceptor the

father
tbe

abandoned
epithet

his son

who,

in

consequence thereof, received

Sasda (hare-eater)
earth.

On

the dimise of his father he

son,

piously ruled over the

Puranjaya by

naroe,

was born

to him.
conflict
in in the

There took place a dreadful

between the gods and demons
defeated.
propitiated

Treta yuga

which the former were

to Vishnu for help
afl<'

They accordingly repaired

him by
their adorations.

Being propitiated

the

primeval deity, the eternal ruler of the universe, NarSyana said to them" What you have desired is known to me. Hear

how your

desires

shall

be

fulfilled.

There

is

a foremos'
sain

Kshatryra king named Puranjaya, son of thc roya'

VSfeNUPtlANAM.

14%

SasSda.

Infusing a portion
all

of myself into his

body

shall

descend on earth and slay

the

demons.
in

Do you

so cn

deavour that Puranjaya mght engage

destruction of Asuras."

the work of the

celestials

Hearing those words the

bowed unto the glorious Vishnu and went to Paranyaja and

addressed

him,' saying,

"Oferemost

of Kshatryas,

we have
our

come to thee to secure thy help

enemies iu which
thee to
thus
three*

in the destruction of

neglect

we have been engaged. It will not behove our friendship who have come here." Being

addr|sed Puranjaya said

worlds, the

"

If

Indra, the

Iord of the

king of you
sacrifices,

all,

who

is

known as the

performer of

hundred

agrees to carry

me upon
it."

his

shoulders, I shall

then fight with your enemies and help you."

The celestials and Indra immediately said " so be

Thereupon Satakratu assumed the shape of a

the

bull

and

king

mounted upon

his shouldcr.

And
all

being invigorated
all

by the
able

power

of the

undecaying God, the lord of

move-

and and immoveable things, he slew

the Asuras in ihe

in

battle
of his

between the gods and demons.

And

consequence
the

destroyng the Asura army whilst seated upon

nump of the bull he obtained the appellalion Kakutstha.

son f

The

Kakutstha was. Anenas, whose son was Pritha, whose

>on

was Viswagaswa, whose son was Arda, whose son was-

Yuvanaswa, whose son was Sravasta, by

Srlvasti

whom

the city of

was founded.

The son

of Sravasta

was Vrihadawa

whose son
'he

was Kuvalayaswa.

This prince, invigorated by

energy of Vishnu, slew the Asura Dhundhu,

who had
fight-

disturbed

the pio,us sage Uttanka, and he was accordingly

(slayer
of

Mmed Dhundhumara
'"g

Dhundhu.

Whilst
his

with the

demon he was attended by

twenty one

ousand sons,
c nsumed

who

all,

with the exception of three, were

breath of

by the

fiery

dhundhu.

These

three.

Wer e

Dhridhaswa, Chandraswa and Kapilswa.

The son
Krisaswa,

M Dhridhaswa was Baryaswa, whose

hose
sort

son was Nikumbh*,

was Sanhatasvva,

whose

son

was

*44
wbose son was
nswa,

WSHNUPURANAM.
Baseoajit,

whose son

was another Yuva.

having no son he
vvith
reli-

Being aggrieved

in

consequence

of

lived in the hermitage of saints.

And
in

being worked up

compassion of sages engaged

the

performance of a
half the

gious ceremony for this offspring.

When

night had
a

passed away they finished the ceremony and having placed

vessel of consecrated water upon the altar they slept.

When

they had slept the king, distressed with

the

thirst, en-

tered the cottage and did not like to disturb

Rjshis.

He

then drank the vvater in the vessel consecrated and rendered

efficacious

by sacred

texts.

When
has drunk

the Rishis got up in the morning, they

this

said "Wlio
the wife

consecrated water?

Drinking

this

of the king

Yuvanswa would have given

this

birth

son."

Hearing

the

king said

"

to a valiant

have unknowingly

drunk

this vvater."
in the belly of Yuva-

Accordingly a child vvas conceived

nSswa;

it

grew and

in

proper time

it

ripped open

tlte right

$ide of the king and

was born.

But the king did not

son being born the Rishis said

'<Who

die.

The

will

be

its nurse."
shall

There appeared the king

have

of the celestials

and said He

me

for his nurse

(mamayan dhsyati)"
and drew

He was

thence

called Mindhta,

Indra put his fore-finger into the mouthof

it it

tbe infant,

who sucked
into

from heavenly

nectar.

And he grew up and became a powerful king and brougbt

seven continents
"
his

the

subjection.
all

It
is

is

said of

him

From
is

the rising of the setting sun the land of

that

lighted by k

rays

Mndhata the son

of

Yuvanswa.
of Sasavimto

MndhSta married, Vindumati, the daughter

and begot on her three sons
Purukutsa,

Ambarisba and
ved

Muchukunda

he had also

fifty

daughters.
li

An

ascetic,

narred Saubhari, versed in Rig Vda

years.

\n the waters for twelve

There

lived

a huge

&*"*

who was

the

swereign,

named Sammada.

He

h a a

VISHNUPURANAM.
numerous progeny.
sport

245

His children and grand children used to

in
all

around

him

directions

and he
that

lived

happily

amongst them, playing with them day night before the ascetic.
Being
waters,
his

disturbed

in

his

devotions
sport
of

ascetic,

in

the

beholding

the

the

king

of fish

with

children
is

and grand children, thought

vvithin

himself

" Blessed
state,

the being, who, althougli born in a degraded

children

is

sporting with his

created

and
I

grand

children.

This has
children

envy

in

me and

wish to sport with

my
his

and grand children."

Having thus made up

mind the' ascetic speedily

being desirous of
to

came up from

the water and

to

becoming a householder went

Mndhatft

demand one
up from

of his daughters as his wife. of the

Thereupon hearing
rose

arrival

of the sage the king

his

seat and

worshipped him with

to

Having taken a seat Saubhari said

thc king

"

libation.
I

have

made up
of

my mind
comes

to marry.

Do

you,

king, give

me

one
If

your daughters as a wife.

to

Don't disappoint

my

love.

any one
does
other

the

race of Kakutstha with a desire he

king,

not go back

disappointed.
this

there are

many
;

sovereigns

011

earh who have got daughters

all in

but

thy family is

renowned above
that

granting liberal gifts to

king, you have got

them
fifty

who come with

daughlers

purpose.
of
I

confer
said

one

them upon
feel
in

me

so that

may

be relieved
fear that

from the anxiety

request

consequence of the

my

may not be

granted.

Parasar*
heholding his

Hearing
desire)

the

words

of the

sage and
did not

body worn out with

his

infirmities

(he

Me
'r

to

satisfy

but

afraid of

an imprecation he

*as much disturbed in mind and lowering his head thought

some time.
king
?

The
I

Rishi said

'

What
for

are

you meditating

"pon,

have not asked

any such thing which

you cannot
"ody.

give.
if

Your daughter must be given to some

fulfill

But

you

my

desires

what

is

there that cannofe

;

** obtained

by you?"

Thereupon the king

afraid of hi

246
displeasure, said

VtSHNUPURANAM.

"0

illustrious *ir,

such

is

the

practice

ii

our family, that daughters must be given to such

fitting per-

sons as they

shall

themselves select.
vvould corfie

did
I

neverexpect

that such a request

(rom you

do not know
This has

why

such a desire has taken place in your mind.

created perplexity in

me and
thought

am

at a

los's

what to

Hearing that the sage

wilhin

himself

"This
I

do."
is

merely an indirect way of not yeilding to

my

request.

am

an old man, having no attractions

Will not

for
it

accept me.
tlie

Whatever

women and his daughters may be, I shall to thftt."

Thinking thus,
custom
of

sage said to Mlndhata

"
if

If

such be *he
admitted

your family

give orders that

If

may be
of

into the interior of your palace.

selects
willing,

any one
wife

your daughters
of

me
I

shall

take her as

my

none

them be

shall

desist
for

from such an attempt

it."

considering

that

am

too old

Having said

this the

sage was

silent.

Being afraid of the imprecation

of the

sage, the king

ordered the eunuch to conduct him to the inner apartment.

As he
that of

entered, he assumed a

form of beauty

far

exceeding

men
them

said to

or gods.
"

Addressing the
father,
of

princesses his guide

Your

young

ladies,

sends this pious

sage to you who wanted

him a bride.

promised that he

will

give her to

And the king has him who will select him."

all

Heating these words the princesses were

desire

excited with

and passion, and

lord
of the

like

a troop of female elephants

they
all

encircling the

herd,
said

contended to have

him as their husbaud,

away,
sister,
I

They

to one

another " Away

shall take

him as myhusband.
is

He
as

has already
yott.

been selected by

me

he

not a meet bridegroom for

for

He

hasbeenpurposely created by Brahma

created to become his wife.
I

me

have been

As soon
;

as he entered the house

from
the

setected him as
so?"

my

husband

why do you prevent him

conflict
I

becoming

Thus there arose a

amongst
have

djiugijtets of the king,

ech contending that

selected

VISHNUPURANAM.
him
as

247

my
by

husband.

While that blameless sage was thus

selected

all

the princesses the eunuch

cast

went

to the king

and with
place.

down

looks reported to him what had takert

all

Having received

the more, thought

" What

information, the
is all

king, perplexed
I

this

What

am

to

do now f

What
gave

is it

that

have said" and then with extreme reluctance

daughters to the sage.
of
all

away

all his

Thus the wished-for marriage

accomplished and hc took away
hermitage.

the

great sage

was

the princesses to his

like

Thereupon he ordered Visvvakarma

art,

second

Brahmi, the inventor of

for

to construct separate palaces

each of his wives, to furnish

each palace with eleg.int

couches and seats and furniture and to attach to them spacious

yard,

groves with reservoirs of water where the wild duck

and swan should sport amidst beds of lotuses.

the

Tbereupon

celestial

architect

carried

out the orders of the sage.

And

at the

behest of the great sage, Saubhari, the divine

and inexhaustible treasure

Nanda

lived there permanently.

Thereupon the princesses entertained there day and night

all

theirguests and dependant with richest and choicest viands.

Once on a time the

daughters,

king, attracted by his affection for th

went

to the hermitage of thc great ascetic to learn

whether his daughters were in poverty or happiness. Repairing

tliere

he beheld a number of crystal palaces,

brilliant

as the

'ays of

tbe sun and picturesque gardens and tanks.

Entering
king said

one of the palaces

to

and embracing

his danghter, the

in his

her with tears of affection

and delight

eyes

" Dear

child, tell

me how

are you here.

treat

Are you happy here or

?

ot ?

Does the great sage

you kindly

Do you remem-

ber thy early

toherfather
ded by
tanks

"

home" ? Being thus addressed

father, this palace is

the daughter said

picturesque surroun-

charming gardens with birds emitting sweet notes, and

in full-blown lotuses.
I

abounding

have got here rich

v 'ands,
soft

fragrant unguents, precious ornaments, costly clothes,

beds and every other thing tbat wealth can give- But stiH

248

VSHNUPURANAM.

then,

why
I

should

not
all

remember my

early horae.
is

By

tliy

favour
of

have obtained

these things, But there

one source

my

grief

my husband never goes out of

me and
;

solely attached to

is

always at

my house. He is my side;henever
;

goes to my

sisters

for this

my

sisters are sorry

this

is

tlie

only cause of

my
lie

uneasiness."

Being thus addressed

his

he

went

to the second palace

and embracing

daughter and

taking his seat

of the

put the same question.

Tlie

same account

enjoyment of palaces and other things was given by

her

she also

made

the

same complaint

that

tlie

sage was
sisters.
tlie

solely attached to her

and paid no attention to KSr

all

Hearing

this

the
to

king went round

all

the palaces, put

same question
reply.

his

daughters and received the same

satisfaction

Having
to

his heart filled with

and wonder
alone and
is-

he repaired

the

glorious

reverentially said to him

"

Saubhari

who was

illu9trious sage,
this in

marvellous

thy

powerI
is

have never seen

any other person.

CMi

great

the reward of thy austere penances."

Having bowed
re-

unto the sage and been welcomed by him with great

verence the king lived with him for some time and enjoying
the pleasures of the place returned to his capital.

As time went on the daughters

Saubhari one hundred and
fity

of

Mindhata bore

to

sons.
his

Gradually he becarae

more and more attached

wholly ongrossed with
thiult'
accents
?

to

children

and

his

mind was
to

selfish thoughts.

He

always used

When
VVhen

will these

sons of mine speak to

me

in

sweet
attain

will

they learn to wglk ? When will they

I

toyouth?When

shall

see them

wedded? Wbenshaill

behold them with their sons?" With these anticipatiorfs, he

spent some time and
folly is

at

last

thought"
of desires

What
even

exceeding
thott*

mine

There

is

no end

in ten

sand or a hundred thousand years.

another springs up.
I

With one

desire

gratified

have seen

my

infants walk- I h ave

chil-

seen their youth, their manhood, their marriage, their

dren,
still

my

desires are not gratified

and mind

longs *&**

vishnupuranam:
the descendants of their descendants.
will

249

'seeing

see
fied

them another desire

spring up.

When I Wben that is

I

shatt
satis-

another wish will be engendered.

How

can the growth of desires be prevented ?

is

have His a perin

now learnt that there

no end of desires

till

death.

mind can nevef be devoted to the supreme spirit

petual

who
I

is

slave of

desires.

My
by

devotions,

whilst

was

the waters, were thwarted

the fish.

my
is

attachment to

The outcome

of that connection

my friend, was my marriage

By my marfifty

and the result of that marriage

Bir^h
riage

the cycle of worldly desires.

ills.

withlone body

is

a source of many
1

with the princess

so

have got one hundred and

sons

my
will

miseries have been multiplied to that extent

And they
their

be

infinitely

multiplied

by

their

children,

by

wives and their progeny

thus a married
which

life is
I

a source

of

individual anxicty.

My

devotions,

practised in

the waters,
I

have been thwarted by

my

worldly wealth

and

have been beguiled by the desire for the progeny which

in

was created
the ascetics

me by

the association with

Sammada.

For
to

separation from the

world
is

is

the only

way

Rberation; association with others

a source of many
is

evils.

Even the most accomplished ascetic

attachments
are

degraded by worldly
observances

what

to

speak of those whose

intellect
still
I

incomplete.
desire
of
of

Though my
married
life

has been possossed

shall exert myself for

ty the

the salvation
I

my

soul so that freed from

sufferings.

human

infirmities

may be relased from human

penances
I

For that purpose

by austere
the

shall propitiate

Vishnu, the creator of

universe

whose form

cannot be ascertained,

who

is

smaller
f

than the smallest, larger than the largest, the source

darkness

and lightthe king

to his

pf gods.

May my
is

mind,

'reed
crete

from

sins, be devoted and indescrete substance, boundlessly mighty, at one

body which

both des-

*'th the
">e

universe so that

refuge of that Vishnu,

may who

not be born again.

is

seek

the teacher of teachers,

32

3J0

VISHNUPURANAM.
with, all beings, the

who
all,

identical

pure eternal lord

q|

without beginning, middle or end and besides whom

thert

exists nothing.

SECTION

III.

himsdf JT ARASARA said Having thus thought within

Sauvari renounced his children, his home,

his

splendour

and wealth and repaired with

daily

his wives

to the forest.
of

Having
ascotks
cleanse
ripe and

performed

there

the

observances

the

called Vaikhanasas (or ascetics having families)

he

himselffrom

all

iniquities.

When

bis

mind was

sacramenfreed from passions he concentrated in his spirit the having Then mendicant. became a religious
tal fires

and

made

over

all his

aetions to the

glorious

god he

attained

tfce to the condition of Achyuta which is above ebange, Wboever vicissitudes of birth, transmigration or death.

shall

read, hear, reraember,

or

understand

this story

of

Mndhita, Sauvari and his marriage with the daughters of

shall

never,

for

eight successive

births,

be addkated
shall he

H>

evi thoughts nor shall

he act unrighteously, nor

he be subject to

thi

of improper objects nor shall

shall

selfishness;

now
his

describe to you the progeny of Mandhata.

of

The son
swa
;

YuvanaAmbarisha, the son of Mandhlta, was

son was

Harita

from

whom

sprang

Ang'*

Hiritas.

VISHNUPURANAM.
In the regins

251

below the

arth,

the

Gandharbas nmed
defeated the snakeall

Mauneyas, six million in numbr, had

gods,
cious
chiefs

usurped their kingdom and stolen away

jewels-

theirpre-

Defeated by the

Gandharbas

the

serpent
the
;

addressed the lord of celestials,

the ocea'n of milk as he

sleeping on
his sleep

sur-

face of

awoke from

and the

blossoms of his lotus

eyes opened as he Iistened to their

hymns.

They
fear of

all

bowing said "How

shall

we be

relieved fromthe

these Gandharbas ?"

Where

to the

glorious

god

re-

plieV- "I shall enter into the

of

person of Purukutsa, the son

all

Mandhta, the son of Yuvanaswa and slay

the

Gan-

dharbas."

On

hearing these words the snake-gods

their country

andwentaway and returningto

to

sent

bowed Narmada
hiin

secure the help of Purukutsa.

Accordingly

Narmadi went
he slew

to Purukutsa

and led

totheregionsbelowtheearth, where, being

energy of Vishnu
to

filled

with the
returned

all

the Gandharbas.

He then
think

his

own
a
her

house.

And
that

the snake-gods conferred

of

upon
her,

Narmad
mention
ll>e

boon

whosoever should
never

name, should
This
is

have
:

any

fear

from
unto

snakes.

the
;

invocation

"Salutation

Narmad in the morning

nlutation to thee
Poison."
e bitten

salutation unto

Narmad

at night,

Narmada, save
shall repeat this
in

me

from this serpent's

shall riot

Whoever

day and night

by a serpent

the

dark or in entering a room.

this,

"f shall he,

who

shall

rmember
food

suffer
it.

from poison,

"kn

he

eats

even

mixep

vvith

They
this

also

Woferred a

boon on Purukutsa that none

begot

in

family

*fl be bitten.
Purukutsa

on

NarmadS a
by

son,

named TrasaAnahe iraversed

ay a

whose son was Sambhuta,

whose son was

"*"J a i

who was

killed

Ravana when
was Sumanas ;

eountry for conquests.

Anaranja's son was Prishadaswa;

his son his

"soawasHaryyaswa;

sodWas

2S2

VISHNUPURANAM.
was

Tridhanwan

his

son

Trayyaruna
the

his
of

son

was

was

Satyavrata

who
to

received
the

name
of

Trisanicu
or
for

and was
outcast.

degraded

state

Chandala
famine

Once on a

time

there

was a

twelve years.

He

used to suspend flesh opon a fig-tree on the

banks

of

the

Ganges

for
it

the

wife
his

an'd

children

of

Viswamitrahe did not give

with

own hands
For

for he

might not accept the present of a Chandala.

mitra was highly pleased and took him
in his

this Viswa-

living

body

to

heaven.

The son

of Trisanku

was Ha.is Chandra, whose somwas

Harita,

Rohitaswa, whose son was

whose son was Chunchu,

Ruruka was

who had two

This king

sons

named Vijaya and Sudeva.

by the

the son of Vijaya and his son was Vrika whose son was Bahu.

was defeated

tribes

of

Haihayas and
for

Tlajanghas and his country was devastated by them

which he

fled

intowoods with his wives.

rival

One

of those was

pregrant and the

queen being jealous gave her poison

the child

to prevent her delivery and

was confined
in

in

the

womb

for seven years.

And Bahu,

being striken

years,

died near the hermitage of the sage Aurva.

structed the funeral pile the queen

Having
it

con-

was about to ascend

when

the sage Aurva,

who was cognisant

there

of past, present and

future-

came out
hold
|

of the cottage
is

and prevented her saying "HoW,

is

This

sinful

in thy

womb a
of

heroic king

tfce

sovereign of

many kingdoms,

the offerer

many

sacrificts,

the slayer of his enemies and a lord paramount.

not

commit such an unrighteous

queen gave up her intention.

act."

Being

addressed thus the

his

The sage
out.

then took her to

birth to

own

cottage and after

with

some time she gave

valiant

son-and

him the poison came

And

after perfor'

ming ceremonies consequent upon

birtb,

Aurva gave him,

or

tbat, the name of Sagara (from sa with and gara, poison). then invested him with the sacred cord, toughthim the Vedas

He

and the use

o alt

weapons and

especially those

of

fire

call"

VISHNUPURANAM.
after
his
is

353

mother, saying "

Bhrgava.

When

Sagara grew up he one day asked

mother why are we living here
"
?

Who

my

father?

Whereishe?

Being thus questioned his Hearing

this

mother related to him everything.

greatly

he was

enraged and pr.omised to recover

his father*s

kingdom
it

and destroy the Haihayas and Tlajanghas by

been devastated.

whom

had
the

When

he grew up he destroyed
destroyed

all

Haihayas and would have also

Yavanas,
solicited

the Sakas the

Kambojas, Paradas, and Pahnavas, had they not

the
*

protection of Vasishtha,

the

family priest of

Sagara.

Vasishtha,
living,

making them deprived

thus said to Sagara

"

ot their

power, although
are already

my

child, these,

dead
vow
I

What

is

the use of pursuing

them

To keep up your
the-

have made them renounce their own religion and

company of twice-born ones."

the request of his spiritual
liar

Sagara reverentially obeyed

guidc and imposed upon them pecu-

distinguishing marks.

He made

the Yavanas shape their

heads entirely
their

and the Sakas

partially.

The Paradas wore

to.

long hair and the Pahnavas allowed their beards

grow according to his command.

other

He withdrew

from these and

fire

Kshatrya races the privilege of offering oblations to

and studying the Vedas.

And being
became

thus deprived

from the

performance of religious rites and having bcen abandoned by

tle

Brahmins they
his

all

Mlechasas.

Having

thus

tecovered

kingdom Sagara ruled over the earth having

seven continents with undisputed sway.

-00-

SECTION

IV.

Sagara had two wives Sumati, the JT araSARA said and Kesini, the daughtf of king Kasyapa daughter of
:

Viderbha. Having no offspring the king earnestly solicited the

help of the sage Aurva

who conferred upon him a boon

that

one wife should bear him a son who would keep up the

race
to

and tbe other

sixty thousand sons

but he allowed them

make
gave

their election.

Kesini chose to have one son and

the

other chose to have sixty thousand. Within a few days Kesini

birth to a son

named Asamanjas who upheld the

of Vinata gave birth to

family

and Sumati the daughter

sand sons.

sixty thou-

Asamanjas had a son whose name was Ansumat.

his

Asamanjas was very wicked from

father hoped that with

boyhood.

His

manhood he would

reform his conduct.

But he continued same even with age so

him.

his father renounced

The

sixty thousand sons of

Sagara followed the example

of

of tbeir brother Asamanjas.

The sons

Sagara having

thus trodden the paths of virtue and piety in the world the
celestials

went

to the ascetic Kapila,

who was

free

from

guilt,

versed in learning and in

whom was

a portion of Vishnu.
of Stgara

Having bowed unto him they said" These sons

have followed the conduct of Samanjas.
so
lf

they continue
for

how

will the

world be upheld

Thou
this

art incarnate

the

.protection of the world."

hall soon

Hearing

Kapila said "Tbey

be destroyed."

Thereupon Sagara undertook the celebration of a horse

Mcrifie.

They were

all

engaged

to

look after the bor?e.

VISHNUPURANAM.
Nevertheless
region

255

some one
earth.

stole the

horse and earred

it

to the

below the

He

then

ordered them to search

of
its

out the steed.

Then

following the impressions

hoops

with preseverance they

dug downwards each

for a ieague.

And coming to the region beneath they saw the horse walking
freely.

They saw

at a distance Kapila, illuminating with

the

radiance of his person all the quarters,

the

np and down

like

unto

autumnal sun freed from clouds. Then with uplifted weapons they rushed towards him, saying- "Slay him, slay
him
;

this villain has spoiled our sacrifice

he has stolen ouf

horse."

Tfien turning his eyes a

Iittle

Kapila looked towards

ottt

them and with the sacred flame that

sons of

came

of his body, the

Sagara were

in

no time reduced to ashes.

to

Wheh Sagara came

bad sent
in

know

that

all

his sons,

whom he

puest of the horse, had been destroyed by the might of the sage Kapila he sent Asamanja's son to bring
the animal.

sons

Ansumat, proceeding by the path which Sagara's) had ^dug, arrived where Kapila was and reverentially

bowing unto him so pleased him that he said

and gave boon
on
that
j

"Go my son
;

over the horse to your grand father

ask of

me a

thy grand-son shall bring

down

the river of beaven

earth."

Ansumat begged

of the

glorious

Rishi a boon

bis uncles,

who had
of
it,

died on account of his displeasure

although
Rishi

unworthy
I

might be raised to heaven.

shall

The
bring

said "

have told you that your grandson

down the Ganges upon earth.

When

the ashes and bone*

Sagara's sons
to

shall

be washed by her waters they shalt

" raised

heaven.

Such

the glory of the stream that

all,

Wsues

from the.toe of Vishnit that they

who bathe

in it

'Mentionally or accidentally,
8 to

go

to heaven.

Even those shaH

or any other
is

heaven whose bones, skin,

left

fibres, hair

ft shall be
u to the

after

death upon the earth which

con^

'guous to the

Thereupon reverentially bawing sage and taking the steed, he went where his grandGanges."
celebrating the
sacrifice.,

ather vvas

On

receiving

back tiw

Sjj5

vshnupuranam;
and
in

hrse Sgara completed the sacrifice

memory

of

Kis sons he gave the name of Sagara* to the chasm which

they had dug.

The son

ef

Ansumat was

Dilipa

his son

was Bhagiratha

who brought down the Ganges on earth, whence she is caUed Bhgirathi. The son of Bhagiratha was Sruta, whose
son was Nabhaga, whose son was Ambarisha, whose son was

Sindhudwipa, whose son

was Ayutaswa, whose son was

;

Rituparna, the friend of Nala, well-skilled in dice

the son

of Rituparna was SarvakSma, whose son was SudJsa whose

son was Sandasa named also Mitrasaha.

Once going out on hunting, the son Sudasa met

a couple
of tigers

with

who had

cleared the forest

of the deer.
of

H
that

killed

of these

tigers with

an arrow.

At the time
it

dying the form of the animal was changed and

of a dreadful

assumed
dis>

and hideous
shall

fiend.

And

the second

appeared saying "I

After

take vangeance upon'-you."

sacrifice

some time Saudlsa celebrated a

by
Vasishtha.

which was
ceremony
of

conducted

At the end

of

the

Vasishtha went out when the Raksha assuming the shape Vasishtha said "
give

The
;

sacrifice is finished to-day.

You

must

me

flesh to eat

shall just

now come

back."

Having
into the

said this he went

away and transforming himself

flesh.

shape of the cook prepared some human

placittg
it

Saudsa

on a dish of gold, waited for Vasishtha.

As soon

as

the sage came back the king offered to him the dish.
the sage thought

Thereat
part

" Alas

what improper conduct on the

of the king that he> is offering

his

me

flesh

" Then by
it

virtue of
flesn.

meditation

he came to know that

was human

Being worked up with

ire accordingly he imprecated the king

* Sagara is

still

the

name

of tbe

Bay

of

Bengal at the mouth of the Gang

which

is

held in great reverence by the Hindus.

There

is

an

island there
sttll

the same

name where

there

is

a pilgrimagc of Kapila where

"

,alte,

piace asnnuatjair.

VISHNUPURANAM.

2$jr

" Since
Jioly

you have
are

offered,

though
not

you know
be

it,

to such

men as we

what should

eaten, hencefertb,

yourappetite shall be excited by similar food."

The king
food to

said

"

It

was yourself who commanded

be prepared." Vasishtha said

" By me, how could

shall

this

that

have been."
out

Aud

being engaged
truth.
I

in meditalion

again he found

the

whole

Being pleased with the king he said

have doomed you
it

" The food to which

iustenance
for

not

be

your

ever

shall

be only so
palms

for twelve years."

And
for

the king, taking water in

his

addressed

himself

,cursing the sage but gave

up

his intention,

being remindto

ed by his
a
of
it

queen Madayanti that

it ill

became him

imprecat

curse

upon

a holy teacher who was the guardian divinity

the family.

Unwilling to throw the water upon the earth lest

it

should wither up the grain for

was

filled
it

with malediction
air lest

and
it

being equally

unwilling to throw

up into the

should blast the clouds and dry up

their contents,

he threw

it

upon
in

his

own

feet.

Scalded
of
his

by

the

heat

which
the

was
feet

the water on account

the

angy
blaclc

imprecation

of

king became

spotted
of

and

white and
(i.e.

hetherefore obtained the

spotted feet).

name

Kalmashapda

having

On account
cannibal

of Vasishtha's curse the king used

tobecome a

every third night and travelling through the forests

devoured

many men.
Rkshasa
form

Once on
his

a time he

saw a pious sage

beholding
in fear

engaged in dalliance
terrible

with

wife.
fled

And
away

that

they
they

but he got the

hold of
wife

the husband whilst

escaping.

Thereupon

of

the

Brahman begged
art the great

of

him her husband again and

Mitrasaha,
It is

again "
'"e
'ltee

Thou

king

the

pride

of

Ikshwaku

race

not the Rkshasa.

the

not proper for

to carry off

who knowest
and
.

nature
In

of

wemen,
deed

my'

""sband
>any

devour

him."

vain

she lament in
tiger

wa y S

h e devoured the

Brahman as a
with
ire

devours
wife-

'deer.

Being worked
33

up

the

Brahman's

aSg

VISHNUPURANAM.
and

addressed

the

king
l

said " Since, you have devoured

satiated
in

my

husband before
die

was
as you

his

company, you

shall

as

soon

shall associate with your queen,"

Having thus cursed him she entered the

Ater
of

flames.

the

expiration

of twelve years

when he was
with
his

freed
wife,

the curse, he, being desirous of dallying

of

thought

Madayanti

who reminded
he

hiir.

of the curse of

Brahmani.
course.

He, therefore, abstained

childless

from

conjugal

inter-

Being

solicited the help of Vasishtha

and Madayanti became pregnant.

for seven years,

The

child

was not
<vith

born

and the queen devided the

son

womb

a sharp
Tho

stone

and

was born who was named Asmaka,

son of

Asmaka was Mulaka. When

he

the Kshatriyas were raoted

of

out from the earth, he was concealed by a number

women,
for

hence
armour).
Ilavile
;

was

called
of

Narikavach

(having

woman
son

The son
his

Mulaka was Dasaratha;

;

his

was

son

was Viswasaha

his son

was

Khatvvanga,
in a war

called

also

Dilipa,

who, being invited by the gods

with the Asuras, destroyed a number of them.

Being
for
tell

pleased

thereby
Dilipa
is

the

celestials
If

asked

him

to

pray
boon,
said "

boon.

said "

you press
of

mc

to accept a

me

what
of

the

duration
life

my

life."

The god
came down,

The

length

your
gifted

is

but an hour."
great

Thereupon Khatwanga, who was

in his easy-coursing

with

velocity,

car

to

the

world

of
If

mortals.

Having reached
has

there, he
to

prayed

and said "

my

soul
;

never
I

been

dearer

me

than tho sacred Brahmans

satisfaction of

If
I

have never

deviated

from the

duty ;

if

have never looked upon

all

gods, men, animals, vegetables, and

created things as

differ-

ent

from the
divine

imperishable,
boing,

to that

upon

may I whom the

then attain unswervingty

holy sages meditate.
that

" Having ths spoken he was united with

supreme bemg
gods,

Vsudeva who
abstract

is

the preceptor of

all

the

who

existence

and

whose

form

cannot be

describedi

Thus he was unjtcd with Vasudeva and obtained

absorptioo-

VISHNUPURANAM;

259
rishis in the

stanza

was

cited

by the seven

days of

yore"There shall be no king on earth Iike Khatwanga. He came from heaven, dwelt an hour on earth, and became
united

with

three

worlds

by

means

of

his liberality

and

knowledge of truth."

The son
Raghu,
glorious god,
for

of

Khatwanga was

Dirghbaliu, whose son

was

whose son was Aja, whose son was Dasaratha.

from whose navel the lotus springs,
of

The
born,

was

the

protection

the

world,

as

the

four

sons

of

Oasaratha

'namely Rama, Lakshmana, Bharata and Satrughna.

Rama was
taken by Viswamitra
In the
to

Whjle a boy
sacrifice
slain

protect

his

and slew Tadak.

throvvn

sacrifice,

Mricha was

and

away.

Suvhu
the

and

others
of Alialy

were

also

slain

by him.

He removed
her.

iniquity

by merely

looking

upon
the

Arriving at the palace of Janaka he easily

of

broke

bow
the

Maheswara, and received

Sita, self-born

daughter of the king Janaka as the

meed

for

his

prowess.
of the

He

humbled

pride

of

Parusharama
all

the
of

Ketu

Haihaya race and the slayer of

of his sire

Kshatryas.
the
loss

At the behest

and not being sorry

for

kingdom

he
his

went to
wife,

woods accompanied by

his brother

Lakshmana and

where he
other
the

destroyed in battle Viradha, Kara, Dusana

the

nd
Vali

Rakshasas,
king
of

headless

demon Kavandha and

he
brought

monkeys.
slain
all

Having constructed a bridge

thc

across the

deep and

Rakshasas,
carried

back his spouse Sit

who had been

Having
virtue

away

by the

Ten-necked Rvana.
'nd

purified her

by the

fiery ordeal,

accordingly

her

chanted

by the

celestials,

he

feturned with her to

Ayodhy.

Having

slain

number

of

Gandharbas, Bharata became

slain

Ae
of

master of their country and hving

the

Rakshasa

chief

Lavana,

the

son of Madhu, Satrughna took possesion

thoir capital

Muthr.

Havingthus

by

their

unequalled

might

and strength

Wved the world from the grasp of the wicked, Rama, Laksh-

360

VISHNUPURANAM.
Bharata and Satrughna went back to heaven and were

ftiana,

followed

by

those

inhabitants

of

Kosala

who were

one-

mindedly devoted to those incarnate portions of V9hnu.

Rma had two

Lava.

sons one

was named Kusa and

sons by the

the other

Lakshmana too had

tvro

name
the

of

Angada

and Chandraketu.
Pushkara.

The sons
and

of

Bharata

wer

Taksha and
sons
of

Subhu

Surasena

were

Satrughna.

The

son

of

Kusa was

Atithi,

whose

soit

was Nishadha,
son
vvas

whose son was Nala, whose son was Nabhas, whose

Pundarika, whos son was Ksher.iadhanwan,

whose
was

son jvas
Paripatra,

Devanka, whose son was Ahinagu, whose son

whose son was Dala, whose son was Chhala, whose

whose son was Abhyuthitaswa, whose
was

son was

Uktha, whose son was Vajranbha, whose son was Sukantha,

son

Viswasaha

whose son
ascetic

was Hiranyanabha, who was a

and imparted
of this
spiritual

pupil of the great

Jamini

knowledger

upon

Jajnawakla.

The son

pious king was Pushya whose

son

was

Dhruva Sandhi, whose son was Sudarsana, whose

whose son was
is still living

on was Agniverna, whose son was Sighra,

.Maru
in

who,

by

virtue of his

power

of devotion,

the

village

called

KalpS

and who
the

in future will be the

restorer of the Kshatrya race n

solar

dynasty.

Maru

son was Prasusruta, whose son was Susandhi, whose son was

Amarsha, whose son was Mahaswat, whose son was

Visrutavat,

whose son was Vrihadbala, who was

Abhimanyu, the son
kings ia
the
race
of Arjuna. of

slain in the great

war by

These are the most

illustrious

Ikshawku.

Whoever hcars
all sins.

of

the

accoant of them will be freed from

SECTION

V.

1 HE son
(ice

:o:-

of Ikshawlcu,

by name Nimi, instituted a sacri*

appointed Vasshtha as the

for

thousand years and

presiding priest. Vasishtha said to

him " I
I

have been already

for
five

appointed bv Indra for presiding at a sacrifice

dred. years.

hun-

Wait
at

for

some

time,

shall

come

afid officiate

asa priest

your

sacrilice."

Being thus addressed the

king did not ansvver.

that

And
Nimi

Vasishtha Went away supposng

in the

he had agreed.

meantime engaged Gautama

After the

andother ascelics and conducted the sacrifice.

sacrifice

of the king of celestials

had been

finished, Vasshtha
it

hurried

on to celebrate Nimi's

sacrifice

and found that

of

waa

being

conducted

under the superintendence

Gautaraa,

Vasishtha then imprecated a curse

asleep,

upon the king who was

he shall cease

saying

'

Suice the king, not informing me, has entrustlie

tdGautama with the charge of

to
to

sacrifce,

exist in

a corporeal

form.

When
tliat

Nimi got up he came

in

know what had happened and

exist in

retum imprecated a
he should also cease
of

curseuponhis unjust preceptor

to a

a corporeal form as the

punishment

uttering

curse

"m.

upon him without previously communicating withr Nirai then gve up his bodily form. The spirit of
renouncing his body, was united wfth tbe
of Mitra

'asishtha, also
'pirits

and Varuna

for

some

time,

vvhen at last on

fccount of their lustful desire for the

boro

nymph Urvasi he was

to

again in a different body.

Nimi's body continued

be

^ nandsome and
"wasnot
ne Jst

being eml.lamed with fragrant oilsand

resins-

decomposed
.

and

remained

like

the

corpse of

dead.

When

the gods arrived there to teceive their

P r tion

on the completion of the sacrificc tbe priests requested

262

VISIINUPURANAM.
the

them

to confer blessings

upon the celebrator

the
celestials
all ills

of

sacrifce,

And
Is

being ordered
celestials,

by

for

the

same Nimi

said "
not in

you remove
a
greater
I

from the world. There

of distress

the world

cause

than

thc

separation of

soul and boty.

therefore wish to dwell in the

eyes of more."

all

beings and not to take up a corpbreal form any

celestials

The
in

agreed to this and Nimi was placed

living

by them

the eyes of

all

beings and therefore

their

eye-lids are ever

opening and shutting.

As Nimi had

rto

son

no ruler. So the sages were afraid that the earth would have was bcrn ,who they churned the body of the k'ng and a son

was named Janaka.

also called Videha.

As his father had no body Janaka was He also received the name of Mithi for

The son having been produced by mathana or agitation. Nandivarddana, was son whose Udavasu, of Janaka was
son whose son was Suketu, whose son was Devarata, whose was son whose Mahavirya, was Vrihaduktha, whose son was whose son was Satyadhristi, whose son was Dhrishtaketu,

PratibanHaryyaswa, whose son was Maru, whose son was whose dhaka whose son was Krisaratha, whose son was Krita,

son was son was Vibudha, wbose son was Mahadhriti, whose Suvarnason was Kritirata, whose son was Mahadhriti, whose

roman,

whose

son

was

Haraswaroman, whose son was

Siradhwaja.

Siradhwaja ploughing the

field,

to

make

it

ready

for a

obtain progenjr, sacrifice which he undertook in order to

there sprang up in the

furrow

a darasel

who became

hi

daughter Sita.

whowasking

The brother of Siradhwaja was Kusadhwaja His son was named Bhanumat of Kasi.

whose whose son was Satadhyumna, whose son was Suchi, whose sonwas Urjjavaha, whose son was Satyadwaya, Retuj>t< son was Kuni, whose son was Anyana, whosesori was

whose son was

Arishtanemi,

whose
son

son

was

Srutayasr

whose son was Sanjaya, whose 9 son aon was Anenas, whose son was Minaratha, whose

was

Kshemari,

whose

VISHNUPURANAM.
Satyaratha,

263

whose son was Upagu,

whose son

was

Sruta,

whose son was Saswata, whose son was

son

Sudhanwan,

whose

was Subhasa, whose son was Susruta, whose son was Jaya, whose son was Rita, whose son was Sunaya, whose son was
Vitahadya,

whose son was

Dhriti,

whose son was Bahalaswa,

the family of Janaka.

whose son was'Kriti with

These are the kings of

whom ended Mithil who shall

be principally welU

versed in spiritual knowledge.

&ECTI0N VI.

:o
Laitreya said NL
:

reversed
I

sir,

you have descrfced to

me the solar dynasty but

of

wish to hear
are
still

now

of

the
for

kings
their

the lunar dynasty,

It

who

well-known
it

glorious deeds.

behoves you to relate

:

gladly to me.

Parasara
produced

said

foremost of Munis, hear from

me, a

description of the illustrious family of the

moon which has

earth.

many well-known kings of the 's adorned with many kings gited with
strength, valour,
*s
I

Tbis family
qualities

regal

of

magnificence, prudence

and

energy
others.

such

Nahusha, Yayati, Kartavirya, Yaryuna and

describe this family to you.

Hear

shall

Atri

was the son

of

Brahma, the creotar of

lotus

the

universe,
of

who originated from

Nrlyana;

the

that

grew from the navel

The son

of Atri

was Soma
of the

whom Brahma made

stars.

tlie
>

""g of plants,

Brahmans and

Some

celebrated

Rajshuya sacrifke and on accobnt

of

the

glory

derived

*54

VtSHNUPURANAM.

therefrom and the vast sovereignty which he had acquircd

he grew haughty and Hcentious.

Ile carried off Tar, the wife

of Vrihaspati, the preceptor of gods.

Soma

did not give

up Vrihaspati's wife though

he

was

again and again

requested by him.

commanded by Brabml
Riidra,

and remonstrated by the holy saes. Usanas, who wasanenemv

of Vrihaspati, took the side of

Soma.

who was
Soma,

pupil

of Angiras, the father of Vrihaspati, assisted his fellow student.

Because their

preceptor

Usanas

joined

Jambha,

Kujambha,
celestials

all

the Daityas, Dnavas and other enemies of the

to
liis

came

help.

Indra and

all

other

celejjtials'

assisted Vrihaspati.

Thus there took place

on account of Taraka

terrihle

combat which

being

was

called

TarakSmaya

or TarakJ

war. In this the celestials led by Rudra hurled their weapons

upon the Asuras and the Asuras equally overwhelmed

gods with weapons. Thus
in

the

the conHict between the gods

and demons the

tection

universe, greatly

overwhelmed, sought
the glorious

pro-

of

Brhma.

Thereupon

God

asked

Usanas with the demons and Rudra with the

desist

cflestials to

from

fighting

and

give back

Tar

to

Vrihaspati.

Finding that sbe was pregnant Vrihaspati desired

longer to keep her burden

her no
orders
of

and

in

satifaction of

his

she was delivered of a son

whom
hy

she kept

in

a clump
it

long

Munja
its

grass.

And

the child

as soon as
its

was born

proved

character of

divinity

radiance. Beholding

both Vrihaspati and

child the celestials, to

Soma
know

fascinted

by
son
Is

the beauty of
it

the

whose
is

was, asked TSrS,

Vrihaspati's
or

saying

'

damsel whose son

he

he

Sorna's.' "

Being thus addressed

Tar was

aahamed and
celestials she

did not answer.

Though she was repeatedly was

still

asked by

the

mute and the

child,

being enraged,
vile
I

vva

about

'

CUtse her, saying" Unless,

woman,

you immediately
or youf

speak

out,

who

is

my

father,

shall

so punishyou

VISHNUPURANAM.
useless

265

shame

that no

woman

in

uture shall speak the truth "

Brahmi

again

interfered

and

pacifying

the
this

child

said,

addressing TarS " Tell

Vrihaspati

or

of

me my daughter, is Soma? "Of Soma,,'

the

the child

of

said

Tari

flushing.

Tbereupon the countenance of

became
bright.

king
joy.

of constellations

and
and

expanded with

He

at

once emforsootb,

bracedhisson
thou

said"Well done my boy,

accordingly
the

art

wise."

And

boy was

named

Budha.
I

have already

on

115.

described how Budha begot Pururavas Paruravas was a prince famous for liberality, devotruih

tion,

magnificence, love of
of

and

beauty.

Having

in-

curred the curse

mind to live in
saw Pururavas.
reserve
greatly
all

Mitra and Varuna Urvasi made up her the Iand of mortals and descending there

As soon

as

she saw him she forgot

to

all

and not caring

for the

comforts
finding

heaven became
far

attached to him.

And

her

superior

to

other females in beauty, elegance, symmetry,

and deticacy,
Both
the

Pururavas

was

equally

enamoured

of

her.

man and the

thought
boldly

woman were
of

equally attached to each other

and

no more

any
I

other
love

object.

The king then

pity

said " Fair woman,

return

you

have
turning
so,
if

on
face

me
a

nd
'iWe

my

affection."

Urvasi
will

her

through modesty said "I

I

do

you

satisfy the

conditions

propose to you."
?

"What are they"

"I

asked the king "speak

them

out'*

mymph "which I love like my children they must be kept by my bed-side and shall not be allowed to be carried away. You must not be seen by me undressed and clarified butter alone shall be my food." The
;

have two rams" said the

Kog readily agreed to these terms.

After this Pururavas and Urvasi
0l>e

lived together for

sixty

thousand years in AlakS, sporting amidst the groves and

Chaitraratha abounding
in

**< of
orsts.

lotuses

and the other

By these enjoyments
34

Urva's attachment jncreased

S66

VlSiINVPURANAM.

every day and she forgot

of immortals.
In the

all

desife for residing in

the region

absence of Urvasi heaven appeared

ceiestials,

devoid of beauty to the

ters.

nymphs

genii and quiris-

Knowing

the

engagement

that Urvasi

had contracted

with the king, Viswasvasu was appointed by the Gandharbas

to bring about
its dissolution.

And coming
carried

Jby
off

night to the

room where they were sleeping he

rams: Urvasi got up by
its

cries

and exclaimed
:

one
'

of the

Ah
go

mej

who
this

has stolen one of

my

children

would not have taken place.

Had I ;got a To whom shall

cofild

husband
I

for

help ?"
lest

The king heard

the lamentations but

not go
then
of
its

he might he

seen undressed.

The Gandharbas

took away another ram.

Again hearing tbe sound

being stolen away

1

in

the sky she lamented saying-''Alas

I

have got no husband.

person."

have taken the shelter of a

it

das-

tardly

Thinking "

is

darkness" the |king took

up a dagger and pursued them, saying

I shall

" stop,

wicked

soon slay you."

of brilliant

Immediately the Gandharbas created

the

flash

lightning in

room and the king

was

seen undressed by Urvasi.

she instantly disappeared.

The

contract

was broken and

the

And

leaving behind the rams

celestials.

Gandharbas too went to the region of the

Taking

the rams, the king, delighted came back to his bed-room but

found no Urvasi. over the world

shetra he
like

Not finding her he wandered naked

a maniac.

all

At length
four

arriving at Kuruk-

saw Urvasi sporting with

other

nymphs

in

lakeabounding

and exclaimed
an

"

in lotuses. Like a

mad man

the king neared hn

my

wife, wait,

iron heart."

Urvasi

" replied
I

speak with me,

thou

of

great king useless

this inconsiderate attempt.

am now
after

pregnant, go away

just

now and come here again

a year

when

shall g' VB

you a son and reman with you

solaced Pururavas
said to her mates.

for

one

night."

Being

thus

came back
'This

to
is

bis capital.
th'at

Urvasi theo

king

excellent
for

man

being
1"*

Artwn by uhose altachmentl

lived

sucb aloog

VISHNUPURANAM.
ff earing

367
his

this the other

nymphs
live

said.

" Great

is

beauty

we too

witb.

him could

happily for ever."

After the expiration of a year the king again

that

came

to

place and Urvasi gave him a son

by the name

of Ayus.

Livingwith him for one nightshe again became pregnant to

bear to
all

him

five sons.

She then said

of their

to the king

"

king

the Gandharbas,

on account
have slain
;

regard for me, are

ready to confer upon

thee a boon.
all

Do

thou pray for

it."

The king said "

are
all

my

enemies

my
live

faculties

very powerful
;

have friends, relations, armies and

treasures

<o there
in

is

nothing which
region.

want but
I

Iiving

witli

my Urvasi
always."

the

same

So

wish to

with her

After he had spoken this the Gandharbas brought to hitn

a vessel with
<ling

fire

and

said,

" Take

this
it

fire

and accorparts:

to the precepts of tbe

offer

Vedas divide
for

into three

then

oblation

to

it

Urvasi and your desires shali

said
this,

tliusbe

gratified."

The Gandharbas having

went away.
I

the

kiog took
forest

the vessel and

he thought

"

Ob, what stupid

Then coming to a. am; I have brought

had passed

tbk vessel but not Urvasi."

fee

Then

leaving the vessel there

half the night

came back

to his capital.

he

awoke and thought

When
to

"

The Gandharbas conferred upon me

this

vessel of fire to enablc

forest.

me

live

with Urvasi.
it."
4

have

Wtthat in the

shall

go there to briug

Having

saidthishe wentthere but did

beholding a

not find the vesseL

Thea

young Ashwattha

* argucd within himself

I I

I left here a vessel of fire and now see a young Ashwattha tree growing out of a Sami pJant

"

tree

growing out of a Sami plant

shall

take this type oi

fire to

my

capital
it."

and having created

*re by their attrition I will

wbrship

Having thus made up

*nd

his

mind he took tbe plantsto his

citir

made

their

wood

tor attrition wjth pieces ot as

many

inches
tliat

ong

as there are syllables in

the Gayatri.

He

recited

My

verse

and rubbed together

sticks of as

many

inchet s

68 he

VISHNUPURANAM.
Having created
fire there-

recited syllables in the Gayatri.

frora he divided it view of obtainof the Vedas and offered oblations to itwith the sacrifices many performed Having jng re-union with Urvasi.

into three portions accordingto the precepts

with this
suffered
fire,

fire

he attained to the region of the Gandharbas and

no more separation from his beloved- Urvasi. Thus prosent that was at first one, was made three-fold in the
of
115.

Manwantara by the son

SECTION

VII.

URURAVAS had

Viswavasu, Satayus,

sonsAyus, Dhimat, AmSvasu, and Srutayus. The son of Amavasu

six

whose son was was Bhima, whose son was Knchana, Whilst celebrating a Suhotra, whose name was Jahnu.
sacrifice this

over-flowed king beheld the whole of the place therefore offended Being with the waters of the Ganga.

withhiseyesredwithangerheunitedthe spirit of of his devotion drunk up with himself and by the power
river.

sacnfice
the

Thereupin the

celestials

and and the sagespleased him

capacity of his daughter* got back Ganga in the AjaKa. Sumanta, whose son was was Jahnu The son of ha who whosesonwasValakiswa, whoseson was Kusa,
fonr sons,

Amavasu, Kusamba. Kusanabha, Amurttaya and

the
obje
o

Kusambhaengagedindevoutpenances with

Beholding the intensity f having a son equal to Indra. his son to* hUdevotions.Indrahimself took birth as born. He be might him iwince equally powerful like

^Tfot this the Gang U'calM Jbnavi i*.

iisoing frem Jahnu

VISHNUPURANAM.
accordingly born as Gadhi or Kausika.
called Satyavati.

269

Gadhi had a daughter

Richika, one of the descendants o( Bhrigu,

wanted her in marriage.

his

The king was

reluctant to give

daughter

in

marriage to a peevish old Brahmin

as

and

wanted (rom him

steeds

the bridal

present a thousand fleet

whose

-colour

should be white with one black ear.

Having propitiated Varuna, the

tained

god of ocean, Richika ob-

from him, at the holy place called Awatirtha a thouhorses.

sand

And

giving them to the

king he married his

daughter.
In orde? to

have a son he prepared a dish of

rice,

barely

and pulse with butter and

being requested
mother,
roartial

milk for his wife to eat.

for

And
her

by her he made a similar mixture

of

by partaking
prince.

which she should give birth to a

his

Keeping both the dishes with

wife and

giving her instructions

for

which was intended (or her and which

her mother, the sage went to the forest.

of

taking the food her mother said to

Satyabati

"Daughter,

At the time

every

and no

one wants to have a son gifted with great qualities body wishes to be excelled by the qualities of his
It is

mother's brother.

therefore

desirable

for

you to give
you and

me the food which your husband has

to

set apart for

partake of that intended for

me

for

my

son shall be the

sovereign of the world.

What is

the use of wealth, strength

and prowess for a Brahmin."

gave her

Beiug thus addressed Satyavatifrom the

own food to her mother. When the sage came back

he said to her

Satyavati

" Sinful

forest and saw woman, what hast thou

done? Your body appears as very fearful to me.

"*st

Surely thou thy

taken the food which was intended

for

mother.

Thou hast committed a wrong.

*ith the properties of

That food

had consecrated
j

power, strength and heroism

qualities of a

where-

M your food

was consecrated with the

knowledge
and

Brahman

""gentleness,

resignation.

As you have

changed messes your son

shall follow

ajvarrior's ptopen-

jf/ .-**

_..-.-..

"//,
"

'

i?

VtHtfWURANAM.
and use weapons, and
fight

sities

and slay j your mther's

son

shall be born with the desires of a Brahmin and Bhall be devoted to peace and piety." Hearing this Satyavti fell at her husband's feet andsad "1 have done this through

my
my

ignorance.

Be thou

propitiated so that

may

not have
not

such a son.
son.*'

If this is

inevitably let

my

grand son be such,

Being thus addressed the sage said " So be

birth

it."

Thereupon she gave

brought forth Viswamitra.
Kausiki
river,

Jamadagni and her mother

Satyavati afterwards

became

the
of

Jamadagni married Renuka the daughter

race of

Renu, born

in the

Ikshwaku and begot

ofT her a son,

#

ParusarSma the destroyer

of the Kshatrya race,

who

was a
Sunahis

portion of NarSyana, the preceptor of the universe.

sepha was conferred upon Viswamitra by the

9on,

celestials as

who became known

as Devarata.

Viswamitra had

other

sons Madhochandra, Yaya,

and Hareetaka.
were known by the name

Kritadeva. Devashtaka, Kachapa

families, all

These founded many

of Kausikas,

of

whom
with

and inter-married

the families of various Rishis.

SECTION

VIII.

A.YUS, the
x>f

eldest son of Pururavas, married the daifghter

five sons,

Rahu upon whom he begot

Nahusha, Kshatrasons,

vridha,

Rambha, Raji and Anenas.

Suhotra,

The son of Kshatravridha was

SKash,

who had three

Lesa, and Ghritsamanda.

first

The

son of Ghritsamnada

was Saunaka who

to* iMtrtuted tke distinetM of the

VISHNUPURANAM,
castes.

ajt

The son
to

of

Kasa was

Kasiraja,

whose son was

Dirghatamas, whose son was

subject

human

infirmities
in

who was not and who had been master of

Dhanwantari,
In his past
life

universal

knowlcdge

every birth.

Nrayana
be, in

had conferred upon

his

him the boon that he should

in

next

life,

born

the

race of Ks>hatriya, sliould be the

author of the eight fold

be entitled

system of medical science and should

celestials.

to

a share of offerings made to the

Tbe son of Dhanwantari, was Kesumat, whose son was

BhU

maratha, whose son was Devadasa, whose son was Pratarddana,

so called from destroying the race of Bhadrasrenya.

He nad various other names

enemies'
Vatsa or
that

as

Satrujit.
all

The
his

victor

on account
'

of his

having defeated
used to
call

enemies^

child' for his father

;

him often times by

truth' for he
for

name

Ritadhwaja
of

'

whose emblem was

;

was
this

a great observer

truth

and Kuvalayaswa
day " For sixty

he had

ahorse called Kuvalaya.

verse is recited in the
sixty

His son was Alarka of wliom

present

thousand and

hundred years, no other youthful king except Alarka,

the
earth."

governed
whose son
was

The son
s>on

of

Alarka

was Santati,

was Sunitha, whose

was Suketu, whose son

harmaketu, whose son was Satyaketu, whose son waa

Vibhu,

whose son
son

whose son was Suvibhu, whose son was Sukumara, was Dhristaketu, whose son was Vainahotra whose
laid

was Bharga, whose son was Bliargabhumi, who

of the four castes.
shall

down
of

the rules

These are the descendants

the descendants of Raji.

Kasa.

We

now enumerate

SECTION
-:o:-

IX.

IVAJl had five hundred sons who were. all gifted with arose a great power and heroism. Once on a time there they.all and demons, the conflict between the gods and
desirous of
slaying the other
glorious
party,

inquired of
the
for

Brahm,
shall be
sball

saying

"0

god,

which

of

parties

victorious?

The

deity

said "that

whichr Raji

take up arms.',

The Daityas immediately went

if

to Ra'i

to

secure his help, which he agreed to give

they would make

him

their king

after defeating the celestials."

Hearing

this

the suras
otherwise.

said "We
Prahlada
is

cannot say one thing and do

the

our king and for him

we wage
celestials

war."

Having
him

said

thistheywent away and the

came to

for the

same purpose.

Raji proposed to

them the same

conditions and the gods agreed and said.

"Weshallmake
of the

you our Indra."

celestials

Thereupon Raji assisted the army

his various

and by

weapons destroyed

the Asuras.

When

all

celestials

of tbe the enemies were defeated, Indra the king "Tbou placed Raji's feet on his crown and said.
;

from fear art our father since thou hast released us

the supreme lord of
all

thou

art

the worlds, because,

I,

of the three worlds, have acknowledged thee The king smiling said" So be it. Even

whoam the lord as my father."

if

the enemies
resis-

be admit humiliation by flattering speeches that cannot

ted."

Saying

this

he repaired to his own

city.

Satkratu

too continued to rule as Indra.

few days after the king went to heaven, and his

sons,
<

rank being incited by the sage NSrlda, demanded the to g' refused he When Indra as there hereditary right.
ttiem the slation

hi the highly powerful princes reduced

his

to subraisston

and usurped

rank.

When some

time

VISHNUPURANAM.
nadpassed, Indra, deprived of his
of the

273
in

share

the sacrifices

"3ive
could
try

three worlds, spoke to Vrihaspati in

a retired place,
bigger

me a

little
I

of

the

sacrificial

butter not

even than a jujube for

VftiMASATi said

am in want ; Had you

for

of sustenance."

applied to

me
I

before
will

have done any thing

gain

you; however

now
he

to

back

for

you

your position."
of a sacrifi
for

Saving

this

undertook the celebration

increasing the

power of Indra and bringing about the downfall of Raji's sons by leading them astray. When their understanding

wasjwwildered the princes became haters of the Brahmins,

negligent
of

of
;

their

duties
tliey

the

Vedas

when

and regardless of the teachings became devoid of religion and

gods.

morality,
the

Indra slew them and gained back his sovereignty by

priest

help of the

of

Whoever
shall

shall

hear of

fndra's

acquirement of the position,

always keep his

proper place

and
the

shall not

be guilty of iniquity.
son
of

Rambha,
was Sanjaya,

third

Ayus,

had

no

offspring.

Kshatravriddha had a son

named

PratikshatrS,

whose son

wh6se son was Vijaya, whose son was Yajnason was Harshavarddhana, whose son was Sahadeva, whose son was Adina, whose son was Jayasena,
Mt,

whose

whose These

son was Sankriti,

whose
of

son

was Kshatradharm.
I

were the progeny

Kshatravriddha.

will

ow

wumerate those of Nahusha.

SEGTION

X.

J
yt,
ll

N TAHOSHA

had

six brave sons namefy, Yti, Yayati,

Kriti.

9an-

Ayati, Viyt

and

Yati declned the thrne atid

>efor Yyati su'ccded. He had two' wfves; Devayani, *e daughter ol Usanasj and SarmishM, riie daglifff

35

374
Vrshaparvan.

visHnupuranam.
His genealogy
thus recited " Devayani

is

gave

l>irth

to

two

sons,

Yadu and Tarvasu.

to a course of

Sarmishtha, the

daughter of Vrishaparvan, gave birth to three sons, Druhya,

Anu and

Puru.

Owing

Usans Yayati became

his
father-into
his

untimely old and decripit.

Having propitiated

law however he got the permission to transfer his old age

any one who would

eldest son

agree to take
said,

it.

He

first

called

Yadu and then

this

Your maternal
for

grand-father

has caused
mission
I

untime decripitude of mine.

it

By

his perI

may

transfer

to

you

a thousand years.
to

am

not

still

satisfied

with worldly jnjoyments and wisn

egjoy

tlirough your youth.

Do

not

refuse

compliance with my
take

request."

Being thus addressed he did not agree to

the decay upon him for which the king imprecated a curse,

saying" No one

in

your prosterity

shall

be the king."

He

then successively requested Druhya, Turvasu and

liim

Anu

to give

their

youth.

They

311

refused

and were

accordingly

cursed by the king.

Lastly he called his youngest son

Puru

the

son of

Sarmistha and requested him for the same.

ripe understanding, at once agreed

That youth, of

unto his father said

"

and bowing
He

have been highly honored."

then took upon himself his father's infirmities and gave him
his youth in exchange.

Being thus gifted with renewed youth Yayati governed

the kingdom for the good of
his

people

enjoying

such

pleasures as were suited to his age

and strength and were

in

m
a

consonance with

piety.

He

enjoyed

the company

of

nymph

Vishwachi day and night thinking that there would be

all

an end of
" Desire
oi',

desires.

By continued enjoyment
as
fire,

all things

began to appear more pleasant to him and he then said

is

never satiated by enjoyment

intense.

fed with

becomes the more

No one

is satisfied

with

r ' ce '

barley, gold, cattle or

desire.

women

therefore renounce

excessive
feeling

When

a man does not cherish any

all with,

sinful

tQwards creatures and looks on

an equal eye-**

VISHNUPURANAM.
Bnds
everything
full

37$

thett

of

pleasure and delight.

that

The

wise

become happy by renouncing

and

desire

whch the

[eeble-minded cannot abandon

the

whicii

grows not old witb

fall

aged.

With age the

hair

becomes gray, the teeth

never
gratified.
is

off

but the love of

wealth and

life is

thousand

years

have expired and

still

my mind
excited

attached to

worldy

enjoyments:
objects.
I

my

desires

are

every

day by new

shall

therefore renouncce

all

enjoyments of sense

and devote myself to

the culture of spirilual truth.

And
witb

renouncing
natiues of
the deer.

all

attachments and not influenced by the alter*

I

pleasure and pain

shall

roam

in the

forest

Having thus made up

to

his

mind Yayati returned the youth

Puru and took up his own decrepitude.

He

th^n

made
of

his

youngest son the sovereign

of

and went

to

Tapovana

(the

wood
the

penance).

He

appointed as viceroys

Turvasu
Yadu

south-east districts,

Druhya

of the west,

of the south

and
of

Anu

of the

northand made Puru the supreme monarch

the earth.

SECTION

XI.

k ARASARA said:I
*as an incarnate portion
'

will

first

enumerate to you

*cendants of Yadu, the eldest son of Yayati

of

Vishhu

one of whom
golry cannot

thc

of

whom

)e

described though chanted for ever to

*" their desires

'toancipation

whether upon created

all

confer the fruit of

for virtue, wealth, plearure or ftnal

beings,

upon men,

saints,

^ndharbas^

spirits of evilj

nymphs, centaurs, serpents,

birtty

#fo

VISHNUPURANAM.
ascetics.

demons, gpd, sages, Brahmanas and

hear. of tbe

Whoever

shali

descendants of Yadu shall be freed from

11 inqi.

tie?, for

the supreme spirit

devoid of any formVisbnu w

Nala and Raghu,
sons

incarnajte in this family.

Yadu had
Sasajit

four sons Sahasrajit, Kroshti,

was the son of the eldest brother and bad three

r-Haihaya, Venu and Haya.

The son

of

Haihaya was
Sabanji,
wliose
liad

Dharmanetra, whose son was Kunti, whose son was

wbpse $on was Mahishmat, whose son was Bhadrasona,

son was Dardama,
four
sons,

whose

son

was

hanaka,

who

Kritaviryya,

Kritagni,

Kritayarman' and

Krita-

uyyas.
pf the

Kritaviryya's son

was Aryunu, who was the

king
thouthe

seven insular CQntinents and the mastsr of a

sand arms.
descendant

This king propitiated the sage Dattatreya,

of Atri

who was an

incarnate portion of Vishnu

and

obtained

from him these

boons

thousand

arms,

acting always justly, governing the world

tecting
it

witli justice, pro-

impartially,

victory

over his emenies and death

in the three

by the hands

of a persou

renowned

worlds.

By

these means he governed the earth powerfully and

celebrated ten thousand sacribces.
said

justly
is

"Tbe
In

Of him

this

verse

kings of the earth shall never equal him

devotion in good manners and
in

in

sacrifices, liberaltiy, in

self-

control.

his

reign

nothing was

lost

or

injured, so he
prosperity,

governed the wbole earth with undecayed bealth,

power

and strength for eighty-five thousand years.

of Mahismati, on
in the

Arriving
its

at the city

his tour

of conquests whilst

king was sporting

waters of NarmSda excited

with wwe,

Ravina, proud

for defeating

the gods, demons, Gandharbas,

conthe

and

their king,

was taken prisoner by Karthaviryya and

in his
slain
capital.

fined

likeatame beast inacorner

a long reign Karthaviryya
incarnate portion

At

end

pf

was

by Parashurm*

tyho. W as an

of Vishnu.

The

tfng ha

S* Kftndred sous of which five were principal, namfly

Suta6na, Vnshana, Madhu, and Jaydwaja.
Tb,e

*&**

VISHNWURANAM.
tbe
after

J7

last

was

him Talajanghas.

THUjangha who had a hundred sons named The eldest of these was Vitipotra,
Sujati.

another

was Bharata who had two sops Vrisha and

The sons of Vrisha was Madhu; he had a.hundred

cbief pf
the

sons,

the

whom was
called

Vrishna

and from him the family obtained

the nanie of their
father

name

of Vrishni.

From

Madhu
of their

t,hey

were

Madhavas and from the name

all

corarnon ancestor

Yadu they were

called

Yadavas.

SECTION XII.

r
dra,

ARaSaRA said Kroshtri,

whose
son

the son of Yadu,

had,

a son

named Vrijinvat, whose son was Swchi, wliose son was Kusha-

was

Chitraratha,

wiiose

son

was Sasa-

vindu,

who was
huudred

the master of the ourteen

great geme.
million

He

bad
Tlie

thousand
of

wives

and

of sons.

raost

famous

them

were

Pryihuyasas,

Prithu-

karroan,

Prithujaya,

Prithukirtti,

Prithudaha

and

Prithusravas.

The son

of the

last of

these six was Tamas,

vhose son
fices.

was Usanas who performed a hundred hors sacriHis son was Siteyus, whose son was Rukmakavacha,

whose son was Paradrit,

whohad
recited

five sons,

Rukmesbu, Prithu-

'ikman, Jyamagha, Pahta, and Harita.

tbe

In the. present period

following

verse

is

of Jyamaglia

"Ofallthe
or

tnsbands obedient to their wives,

who
was

have been

who

will.

\ the most famous

''usband

is

the

king

Jyamagha,

who was

the

of

Saivya."

Saivya

*M
*if*.

so

mueh

afraid of her that

after

barren but Jyamagha h? could not take any other

fighting with

Once on a time

a hard

horse

and

"

Visdnupuranam.

elephants the kng defeated a powerful

enemy who,

leaylng

behind

his wife, children,

fled.

relations,

army, treasure and kng<

fled

dom,

When

the

enemy had
Save

Jayamagha saw

beautiful princess, exclaiming. "

father, save

me, bfother"

while

her expansive eyes rolled wildly with fear.

attracted by her beauty
said
to

The
love
I

king
for

was much
her

and

himself

"This

and
is

cherished
accidental
lady.
;

have n

children

and am the liusband of a barren

This maiden

has fallen in
her.
I

my hands
must

to

keep up
her

But

take

must

have the permission

my family. I will marry jn my car to my palace, where my queen for the marriage."
.;f

So he took
capital.

the princess into his car and

went back

to

his

To welcome
came
Saivya
aid
is

the

return

of

the victorious king, Saivya

to the palace-gate with the ministers, courtiers and the

citizens.

And
with the

beholding a damsel on the

her
lips

left

hand

of the king
in jealousy girl
Jbat

swollen

and
is

trembling
this
fickle

to

king "Who
you
in

sittng

with

thechariot?"

The king was

all

not

prepared with a reply

through
I

and maid answer,

queen

fear

of

his

" This

on

sudden
?

is

my

daugeter-in-law

have never had a son " said Saivya " and yon
;

have no

otlier

children

of

what son

of yours then is this girl the wife ?"

The

king

bewildered

by the jealousy and anger which the words

avoid
further
conof the

of Saivya displayed, gave this answer to

tention.

The king said, " She

is

the

young bride

future son

whom

thou shalt give birth."

it

Hearing

this Saivya

gently

smiled and said " so be

" and the king entered into

his great palace.

taken This conversation regarding the birth of a son having

place

tbe n auspicious conjunction, aspect, and season, became queen, although Ghe was greatly advanced in years, in

pregnant and

bore

a son.
to the

His father named him Vidarbha

and married him

damsel he had bronght home.

HdMta

sons,

Kratha, Kaisika'and Romapadi.

Tbe w

VSHNUPURANAty,

379
Kaisika

Romapida was

Dhriti.

The son

of

was

Cliedi

The son of Kratha son son was Nirvriti, whose was Vrishni, whose Kunti, was Vyoman, whose son was Dasrha, whose son was wbose son
whose children were the Chaidya kings.
Jimuta,

whose son

was

Vikriti,

whose son was Bhimaratha

whose son
son

was.Navarathe, whose son was Dasaratha, whose

was Sakuni, whose son was Karambhi, wbose son was

Pevarata,

whose

son

Devakshatra, whose son was Madhu,

whose son Anavarathu, whose son

son

was Kuruvatsa, whose son

was Anaratha, whose son was Puruhotra, '.whose son was

whoseson was Satwata, from

Ansu,
famify
of

whom

the

princes of this
the

were called

Stwatas.
will

This

was

progeny of
will

Jyamagha.

He, who

hear of the account,

be freed

from sins.

SECTIONXIII.

1 ARASARA
Bhajamana,
Vrishni.

said

The

sons of

Satwata

were

Bhajina

Divya,

Andhaka, Devavriddha, Mahbhoja and

three
sons,

Bhajam5na had

Nimi, Krikana, and

Vrishni
rajit

by one wife and as many by another, Satajit, Sahasand Ayutajit. The son of Devavridha was Babhru
this

of
>t

hear, when we are we see when we are near that Babhru is the foremost of men and Devavriddha is equal to the celestials sixty six persons who were the disciples of one and s 'x thousand and eight who were disciples of the other

whom

verse

is

recited

" We

a distance and

ohtained

immortality."

Mahabhoja was

a virtuouj king
of

Ms descendants were the Bhojas, the kings

MirttikSvati-

^ence denominated Mirttikavattas.

Vrishni

had

two

soljs

te
Sumitra and Yudhajit

VlSHHUPURANAM.
from the former Anamitra
of

and

Sinf

were

born.

The son

Anamnitra was Nighna who

had

two sons was

Prasena and Satrajit.

The god Aditya

ot the sun

the friend of the latter.

arrivng at the banks f the ocean, Satra-

Once on a time
jit

began to hymn the praises of the sun, with his mind solely devoted to him, upon which the deity appeared and stood
before him. to
the

Seeing him

in

an

indistinct

shape

he

said
I

to

Sun " I
now

see thee in this sky as a globe of

in

fir*

be-

hol'd thee just

the same shape and do not perceive any

distinttion as a matter of favoar."

Being thus ddiessed

the

divine sun took the jewell called

Syamantaka from

off his neck

and placed

it

at

a distance and Satrajit saw him of a

dwarfish
red-

from, with a body like burnished copper and with slightly

dish eyes.
Satrajit

While he bowed unto him the

"
I

divine
;

Sun

said to

wish to confer upon thee a boon

then wanted that
jewel.

do thou

pray
to

for it."

He

The sun gave

lighting

it

him and then resumed

that precious

his place in the sky.

Satrajit placed

gem round
his

his

neck

and

up

all

the

quarters

with

radiance

like the

sun entered the

city of

Dwarka.

Beholding him approach the inhabitant of Dwarka

that

went to

excellent Purusha, without beginning, who,

to

carry the burden of the world, assumed a mortal form, and

fcaid"

lord,

forsooth,

the divine

sun

is

coming
is

to

visit

you."
but

But

Krishna

smiled

and

said t

"

It

not the sun

Satrajit.

He

is

coming here With the Syamantaka gem

conferred upon him by the sun.

earless

You
the

all

see

him with

heart."

Hearing

this

inhabitants of Dwarkl
Satrajit too having

rcpaired to their

respective habitations.

gone
loads
all

to

eigh* placed that jewel which gave daily removo of gold and through its uncommon power

his house

fear

of

portents,

wW
it

beasts;

fire,

obbers and "

of the kig

Krishna thought

that the

gem was wrthy

but did not do

u8 rr
A' *
1

*pa and desired to take

6au*e

so l*lt

it

some

disturbance in the famlj.

JJndMtaii4ing

that

VISHNUPlfRANAM.
Krshna would ask of him the jewel Satrajt transferred
to

if

it

his

brother
if

Prasena.

It all

was the peculiar

purity
if it

virtue of that

gem, that

worn with

would yield gold and

of

prosperity of the

kingdom but
round
to

worn by a man

bad

character
the jewel

it

would bring on
it

his death.
his

Prasena having taken

and 'placed
to

neck mounted his horse

and went

the

forest

hunt.

While thus hunting he

was killed by a Hon. was about to go

king
anij

The

lion taking the jew.el in his

mouth

of

the

when was seen and killed by Jamvabat the bears, wRo taking the jewel went to his cave
his son

gave fto

Sukumra

to play with.
rtot

When
the

sometime had passed and Prasena did

to whisper,

conte,

Yadavas began

one to another, " This must

be Krishna's

doing; being willing to get the jewel and not

he has committed the murder to get this into

obtaining
his

it

possession."

When
gathered

these calamities

reached the ears of Krishna he

some members

of the of

Yadu family and

found

in

their

company followed the course

of his

Prasena by the impressions

it

horse's

hoops.

And having

by

this

way

that

he

and

his horse

had been destroyed by the

lion

he was
Desirous

acquitted
of of

by

all

people of any sharc in the death.

the
to

getting back the jewel, he thence followed

the
lion

foot-marks
the

and

at

no great distance came

killed

place

where the lion had been

foot-prints of the latter

by the bear.

Pursuing the

he arrived at the foot of a mountain

where having kept the

Yadavas

he pursued
feet

the course.

And following the impressions

eavern

of the
it

he found out a
of

and before he entered

"

he heard the nusre

Sukumara saying to him

has

The

lion killed

Prasena

the lion

been

killed
is

by Jamvavat:

weep not Sukumara the

Syamantaka
tr"Jth ">

your own."

Having thus ascertained the

Krishna entered into the cavern and espied the jewet hands of the nurse who was giving
it

the

as a plaything

to

Sukumara.

The

nurse in no time found out his approach

30

28*

VISHNUPURANAM.
his eyes eagarly fixed

and seeing
for help.

upon the jewel called aload

Hearing

her cries, Yamvabat, worked up with

anger,

came

to that place
tlie

and an encounter

took place
for twenty.

between him and

Achyuta which continued

one
there

days.
for

The Yadavas who followed

seven or eight days expecting

Krishna
his'

waited

return but as
at the

the

slayer of

Madhu

did

not

come they

arrived
in

conclusion

that

he must have been destroyed

the cave.
" to

"

It

could not have taken so

many days" they thought

went
away,

defeat

foe."

They

therefore

and came

back to Dwarki and

killed.

announced

that Krishna had ben

His rdatves too performed ceremones necessary for

occasion.

the

Food and water

offered
life

reverentially to

worthy

persons tended to support his

in

and invigorate

his strenglh his

the

conflict in

which he was engaged.

While

enemy

being exhausted by dailv combat with a powerful enemy,

brtiised in

every limb by heavy blows and enfeebled by

to
resist him.

want

of food

became unable
powerful
said "
spirits

Being thus defeated

by

his

enemy Jamvabat

prostrated himself before

art, for

him and

O mighty

being, thoo

sooth invincible,

by the
what

of heaven,

earth or hell,

thou canst not be

defeated by
to

man and powerless

art a portion

creatures in a

human shape
of brute origin.
prolord

speak of such as we are

of

who are
lord
fully

Methinks thou
tector of the
o

my
him

NaryRna the

universe."

Being thus addressed by the

to

bears Krishna explained

that he had incarearth.

nated himself to take upon himself the burden of the

And

hwt deltghtedly touching him with his palms he relieved

of the pairt

which he had suffered from the

fight.

Jamvabat
hii
-

again laid himself low before Krishna and presented to

his

daughter Jamvabati
also

as a

suitable offering

to a gue st

He
'rt

handed over to him the Syamantaka jewel. AW)Ough

to accept

was not becotning

still

a present from

such n
cfesr hi

individual

he took the fem with a vrew t

VSHNUPURANAM.

283

reputation.
to

He

then

came back with

his

bride Jamvabati

Dwark.

When
alive

the inhabitants of
filled

Dwark saw Krishna come back

they were

with joy so that even those

who were

greatly

stricken

in years

were

filled

with youthful strength

and

all

the nlembers of the

Yadu

family,

men and women,

hero and

gathered round Anakadundubhi, the father of the

congratulated him.
vas all

Krishna described

to the

assembled Yda-

that

had taken place exactly and giving back the

to Satrajit

Syamantaka jewel
murder.
ments.

was cleared

off

the charge of

He

then conducted Jamvabati to the inner apart-

When
satisfy

Satrajit thought that he

had been the instrumental

ofthe false charge against Krishna he

was

terrified

and to

him he gave

in

marriage with him his daughter Satyain

bhama.

She had ere been sought

marriage by

many

illustrious

members

of the

Yadu

family as Akrura,

Kritaver-

man, and

Satadhanwan, who were greatly worked up with

to

anger on account of her being married

another, and
Satrajit.

ormed

a common cause

of

enmity against

Th

most leading

varman said
Krishna this

man amongst thcm with Akrura and Krita"By given her daughter to to Satadhanwan

caiiiff Satrajit
:

had iusulted you and us grossly

kill

who wanjed her

jewel ?

why do you not

him and take the

Should Achyuta on that account enter into conflict

with mise

you

we

will

take your part."

Having secured

this

pro-

Satadhanwan undertook

to destroy Satrajit.

When
*ith the
allay

the intelligence reached Krishna that the Pandavas

kad been burned in the house of wax, he,

real
truth,

who was acquainted

the

tmmediately started for Baranlvata to

necessaty

the enmity of

Duiyodbana nd perform

duties of his relationship.

Taking advantage

of his

absence

Satadhanwan killed Satrajit while asleep

jewel for himself.
5

and secured the

to

When Satyabhami came

on account

know

this,

He,

highly angered

of her father's murder, at

once

ity
ascended the
chariot,

VISIINUPURANAM.

went

to Baranavat

and told her husband

in

how Satrajit had been killed by Satadhanwan

account of her being raarried to another,

anger on
jewel
to

and how the

had been taken away

by him.

And

she requested him

take immediate steps to avenge such a henious crime.

Being thus informed Krishna, though plased

said to SatyabhamS, assuming an indignant
insult to

at heart,
is

look" This

an

me

shall

never brook

it.

One cannot

destroy the

birds that have built their nests on a tree without assailing

it.

Remove

excessive grief therefore

you need not lament

to excite

my

wrath."

Immediately coming back/to Dwa/kl

to liim.
;

Krshna took Baladeva apart and said Prasena while hunting in been killed by Satadhanwan.
the forests

"

lion

slew

and now

Satrajit has

As both these
is

are gone, the

right,

jewel which belonged to them,

now

our

common

Vp

then, ascend your car and destroy Satadhanwan." Being thus excited by his brother, Balarama engaged

in the

work

but Satadhanwan

being aware of their

hostile

intention

went to

Kritavarman and prayed for

his help.

Kritavarman did not agree saying that he was not able to Being disappointcd fight with both Krishna and Baladeva. he again
solicited

Akrura
else for

for

help

who said " You

should
I

must
to

go

to

some body
?

help.

How

be able

defend you

Even none, amongst the

celestials
is

whose

glories

are chanted throughout the universe,

capable of fighting

the with the holder of the discus, trodden by whose foot

three worlds tremble, whose hand

makes the wives

of the

powerful Asuras widows, whose weapons, no army, however

can resistj no one

is

able to fight with the

wielder of

of ploughshare, who by his very looks, nullifies the prowess whose and his enemies, whose eyes roll with the joys of wine,

huge ploughshare manifests

mostpowerful enemies."
'**

his

prowess by destroying

the

Whereto Satadhanwan replied

you unable assist me,

While such

is

the case and you are

may

at least help

me by keeping this

jewel in your possession.

VISHNUPURANAM.'
can keep

28$
tliat

it

"

Akrura said "

if

you promise

even in the
is

last

extremity

you won't give out that the jewel

to this

in

my

possession."
the

Satadhanwan agreed

and Akrura

took

jewel.

And mounting

fleet

mare that could run hunfrom Dwark.

dred leagues

a day Satadhanwan

fled

When
his set
in

this itelligence

reached Krishna, he made reay

Meghapusfipa, and Balahaka,

four horses, Sarvya, Sugriva,

them to his car and accompanied

his pursuit.

by

Balarma,

started

hundred
Mithila,

The mare went on speedily and finished her leagues but when she reached the country o
dropped

her S\rength was exhausted and she

down
his

and died.
flight

Having got down,

Satadhanwan

continued
place

on foot.

When

the pursuers

came
on

to the

the
in

mare had died Krishna said to Balarma

car
;

" Do you remaia

and
kill

wbere

sha.Il
is

follow
;

tlie villain

foot

him

the

ground here
the

bad
it."

and

tlie

horses will not be able to

carry

car accross

Aecordingly Balarma remained in thecar

foot.

and

Krishna followed Satadhanwan on

When

he

had

pursued

him

for

two Koshe discharged

at

his discus atid

although

Satadhanwan
dissevered his
clothes

was
head.

considerable distance the

weapon
and

He
to

then

searched

his

person

very

attentively

but did not find the jewel.

coming back he said

destroyed
the

Balarma
for
I

Then
nothing

"

have

for

Satadhanwan

have not found on his

all

person

precious

gemthe

quintessence of

worlds."

When
said
I

Balarama heard this, he

'o

Vsudeva

" Shame
you

was excited with anger and

upon you

so greedy
Here

of wealth. his

don't

acknowledge you as
like,
It is
I

my

brother.

my

path.

Go wherever
*ith all

have done with Dwarka, with you

our house.

useless for you to try to decieve

me

with

these perjuries."

Having remonstrated with

him
to

his brother

">Mi

who

in vain tried to please him.

Balarama went to the

hospitably

of

Videha, where Janaka

recived

and

""ere

he remained.

Vsudeva came back

o

Dwarka. While
Duryodhana, the

B alarama

stayed in the house

Janaka,

'

a8<5

vishnopuranam.
Dhritarastra learnt from him the art of fighting

Bon

of

with

the mace.
In this

way three years passed away.

to the city

Babru,
of

Ugrasena
and
jewl.

and other Ydavas then repaired

convinced

Videha
the

Balarma

that
to

Krishna

had

stolen

They then brought him

Akrura
continually
too,

Dwark.
the gold produced by the the
celebration
of of
jewel,

to

utilize

engaged
that

in

sacrifices.

Considering

the

murderer,

a Kshatrya or Vaisya
Akrura
of

engaged

in religious duties, is

the slayer of Brahmin,

spent sixty-two years

devotion.

being

protected

by th armour
there
'

And by

virtue of that

gem

was no

dearth,

nor pestilence in the whole country.

period,

At the end

of that
killed

Satrughna, the great grandson of satwata was

by Bhojas.
panied them

As they were connected with Akrura he

in

acconv
of

their flight from

Dwark.

From

the time

bis departure

various calamities, portents,

snakes, dearth

plague and the like began to take place.

Thereupon

the

illnstriousKrishnacalledtogether Baladeva, Ugrasena andother

Yadavas and consulted with them to ascertain why so many

prodigies should have taken
this

place at the

same

time.

On

Andhaka one

of the elders of the

of

Yadu

family spoke
lived,
there

"Wherever

Swaphalka the father

Akrura

famine, plague,

dearth and other visitations were unknown.

Once when
Kasiraja,

there

was want

of

rain

in

the

kingdom

of

Swaphalka was
rain from the

brought there and immediately

It

there

fell

heavens.

also

happened

that the

queen of Kasiraja concieved and was

big with a

child

when
the

the time of delivery

came the

child did not

still

come

out of

womb.

Twelve years went away and

the gid wa

unborn.

Then

the
is
;

KasirSja spoke to the cbild, saying

"Daughter, why
I

your birth thus delayed?

inflict this

Comeoi*>

wish to see you

why do you
present

upon your mother?" Thus addressed the infant said

father,

continued suffermg "

the Brahmans

ifyon

will

acow

daily to

VISHNUPURANAM.
be

28;
Accordingly the
at the

sfiall

bornattheend
three

of three years."

king

presented a
of

cow every day

the
girl

to the

Brahmans and
of the

end

years
her

came out
his

womb.

Her

father

called

Gandini

and
to

he afterwards gave her to

palace
to

Swaplialka
Gandini

when he came
as long
day.

help him.

as

she

lived,

gave

cow

to the

Brahmans
And he
is

every

Akrura was her son by

Swaphalka.

thus born from a combination

of extraordinary
it is

excellence.
liltely

When
famine,

such

person

is

absent from us
should
j

that

pestilence

and

prodigies

take

placet

Let h\j then be requested to come

back
be

the

weak

points of

men

of

excellence,

should

not

too

severely

criticized."

In

accordance
sent

with the a^vice of

Andhaka the
of

elder, the

YJdavas

mission

headed by Kesava, Ugrasena and

Balabhadra, to assure
would be taken.
expect
soon

Akrura that

no

notice

his

fault

And

having convinced him that he would

no danger they brought him back to DwarkS.

Aj

as he arrived on account of the virtue of the jewel, the

plague, dearth,

famine and every other calamity and

portent

disappeared.

Seeing

this

Krishna thouglit that the birth of

Akrura
bout

from

Gandini

and

Swaphalka could
have

not

bring

such an effect and he must

some other more

" Certainly"

powerul virtue to arrest pestilencc

thought

and famine.
great
I

he within
in his

himself

'*

the

Spmantaka
heard,

jewel
the

m st be

keeping, for these, as

have
has

are

ffoperties
iany

of the jewel.
j

Akrura too
ovvn

been

performing

sacrifices

his

means are not

sufficient for tbe

fwpose, undoubtedly he has got the jewel in his possession."

Having a'rived ^*
1

at this

concluskn, he called

together

all

Yadavas at his house under the plea of celebrating some

After they had
all

*"*

taken their seats and the object

^the meeting had been explained to them and the business

feished
* fter

Krishna

began to
joking,

converse
to

with

Akrora and
yoti

'aughing and

said

him" Kinsman,

>88
are

VISHNUPURANAM.
your

prince

in

liberality

and

\ve

know very

well

that the

valuable
to

gem
is

which

was
in

stolen

by Sudhamvafl
to
the
all

was given

you and

now

your
let

possession,
it

great benefit of this kingdom.

defive

So

remain

we

advantage
I

(rom

its virtues.

ut Bhalabhadra
of

sus-

pects that

have
the

it

and therefore, out

assembly."

kindness

to

me
the

shew
jewel

it

to

When
If I

Akrura,

who had

in his possession,

was thus taxed he

should

do.

He thought

"

hesitated what he
I

deny that

have the

jewel,

they

will

search
I

my

person and find the gem

hidden amongst
Tlikiking

my
"
It

clothes.

cannot submit myself to a searrS."

the

thus Akrura said to NarSyana,

is

cause

of

the
to

universe

true,

Syamantaka jewel was given

left this place.
I

my

care by
day

Satadhanwan when he
that you should ask

expected every

me

for

it

and with

great

inconvenience

to myself

have retained
I

it.

The

care of this has

put me

to

so

much

anxiety that

have not
rest.

been

able

to

enjoy

any
miglit

pleasure or a moment's
think,
that
I

Being

afraid

lest

you
is

am

unfit to

keep
I

this jewel

which
to

the source
that
it is

of welfare to the
in

kingdom

did not mention

it

you

my
any
his

possession.

Now

take

yourself and give

said this

its

charge
out

to
of

body you
clothes
it

like."

Having

Akrura got
it

a small *old box and took from

the jewel.
the

When
room
in

was

shown
sat,

to

the

assembled

Yadavas

which they
said
to

was illuminated with

is

its radiance,

"This"
was
left

Akrura

"

the

Syamantaka jewel
Let

which

my

care

by
it."

Satadhanwan.

him

whom it belongs now take When the Ydavas saw

the jewel they

their joy.

were

filled

wiui
mme'-

surprise and loudly expressed

Balabhadra

diately claimed the jewel as his property jointly with Achyuta

as b

was formerly
her
rightful

whereas SatyabhamS wanted e* property for it belonged to her father.

settled
;

tween these two Krishna considered himself as an ox between

thc two wheels of a cart, and thus said to Akrura
>n the

VSHNUPURANAM.
presence of the
all

28J

Yadavas"This

jewel has been shown to you

;

in

order to clear

my

reputation
is

it is

the joint-property

ofBalabhadra and myself and

Satyabhama.

the paternal property of

But as a source of advantage to the king-

dom man

this

jewel must be consigned to the charge of one

of perpetual

who

leads

a
it

life

continence

if

worn by an impure

will

prove the cause of his death.

I

As
it.

have sixteen
not proba-

thousand wives
ble that

am

not qualified to use

It is

Satyabhama would agree

to the conditions, satisfying

which she
is

may

possess it

And

as regards

Balabliadra, he

greatly addicted to

wine and sensual pleasures.

We are

therefore all out of

question.

AU

the Yadavas,

Balabhadra,

Satyabham and
lceep this
this

rayself request you,

most

liberal

Akrura, to

jewel

in

your possession, as you have done up to

;

time for the general behoof

it

for

you are

qualified to

keep

and

in

your hands

it

has proved beneficial to the

country.

You must comply

with your request."

Thus requested Akrura took the jewel and thenceforth

wore
it

publicly round his neck where

it

shone with dazzling

radiance
of light.

and he moved about

like the

sun wearing a garland

He, who remembers the vindication of Krishna's character

from false charges, shall never
in

be subject to any
the
full

false

charge
senses,

the least degree

and

living in
sin.

display of

shall

be freed from every

37

;;

SECTION

XIV.

JTaraSARA
Sini,

said

:The younger

brother of Anamitra was

vvhose son

was Satyaka, vvhose son was Yuyudhana,

as Satyaki,

otherwise

known

whose son was Asanga, whose These

princes

son was Yuni, whose son vvas Yugandhara.

were named Saineyas.

Prisni
'

was born

in the race of

Anamitra, vvhose son

vvas

Svvaphalka the purity of whose character has been desctibed

the younger
brother of

Swaphalka was

named

Chitraka.

Swaphalka had by Gandini,

Mridura, Sarimejaya, Giri,

besides Akfura,

Upamadgu,
Satrughna.

Kshatropa, Kshatra,

Arimarddana, Dharmadhris, Dhristasarman, Gandha, Mojavaha

and Prativaha.

He had

also a daughter,

named

SutSra.

Devavat and Upadeva werc the sons of Akrura.

sons of Chitrika were Pritha and Vipritha and

The

many

others.

Andhaka had
varhish.

four sons, Lukkura,

Bhojamana, Suchi, Kambala-

Thc

son of Kukkura was Vrishta, whose son was

vyas

Kapotaroman, whose son

vvho

Viloman, whose son was Bhava,

was

otherwise
of

named

Chandanodakadunbubhi;
;

he

was a
Abhejit,

friend

the

Gandharba Tumburu

his

son was

whose son was Punarvasu, whose son was Ahuka

he had also a daughter called Ahuki.

were Devaka and Ugrasena.

Devavat,

The sons The former had

Devarakshita,
all

of Ahuka four sons

Upadeva, Sudeva and

Devarakshita nd seven
Sridev,

daughters-Vrikadeva,

Upadev,

Santideva, Sahadeva and Devaki; and

the daughters were

married to Vasudeva.

The sons

of

Ugrasena were Kansa,

were

Nyagroddha, Sunaman, Kanka, Sanka, Subhumi, RashtrapalaYuddhamushthi, and Yushtimat and

her

daughters

Kansa, Kausavati, Sutana, Rashtrapali and Kanki.

vishnUpuranam.

agjr

The son
Sura,

of

Bhajamana was Viduratha,

whose son was

whose son was Samin, whose son was Pratikshatra,

Kritavarma,
the

whose son was Swayambhoja whose son was Hrdeka, who

had
Sura,

Satadhana,

Devamidusha

and

others.

son of

Devamidhusa,
sons.

was

married to Marisha

and had by her ten

these sons,

When

Vasudeva,

who was one

is

was born, the

celestials, to

whom

future

known,

foresaw that the divine being would be born in his race

they therefore joyously sounded the celestial

and

drums and ac-

cordingly

Vasudeva was named Anakadundubhi. His brothers

Syama, Samika and Gandusha.
vvere

were Devahhaga, Devasravas, Anadhristi, Karutdhaka, Vatsa

balka, Srinjfeya,
five sisters

They had

who

named

Pritha,

Srutadeva, Srutakirtt

Srutasrava and Rjadhidevi.

Sura had a friend named

Kuntibhoja who had no son.

his

And

to

him he presented duly

daughter Pritha.

She

was married to Pandu and bore him Yudhisthira, Bhima and

Arjuna

who were

in

reality the

sons of the deities Dharma,

Vayu and Indra.

And

whilst

she

was a maiden she bad a

son named Karna begottcn by the divine sun.

Pandu had

another wife

named Madri who had by

prince

the twin sons of

Aditya, Nasatya

and Dasra, two sons, Nakula aud Sahadeva.

Karusha

by name

Vriddhasarman

married

Srutadeva and begot on her

vaktra.

a dreadful Asura named DantaKaikeya, married

Srutakirti

Dhristaketu king of

and had by her Santarddana and four others sons known as

the five Kaikeyas.

Jayasena, king of Avanti married

Raja-

dhidevi
the

and had two sons, Vinda and Anavinda.

This prince

Damaghosa,

king of Chedi, married Srutasravas and' begot on her a

son
the

named

Sisupala.

in his

pristine

birth,

was

wicked and valiant king of the Daityas, Hiranyakasipu,

killed

who was
in

by the divine guardian

of creation.

He was

another birth was born as the ten-headed Ravana, whose

unequalled, strength,
l>y

prowess
of
tlie

and power were overcome

three
worlds.

Rama,

the

lord

Having beeu

m
destiroyed

VISHNUPURANAM.
deity in the

by the

shape of Raghava, he was

for

exempted from an

erabodied

stat

a long

time'

asa
as

reward of his virtues but had now been born once more
Jisupala

the son of Damaghosa, king of Chedi.

In

this

character he began to

show greatest

hostility

rowards Krishna

an incarnate portion of the

tbe burden of the world.

glorious Pundarikaksha to carry

He was

killed

by the great God.

to

And on

account of

his

thoughts being entirely devoted

;

him Sisupala was united with him after death

giveth to those with

for

the

lord

whom

he

is

propitiated what they desire

station/

and he confers a heavenlyand exalted

those

even upon

whom

he destroys in displeasure.

4 SECTION

V.

IVIaitr^VA
said
:

:o:-

Being

killed

by Vishnu as Hiranyavvliich

kasipu and Ravana he obtained enjoyments

attainable even by the immortals.

are not

Why

did they

not obtain

absorption albeit

slain

by Vishnu ?

And why

as Sisupala foremost
all

were they absorbed into the eternal Hari ?

those conversapt with religion,
I
I

of

wish to hear of
;

these

am

greatly striken with curiosity

do thou

relate them.

Parasara said:-When
destroyer of the

the

creator,

preserver

and
ot

universe killed

Hiranyakasipu, the king

Daityas, he assumed the figure of a lion and

man, he was
wonder-

not aware that his slayer was Vishnu.

full

He thought this

figure

was but the creation

of bis accumulated piety-

VISHNUPURANAM.
And the quatity
be obtained
of his

2$}
in

of passion being

predominant

bis

mind

destruction from man-lion.

iie

And

in

consequence

death at the hands of Vishnu

obtained sovereignty

over three

worlds and immense riches and enjoyments as

pasasana.
that
is

He was

not absorbed into the supreme

his

spirit

without* beginning or end because

mind was not

wholly devoted to that object.

subject to love
Janaki,
he saw,

Dassana, thus being entirely

taken

and being

entirely

up by thoughts of

could not perceive that the son of Dasaratha

whom
of
liis

was

in fact the divine

Achyuta.

At the time

death he
mortal
by

wai^impressed with the idea that his enemy was a

fruit

and therefore the

he obtained from being

of the

slain

Vishnu was his birth

in the illustrious family

king9

Chedi
was

and the possession

Sisupala.

of extensive dominions.
this

And he

many circumstances occured by which he was constrained to utter the name of the great God and on all these occasions the enmity, that
In
birth
had
mind.

known as

accumulated

through successive births, influenced his

disrespectfully
of

And always speaking

all

Achyuta he

repeated
or

his

names.

Whether walking,
rest

eating, sitting,

sieeping his enmity was never at

and Krishna was

having eyes

always present to his

like

mind
and

in

his ordinary form,

lotus-petals,

clad

bright

yellow raiment, adorned

his

with

a garland, wilh bracelets on

;

arms and writs and a

diadem on his crown

having four stalwart arms bearing the

wnch, the discus, the

ilways
>D

mace and the

lotus. Uttering his

names

although in

malediction Krishna

was always present

Bralima form

his

mind, and while inflicting his death Sisupala saw him

with shining weapons and
passion and enmity.
in his true

radiant
void of

Being

slain

by the discus of

Vishnu at
'vine

this moment all his sins were removed by hia enemy and he was united with him by whose niight he

"as destroyed.
I

haye thus related to yon everything.

He, who names

obtains

or

remembers the glorious Vishna even

in the eniuity

35*

VISHNUPURANAM.
emancipafion which
It is

final

is

not attainable by the gods or

tliat

demons.

useless to say

he,

who

reverentially names

or remembers him, obtains

final liberation.

Vasudeva, otherwise named Anakadundubhi, and Rohini,

Pauravi,

Bhadr, Madira, Devaki and several other

wives.

His sons by Rohini were Balabhadra, Sarana, Saru, Durmada,

and

others. Balabhadra married Revati

and had by her Nisatha

and Ulmaka.
Sisu,

The sons
and

of Sarana
others.

were Marshti, Marshtimat,

Bhadraswa,
Bhadrabahu,

Satyadhriti,

Durgama, Bhuta and others were born

in the race of Rohini.

The son
named

of

Vasudeva by Madira were Nanda-, Upananda,

Kritaka and others.

Kausika.

By

his wife

Vinsli

hfe

had onson
.

Devaki before

him

six

sons

Kritimat,
all

Sushena, Udayin, Bhadrasena, Rijudsa and Bhadradeha

of

whom were killed by Kansa. When Devaki was again big

(the

with a child the seventh

time,

Yoganidra

sleep

of devotion),

despatched by Vishnu,
at the

extrcated the

embryo from maternal womb

it

mid-night

and

transferred

to that

of Rohini

and from having been

the

thus taken away,

the child

(who was Balarama) received

name

of Sankarshn.

Being

desirous of relieving the world

the

of the burden, universe,

the divine Vishnu,

source of the

vast

beyond the understanding

past,

of all gods,

demons
of

sages,

and men,
and
all

present or future, worshipped

Brahm
or
as
bis

the celestials,

who

is

without beginning, middle

of

end, descended into the

womb

Devaki and was born

her son Vasudeva.

orders,

YaganidrS, always proud tosatisfy

to Josod

removed the embryo

the wife

of Nanda,
all

the

cow-herd.

At

this

birth

the earth was relieved of

sins; the sun,

brilliance
;

nioon and planents shone

with

unclouded
universal

all

fear of evil portents

was removed aud

happiness prevailed.

And

from the time of his birth people

were led into the righteous path.

Whilst
le

this powerful

being lived

in

the land of mortals

of

had sixteen thousand and one lmndred wives

whow

VtSHNUPURANAM.
the Principal hasini

20$

were

Rukmini, Satyabhama, Jamvabati, Jala-

and four

others.

The

divine Krishna, the universal

all

form without beginning, begot on

these wives a
thirteen were

hundred

and eighty thousand sons, of

brated,

whom

most celePrady-

Pradyumna, Charudeshna, Samba and

others.

umna, married Kakudwati, the daughter of

by her Aniruddha.

Rukmimi and had

Aniruddha married Subhadr, the grand-

danghter of the same

Vajra.

The son
way
the

of Vajra

Rukmni and she bore him a son named and Bahu and his son was
of the

Suchtru.
In this

members
of

Yadu

family increased and

it

were
be

many nundreds

thousands of them so that

their

would

impossible to

repeat

names

in

hundreds of years.
"

Two verses regarding them

teachers
crores

are recited.

The domestic

of

the boys
lacs.

in

the use of arms numbered three

shall

and eighty

Who

enumerate Ihe powerful

members of the Yadava family who were tens of ten thousands

and hundreds
Daityas,

of

hundred thousands
slain

in

numberr Those
in

powerful

who were

by them

the encounter

between the gods and demons, were born again on earth

as

men, as tytants and oppressors.

With a view

to arrest

their

violence the gods also descended to the land of mortals

and

became members
Yadu.

of the

hnndred and one branches of

family of
all

Visbnu. was their teacher and ruler and

to his commar.ds.

the

members were obedient

Whoever
of

hears often times of this account of the origin

the heroes of the race of Vrishni shall

be

reed from

all

iniquities

and

shall attain to the region of Vishnu.

SECTION
XARASARA
The son
of

XVI.

said

:I

shall

now

briefly give

you an account

of the descendants of Turvasu.

Turvasa was Tabi, wbose son was Gobhanu,

whose son was Traisamba, whose son was Marutta.

fore adopted
line

whose son

was

Karandhama,
therethe

Marutta had no issue and he

of

Dushyanta of the race

Puru by which

of Turvasa

merged

into that of Puru.

This^was brought

about by the curse imprecated on his son by Yayati.

SECTIION XVII.

1 HE

Setu, son of Druhya was Babhiu, whose son was

son whose son was Aradwat, whose son was Gndhara, whose Duryawas Dharma, whose son was Dhrita, whose son was sons hundred had a who Prachetas, man, whose son wls

and they were the princes of the lawless Mlechehhas

barbarians of the north.

or

:o:

SECTION XVIII-

IlNU, the fourth son of Yayati, had three sons, Sabhanara,

Chakshusha and Paramekshu.

The son

of

the

first

was

Kalnara, whose son was Srinjaya, whoseson was Puranjaya,

whose son was Janamenjaya, whose

son was

Mahamani,

whose aonas MaliSmanas, who had two sons, Usliinara and

Titikshu.

Ushinara had
Sivi liad four

five sons, Sivi, Trina,

Gara,

Krimi,

Darvan.

sons Vrishadarva, Suvira, Kaikeya

and Madra.

Titikshu

had one son Ushadratha, whose son

Bali,

was Hema, whose son was Sutapas, whose was

on

whose spouse

five

sons were begotten by Dirghatamas

Kalinga,

namcly Anga, Banga,

their

Sauhma and Pundra and

progeny and the couutries they inhabited were known

by the same names.

The son

of

Anga was

Pra, whose son was Divaralha,

whose son was Dharmaratha, whose son was Chitraratha, whose son was Romapada also called Dasaratha, to
on account of his
of

whom

having no offspring, Dasaratha, the son

Aja gave

his daughter

Snta to be adopted.

After this

Romapada had a son named Chaturanga, whose son was Prithulaksha, whose son was Champa who founded the city'
of

ChampS.

The son
The son

of

Champa was Haryyanga, whose

sons,

son

was Bhadraratha, who had two

of the

Vrihatkatman and

Vrihadratha.
son

former was Vrihadbhanu, whose

was Vrihanmanas, whose son was Jayadratha, who by a

father

who was the daughter of a Kshatrya man mother, had a son named Vijaya.
wife,

and Brah-

Vijaya had a son whose name was Dhriti, whose son was
Dritabrata,

whose son was Satyakarman, whose son was

in

Adiratha

who found a son

38

a basket on the banks

of the

298

VtSIINUPURANAM.

Ganges.
hood.
kings.

This was Karna, the son of Pritha

n her

maiden-

Karna's son was Vriahasena.

I

These were the Anga

shall

now

describe to you the descendants of Puru.

SECTION XIX.

akASara

said

:The

son of Puru was Janamenjaya,

Pravira,

whose son was Prachinvat, whose son was

whose son

was Manasyu, whose son was Bhayada, whose son was whose son was Bahugava, whose son was Sudyunna,
Samyati, whose son
swa,

was Ahamyati, whose son was Raudra-

who

had ten sons, Riteyu, Kaksheyu, Sthanditeyu,

Jaleyu,

Ghriteyu,

Sthaleyu, Santaleyu,
of Riteyu

Dhaneyu, Vaneyu,

and Vrateyu.

The son

was Rantinra, whose

sona were Tansu, Apratirtha and Dhruva.

The son

of the

second of these was Kanwa, whose son was Medhtithi, from

whom
the,

the

Kanwayana Brahmanas were sprung.

Anila was

the spn Tansu,

elder.

who bad
son

four sons of
of

whom Dushyanta was

by the
celestials.

The

Dusbymanta was the Emperor

verse
is

Bbarata, regarding

whom a

recited
;

"Themother
a aon
is

is

merely the receptable

it

isthe fatherby whom

begotten.

Rear up thy

son,

Dusbyamanta,

treat

not Sakuntala with disrespect.

loins o their father,

Sons,

who

are born from tbe

hell.

save their manes from

>

Thou

art

tfc father of this boy

Sakufttali has apoken the truth."

ls

Bbarata begut on

wives nine sons, beholding.

whom

VlSHNUPUttANAM.
he said that they were not after him.
afraid
lest

99

The qns, being

soiis.

he might desert them, destroyed those

The

birth of sons
fice n

being thus useless the king celebrated a sacri-

hoitour o Maruts.

They gave him Bharadwaja, the son

the
wife of

of Vribaspati

by Mamata,

Utathya,

expelled

untimely by the Jcick of his half brother Dirghatamas.

following verse explains the

meaning

of the

name
of

"

Th
Silly

woman"

said Vrihaspati " cherish" this child

two

fathersi

(Bhara-dwa-jam) " No, Vrihaspati" replied

cre of him."
expressio:\s the
called
less.

Mamat "you take

So saying they both

left

him and from these

boy was naraed Bharadwaja.

He was

ls
fruit-

Vitatha for both the

sons of Bharata proved

was Bhavanmanya, who had many among whoin were Vrihatkshatra, MahaThe son of Nara was Sankriti, viryya, Nara and Garga. whose sons were Ruchiradhi and Rantideva. The son of

The son

of Vitatha

sons, the principals

Garga was Sini and

;

their

progeny were respectively called

Gargyas and Sainyas although Kshatryas by birth they becam

Brahmans.

The son

of Mahaviryya

was Urukshaya, who had

last of

three sons Trayyaruna, Pushkarin

and Kapi, the

whom

became a Brahman.

The son

of Vrihatkshatra

Was Suhotr,

whose son was Hastin, who founded the

city of Hastinapur.

The sons

of Hastin of

were Ajamidha, Dwimidha, Purumidha.

One son
tithi
;

Ajamidha was Kanwa, whose son was Medha-

his

otber son was Vrihadishu, Whose son was Vrihad-

whose son was Vrihatkarman, whose son was Jayadratha, whose son was Viswajit, whose son was Senajit, whose sons
vasu,

were

Ruchiraswa, Kasya, Dridhadhanusha and Vasahana.

of

The son
chief

Ruchiraswa was Prithusena, whose son Was Para,

whose son was Nipa, who had a hundred sons, of whont the

Samara was the king

Para,

of

Kampilya.

Samara hd thret
son
of

sons
Prith,

Sampara

Sadaswa.
Sukriti,

The
whose

Para wi

whose son was

soiv

son ws Vibhrata,

whose
of

was Anuha, Who mafried Kritwi, thedaughter Suka and had by her Brahmadatta, whs sorr wai

300

VISHNUPURANAM.
whose son was Udaksena and whose son wat

Viswakseria,
Bhallata.

The

son of Dwimidha was Yavinara, whose son

was

Dhrtimat, whose son was Satyadhriti, whose son was Dridha-

nemi, wbosc son was Suparswa, whose son was Sumati, whose

son was Sannatimat, whose son was Krita, who was taught by

Hiramyanabha, the philosophy of Yoga and who compiled

the twenty-four Sanhitas for the use of thc eastern Brahmanas

studying the

Sama Veda.

The

son of Krita was Ugrayudhas,

of Kshatryas.

who by

his

power destroyed the Nipa race

His son was Kshemya, whose son was Suirra whose son was
Nripanjaya, whose son was Baharatha.

These weie

all

calld

Pauravas.

Ajamidha espoused
Nila,

Nilini

and by her had a son

called

whose son was Santi, whose son was Susanti, whose

son was Purujanu, whose son was Chakshu, whose son was

Harryaswa, who had

five sons,

Mudgala, Srinjaya, Vrihadishu,

five

Pravira and Kampilya.

of

Their father saic " These

tlie

sons

mine are capable

of protecting
(i.e.,

countries" and hencc

they were 2 "ed Panchalas

able).

Pancha five and alam

Maudgahya Brahmans.
children,

From Mudgala sprang

a son and daughter

the

He

had also a son called Bahwaswa, who had two

twins,

Divodasa

and Ahalya.

The

son

of Saradwat or Gautama by Ahalya was Stanands, whose

son was Satyadhriti,

who was

well versed in military science.

Being enamoured

of the

nymph

Urvasi,

Satyadriti begot on

her two children, a boy and a daughter.

The king

Santanu,

a-hunting, fouud their children in a clurap of long

Sara grass
up.

and feeling pity

for

them took them and reared them

As

they were brought up through Krii, pity, they were

called

Kripa and

Kripi.

The

latter

became the wife of Drona and

son was

the mother of Aswathaman.

The

son of

Divodasa was Mitrayu,

whose

Chyavanna, whose son was Sudasa, whoseson was Saudasa,

also called Sahadeva,
,

whose son ws Somaka, who had a

VISHNUPURANAM.
hundred sons of
was

30^

whom

the eldest was Jantu and th youngest

of Prishata

Prishata.

The son

was Drupada, whose son

was Dhrishtadyumna,

whose son was Drishtaketu.

Another son of Ajamidha was called Riksha, whose son

was
the

Samvarana, whose son was Kuru, who gave

holy distrct Kurukshetra. His sons

his

name

to

were Sudhanush, Jahnu,

Parikshit,

and many

others.

The son

of Sudanusli

was Suhotra,

was Chyavana, whose son was Kritaka, whose son was Uparichara the Vasu, who had seven children Vrihadratha, fratyagra, Kusamba, Mavella, Matysa and others. The son
whose son

ofVrihadratha.was Kusagra, whose son was Rishabha,

son

whose

was Pushpavat, whoso son was Satyadhrita, whose son

was

Sudhanwan, whose son was jantu.

Vrihadratha had

another son.
together

He was

born

in

two parts which were joined

by a female fined named Jar and accrodingly he was

His son was Sahadeva, whose son was

named Jarsandha.
Sompi,
of

whose son was Srutasravas.

These were the kings

Magadha.

SECTION XX.

JT arasara said
Srutasena,

Parikshit had four

sensJanamejayt,
The son
whose
of

Ugrasena and Bhimasena.

Jahau

was Suratha,

whose son was

Viduratha,

son was

Sarvabbauma, whose son was Jayasena Aravin, whose son

*a> Ayutayus,

whose son was Akrodhana

one of

his

sons

as Deyatithi

and another was

called

Riksha, whose son

JOJ

VISHNUPURANAM.
whose son was Pratipa, who had three

was

Uilipa,

sons,
orest

Devapi, SJntanu, and Bhlika.

life in

The

first

took to a

childhood and Sntanu

became the

king.

Regardiog
is hi

him

this verse is recited

if

throughout the earth "SSntanu

name because
restores

he places his hands upon an old man

he

him

to youth arid

by him men obtain

tranquility."
years.
to

In Santanu's

kingdom there was not rainfor twelve

When

he perceived that the whole kingdom was about

be devastated he called together

to them

" Why does not the God pour rains

have
I

all

the

Brahmans and
in

said

my kingdom?
elder Tor he
property

What
a
it

fault

committed

?"

They

told

him that he was

a'n

were a younger brother married before

was governing the kingdom which was the

Of his elder brother.
king.
"

rightful

What

then ain

The Brahmanas
be
froin

replied

"Aslongasthe
Devapi
on

to

do ?"

said the

Brahmanas
o(
his

shall not

displeased

with

account

deviating

the path of righteousness the kingdom

it

is his;

youshould therefore give

over to him."

When the

minister
of

of the king Amarisarin heard this he

ascetics

collected

a number

who taught
them

doctrines opposed to those of the Vedas the

forest.

and

sent

into

They met

Devlpi,

perverted the understanding of the simple-minded prince

and

led

him

to

cherish

heretical

notions.

Being informed
pained.

of his offence by the Brahmanas, Slntanu

was greatly

Accordingly he sent them before him into the forest and

then went there himself to restore the kingdom to
brother.
his elder
of

When

the

Brahmans reached the

that,

hermitage

Devapi they informed him,

according to the doctrines

right of the
set forth
of

of the Vedas, succession to a

kingdom was the

elder brother.

But he discussed with them and

various arguments which

thft

were opposed

to the teachings

Vedas.

When

the

Brahmans heard

this they looked

towards Sftutanu and said "

Come
from

here king you need oot

give yourself further trouble

gorte,

in this matter.

The

dearth

is

this

man has

fallen

his

condkion

for

behas

VI5HNUPURANAW.
disrespectful words
to

3O3
eternat,
to

uttered

the authority of

tie

uncreated Veda,

When
is

the elder brother goes

sin

down

degraded state there

sals

no

consequent upon prior espou-

of his junior."

Thereupon Santanu came back to his

his

capital

and governed the kingdom as beforej was deg'raded

for

elder
ta

brother
the

declaring doctrines opposed

Vedas.

Indra poured

down abundant

rain,

which was

followed

by rich harvests.

The son of Bahlika was Somadatta, who had three sons, Bhuri, Bhurisravas and Sala. The so.n of SSntanu was the
well

kpown

alnl

the learned Bhishma,

who was born

in

to

him

by the

holy Gang.

He had by

his wife

Satyavati two sons,

his

Chitrangada
was slain in
gada.
ters

and Vichitraviryya.

Chitrangada,

yhuth

an encounter with a Gandharbha called Chitran-

Vichitraviryya married

Amba and

Amblika, the daugh-

of

the kiag of Kasi, and enjoying

pleasures

too much connubial was attacked with consumption and died. By

comraand of Satyavati,
always

my

son Krishna-Daipayana,

who was
of his

obedient to his mother, begot upon the

the
princes

widows

brother,

Dhritarastra and

Pandu and upon a

had

female

servant

Vidura.

Dritarashtra
of

Duryodhana,

Dushsana
>Qg

and others to the extent

the

a hundred.

Hav-

incurred
in

imprecation

of

a deer whose mate he had>

from procreating.

^in

a chase, Pandu was prevented

dldren.

Accordingly his wife Runti bore to him three sons;

*bo

were begotten by the deities, Dharma, Vayu and lndra

Mmely Yudhishtira,
|*o

Bhima and Arjuna.

His wife Mdri had

sons by the sons of Aswini

namely

Nakula and Saba-

*l These each had a

"udhishtira
Swtakirti
;

son
;

by Draupadi.

The son

of

was Prativindhya
of

of Bhima.Srutasoma; of Aijuna,,

Nakula, Satanika, and of Sahadeva, Srutaalso

'Wman.

The Pandavas had

ther sons.

By

his

wife

uudheyi Yudhishtira had

"totkacha,
5

Devaka; Bhima had by

his wife

Hidbrriba,.

and had another by

Kasi,

Sarvairaga.

hadeva

had by Vijaya, Suhotra and Niramitra was th# son

30|
of

VISHNUPURANAM.
had

Nakula

by Karenutmati.

A'rjuna

IrSvat
of

by
king

the
of

scrpent

nymph Ulupiby

the daughter

the

Manipur he had

Babrubabana, who was adopted

by

hi

roatemaf grand father, by his wife Subhadra,

Abhimanyu

who even
by
of

in his

boy-hood was famous

in figlit.

for valour

and

strength

and crushed the enemies' cars

his wife Uttara
all

The

son of Abhimanyu
the
destruction

was

Parikshit,

who

after

the Kurus,

was

killed in his raother's

womb

by

the

weapon hurled by Aswathama.

at

But by the mercy of Krishna

whose

feet

bow

all

the gods and clemons and

who

for his
to

own
life.

pleasure had assumed

human shape

he/fras restsred

This Parikshit

now guverns

the earth with undisputed

sway.

SECTION XXI.

JT ARASARA
Ihe

said

shall

now
is

give you an account

of

future kings.

He, who

the sovereign now,

shall have

four sons,

namely Janamejaya, Srutasena,

Ugrasena, and

Bhimasena.

The son

of

Janamejaya

shall

be

Satineekause

He
of

shall

study the Vedas from Jagnawalka, learn the

weapons from Kripa and then disassociate himself

affairs.

htt>

woridly

And

then receiving instructions regardm?

the knowledge of self from

liberation.

Saunaka he

shall attain

final

From Sataneeka
Nichakshu who
shall

shall

be born Aswamedhadatta,
son

whosei

son shall be Adhiseemakiishna and whose

shall

shall be

reside in Kusambhi,

when

HastinuP"'

be at the bed of the Ganges.

shall

sba Nichakshu's son sba

be Ushna, whse son

be Chitraratha, wbose son

VtsHNutlRANAM.

oj

be
shall shall

Suchiratha,

whose son

shall

be Brishnimlh, whose son

be Sushena, whose son shall be Suneetha,

whose son

be Richa, whose son

shall

be Nrichakshu, whose son

be Pariplava, whose son

shall

be Sukhabala, whose son

be Sunaya, whose son

shall

shall
shall

shall

be Medhabee, whose son

shall

be Nripanjaya, whose son

be Tigma, whose son
shall

be Mridu, whose son

shall

be Trihadratha, whose son

shall

be Vasudana, whose son shall be the second Sataneeka, son sahll be Udayana, whose son shall be Aheenara, son shall be Khandapani,
,

wliose
vvhose
mitrj,
is

whosc son

shall

be Nira-

whose son

shall

be Kshemaka.

recited

produced

of Kshemaka "The many Brahmanas and

The

following verse

family of

Kuru, that has

Kshatriyas, that has been

ornamenied by
iu

many

a royal saint, shall end with

Kshemaka

the Kali

Yuga."

SECTION XXII.

ARasara
The son
shall

said

shall

now engagc

in giving

you an

Hccount of the future kings of the

of Vrihadvala shall

Ikshawku

race.

be Vrihatkshana, whose son

shall

be Guruksepa, whose son

be Vatsabhuha, whose son
shall
shall

be Vatsa, whose son

Pratibyoma, whose

shall
s on
s

shall

be

be Divkara, whose son

shall

be Sahadeva, whose
shall

be Vrhadaswa, whose son

be Bhanuratha,
be Ma*udeva,

wliose

son shall be Suprateeka, whose son

sha.ll

39

36

VISHNUPURANAM.
shall

whose son

be Sunakshatra, whose son shall be Kinnara

whose son whose son whose son

whose son

shall

be Antariksha, whose son shall be Suverna be Amitrajit, whose son be Dharma, whose son
shall
shall

shall shall shall shall shall shall shall

be Vrihdwja
be Kritanjaya be Sanjaya

be Rananjaya, whose son

shall

whose son
whose son

be Sakya, whose son

shall

be Krudhodana,

be Ratula, whose son shall be Prasenajit,

whose son
whose son
Sumitra.

be Kshrudraka, whose son

shall

be Kundaka,

be Suratha, whose son

of the

sliall

be the second
des-

These kings

Ikswaku family are the

is

cehdants of

Vrihadvala.

There

a verse often

recited

regarding this race"

The

family of Ikshawku shall extend

in the

up

to

Sumitra

with this king the family shall end

Kali Yuga."

SECTION XXIII.

JT aRasara said : I shall now describe to you kings of Magadha sprung from Vrihadratha. In
were born Jarasandha and other powerful kings.

the future
this

race

The son
shall shall be

of Jarasandha shall

be Sahadeva, whose son

be Somapi, whose son

shall

be Srutavan, whose son

Ayutayu, whose son shall

shall

be Niramitra, whose son

shall

be Sukshatra, whose son

be Vribatkarman, whose

VlSHNUPURANAM.
son shall
son shall
be be

30J
be Srutanjaya, whose
shall

be Senajit, whose son

be Vipra, whose son
shall

sball

be Suchi, whose son

Kshemya, whose son

Dharma, whose son

shall
shall

be Subrata, whose son

be Susrama, whose son

shall
shall

be Drirasena, whose son shall be Sumati, whose son shall

be Subala,

whose son

shall

be Satyajit, and whose son shall

be Ripunjaya.
reign for

The

kings of the race o Vrihadratha shall

a thousand years.

SECTION XXIV.
-00-

IaraSARA
of

said
shall

: Ripunjaya,

the last king of the

race

Vrihadratha,

have minister by the name of Sunika.

Slaying his Master he shall place his

the throne.

He

shall

own son Prodyuta ort have a son by the name of Plaka,

whose son shall be Viskayupa, whose son shall be Janaka, whose son shall be Nandivardana. These five kings of the
family of
thirty

prodyuta

shall

govern the earth for^.wndred and

eight years.
(shall

Thereupon Sisunga
shall

become the
shall

king).

His son

be Kakavarna, whose sn

be

Kshemadarman,

whose son shall be Kshatraujas whose son shall be Vidmisara, whose son shall be Ajatasatru, whese son shall be
Darvaka, whosc son shall he Udayashwa,

whose son

shall

be

VISHNUPURANAM.
be Mahanandi.

Nandivardaoa, whose son

shall

These

ten
fpr

kings of the family of SisunSga shall lord over the earth

three hundred and sixty-two years.

iMahanandi

shall

beget a son on a Sudra

shall

woman by

name,
shall

Mahapadma Nanda, who

extirpate
all

be very avaricious and

Parashurama.

the

Kshatryas

like

From

that

time Sudra kings shall govern the earth.

And
shall

this Maha-

padma
mands

shall

enjoy the earth as lord paramount, and his com-

shall

no where be disobeyed.
others.

He

have

eight

sons-Sumatya and
shall reign for

Mahapadma and
Nanda and

his eight

sons by

a hundred years.
shall root out

Thereupon a Brahman,
his sons.

name Kantilya
earth.

After the family of Nanda,

Mauryas

shall lord over the

This Kantilya shall

tlirone.

instal the

Maurya king Chandra-

Gupta on the
sara,

He

shall

have a son by name Vindushall be

whose son

shall

be Asokavardana, whose son

Sujasas, whose son shall be Dasaratha,

whose son'

shall

be

Sangata, whose son

-

shall

be Slisuka, whose son

shall

shall be

Vrihadratha.

These Maurya kings

years.

reign

for

hundred

and seventy-three
the earth.

After them the Sungas will enjoy

Thereupon slaying
Chief Pushpamitra

his

own master
shall

the Commander-in-

shall establish himself

on the throne.

His

son

shall

be Agnimitra, whose son

be Sujestsha whose

son shall be Vasumitra, whose son shall be Ardraka, whose

son

shall

be Pulindaka, whose son

shall
shall

be Ghosavasu, whose be Vagabata, whose

shall reign

son shall be Vajramitra, whose son

lon shall be Devabhuti.
for orie

These ten Sunga kings

hundred and twelve years.

lord

Thereafter the Kanwa

kings shall

over the earth.

Slaying his
shall

own

master,

the Sunga king Devabhuti

who

be addicted to gam-

Wing, the minister Vasudeva

shall place himself

on the be

throae.

His son

shall shall

be Vumimitra, whose son

be Susarma.

shall

Naryana,,
sball

whose son

These four

Kanwa kings

* igo for (orty-five years..

VlSHNUPURANAM.

30$
race of
force

A
slay
self

servant by

name Sipraka
Iast

of

the

Andra

shall

Susarma, the

Kanwa king and by

place hiro-

on the throne.

Thereafter his brother Krishna shall

govern the earth.

son
shall

Krishna's son shall be Purnotsanga, whose

shall

be Lambodara, whose son

be Durlaka, whose

Bon shall

be Meghaswaii, whose son

shall be

Paruman, whose
be Hl, whose
Prabillasen,
shall

son
son

shall shall

be Aristhakarman, whose son

shall

be

Pathalaka,

whose son

sliall

be

whose son shall be the beautiful Stakarni,

be Sivaswati,
shal]

whose son

whose son

shall

be Gomatipatra, whoso son

shall

be Patimari, whose son

be Sivasreesatakarma,

whose son shall be Sivashkandha, whose son shall be Yajna?

sree, sree,

whose son
whose son

shall shall

be Vijaya, whose son

be Pulomarchi.

shall

be Chandra-

These

thirty illustrious
fifty

Andhra kings
years.

will

govern thc earth

for four

hundred and

Thereafter seven kings of the

of

Avira race, sixteen

kings

Gardavila race and sixtecn Saka kings shall respeqtively

govern the earth.

Thereupon eight Yavana kings, fourteen Tukhara kings,

thirteen

Munda

kings,

and eightecn Manu kings

shall

rule

the earth for thirteen

after

hundred and ninety-nine years.

Therethree-

eleven Paura kings shall

govern the earth for

hundred years.

When

the Pauras shall spread

shall

all

over the earth the Yavar

nas of .Kailakila

become kings.

And amongst

thern

one Viridhyasakti shall be the lord paramount.

be Paranjaya,
shall
shall
s n

His son shall

whose son

shall

be Ramchandra, whose son

shall

be Dharma, whose son

be Varanga, whose son

be Sashinandi, whose

be Kritamandana, whose son

shall

shall

be Nandiyas, whose son

shall

be Sisaka,
shall

whos

son

shall

be Pravira.

Thes nine kings

ieig for

bundred and sixty years.

Thereater thirteen kings of this family, three o Valheeka,
^ushpamitra, Parupmitra and

Padmamitra, tke nie

ktngs.

310
of

VISHNUPURANAM.
Saptakosala and then again nine kings
shall respectively flourish.
of the

country

of

Nishdha

One
shall

king of the city of

Magadha by name Vswasphatika

caste.

create

many a new mixed

He

will

root out

the Kshatriya or martial race and elevate fishermen, barbarians

and Brahmans and other castes to power.

will

Jhe
to

nine

Nagas

reign
of

in

Padmavati, Kantipuri. and Mathuri;

the

and the Guptas

Magadha along
Kosalas,

Ganges

Prayaga.

king by

name
the

Devarakshita will reign in a city on the sea

shore

over
will

Pundras and Tamraliptas.

The

Guhas

occupy Kalinga, Mahihaka and the mountains

of Mahendra.
countries
of

The

race of

Manidhanu

will

occupy

the

Nishadas,

Naimishikas

and Kalatyas.

The

people called Kanakas

that called Mushika.

will

occupy the Amazon country and

tribes

People of the degraded three

Saurshtra,

and Abhiras and Sudras will occupy SuraArbuda and Marubhumi. And Sudras, outcasts and
barbarians will occupy the banks of the Jadus,

Avanti

Darvika, the

Chandrabhaga and Kashmir.

These and
spirit;
all

the contemporary kings will

be of

churlish

violent temper and always addicated to falsehood and

wickedness.

They

will

destroy women, children and cows

of their subjects, will be of

they

will seize

upon the property

limited

power ; they
life will

will rapidly rise

;

and

fall

the duration

of their
tions

be very short
little

they will form high expecta-

and acquire very

piety.

The people

of the countries, thcy will rule

over, will im-

bibe the same nature.

And
will

the barbarians being powerful

under royal patronage

andvirtue
will

destroy the subjects.

Wealth

world decrease day by day until the whole Wealth will be the test of pedigree and witl be depraved.

virtue
will

passion will be the only

tie of

marriage
;

falsehood

be the only means of success

in

litigation

and women
Eartn
t' irca(

willbe merely the objects of scnsual

wjlj

gratification.
sacrificial

bc respected

for its mineral trcasures

VISHNUPURANAM.
be the only test of a Brahman

31I

will

external marks will

constitute the only distinction of

orders and wickedness will

be the

only means of livelihood.

Weakness

will

be the

cause of
gifts

dependance menace

will
;

be the cause of learning

only will constitute virtue

;

wealth will be the only sign

of

honesty

si'mple ablution will

;

be purification

mutual con-

sent will

be the marriage

man wearing good

at a distance will
will

clothes will be

considered honest
a ho!y spring.
he,

and water
the

be considered
in
faults,

When

world

be thus sunk

who

will

be the strongest amidst those castes, shall be the

will

king;

They

grow avaricious and the

subjects, unable to

bear the

burden of various taxes,

mountains and
roots,
fruits,

will take refuge

amongst the

valleys of the

will

be glad to feed upon wild

leaves
will
:

honey, herbs,

flowers and

their

only

covering will be the bark of trees

to

and they
rain.

be exposed
shall
live

the cold

and wind and sun and

No man
in the

more than three and twenty years.

Kali

Thus

end of the

Yuga most

of

human-kind

will

be annihilated.

Thus when the ceremonies

of

of the

Vedas and the

institutes

law shall nearly have ceased, and the end of the Kali

Yuga
is

will

approach, a portion of that divine being,

the whole universe,

who

the

creator of

preceptor of the mobile and

at

immobile,
with all,
shall

who is the beginning and end of all, who is who is identical with Brahma and all created incarnate himself on earth. He will be born
as Kalki gifted with the eight

one

beings,
in

the

family of
village

Vshnuyasas, an eminent Brahman of Sambhala

superhuman
all

faculties.

his irrepressible

power he
those
shall

will

slay

the

Mlechchhas
His

nd thieves
greatness

and

all

who

are addicted to sins.

and mighty

be unobstructed.

He
be

shall

again establish virtue on earth and

when

the

Kau Yuga

will

completely close, the remaining people shalt

awakened and their minds shall be as pure as crystal. The P^ple thus purified shall be the seeds of human beings and
shall

procreate a progeny

who

shall follow the

laws of Krita-

312

VISHNUPURANAM.

age.

verse

is

recited

regarding this "When thesun,

Jupitet

moon, and the lunar asterism Tishya and the planet

are in mansion the Krita age shall

come back.
all

Thus,
of the solar

great

sage,

have enumerted

the kings
those
o(

and lunar dynesties those who are bast and and those who
shall be.

who

are present

From

the birth

the king Parikshit and up to the installation of king Nanda

it

is

to

be known that
stars of the

1065 years have passed.

rise

Wheh

the

two

first

seven Rishis
is

in

the heavens and

some

lunar asterism

seen at night at an equal distance

then the seven Reshis continue stationary in that conjunction

for

a hundreds years

oi

men.

At the

birth of the king

Parikshit they vvere in

Magha and
of Vishnu

the Kali

Yuga then

began

which consists of twelve hundred divine years.

When
went back

the
to

portion,

born

in the
in.

race of Yadu
as

heaven the Kali Yuga set

his lotus feet the

But as long

he touched with
not effect
it.

earlh the Kali

Yuga

could

As soon

as the incarnation of the eternal Vishnu

his brothers

has departed, Judhisthira the son of harma and

renounced the kingdom.

ture of Krishna the son of
throne.

Seeing

evil

omens, on the deparParikshit on the

Pandua
will

installed

When
wili

seven Rishis
to

be

in

Parvashadha, then
of

Nanda

begin

reign and thenceforth the influence

Kali will increase.

Tbe day
first

of Krishnas' departure

from the earth

will be the

of the Kali Yaga,

It will

the duration of which you shall learn

After

from me.

continue tor 360,800 years of men.

twelve hundred divine years the Krita-age shall

come

back.

Thus,

foremest of twice-born ones, thousands of emi-

nent Brahmans, Kshatryas, Vasyas, and Sudras bave passed

away.

It

will

be tautology and
of

useless

to

mention
-

the
'

names and numbers

them

born in various famUi* 8

therefore refrain from doing so.

The king Devapi

Ikswaku

of the

Puru race and

Maro'of

the

race, by virtue of their great aseetic/wm, are residiog

VISHNtiPUftANAM.

j l3

in

the

rillage

of Kalapa.

When

the Krita-age sbatl set ia

origin to the Kshatriya
is

they wil!

come
In

to the city
this 'wise

and give
the earth

dynasties.
series

occupied tbrough every

of the first three of

ages, Krita, Treta

and Dwapara by
are
still

the descendants
living so

Manu.
remains

As Devapt and Maru

in the

one

of thetn

Kali Yuga. to serve as

tbe

seed of the renewed generations.

I

have thus related to you

briefly

the families of the

various kings.
in

To

relate

them

at length

would be impossible

a hurtdred Hves.

The kings mentioned above and

frai

others,

who assuming

bodies have ruled over the ever-during world, and beig

is my son's it belongs to my dynasty," have gone Those who reigned before them, those who succeeded

binded by illusions have indulged the feeling " Tbis earth

is

mine-it

away.
them,
shall

those

who

will

be kings

in future,

have ceased and

if

cease to be.

The

earth, with her

autumnal flowers, as

smiles,

beholding the king eager for conquest and fightings.

Maitrya,
I

Hear,

shall

now

recite

chanted by Earth and which the

to

some verses that were Muni Asita communcated

Janaka,

whose banner was

virtue, "

How

greatly are the

princes,

although reasonable,

mistaken, that they consider

are bnt

themsclves immortal

when they themselves

their

foam

upon the wave.

Before they have subdued themselves they

ministers,
their

endeavour to reduce
subjects

servant, their

to

subjection;

they then attempt to defeat thetr

shall

enemies.
earth ?'

They say 'We

by and by subdue the

sea-girt

Their minds being thus always taken up

witfc those

thoughts, they cannot perceive the

near approach of death.

is

The subjugation
for

of the

sea-girt earth
;

not so very difficuit

is

him who has subdued him

for

the final liberatio

another fruit of self-control.

kings wish to possess

It is

throogh ignoranee tbat the

me whom

tbeir predecessors

ha*e been
kept.

conraiiid to leave

and whom.

their fathers

have not

Ce^tved by

the selfish love of powar fthers Sght with

sona

40

r4
and brothers with

VISHNUPURANAM.
occupying me.
are

brotliers for

All the kings

foolishly

who
will
it

reigned on this earth and

thought

'AH
in

who

now dead
thing
is
is

this

earth
for

is

mineevery
desires

mine,

it

be

my
that

house
such

ever for he

dead.'

How

is

possible
his

vain

should
their

be

cherished

by

descendants,

who have seen

progenitor,

on

account of the thirst of dominion, compelled to' desert me,

whom When
for it,"

he called his
I

own and
is

tread the path of dissolution.

his

hear a king communicating to another through

ambassador, 'This earth

I

mine

you give up
is

all

your claims
into #

laugh at

first

but that laughter

soon turned

pity for the infatuated fool."

PARASARA
Earth chanted,

said

These
I

w^-re the verses, Maitreya, which

hearing which ambition

sun.

melts

away

like

snow before the

have

novv given you a complete

account of the descendants of

Manu amongst whom manv

of

were endowed with a portion

preservation of the universe.

Vishnu

engaged

in

the

He, who hears reverentially from the beginning to the end,

of the

account of
sins

this family of

Manu, gets

his heart puriiied

and

all this

are

removed.

Hearing of the description

ther

of the illustrious solar

faculties
perfect,
shall

and iunar dynasties, people, with

live
in

unequelled

affluence, plenty

and

prosperity.

He who
all

has heard of the races of Ikshawku, and

Jahnu,

Mandhata, Sagara, Abiksheta, Raghu, Yayati,

Nahusha, who have

gifted

perished and of other wealthy kings

with

great
still

strength

and

power,

who have

been
tale,

subdued by
will

more powerful time and are now only

to
call
eitlier

learn wisdom and forbear

children, or

Wtfe,

or house or lands or

wealth his own.

for

Those

heroic

men, who have performed penances

uplifted hands,

many

years with
sacrlfices,

those

who have

celebrated
of

many

have been
Prithu,

left

by time as

subjects

narration,

That
etjemy,

even,

whose discus

dissevered
all

many an

whp

unobstructed travelled

n over the regions, haff

VSHNUPURANAM.
destroyed by the
last

ry
light

of time

like

the

down

o( the

Simal tree.

Even

Karlaviryya,

who

defeated

numberless

enemies and conquered the seven Zones of the earth, exists

now only as the topic

or contradiction.

of a theme,

a subject for affirmation

of

The

riches,

the

kings

Dashanana,
all

Raghava,
quarters,
of time.
of

Abikoluta

and

others,

which

dazzled

the

have

all

been reduced to ashes by the very frown

Oh
earth,

fie

upon such wealth.

of

The

lord

paramount
in<

the

by the name

Mndhta now

exists only

name.
foolish

And what

pious man, hearing this story,

wiH be

sr>

as to cherish the

desire of possession in his soul ?

Bhagiratha, Sagara, Kakutstha,

Dasanana Rma, Lakshmana,

Is
it

Yudhisthira
really

and others have been.

so?

existed ?
kings,.

The

Where are they now ? who are now reigning, who

names
have
not
in

We
shall

Have they know not t

be kings
in

future, and those whose

shall all

been

specified,

remain only

names

like their predecessors.

will

The
and

wise

man, cognizant

of this,

not cherish attachment

of children,

even for his

properties.

own

self

what to speak

lands

THE END OF PART

IV.

PART
SECTION

V.

I.

Laitreva M,
the
b

said

:You have

described to
I

me

at length

origin

and spread of the

families of kings.

wish to hear
incarnated a

particular,

venerable saint,

why Vishnu

portion

of himself in the family of Yadus.

Tell me,

Muni,

what actions did the illustrious

in

and excellent Purusha perform

his

descent upon the earth.

said

Parasara
you

: I
me

shall relate to you,

Maitreya, what

have requested

to

do

the

birth, of

a portion of Vishnu

*nd the benefits

which

his actions conferred

upon the world.

god-like

great

Muni, Vasudeva espoused the

the

illustrious

Devaki,

daughter of

Devaka.

After

their

marriage,

Kansa, the increaser of the race of

toir

Bhoja, drove their car as

in

cbarioteer.

voice

was heard

the sky,

k*p as thunder, which addressing Kansa, said

"*

"

loud and
foolish,

eighth

child

of this

damsel,

whom

thou art carrying in

life."

"* car, along with her husband, shall destroy thy

Hearing this the highly powerful Kansa uplifted his sword

N was about

to

sUy Devaki when Vasudeva said "

thou
I shall

bving long arms, Devaki should

n$

be

slain

by thee

oyer to thee every chitd that she shall bring forth."

318

YISHNUPURANAM.
foremost of tvvice-born ones, saying
'

so be

it'

Kansa
not

obeyed Vasudeva's request and out of respect for him did

slay Devaki.

In

the meantime,
to

Earth,

oppressed by her heavy

load,

repaired

an assembly

of celestials

on Mount Meru

and

addressing them, with Brahma, at their head, describedin

piteous accents
all

her distresses.
;

"Agni" said Earth

rays
of light
all
;

"

is the

progenitor of gold

Surja, the

the Supreme
;

Naryana,

is

my

guide and the guide of

spheres

He

is

BrahmS, the
eldest born,

lord of the lord of patriarchs, the eldest of

the

one identical with minutes and hours and

indisrrete.
celestials,

time
all

having form thongh

but a portion of Him.

you are

The Sun,
fire,

the winds, the saints,

patriarchs of

thi

Rudras, the Vasus, the Asvvins,

is

whom

Attri

the

first,

are

all

but the forms of the mighty and inscrutable

Vishnu.

The

Yakslias, the Rakshasas, the Daityas, Pisachas,

all

Uragas, Danavas, Gandharvas, and Apsaras ar

forms of the glorious Vishnu.
fire,

but

the

The sky painted

with

stars,
all

water,

wind,

mysclf, and
Still

this manifest universe are

identkal
fold

witli

Vishnu.

the diverse forms of that

mani-

being encounter and succeed one anotlier night and

day
other

like the

waves

of the sra.

Amongst them Klanemi and

Danavas have occupied the regions under the earth and

distressing

been

the

subjects

continually.

The mighty

Vishna

destroyed the Daitya Kalanemi and he has

now been

born

as

Kansa, the son of Ugrasena.

The Asuras,

Aristha, Dhentika,
son

Keahi, Pralamba, Naraka, Sunda, Atyugravana, and the

of

Baii

aod other highly powerful

be counted.
Daityas
powerful

ones born
celestials,

in

various

royal families, cannot

hini hosts
of

manyAkshauof
their race,
I

the
herp,

chiefs

assuming beautiful shapes, are now treading upon me.

unable, being
hav.e

am

oppressed by

this load,

to support myself;

therefore

vome

to

you

for

ty cetestial

chiefs,

illustrious deities, it becoyis.

you

to relieve

me

of this burden,

kst helpless

sink into th* nethermost abyss."

VtSHNUPURANAM.

319
of Eiirth,

PaRASARA
at

said

:Hearing these words

Brahma

their request,

explained to them

how
all

her burden might b

that earth has said
a

lightened.
true.

" Deities" said

Brahm "
all

Myself,

Siva and you

are

but a portion of Nra-

yana; the impersonations of his power are for ever mutually

fluctuating
;

an'd excess or diminution

is

indicated

by the prweak.

dominance of the strong and the depression

Come, therefore,
sea
let

of tlie

us go to the northern shore of the milky report

all

and having

glorified Hari,
is

to

him what we have

heard.
verse^

He, who

the

soul of

and at one with the uniof Earth in a small

descends, for the preservation

por-

tion of his'essence, to establish

righteousness below."
celcstials

Accor-

dingly -'BrahmS,
milky -ocean

accompanied by the

went to the

and with minds devoted

is

to him, praised hin))

lord, thou art disis

whose emblem
tinct

Garuda.
tly

Brahin said "

double
nature

froM the Vedas,

two-fold wisdom,

superior

and

inferior,

and thou

art the essential

end
the

of both.

Thou, alike possessed and devoid

of form,

art

two-fold
;

Brahma

smallest
all

of the
;

least

and

largest of the large

all

and knowing
spirit

things

that spirit
;

which
is

is

language, that
of which

which
is

is

Supreme

that wliich
art

Brahma and

Brahma
Sicnan
ritual,

composed.

Thou

the Rich, the

Yajush, the

and the Atharvan Vedas.

signification,

Thou
;

art accentuation,

metre and astronomy

history, tradition,

grammar, theology^logic and law and art inscrutable.

art

Thou

the doctrine

that

seeks to (ind out the

distinctions bequali-

tween soul and

fications

life

and body and matter endowed with

is
it.

and that doctrine

nothing else but thy nature

ioherent in

and presiding over

Thou
out

art imperceptible, indescribable, inconceivable, withfeet, pure, eternal

name, or colour, or handsor

and

infinite.

Thou hearest without ears and. seest without eyes.

ooeand manifold.
out hands.

Thou

art

Thou movest without

all
Ijiujt

feet

and holdest withall

Thou knowest

art not

by

to

be known.
subs,-

He who qbserves thee

as the most subtile of

atoms, not

399
tantially

VISHNUPURANAM.
existent,

puts an endto ignorance and the

final

liberation is the roeed of that wise

man wbose
the

understanding
delight.

cherishes

nothing but thee in the orm of supreme

the

Thou

art

common
all

centre of

all,

protector o the
art all that has

universe and

beings exist in thee.

Thou
atoms
j"

been or

will be.

Thou

art the

atom

of

thou

art

spirit,

thou only art separate from

lord of
fire,

primeval

nature.

Thou, as

the

in

four manifestations, givest light

and

fertility

to Earth. Thou art the eye of all and assumer of many shapes and without any hinderance travellest the three regions
of the universe.

As

fire,

though one,
essence,
art

is
is

variously lighted

and though unchangeable

ways,
so
thou,
lord,

in ts

modified in

many

who

omnipresent, takest upon

thee all modiftcations, tliat exist. Thou art one supreme thou art that supreme and eternal state which ihe wise beholil'

with the eye of knowledge.

lord,

There

is

nothing else but thou,

be.

nothing else has been or

will

Thou

art both

discrete

and

indiscrete, universal

and individual, omniscient.

all

all-seeing, omnipotent,

possessed of

wisdom and
to

strength

and power.
crease.

Thou
art

art subject, neither

increase

nor de-

Thou

independent and without beginuing.

of
all.

Thou

art the subjugator

sloth, fear,

Thou

art not subject to weariness, art free from sin, supreme

anger or desire.

Thou
and

merciful,
of
all,

uniform,

undecaying, lord
light,

over

all,

the support
Salutation
to

the fountain of

imperisjiable.

unto tbee, uninvested by material envelopes, unexposed

sensible imaginings, aggregate of elemental substance,

spirit

supreme.
verse,

Thou assumest a

shape,

pervader of the

uni-

not as the consequence of virtue or vce nor from

for the sole

any mixture of the two, but

righteousness in
th'e

object of

uphcdding

universe."
:

Parasaka

said

Having
-

heard these eulogiums,

the

uoborn umversal Hari, pleawd, saidto Brahma^'TeH'me,'

BMhmft, whatyoui.and the telestials desir- it CiistW

thlttras

already gratified.-'

VIJHNUPURANAM.

3*

Beholding that divine and universal form of Hari, Brahma

again

prostrated himself and began to chant his glories

"Salutation unto thee, again

forms,

and agaih,

thou having thousand

feet.

having thousand arms, many faces and many

Salutation unto thee, the illimitable author of creation, destruction

and pfeservation and the

god,
great

inscrutable.

Be

propitiated

with us,

great soul, most subtile of the subtile, most

;

vast of the

thou,

who
lord,

art

nature,

intellect

and

consciousness
root

and who

art other spirit

even than the spiritual

earth,

of those

principles.

this

oppressed by

powerful Asuras
to

and shaken to her very foundation, comes

thee,

the

upholder of the universe, to be relieved of her

burden. Myself, Indra, the Aswins, Varuna,

the

Yama, the Rudras

other deities are

Vasus, the sun, the winds,

to do

fire

and

all

prjpared

whatever thou shalt and desire us to do.

art perfect,

Do thou, who

king of the

celestials, give

thy

orders to thy servants,

we are ready."
this,

When Brahm
off

had said

the supreme deity plucked

two

hairs,

one

vvhite

and one black and said to tbe celesshall

tials "
relieve
in their

These my

hairs

go down upon earth and

Let
all

shall

her of the burden of her distress.

the deities,

own

portions, descend

upon earth and

fight with

the

proud Asuras

who

are

there assembled and

every one of
shall

them shall be slain.

troyed
hair,

Doubt not this they

of

be des-

by the withering glance

be impersonated
in

my

eyes.

This,

my

black

shall

the

eighth conception of the

goddess-like

Devaki, the wife of Vasudeva and sball destroy

is

Kansa,
Hari

who

the

demon Kalanemi."
summit
earth.

Having

said

this,

disappeared and the celestials, bowing to him, though

iavisible,

went back

to the

of the

mount Meru

froro

where they
,

came down on

Thereupon the

illustrous

Muni Narada

said that, the sup-

porterof the earth, Vishnu, would be the eighth child of

Dovaki.

Hearing

this

Irom Narada, Kansa greatly eseitad

W, H wrath, kept

Vasudeva and Deyaki

m secret

confJHcment,

333
Accordng to
tiis

VlSHNUPURANAM.
promise Vasudeva delivered to Kansa each
it

infant as soon as

was born.

It is

said these, to the

number
in.

six,

were the childreu of the demon Hiranya-Kasipu,

troduced into the

behest of Vishnu,
the whole world
gnorance.

womb
who was
is

of

Devaki by Yogonidra,

at

the

his illusory

energy and by whom

is

beguilH, and who

known

as

utter

The

great

god

said

to her--" Go, NidrS, to the

nether regions and by

princes to the

vvomb

my command introduce their six When these shall be desof Devaki.

a
portion

troyed by Kansa, the seventh conception shall be

of Sesha,

who
in

is

portion

of

me.

There
this

is

another.wife
shall transshall

of

Vasudeva

Gokula named Roliini and

the tiine
of birth.

you

fer to her, before

The rumour
of

be

that Devaki miscarries through the

anxiety

imprisonment
of his being

and dread

of tlie

king of Bhojas.

And on account
child

extracted from his mother's

womb, the

shall

be

desigthe

nated Sankarshana and he shall be like the peak of

white mountain
in

bulk and complexion.

shall myself then

descend

in the

eighth auspicious conception

of

Devaki and
In

you

shall

immediately enter into the

womb
shall

of Yasoda.

the nght of the eighth lunation of the dark half of the month of Nabhas in the season of the rains,
will
I

be born.

You

be born on the ninth.

shall

Being aided by

my

energy
to

Vasudeva

carry

me

to

the bed of Yasoda and you

(hat of Devaki.

When Kansa shall

dash you against a

stone,

worshipful dame, you shall attain to the sky and then the

thousand-eyed Indra, out of reverence for me, shall bow unto

ou and

shall accept

you as his

sister.

Having destroyed
Daityas you are wealth,

Sumbh and Nisumbha and thousands of other You hall sanctify the earth in many places.
ty, nutrhion,

progeny, fame, patience, heaven and earth, fortitude, modes-

dawn and every

shall reverentially

other female (form or

virtue).

fhose, who
Ibjjf,

invoke you, moriing and enVedagaftba, Atn*

sball

atid praise

and

call

you Arya, Durga,

fcJ, BhadrS, Bhadraklika,

Kshemi, or Kshemanltari,

VSHNUPURANAM.
receive,

3*3

by

my

grace, whatever they desire.

And

pleased with

their offerings of
shall
shall

wine and

flesli

and various other kinds yo

gratify the prayers of mankind.

By my

favour
this,

all

roen

have perpetual

faith in
I

dess,

aud

salisfy iny orders.

you. "

Assured of

go,

god-

SECTION

II.

jDking thus ordered by the god

nurse of the universe) transferred six
of

of gods, Jagadhatri (the

embryos into the

womb

Devaki.

And

the seventh conception was conveyed into

the

womb

of Rohini after

which Hari,
tlie

for

the

behoof of the

three

worlds,

entered into
tlie

womb

of

Devaki.

And
of

as

commanded by
entered into the

great god, Yogonidra, on that very day

of

womb

Yasod.

The

portion

Vishnu

having

descended on earth, the planets moved n auspicious No body order and the seasons became regular and genial. beholdiag and light with invested Devaki, upon could gaze

her

thus dazzling, the minds

celestials, invisible to

of the

people were distufbeA

alike,

The

men and womcn

chanted the
that

prai9es of Devaki,

day and

night, from the time

Vishnu

entered into her person.

infinite

They said " Thou

art that Prakriti

in

and

subtile,

which formerly bore Braluiil

ks womb.
thee have

nurse of the univere, thou art his

wordsfrom
is

sprung the Vedas,

fair

damsel,

thou existing perpetuslty,

the

thou art the very creation and' in thy wonr

art

Sun: thou
Sacriart

the seed of all thou art the parent of the tri-form

fice.

Thou

art Sacrifice
attrition

whence

all

f ruit

proceedsthou
Aditi

wood whose

cr<ates

fire.

Aa

thou art the

3^4

VISHNUPURANAM.
cetestials,

mother of the

as Diti thou art the

art light

mother of

t| )e

Daityas their foes.

art humility

Thou

which creates
;

daythou
affecart
art

the mother of true wisdom

art desire

thou art royal olicy

the tnother of order thou art modesty the mother of

tion.

Thou

from

whom

love

is

producedthou
produced; thou

contentment from whch resignation

intelligence,

is

the mother of knowledge, thou art patienct the

;

parent of fortitude
stars,

thou art heavens whose children

all

are

and from thee proceeds

that exists.

These and
;

thou.

sand others are thy mighty

less

faculties,

goddess

and number.
the

are

thc

cont-nts

of

thy

womb,
real

mother of
nature,
is

universc.

That Vishnu,

whose

form,

nSmf,

dimensions are above human conception,

with

in thy

womb,

whom
fires,

are identical
continents,

the whole earth, embellished with

cities,

oceans,
a!l

rivers,

villages,

hamlets, towns;

the

waters and winds, the

stars, asterisms

and

planets, the sky

tials

abounding
that

in

variegated cars of the celesall

and ether

provides space for

;

substance

the

spheres of earth, sky and heaven

of saints,

sages; ascetics
all its

and of Brahml
lations of Gods,

the white

egg

of

Brahma, with

popu-

demons,

spirits,

snake-gods, fiends, demons,

ghosts and imps,

men and

animals, and whatever creatures

art

have

life.

Thou

art

Swaha, thou

Swadha, thou

art

wis-

dom, ambrosia,

light

and heaven.

Tliou hast descended upon

Have pity upon goddess, an<l do good unto the world. Be proud of bearing that deity by whom the universe is upheld."
us,

earth for the preservation of the universe.

SECTION

1 arasara*
Devaki

said

Being thns eulogised by the celestialsy

her

conceived

in

womb

the Iotus-eyed
of

deitythe'
in the

saviour o( the universe.

of

The sun

Achyuta rose

dawn

Devak'i, to cause the lotus-petal of the universe to

birth, all the quarters
all

expand.

On the day of his

joy

were lighted up with

unto the rays of the

and

it

gave delight to

people

like

moon.

The pious obtained new

cified
to

delight

the strong

wind were p-

and the

river flowed silently

when Janardana wasabout

with their murmurings,

be born.

The oceans made music

of

the

Gandharbas began to sing and the Apsaras began to

dance.

At the time

Janardana's birth the

celestials,
fires

stationed in the sky,

began to pour flowers and the holy

glowed
porter

with a mild flame.

of all

At midnight, when the supflovvers.

was about

to

bc born, the clouds began to emit

low

sounds and pour down rain of

As soon as Anakadundhubhi saw the

fall-blown

child,

looking like

lotus-petals,

having four arras and the mystic

-,

mark Sribatsa on his breast

terms

he began to chant his glories

irt

of

love and respect

of

and represented the

said.

fears

he

entertained

Kansa.

Vasudeva

'I have

known

thee^

sovereign Iord of the celestials,

discus

thou the holder of

cotfcb,'

and mace.

Be pleased
will

to

withhold this thy celestials

'orm, for
Uiat

Kansa

surely

destroy

me when
all

he wiH

know
whose

thou hast deseended in

my
the

dwelling."

Devaki sad.
things,
in

"God of gods,
Prson
'llusion,

who

art

identical
of

wkh
world
of

all

tlie

religions

extst

and who, by
have pity

hast assumed tbe condition

an

infant,

n me,

wrthhold thy
of Diti,

four-armed shape.

Let not Kansa,

^e wicked son
42

know

of this birth."

326

VfSHNUPURANAM.

To

this

Bhagavat replied

"0

worshipful dame,

wss

worshipped by thee before to be botn as thy son,

prayers have
son.''

Thy
as thy
the

now been granted and

silent

am now born

So saying he was
same
all

and Vasudeva, taking

babe, went out the

o(

night.

The guards and

of

gate-keepers
of

Mathura were

charmed by Yoganidr and none

Anakadundhubhi.
It

them obstructed the passage

raining heavily
at that

vvas

time and the many-headed serpent

his

Sesha followed Vasudeva spreading

heads.

hoods above

theit

And when
the the

he,
it

with the child in his arms, crossed

the

Yamuna, deep as

was and dangerous with num

roas
liis

whirlpools,

waters wete silent and rose not above

knee.

On

bank he saw Nanda and others who had come

to

there to bring tribute

Kansa, but they did not see

liim.

At

that

time Yasoda was also influenced

birth

by Yoganidrl,

whom

she had given

as her

daughter and
in

whom

the
tlie

wise Vasudeva took up, placing his son

side of the mother.

her place by

He then

speedily

came back home.

VVIhb

Yasoda awoke, she found she had been delivered of a boy as black as the dark lotus-leaves and she was greatly deliglited.
;

Vasudeva, taking the female child of Yasoda, reached

his house
of Devaki.

unpercieved and placed the

child

in

the bed
were

He

then remai ned as usuat.

The guards
birth to a

awakened by the cry of the

they informed Kansa that

new-born babe and startingup

child.

Devaki had given

to

Kansa immediately went

hegot hold
of the infant.

the house of

Vasudeva where
liii

Devaki faintingly prevented

crying out again and again

destroy it"

"Do

not

destroy

itt
it

Donot
at once
figur'i
Tliis

Kansa dashed

it

against a stone;

went up

to

the sky and expanded into a gigantic

having eigbt arms each bearing a formidable weapon,

terrible figure

laughed and said to Kansa.

"What

benefit,

have you derived,

Kansa, by hurling

me

to the ground?

'He

is

born,

who

shall

destroy thee, the mighty one amongst

formerly tbe destroyer,
Considering

tbe

celestials,

who was

VSHNUPURANAM.
do thou accomplish what
this,

3*7

rt,is

shall

Having said

the

goddess.

decorated

tend lo *thy welfare." with heavenly

spirits

nguenU and garlands, and

glorified
tlie

by the

of the air,

disappeared frora the sight of

king of the Bhojas.

SECTION

IV.

arasara
called

together

others

Kansa, and said to them "O ye,

said
:

greatly disturbed

in

mind,

all

the leading Asuras, Pralamba,

Kesin and
Pralamba,
words.

leading Asuras,
others,

Dhenuka, Putana, Arishta and

heroes, the

all

hear

my

wicked

celestials,

troubled
I

by

my

power, have
for them.

been trying to destroy

me

but

do not much care

Save murdering the Asuras by fraud,

and the ascetic
the
tala

what can the weak Indra

immor-

Hara or Hari do

Wliat have we to fear from

Adityas, the Vasus, the Agnis or any other of the

who have

all

been defeated by
quickly

my

resistless

arms?

Have you not seen the king of the celestials, when he had

come out into the

conflict,

fly

from the

field

receiving
?

my arrows upon

his back, not bravely upon his breast

When

Indra withheld rains

from

my

kingdom, were not the clouds

compelled by

my

arrows to pour water as much as was

all

Kquired?
pfowess

Are not

the kings of the

orders, save
I

earth afraid

of

my

and subject to my

my father

Jarasandbaf

ye leading and heroic Daityas,

have already got batred

328

YlsHNUPURANAM,

towards the celestials it has created roy laughter that

they

have been tryiog

tion to
inflict still

to slay

me.

And

it is

my

fixed

determina-

deeper degradation upon those vicious and

celestials.
kill

and wicked-minde

Let us therefore
(in
is

every

man who

is

known

for liberality

making

gifts

togods and Brahmans) and letcvery man.who

;

celebrate for performing sacrfices, be slain

and thus
live

the

celestials shall be

deprived of the means they

upon.

The goddess, who has taken her

has said to
of

birth as the child of Devaki,

me

that he is again born vvho destroyed

me
all

in one

my

previous birth.

Let us vigorously find out

let

young

children upon earth

and

every boy in

whom

thete are signs

of unusual vigour, be killed mercilessly."

Having passed these orders Kansa went

liberated

to his palace and

to them,
is

"In vain have

kill

Vasudeva and Devaki from

I

their captivity.

He

said

killed all

your children, for he, who

It is

distined to

me, has escaped.

useless to regrct the

the past.

The

children,

who

shall
;

be born to you, after this, may

enjoy

life till its

natural closc

no one

shall

cut

it

short."

Having thus consoled them,

6elf,

Kansa, greatly

terrified for hira-

went

into the inner

apartments of

his palace.

SECTION

V.

W.HEN Vasudeva
to him.

was

freed, he

went
tliat

to the

waggon

of

Nanda and found him greatly delighted

a son

was born

He

then kindly said to hiin "

It is

a blessing that you

have got a son in your old age.

tribute

Have you given your annual

to the

king?

If

you have finished your work, you

shoujd not wait here

for

you are men of property.

is

Why
I

do

you wait here since the work that has brought you,

fitiished?

Go therefore, speedily,
also

Nanda, to your Gokula.

have

got a son there, born of Rohini, and he should be

brought up by you as this your

own

son."

Parasara

said

:Thus
in

having paid their dues to the king

their

and placed their goods

waggons, Nanda and other

cow-herds went to their village.

living in

And

while they were thns

Gokula, Putan the

child-killer,

taking

up Krishna,

asleep in night,
child is

gave him her breast to suck.

in night,

And whatever
its

suckled by Putana

dies instantly having

of the

iimbs
with

wearied and exhausted.

But Iaying hold

it

breast

two hands, Krishna sucked

it

with such violence that he

drained

of the

life

and the

terrible Putana, roaring aloud

fell

nd giving

way

in

every point,

on the ground dead.

got up
in

Hearing those
and

cries, the inhabitants of Vraja, terrified,

saw Putana

lying

on the earth with Krishna

her

arms.

Snatching up Krishna, Yasoda waved over him a cowguard him from harm, whilst Nanda placed dried

tail-brush to

cow-dung powdered upon his head

et,

saying at the same time

" May Hari the

he gave him also an amulord of creation,

he,

from the lotus of whose navel the world was produced

a nd

on the

waters,

whose tusks the globe was upraised from May that Kesava, who assumed the protect thee.
tip of

form

of a

boar,

protect

thee.

May

that Kesava,

who,

as'

330

VISHNUPURANAM.
nails,

the man-lion, rent with his sharp

the bosora of his

foe,

save thee.
dwarf,

May

that

Kesava,
all

who

[appearing

first

as the
the

traversed with

his

power with three paces,

three regions of the universe, constantly protect thee.

May
the

Govinda guard thy

eternal

belly,

Janarddana thy legs and

feet,

and

irresistible

Narayana thy

face, thlne arms, thy

all

mind and thy

and malignant

faculties of sense.
spirits, that shall
tlie

May

ghosts,
in

goblina

be engaged

thy mischief,
of

be destroyed by

bow, the discus, the mace, the sword

shell.

Vishnu and the by echo of his chonch guard thee

in

May

Vaikuntha
in
#

thy cardinal points and

Madhusudana

the

intermediate ones.

May

Hrishikesha defend thee in the sky

and Mahidhara upon

avert
all

earth."

Having recited these prayers

to

evil,

Nanda

caused the child to sleep in his bed

underneath the waggon.

Ihe cow-herds were
filled

Seeing the huge carcass of Putan

with surprise and fear.

-oo-

SECTION

VI,

of JL arasara said : Once on a time while the slayer Madhu was asleep underneath the waggon, he cried for the

breast aud kicking up his feet he overturned the vehicle and

all

the pots and pans were upset and broken.

Hearing the
I

Boise the wives of the cow-herds

came exclaiming. " Ah

4hj" and there they found the child sleeping on hisback.

i'i

^Vbo could have overturned the.w.aggon?" exclaimed.the

VISHNUPURANAM,
cow-herds.
the

3JI
of the

"That

child,"

said

some
the

boyswhosaw
;

circumstance.

"We

saw him,"

said the boys, "crying

and kicking the

waggon and so

waggon was upset no

one else had anything to do with

it."

knowing wha

The cow-herds were therefore greatly surprised and not to do Nanda at once took up the boy and
waggon, with curds,
flowers, fruits

Yasoda offered worship to the broken pieces of pots and to

the

and unbruised grain.

Being commissioned by Vasudeva, Garga performed the

initiatory rites

of the

two boys secretly

in Vraja.

The

eldest

was
the
to

named Rma

and the other Krishna by the wise Garga,

In a short

foremost of the intelligent.

crawl

time they began

about the ground, supporting themselves on their hands and knees and creeping everywhere, often amidst
ashes
vent

and

filth.

Neither Rohini nor Yasoda was able to preinto

them from getting

the

cow-pens or amongst the

calves, where they amused themselves by pulling their tales. When Yasoda could not prevent the two boys, who always rambled together, from playing naughtily, she became angry

and taking up a stick remonstrated with Krishna having eyes

like Iotus-petals.

Fastening a cord round his waist she tied

said to
if

him to the

wooden mortar and being angry, she "Now you wicked boy, get away from here,
Having said
this,

him

you can."

she went about her domestic

affairs.

As soon

as

she

himself,

had gone, the lotus-eyed Krishna, trying to extricate pulled the mortar after .him to the space bstween the Being dragged

two Arjuna trees that grew near together.

there the

mortar became wedged between the two trees, and Krislma haviug pulled it, the two huge trees covered with
manyjeaves, were uprooted.
inhabitants
of Vraja

Hearing thecracking noise the

to see

came

what was the matter and

with broken branches

there they beheld the

two huge

trees

and stems lying on the ground with the child fixed between
them, with

a rope rouhd

his belly, laughing

It is

and shewing
Krishna
is

his

white teeth, just budded.

from

this that

cailed

332

VtSHNUPURANAM.
the binding of

D&modara from
(belly).

dama

(rope) round

his

udara
at their

The

elders

among
signs.

the cow-herds, with

Nanda

head, looked upon these circumstances with alarm, considering

them as inauspicious
in
this

They
to

said

" We cannt remain

part of the
forest.
fall

place let us go
evil

some other

Here many

omens threaten us with detructionthe

of

death of Putana, the upsetting of the waggon and the

the trees without their being uprooted by the wind.

Let us

go away from here without any delay and go

where
evil

to

Vrindavana,

omens may no longer

their intention

disturb us."

Having thus made up communicated

their minds, the inhabitants of Vraja

to

their

families

and

desired
their

them to go without delay. Accordingly they started with

waggons

and their cattle, driving before

;

them

their bulls and

their

cows and calves

they threw

away

the

fragments of

with household stores and in no time Vraja was overspread who Krishna, Vrindavana was selected by
flights

of crows.
thfc

was above

influence of actions, for the sake

of providing

season for the nourishment of the kine, forthere in the hottest

the

new

grass springs up as profusely as the

rains.

Havwg
latter

sgone

the to Vrindavana from Vraja, the inhabitants of

their

dr>wup

waggons

in the form of a crescent.

Astfee two boys

Rama and Dmodara grew

up, they Hved

in the

always together
boyish sports.

in the

same place and engaged

same

They made

themselves crests of the peacocks'

instruments plumes and garlands of forest flowers andmusical pipes used by cowof reeds and leaves or played upon the wingsof the crow, herds; their hair was arranged like the portions of *e and princes and they looked like two young alway robust, and walked about

god

They were of war. kwghing and playing sometimes with each

other,

sometimes
cow-herds,

with other boys; driving, along with other young

the calves to the pasture.

Uiiiverse

Thus the two

cattle until

protectors of the

were keepers

of

they bcme seveo

yafS old in the

cow-pens

of Vrindavana.

VSHNUPURANAM.

333

Then began
full

the

rainy season

when the atmosphere was

were blended
of

of clouds and the quarters of ihe horizen

into

one by the driving showers.

The water

the rivers
all limits

rose
like

and overflovved
by sudden

thetr banks,

and spread beyond

the mind of the

weak and wicked transported byond

restraint

prosperity.

The pure radiance

of the
of

moon was obscured by heavy vapours as the teachings

the

sacred writings are

darkened by the arrogant scoffs of

of Indra

the unbelievers.

The bow
Wtiite

held

its

place unstruiig

inthe

sky

like

a worthless person elevated

line

to

honour by an

indisereet

king.

of

storks appeared

upon the

back of the clouds in such contrast as the

a

bright conduct of

man

of respectability opposes to the

conduct of a scoundrel.
allied

The ever-fickle

lightning,

being newly

with the sky,

of

was like the friendship of a profligate for a

man

substance.
diffi-

Overgrown by the spreading grain, the paths became

cult of

being traced

like the

words

of

tlie

ignorant carrying

no definite

meaning.
live in

Krishna and Rama, delighted, began to

in

the forest

that beautiful
tliey

season maddenning the peacocks and bees,

Sometimes
sometimes

sang and danced with the cow-lierds and

for rest.

sat

under the cool shade of a huge tree

beautified

Sometimes

they
flowers

tliemselves
witli

with

garlands

of

Kadamba
(fiathers
's
;

aud again

garlands of peacocks'

sometimes they painted themselves with the minermountain

;

of

the

sometimes they slept on beds

of leaves

and

sometimes they rejoiced with the infants of the cwhearing the muttering of the clouds; sometimes they

tards,

praised the
of

songs of the boys, sometimes irimicked the cry

the

peacocks and sometimes played on pipes.

Thus greatly attached to each other and participating.

>0

various erootions
in

and

sports,

Rama and
every

Krishna delightedly

fesided

that

forest.

And

evening they 'used to

come back
nd

home

like

two cow-boys along with the cows

in the

cow-herds.

And coming home

evening, the two

43

334
deities heartily

VISHNUPURANAM,
engaged
in sporta

giving delight to

the ton>

o the cow-herds.

SECTION

VII.

XARASARA

said :- Once
;

on a time

Krishna went

to

Vrindavana, without Balarama

and

there,

adorned with

gar.

lands of wild flowers, roamed he, encircled by the cow-herds,

He

then repaired to the banks of Kalindi, undulating and

sparkling with foam

and as

if

smiling

when the waves

of

dasli-

d against the banks. There he saw the pool with the

serpent
Kaliya,
boiling

dreadful

with the

fires

poison.

By

the touch of that, poison the huge trees on the banks were

withered and being touched by the waters raised by the wind

the birds were scorched.
like

Beholding
of

tliat

dreadful

serpent,
of

the second

mouth

death, the

illustrious

Slayer

Mahdhu thought"Forsooth, the wicked and poisonous serpent

Kaliya lives here, who, being defeated by me, was constrained
to leave the ocean

whose waters were

defiled.

By him

the

waters of the Yamuna, flowing to the ocean, have been

poisoned, and the thirsty cows and cow-herds cannot
their
thirst.
I

satisfy

must slay
live

this serpent, so that the inhabitants

I

Of Vraja

may

here happily freed from fear.

have

d^seended upon the land

of mortals to chastise'the wicked,

VSHNUPUKAflAM.
astray
vicious

335
climb up
the"

]ed

irito

paths*

shall therefore

neighbouring

Kadamba tree and jump down PARASAKA said Having thus thought
:

into the pool."

within himself

ri

bound his
the

clothes

tightly

about him and jumped boldly into

pool of the serpent-king.

fell -into
it,

The huge

lake was agtated as

tlireby

spon as he

and the waves raised

began to and

sprinkle the dstant

trees,

which being touched by the water

iinmediately set on
fire,

and wind, thus poisoned, were

the

whole horizon
his

was

ablaZe.

Having dived

into the lake,

Krishna struck

arms

defiantly.

Hearng that noise the

serpent-king immediately issued out

ery

whose eyes wete coppHe was

enliving

and hoods were flaming with deadly venom.

circled

by many'other powerful and poisonous snakes

upon air

and hundreds

of

serpent-nymphs adorned with rich

glitteretl

ornaments,
wearers

whose earrings
along.

with

brilliance as the

moved

Coiling themselves around Krishna,

fiery

they all bit

him with teeth from which

poison

came

out.

Beholding him in the lake

thus surrounded

by serpents, his

companions immediately went to Vraja bewailing aloud his

fate.

"Krihhna has
Kaliya, and
is

foolishly

jumped

into the lake of the ser-

pwit
ye

being devoured by that serpent-king; do

come and behold him."

thunder, the

Hearing those words, resembling

the fall of

cow-herds and their wives headed by

"Alas where
is

Yasoda, proceeded speedily towards the lake.

Krishna gotie"
tewildered
ed quickly.
;

cried

the wives of the

terrified,
vvith

cow-herds greatly

and Yasoda,

with faltering steps, proceed'

great prowess,

Rama,
of the

gited

Nanda and
quickly

other
at

cow-herds being anxious to see Krishna,

amved

the

bank

Yamuna and

beheld him surrounded hy,

snakes,

possessed by the surpent-king and motionless.

0,

fpremost of
the

Munis, looking at the countenance of their so,

cow-herd Nanda and the noble Yasoda became stupified.

And the wives of the other cow-herds stricken with grief an

^eeping,
sffliction,

saw him

and with words expressive

of fear

and

they, out of love towards Keshava,

said~"We

ahall

336
ll

VISHNUPURANAM.
Yasoda enter
this

with

shall not
tlie

be able to go back to Vraja.

night wiihout the

huge lake of the serpent'king we Wfcat is day wkhoot

;

sun,

moon, co<v wihout a

bull ant)

Vraja
return

without
to

Krislma
like

Without Krishna

we

shall
in

not
his
like

Vraja,
sjhall

unto a pond without

in the
tlie

water,

absence, nor
to
live
is

we roam
if it

forest.

We
like

do not

there,

even

be

house of our mothers, where

lotus-petals.

tlrere

not Hari, having

tlie

countenance

How

shall

we

live

sorrovvfully without

beholding

Hari

in

pasture having eyes resembling

khall not

lull-blown lotus-petals?
of

We

go back to the house

Nanda

in

Gokula without

the

lotus-eyed
all

Krishna, vvho with his pleasant conversntion

has stolen
is
still

our hearls.

ye cow-herds

behold,

Krishna
is

casting smiling lookj

upon

us,

although he

cn-

circled by snakes engaged by the serpent-king.

PaR*s*R

said

; Hearing

those wards of the wives of tlie

with
ear

cow-herds and beholding the cow-herds stricken

the highly-powerul son of Rohini looked settled (for some

time.)

And

then

seeing Nanda, with

in

ixed

looks

towards
by

Krishna and Yasoda almost

signs the glories of

a swoon, he began to chant

gods,

displaying these

Krishna "0 god of human characleristics?

why
Thou

art thou
per-

Dost thou not

?

ceive thyself at one wilh

one without end

is

art

the

centre of

creation.as the nave

I

of the

spokes of a

wheell.

portion of thee,

liave

evenalso born, as thy eldest brother.

all

To
in

share in thy sports as nien, the celestials have

like disguise.
or

descended

undera

Having made
sport,

all

the goddesses descend

Gokula

thy

thou hast afterwards desceuded,

although thou art exisiing perpeiualljr.

Whereore Krishna

dost ibou neglect ihese celestials who, as cow-herds,

noiids

ue

thy

and kiu

and ihese sorrowiug femnles,

Thou
tricks of childhood.

who

also are

thy

relations ?
liast

hast assuuied the cliaracter of man

thou

dispUyed tbe

Now

let

this

dreadful

tmake ahhough armsd

.

with

poisoued

fang*i

jrajjjjuished ^by tho)."

VISHNUPUKANAM.

J37

Bing thus reminded of his real character by Rama, Krishna siniled gently and immediately freed himself from And catching with both his hands the coils of the snakes.
.

tlie

middle hood of the serpent-king, that highly powerful

it

(Krislina) bent

down and

set his foot

it

upon the hitherto-un-

bended
of

hood-,

and danced upon

victoriously.

And

the hood

the

serpent >vas bruiseil by

tlie

tlie

tieading of Krishna's feet,

to raise
his
liead,
it

and whererer
again
as they

snake attempted

was

trodden down.

Trampled upon by the

in the

eet of

Krishua

changed position

dance, the snakes fainted and

liead

vomitted froth much blood.

their
tlie

Seeing the

and neck of
this

king thus bruised and blood flwing from

implored the

mouth,
of

females of the snake-king

inercy

the

Slayer of

Madhu.
females of the serpent-king said

The

"We have recogall.

nized thee,

god

of gods,

supreme

lord of

Thou
lord.

art

a portion of tliat
art

supreme
lord

lght

and the mighty

Tliou

the

self-existent

and even the

t'ie

celestials <re

unable

to praise thee worthily,

and how can

females truly chant

thy glories

How

can

we sing
and
air ?

his glories

whose portions
ascetics
to

are earth, sky, watcr, fire

Even the holy

have iu vain sought

tliat

to

know

thy real essence.

We bow

form, which
;

is

the most subtiles of atoms, the largest of

birth is witliout a creator,
is

the large

to

him whose

whose end
and

knows no destroyer and wbo alone

There
is

the cause of duration.

no anger

in

tliee,

thou protectst the world

heuce this punishment of Kaliya.

should pity
fools
;

Hear

us.

The
even

virtuous

women and
;

creatures are pitied

by

the

let

thereforethe foremost of the forgiving have com-

paesion upon this poor creature.

the universe
if

Thou

art tlie

upholder

trf

and

this

snake

is

gifted with but

little

strengtb,
his
fife.

and oppressed by
is

thee, he shall in

no time give up

There

a vast diffcrence between

thts

poor serpent of

limit-

ed strength and thyself in

ship

whom

the world reproses.

priend-

aud enmity are

felt

towards equals an4 tuperifirs tnd

^38

YlsHNUPURANAM,
Thi unforta^

not for those who are infinitely inferior to o*.

nate snake
charity, our
is

about to die,
l"

give us therefore, as a matter of

husband
said

Parasara

:When

the wives of the serpent-Jcifflg had

said this, he, too, although wearied, repeated feebly

ers for clemency.

"Pardon me" he said

"0 god

fas

pray-

of

gods,

how own
in

shall

address thee,

who

art

possessed,

through thine

stoength and essence, of the eight great faculties and art

?

energy unmatched
the supreme
j

Thou

art the

Supreme, the originator

spirit
all

of

thou art the supreme

:

and from
finite

thee,
:

the

Supreme proceeds
I

thou art beyond

?

objects

how can
from

sing thy glories

How

can

chant his greatness

whom

have sprung Brahma, Rudra, Chandra, Indra, the

Maruts, the Aswius, the Vasus andthe Adityas

is

of

whom

but,

a small portion

is

the whole

universe, which

destined to

represent his essence and whose, nature, primitive or derived

is

beyond the conception

can
I

of
is

Brahma and other

worshipped by the
ol

immortals.
celestials

How

approaeh him who

with incense and flowers culled from the groves

Nandana?

How

can

adore him whose incarnate portion are being

celestials

worshipped even by the king of

nature he
is

and whose
I

real
hiro,

not conscious

of

How

can

approach

whom

the sages, having their minds withdrawn from external

objects, worship in thought

their hearts present to
it

and enshrining whose image

? I

in

the flowers of sanctity

am

quite

unable,

god
mercy

of gods, to

worship thee or sing ths glories

thou propitiated with me.
I

by

thy

only,

be

Kesava, the serpents are by nature, crooked.

that race, so
I

am

born

in

own

race,

so

am also wily, which is the charactirestic of am not to blame in this, Achyuta. Every
is

my

thing has been created by thee and every thing

beimg

desall

troyed by

thee

and

the

species,

form and nature of

thing in the world, are thy

work.

Even such and

as thou
f

hast created

me

in kind, in

form and in nature.

I

Such am

nd such are my

actions.

Should

act differently then indee*

VISIINUPURANAM.
thould
that
I

339
hast destined.
Ariil

deserve punishment

so

tliou
is

have been punished by thee,

is

indeed a blessing

for

punishment from thee alone

a favour.

Behold

am now
shall
I

divested of strengih

and
I

poison
nc-

deprived of both by thee.

Save

my

life

ask

more.

Order

me wht

do."

Being thus addressed by Kaliya, Krishna said"You must

not wait here any more; go immediately, withyour family
followers, to the sea.

and
will

Garuda, the enemy of the serpents,

o(

not injure thee

hoooj."

if

he sees the impressions

this,

my feetupori your

Having said

Hari liberated the serpent-king, who,

respectfully

bowing
all

to his victor,

went to the ocean accom-

panied by
sight of all

his

wives,

servants and children, leaving the

lived in.

and the pool he had

the

When
his

the snake had

departed,

cow-herds received back Govinda as one risen

from dead and

tears of joy.

embraced him and bathed

forehead

with

Others, considering the water of the river pure,

were

filled is

with surprise, and chanted the glory of Krishna,

who

above the influence of actions.

Being thus

glorified

by his illustrious exploits and

eulogized by the cow-herda

and their wives, Krislina came back to Traja.

SECTION

VIII.

:o:
.TaRaS'S*
said

:Thereupon

again driving their

in the orest,

cattle,

Kesava and Ba!ar<ima rambled together

one occasion went to a pleasing grove
in that pleasing grove a

and

011

of palms.

There

lived

demon named Dhenuka>resemblingan

tlie flesh

ass in the

appearance and living upon

of deer. Beholding

fruiis there ripe, tlie

cow-herds, being anxiousto take them,

said~"

Rama

Krishna

Dhenuka

always

lives

here and therefore the trees are loaded with ripe

smell of which perfumes the
air.

fruits the

We

wish to eat some.

down ?" Hearing those words, Krislma and Sankarsana brought down some fruits on the ground,
Will you throw some

Hearing the sound

of the falling fruits, the dreadful

and

maligass,

nant demon Dhenuka,

having the countenance of an

frrivtd there speedily, and being angry

began to kick Rama

Catching him by
till

on the breast with

both hind legs,

his

hinder heels.

his

Rama however
of

hurled him round

he died

then he threw up the dead body to the top oj the palm tree

from the bjanches

which

it

struck

down enough

fruits like

rain drops poured down on earth by the wind.

of

The

relatives

Dhenuka came running

to his help,

and Krishna and Rama

did the

same thing with them

until the trees

were

filled

with

dead asses and the ground was covered with ripe

fruits.

Thenceforth the cattle grazed unobstructed in the palm groves and cropped the neiv pasturage where they had never gone
before.

SECTIN

IX.

1 arasarA
all

said

That demon, in the form of an

slain,

ass,

and

his relatives,

being

the cow-herds

and

their

wives

began to roam at pleasure in that picturesque grove of palms.

Having

slain that fiend Dlienuka, the

two sons of Vasudeva,

greatly delighted,

repaired to the Bliandira fig-tree.

They

bcgan to roam about shouting and singing and collecting

fruits*

and flowers from the

trees

sometimes
[calling

driving the

cattle to

a distant pasture, sometimes

them by their
kine upott

names,
Iheir

sometims carrying the foot-ropes

of the

shoulds,

sometimes decorating themselves with gar

they appeared like two young bulls
in

lands of forest flowers,

when the horns

and the other
clouds
Indra.
liaving
frolics

first

appearf^Dressed, the one

sable

yellow and

in

garments, they appeared like two

black,

one white and one

surmounted by the bow of

universe,
witb.

The two
beneficial

brothers,

although lords of the

descended upon

earth,

began to sport mutually

to the world.

Adopting human duties an

in

assuming

human
in

character and engaged

the
forest.

human

sports, they

tayed about
(brolhers)
of

And

these two highly powerful

engaged

in exercise, in

swinging upon the boughs

trees.or in

boxing and wresting and hurling stones,

sporting, the

Having seen Krishna and Balarama thus

Asura Pralamba, on one occasion with a view to carry them

away stealthily arrived there assuming, the guise of a cowherd.

And

that foremost of.demons,

assuming a human shape,

their faults

mixed with them, unsuspectedfound Krishna irrepressible and

to slay the son of Rohini.

Then seeking made up

at the
his

he

mind accordingly

The boys commenced playing

Q ter, to\v,

game

of leaping like

and Iwo togelher.

44

Govinda was matched with

34

ViSHNUPURANAM.
;

Sridama and Balarama with Pralamba the other boys were coupled with one another and went leaping away. Krishna
beat his companion and Balarama
his,

and the boys who were

on Krishna's

side,

were also victorious.

The boys

wlio were

deeated, carrying the victorious boys on their shoulders went

to
th<=

Bhandira

fig

and then came back to the

speedily

starting-place,

And

placing Sankarshana

on

his

shoulders the
like unto
of

Ymon Pralamha did not tary there and ran away

c'loud w'nh tlie

moon.

Being unable to carry the weight

increase in bulk Roliini's son that fremost of fiends began to

ike uiito a cloud
in

the rainy season.

Beholding lin

like a

scorched mountain, his head crowhed with a diadem ahd liis heck hung round with garlands, having eyes as large as cart
wheels, a fearful form and shaking the earth
whli his tread,

Balarama
Krishna
l

called
I

out,

as
off

he was carried away, "Krishna,!

am

carried

by some demon, disguised

shall
I

as a

cow-herd and huge as a mountaini what

Madliusudana, the vallian runs

do?

Tell

me

away

speedily."
of
liis

PAkasara

said

:The
said "
is

high-souled Krishna, cognisant

the prowess and

ttiouth,
Bll

strength of the son of Rohini, opened

smiling and
all

thou the soul of

all,

the causeof

cause and
art

that

alone'.when the world the destroyed,

the character of
allke the
its
;

why

thou assuming clearly

a man?
of the
is

Dost thou not know that you and are "world and have come to relieve it o
thy head
eternal
5

origin

load ?
earth

The sky
is

the

waters are thy

;

person
is

thy

feet
is

fire is
;

thy mouth
the four

the

moon

thy mihd; the

wind

thy breath

regions are thy arms and hands.

lord,

kigkfsouled and

highlypowerful

thou bast a thousand

bodres.

keads, a thousand liands

and

feet

and

Thou

art the

begimiing of 11 ihousand >he sages have praised thee in these terms for a celestials times. No one else knoweth tby divine person. Th

creation Brahma, sprung from lotusand

worship only thy incarhate penon.

d thc

Dost tbou not know

thee ?

that

end the whcle world

will

disappear in

thou

VISHNUPURANAM.
of

343
creation, mobile
its

endless forms, thou art upholding

all

and

immobile.
of

Thou, being indentical with time with

division

hours and minutes, devourest the world.

As

the waters of

the sea,
into

when swallowed up by submarine

in the

fire,

are transerrrd

winds and thrown

form of snow upon Himachala,

where coming.in contact with the rays of the sun, re-assume

the

watery nature, so this world, devoured by thee at th

is

time of dissolution,

agian created by thee at the end of a

Kalpa through thy creative energy.

universe, are but

Thou and
exist

I,

soul of the

one and
its

tlie

same cause

of the

creation of

earth, although for

protection

we

as distinct indiviart,

duals*

Bringing to thy memory, who thou

prowess, destroy
thyself the

being of

illimitable

demon.
is

Suspending

a while

your human character, do what

right."

Thus reminded by the noble Krishna, the powerful Balarama

laughed and crushed
simultancously on

Pralanmba with

his

knees striking him

his fists

the head and

face with

so as to

beat out botli his eyes.

Vomitting blood from his mouth and

having his brain forced through the skull, the

the

demon

fell

upon

ground and

died.

Seeing Pralamba
rejoiced and

slain the

cow-herds

were

surprised and

exclaimed "Well donet"

his

and praised

BalarSma.

Thus praised by
to Gokula.

play-mates and

accompanied by Krishna, Balarama, after the death of the

demon Pralamba, came back

SECTION

X.

arasara

said

:Wliilst

Krishna and
season

Rama

were

tlius

sporting in

Vraja the rainy

ended

the
The

auturon
fish

appeared and the lotuses became full-blown.

in their

Safari

watery burrows, were oppressed by the heat

like a

man by his selfish desires, who is attached to his family. The peacocks, renouncing all amusements, became silcnt like
the asceties

withdrawing themselves from worldly

their

enjoyshining

ments considering

unreality.

The clouds

of

whiteness, exhausted of their watery wealth, deserted the sky

like the wise

who have acquired wisdom, departing from

up, like the

their

home.

Evaporated by the rays of the autumnal sun,

heaits of

the

Iakes were dried

men withered by

the

contact of selfishness.
beautified

The

silent

water of the autumn were

by white

water-lilies, Iike the

minds of the pure by

wilh undiminished the
in saint,

the perception of truth.

brilliance in

The moon shone

the sky

crested

with star like

who

has reached the last stage of bodily existence

of the pious.
their
"

the company
far off frora
selfish

The

rivers

and lakes slowly went

banks as the wise by degrees shrink from the

their wife

attachment that connects them with

and

children.

The swans

again began to frequent

like
false

those lakes
ascetics

which

they

had abandoned before

whose
wilh

devotions

are interrupted and they are agaiu

afBictions.

stricken

numberless
perfectly
rigid

The

ocean, with silent waters,

became

calm

like the

accomplished saint

who

has gone through

penances and has acquired undisturbed tranquility of Everywhere the waters are as clear and pure as the minds
of the wise

spirit.

who behold Vishnu

in all things.

The
the

autumnal
H' e

sky was perfectly free from clouds

ascetic,

like

heart of

whose cares have been devoured by the

fire of devo-

VISIINUPURANAM.
tion.0

345
ihe

The moon

allayed

the

fervours* of

sun

as

discrimination

removes the pain consequent upon egotism.

;

The autumn removed the clouds from the sky the muddiness of the earth and the discoloration of the waters, as abstraction
draws away. the senses from the objects of perception.
water of the'lake,
declined,

The

by becoiring
if

full,

stationary

and again

performed as

the exercise of inspiring, suppres-

sing

and expiring the

this

vital air.

At
tants

season,

when

the heavens>were clear

and bright
inhabi-

wilh stars, Krishna, once repairing to Vraja,

saw the

engaged

in

the celebration
all

of a

sacrifice in lionor of

Sakra.

Beholding
in

the cow-herds busily and anxiously

Krishn, gifted

engaged
intellect,

making
if,

preparation,

with high.

as

out of curiosity asked the elders,

saying

"

What

festival of

Sakra

is this,

in

which you are taking so

much delight?"
lovingly

said

"Satakratu
is is

To him

thus asking, the cow-herd thus

(performer of liundred sacrificeg),

the lord of the clouds and waters

the king of the celestials,

ordered by him the clouds pour dovvn vvater on earth, by

which the grain

ed beings
these
live

produced, on which

we and
milk

othe cmbodi-

and by which we please the gods.

By

this too

cows bear calves and give

and are happy

watets, the
is

and well-nourished.

Wherever the clouds pour

Having drunk the milk

earth is neither barren of corn, nor bare of verdure, nor

man

stricken

with hunger.

of the earth

by means of the rays of the sun, Indra, the giver of water,

pours
it

again on earth for the sustenance of

all

the worlds.

For

this

reason

all

sovereign princes

offer,

with delight, sacri-

fices to

Indra at the end of the rainy reason, and so also do

we and so do the other people."

Parasara
the

said

Having heard the words of the cow-herd

of Sakra,

Nanda regarding the worship

anger of the lord of
cultivators
neither

Damodara, to

excite

celestials,
soil,

said

" We,

father,

are

of the

nor merchants-we are so-

journers in the forests

and cows are our gods.

Tbere ar

346
four,

VISHNUIHJRANAM-.
divisions of

knowledge logical,
nthat
is

spiritual, practical,

and

political.

Hear from me,

the

practical

scieoce.

-Agriculture,

commerce and tending

professions,
is

of

cattlethe kno.wledge
is

of

these three

noble Sire,

the

practical

science.

Agricukure

the

means

of

subsistence

to

the
of

cultivators, cattle
is

buying and selling to the traders, and tending

our subsistence.
tliree

The

practical

science has thus

that
is
culti-

been divided into

branches.

The

object,

vated by any one, s&ould be to him, his chief deity

worsliip that, for that is
liis

he must
the.

benefactor.

father,

man
his

who. worsliips another's deity, recejring the frut foom

own, does not obtain a prospecous

world or
in

situation eithr in'this

is

the next.

Where

the laud

no longer cultivated

there are limits assigned, beyond

which begins tlieforest;

the forests are bounded by the

extend.

hills

and so

far

do our

limits

We are
in

not conf.ned witliin doprs or walls,

;

we

have

neither fields

nor homes

we wander

about happily wherever

spiriis
like,

we
oj

Jike
these' in

our waggons.*

We
their

have heard that the

mountains, assuming whatever shapes they

the

walk

woods upon
'

own

precipices.
forests,

If

they are

djjplease^

ln tliose

who

inhabit the

tben transfor-

ming

themselves to lions

and beasts
bound
to

of prey, they will like the

offenders.
ofer

We

are thus

worship the raountains and

vve to

sacrifices

to cattlf.

What have
of

do witb Indra?
offer

Cattle

and mountains are our gods.

cultivators

Brahmans
earth

worship

with

prayer;
;

the

worship their laud-

marks
tains,

but we,

who tend our

cattle in the forests

and mounus duly

let

should worship tliem andour kioe. Let prayer andoffer-

ings be tlien
kijl

made

to the mountain

Govardhana and
all

let

a victim,

Let milk be collected from

all

stations
par.take

and

us feed Brahmans and

others

who
it.

wisli to

of it

.00 need of any judgment about

When

the oblations have

let

een presented and the Brahmans have been fed

*

the cotvscetici,

The word

in thetcxt \s

chakrack*ri*ait men lo ihoao

hqme,

wh

m^Ve,

wbmver thejr nrrive

m the evenio|, their

VISHNUPURANAM.
herds

34JS

circumambulate the cows decorated with garlands of

tf

autumnal flowers.

the

cow-herds pay atteniion to these

favour of the mountain of

suggestions, they will

tlie

secure the

cattle

and

also

mind."
other cow-herds
liard the

When Nanda and

he had

spech of
said

Krishna, theirfaces were brillint with joy and ihey

that

spoken

well.

"
will

You have judged

aright,

child"

xclaimed they
offer
of

"

we

do exactly as you have said and

Accordkigly ihe inhabitants
it

worsbip to the mountain."

Braja worshiped the mouutain presentiug to

curds and

milk

and

flesh

and

thi/y

fed

hundreds and thousands of

to the

Brahmans and many other guests who cate

even

ceremony

as Krishna had directed

and when they had made thrir

offerings they

circumambulated the cows and the bulls that

cried as loud as roaring clouds.

dhana Krishna stood aud said "I

of

the food presented

by the

Upon the summit of Qovaraam the mountain" and partook cow-herds wlilst in hs own form
;

as Krishna,

he ascended the
his

hill

with

other cow-herds

and

wrshipped
blessings

other

self.

Having
of

promised them

many
to,

the

mountain-person

Krishna

disappeared,

and the ceremony bing finislied the covv-herds

tlitt

retumed

homes.

SECTION

XI.

1 ARASARA
in the sacrihce,

said

Being

thus disappointed of offerings

Maitreya, Sakra, greatly angry, addressed

the

attendant
t

clouds called Samvarttaka

I

saying "0 ye

clouds

hear what

say and do ye speedily execute without

any judgment
his

my

behests.

The

foolish

cow-herd Nanda and

companions, relying upon the protection of Krishna have

withheld the usual offerings to us.

the cattle, with wind and rain at

Now therefore, my command, that

is

distress

are their

subsistance and whence their occupation

derived.
I

Ascendgive you

ing

my

elephant, huge as a mountan summit,

will

assistance in strengthening the tempest."

PARSARA
ed by the

said

twice-born one, being thus command-

celestial-chief, the elouds

came down
caitle.

in

fearful

storm of rain and wind to destroy the

the earth the points of the horizon

In

a moment,
all blend-

and the sky were

ed into one by the heavy and incessant showers.

of the
their

Being

afraid

lightning's scourge, the clouds filled the quarters with

muttering and
clouds pouring

pouring

down

uninterpted

torrents.

The

down waters day and

;

night, the earth was

the

filled

with darkness
filled

and above below and on every side

world was

with water.

The
with

cattle, pelted

by the

storra,

shrank cowering into the sinallest size or gave up their breath.

Some covered
their

their

calves

flanks

and

some

sawr io

young ones carried away by the

flood.

TremNing
their

the wind, the calves cast their piteous looks at

mothers
Behold-

or begged, in Iow moans, as

if,

the help of Krishna.

ing

all

Gokula moved with terror and cow-herds and cow-herd

esses

and

cattle
is

stricken

with consternations,

Hari thus
offend-

thought "This

the

work

of Mahendra,

who has been

therefore

ed

for withholding sacrifices

from

me

it is

my

duty

VlSHNUPURANAM.
defend this village of herdsmen.
its

349
spacious

to

will uplift ths

it

mountain from

snowy base and hold

up as a large
his

umbrella over the cow-pens."

Having thus made up

mind, Krishna immediately upheld the mountain Govardhana

wiih
"

one hand as

if

in sport,
is

and said to the cow-herds

it

Behold the rnountain

it

on high j enter beneath

;

speedily,

and

will shelt.r

you from the storm

here you w ill be secure

;

and happy in places defehded from the wind

and fear not that the mountain will
fall."

enter speedily
all

Thereupon,

the

people with their cattle, waggons, goods,

they

women,

afflicted

as

were by rain, went to the shelter of the mountain which he

held%teadily over their heads; and Krishna, as he supported

the mountain,

was contemplated with delight and atonishment

by the inhabitants of Vraja.

joy

As

his

eyes expanded with

and wonder, the cow-herds and cow-herdesses sang his

For seven
days and nights did the vast clouds,

glories.

despatched by Indra, pour

down showers upon

the Gokula of

Nanda,
the

to destroy the dwellers, but they were protected by

hight of the mountain.

And

being baffled

in

his pur-

pose, the Indra, the destroyer of Bala,

ordered the clouds to

fruitless

cease.

The
all

threats

of Indra

having been

and the

sky clear,
shelter

the inhabitants of

Gokula came out from the

habitations.

and went back

to their respective

Then

Krishna, in
filled

the presence of the

inhabitants of the forests

with surprise, restored the great mountain Govardhana

original site.

to its

45

SECTION XII

1 ARASARA
been saved by
tlie

said
tlie

After the
(Indra)
his

inhabilants of Gokula had

upholding of the mountain Govardhana,

cliastiser

of

PaUa

became desirous

of

seeing
that

Krishna.
lord

Having mounted
celestials,

huge efephant Airavata,

of the

tbe

destroyer of enemies, beheld the

cattle;

mighty Krishna on the mount Goyardhana, tending

assuming tbe person

of a

cow-boy and ewcirred by

tfre 'sons

of cow-herds, although the protector of the universe.

He

saw

above

his

head, Garuda, the king

of birds, invisible to men,

spreading out his wings to shade the head of Hari.

Desceml-

ng from his elephant and taking him at a distance, Sakra,

having

Madhu "Hear[
I

his

eyes expanded with delight, said to the Slayer

hear,

of

Krishna,

why

have come here;

it.

why
Thou,

have come to thee; do not think otherwise of

lord,

who

art

the supporter of the universe, hast

descended upon earth to relieve her of her burden. enraged on account of

Being
sent the
deed.
cattle

my

rites

being obstructed,

clouds to deluge Gokula and they have done this

evil

By
and

upholding the mountain, thou hast preserved the

really,

hero,

am much

pleased with thy wonderous

is,

deed.

The

object of the celestials

now,

think,

accoffl-

plished, for with thy single hand thou hast uplifted this chief
of mountains.
I

Being commissioned by the

cattle,

Krishna,

have coine to thee, to hnour thee for thou didst save them.
their

At

words,

s-hall

install

thee

as

Upendra and

as the
this,

Indra of the cows thou shalt be called Govinda."

Saying

Maliendra took a ewer from his elephant Airavata and with

the holy water
of sprinkling.
it

contained performed the regal ceremony

as

And

the ceremony

wa being performed,

the cattle deluged the earth with their milk.

VISHNUPURANAM.
Having
tlius

351

inaugurated Krishna, ndra, the husband of

Sachi, again affectionately said

"

have done

this

at the

request of the cattle

tliee,

hear,

shall

speak sometliing else to

noble one, being deskous of relieving the earth of her

burden.

foremost of men, a portion of mine, under the

name

of Arjuha, has descended

upon

earth

do

thou

protect

him ahvays.
burden.

He

shaM assist thee

in relieving the earth of

her
oi

He

should be protected

by

thee,

Slayer

Madhu,

Iike thy

own
said
:

Self."
"I

THE DEITY
as
of
I

know

that in the family of Bharata,

I

thy jon has been born by Prith.

shall live

sha.H protect

him as long
lord

on

this earth.
I

Sakra,
shall

Slayer of foes,

the celestials, as long

be on this earth, no one shall

Tlie highly powerful

be able to vanquish Arjuna in conflict.

Asura Kansa and Arishtha Keshi, Nraka and others being

slain,

there shall take place a terrible conflict,

king of the
will

celestials;

know

that,

thousand-eyed deity, as what

relieve earth of her burden.

to

be anxious for thy son.

Do thou No nemy
I

go
of

it

behoves thee not

shall

Arjuna

grow

in

power before me.

For Arjuna

shall render back Yudhish-

thiraand his brothers to Kmnti after the great battle of

Kurukshetra."

Pakasara
celestals

said : Being thus addressed, the king of the embraced Janarddana and having mounted the

elephant

Airavata

again

went

to

the

celestial

region.

Krishna too with the cows and cow-herds came back to Vrnja
by the
herds.

way

sanctifkd by the looks of the females of the cow-

SECTION XIII

1 ARASARA
on
seeing
of

said

Sakra having departed, the cow-herds,

the

him

uplift

mountain Govardhana, said

delightedly

to

Krishna

wonderous

deeds,

:"O

thou of
hold-

mighty arms, thou hast saved us from a great fear; by

ing up the mountain thou hast protected the cows.
ful

Wonder-

are thy childish

sports and insignificantis the condition

of

a herdsman and
is

all

thy actions are those of a god.

all this.

Tell

us what

the meanings of

Kaliya has been vanquishkilled:

vvith

ed

in

the

water;

Pralamba has been

:

Govardhana

has been

lifted

up

our minds are

filled

surprise.

We

can swear by the feet of Hari,

that beholding thy

thou of unbounded mght,

powers we do not consider thee as man.

are

O
all

Kesava, the woman, the children and the old of Vraja

pleased with thee

even
we

all

the celestials cannot perform

the deeds thou hast done.

Thy boyhood and

think of them.

thy prowess
fill

thy humiliating birth amongest us, are contraductions that

us with surprise whenever

or a

Be thou

a god,

demon

or a

Yaksha or a Gandharba, or whatever, we

may

consider thee,

we

should respect thee for thou art our

friend."

When
time as
if

they had finished, Krishna rftmaind silent for some

hurt and

wounded and then

of

said to them.
relationship,

Herdsif 1

men,

if

you are not ashamed

my

have

deserved your praise, then what necessity have you to discuss

thus concerning

me ?

If

you have any love

for

me,
I

if I

merit

your praise, then consider

me

as your friend.

a god, nor a Gandharba nor a Yaksha nor

am nither a demon am
I

born as thy friend and you should not think otherwise

of me."

PARASAKA
the cow-herds

said

: Being

addressed thus,

great Muni'

remained*silent and went iuto the woods

VISIINUPURANAM.
leavng Krishna apparently displeased.

353 Beholding the clear

air

sky with the autumnal raoon,

aud the
he

perfumed with the

fragrance of the wild water-lily in

whose buds the clustering

felt

bees were

murmuring

their songs,

inclined to join with

the females of

cow-herds in sport.

Thereupon with

Rama

he

began singing-sweet low strains in various measures such as

the
left

woman
their

loved and tbey, as soon as they heard the music, homes and hastened to meet the Slayer of Madhu.
;

One damsel gently sang an accompaniment

another attentively listened to his
the

to

his

song,

music
:

one called him by

name and

then shrank in bashfulness

love,

whilst another,
;

more
one,

boid
as

and prompted by

pressed close to his side

she caine out, saw some of the seniors of her family and
satisfying
herself

dared not veuture

with

meditaling

on
by

Krishna

with closed eyes and whole-minded devotion

all

which immediately

acts of merit were erfaced by rapture

at

and

all sin

was expiated by regret

not seeing

him

and

uthers

again, reflecting

upon the cause

of the world, in the

lorm of the

Supreme Brahma, obtained, by

their sighing, final

emancipatton.

Thus encircled by

the females of cow-herds

Krishna thought the lovely moon-light night of autumn suited

to the

Rasa * dance.

Many

of

them so imitated the

different

actions of

Krishna that in

his

absence they wandered through

Vrindavana representing his person.

claims

"I am Krishna" ex"

I

one " behold the beauty

of

Krishna" cries aiother ''Listen to

Kliya,
I

my movemeuts." my sing." "Waiti

fear

am

wicked

am Krishna "

cries
:

out another striking her arms

"

defiantly.

fourth cries out

is

Herdsmen,

nothing,
for
I

be

steady, there
fhe

no danger of the storm any more

for

uplift

Govardhana
let

your protection," and a

fifth

exclaims
I

"

Now

the cattle graze wherever they

will, for

have

slain

Dhenuka."

In this wise the females of the cow-herds imitat-

*
ai>d

The Rasa dance

is

danced by men and women hoiding eacb othet's hands

going round in a ciicle jinginj the air to what they dance.

354 ed the various aclions

their

VISHNUPURANAM.
of Krislma,

and

in his

absence removed
damsel, looking

sorrow by mimicking his sports.

One

on the earth with the down

and as he

of her person erect

and expanded

eyes, exclaims " See here are the

feet
lias

impressions of Krishna's
those marks of the banner,

gone, he has

left

the

thunder-bolt and the

goad.

What

fortunate damsel

is

going with him inebrieate with her passion as her

footmarks prove
?

irregular

Here Dmodara has calied flowers from

see
sat

on

liigh,

for

we

alone the marks of the tips of his

feet.

Here a nymph has

fortunate
in

down

with him be-decked with flowers,

in

having propitiated Vishnu

a pristime

birth.

Having

left

her in a hauglity
the

mood because he had aWed

of

her with flowers,

sou

Nanda has gone by

equal steps
;

this road

for see, unable to follow liim

vuitli

his

companion
his

has

liere

trippled

along upon her toes

is

and that holding

hand, the damsel has passed on

intermingled footsteps.

evident from the uneven and

The wicked Krishna merely

left

took her
dis-

by the hand and then

appointed,
is

her.

The damsel, being

returning in falterin j steps

for

such her

foot-

marks

indicate.

Forsooth

he proposed to her that he would

come back
speed.
of the

soon, for here are his

own

footsteps returning with

Here he has entered the

thick ore6t but as the rays

moon do

not enter here his footsteps can be traced no

of beholding Krishna, the females

farther."

Being hopeless

of the cow-herds

came back and

arriving at the banks of the

Yamuna,

they began to sing his songs.

They immediatery

saw the

a smiling countenance, coniing speedily towards them, on which one cried

protector of the three worlds, with
else.

out " Krishna, Krishna being unable to utter any thing

One

liked to contract her

forehead with frowns as

diinking
:

with the bees of her eyes the lotus of the face of Hari
ther, shutting her eyes, meditated, in her mind,

ano-

upon

his form

as

if

being engaged in an act of devotion.

Thereupn comsoft

ing amongst them Mdliaba conciliated some with

toine
vtith

words
atid

gentle looks and some he took by the hand

VfeHNUPURANAM.
ifie

355

illustrious deity
all

sported with them in the stalions of the

dance, after
oF

the damsels had been propitiated.

As each

the damsels attempted to remain n one place close to the

side of Krishna, the circle of tlie

ted.
lids

dance could not be constructheir eye-

Thereupon taking each by the hand and when

were closcd by the cffects of such touch Hari formed the

circle.

Then began

the dance

in

accompaniment with the

Krishna

music of their clashing bracelets and songs that celebrated in

sweet melody the beauty of the autumnal season.

sang the

moon

of autumn,

a mine of gentle rays but the

damsels chanted the praise of Krishna only.

of

At times, one

them exhausted by the revolving dance, threw her arms,

adorned with the tinkling bracelets round the neck of the

Slayer of
praises

Madhu

another proficient in the art of singing his

embraced him.

The drops
of

of perspiration

from the

arms of Hari were

of

like fertilizing rain

which produced a drop

damsels of cow-herds.

dew upon

the

temples

the

Krishna sang-the melody that was suited to the dance."

The
back,

damsels again and again repeated " Bravo, Krishna," to his

song.

When

leading, they followed him,

when coming

they
they

met him and whether he went forwards or backwards

always followed
his

footsteps.

Whilst sporting thus

with the females of the cow-herds, they regarded

in his

one moment

absence, as a myriad of years.

And

although prohibited

in

vain by their husbands.and brothers, they

went nut

in night

to sport

with Krishna, the idol of their affection.

Thus the

deity of

unbounded prowess, the remover

of all imperfections,

assumed thc character of a youth amongst the damsels of

Vraja,
his

pervading their natures and that of their

all

lords,
in

by
all

own essence

diffusive like the wind, for

of

even as

creatures the

elements
is

ether,

fire,

water,

and

air

are

comprehended, so also

oe everywhere present and in

all.

SECTION XIV.

Fne 0,
the

evenng whilst Janarddana was engaged

Aristha,

in

Risa,

demon

disguised as a hull,
all.

came

there striking

terror into the hearts of

His appearance was like a cloud

saturated with waters

his

his

two horns were very sharp an

two eyes were bright

like the sun.

As he proceeded,
:

he

ploughed up the ground with his hoops

repeatedly licking his
his shoulders
Iip*
;

his
;

tongue was
of of

his tail

was erect

the sinews

were strong and between them rose a hump

;

enormous proportions

his

hunches were soiled with ordour

;

and he was a dread to the herds his dewlap hung low and his face was marked with scars from butting against the
trees.

Terrifying

all

the kine, and destroying hermits and

in

ascetics that dmon,

forests.

the guise of a bull, haunts

all

the
that

Being greatly stricken with fear on beholding

bull,

dreadful

the cow-herds and their females

cried

out
his

"Krishna,

Krishna."

Krishna then shouted and slapped

arms
iupon

in

defiance.When the deraon heard the noise, he turned

his challenger,

and

fixing

his

eyes and pointing

furiously

his

horns at the belly of Kesava, he ran

youth.

upon

the
in

Krishna did not

derision,

stir

froro his place,

but smiling

sport and

awaited the near approach of the

bull,

when he
him
knees.
tive

siezed him, as an alligator would have

done and

held
his

firmly

by the horns, whilst he preased

his pride
if

his sides with

hitn

Having thus humiliated

his horn,
;

and beld
tt

cappiece

by

he wrung his throat as

off

had been a

of wet cloth

and then tearing

it

one of the horns, he beat

the dreadful
bis mouth.

demon with
Seeing him

until

he died vomitting blood from

slain the

herdsmen

glorified Krishna,

as

(Lhe

companies of the

celestials of old prajsed Indra,

whe

he triumphed over the Asura Jambha.

SECTIN XV.

ixFTER

tljese

things

had happened, Aristha, the butf

demon and Dhenuka

Govardhana had been
vanquished,
the

and Pralamba had been destroyed,

uplifted, the serpent

Kilya had been

two trees had been broken, the female fiend

Putanl had been destroyed and the waggon had been overturned,

Naraida went
Hearing

to

Kansa and
from

related to

him the whole,

beginhing with the transference

Yosada.
this

of the child

from Devaki lo

Nrada, Kansa

was greatly

enraged with Vasudeva and remonstrated with him hard, and

with all the

Yadavas
to

in

an assembly of the race. Then thinking he determined to destroy both

what

was

be

done

Krishna and
they

Rama

whilist they

were yet young and before

Accordingly he made up
of
his

had attained
to
invite

to

man-hood.

mind,

them from Vraja under tbe plea

the

solemn

rite

of the lustration of arms,

when he would engage

slain.

them in a

trial of

strength with his chief boxers Chanura and

Mushtika, by

whom

they would undoubtedly be

"1 will

send" he said "the

noble Akrura, the son of Swapalka to

I

Gokula to bring them hither.

will

order the dreadful Kesin,

is
if

who frequents the forest of VrinJavan, to attack him, and he

of

unequalled prowess and

will, for certain,

kill

them

or

they

come

here,

my

elephant KuvalayHpida shall trample to

of

death these

two cow-boy sons

kill

Vasudeva."

Having thus

planned to
for

Rama and
:

Janardana, the vicious Kansa sent

of
liberal

the heroic

Akrura and said to him, '0 master

words

gifts,

hear

my

and out of friendship

chariot

for

me

perform

my

wders.

Ascend your

and go

to the

house of the

nilkman Nanda.
have

The two

vicious boys, portions of Vishnu,

been born there,

for the

very object bringing about

I

my

destruction.

On

the fourteenth lunation

ntend celebrat-

46

35*
inglheriteof
tlie

VISHNUPURANAM.
lustration of

arms.

wish them

to

be

brought here by you to take part iu the games and

people may beliold them engage
in

lliat the

a boxing match
;

with

my

too skilled boxers Clianura and Mushtika

or

by chance, my

elephant, driven against them by his rider, shsll destroy these

vicious youngste rs

the sons

of

Vasirdava.

When

they are

out of

tjie

way,

shall kill

my

foolish fathet
all tlie

Vasudeva himself, the cow-herds and Ugrasena and I will get tliere by llie floiks,
tlie

herds and

properties of

rebeHious cow-herds who

of
Iiberaliiy,

have ever been inimical lo me.

allthe Ydavas

Save thou, lord

I

have been
;

my enemies and
and
I

vvill

find out

means

for their deslruction

shall then
If

govern my'kina-

dom

with thce vvithout auy disturbance.

I

you regard me, do

tlic

thou go as

direct thee

and tbou

shalt

command

cow-

herds lo bring

in speedily

their supplies of

milk and bulter

and curds."
Beiug
tluis

advised the illustrious Akrura

tlie

immediately
magnificent

undertook to see

Krishna and ascennding his

chariot he went, out from the city of Muthura.

SECTION

XVI.

JT

ARASARA

said;

Being
He

commisfioned
confidence of

by
liis

Kansa's
prowess,

emissary, Kesin, elated with the

reached Vrindavana,

being desirons of bringing about the

assailed the cow-herds, spurning

destruction of Krishna.
the

ground with

his hoofs, scattering the clouds with his inane

and obstructing the paths of the sun

terrified

and thc tnoon

Being

by the neighings of the demon, assuming the shape of

cow-herds and their females
!

a steed, the
shelter

fled

toGovindafor
cries.

exclaiming "Save us
in

Save us

ii"

Hearing their

Guvinda replied
cloud.

a voice
:

deep as the roaring o thethunder

Srikrishna said
;

"Away

with the fears of Keshin,

cowherds
valour

being born as Gopals,

heroisin
?

why do you

destroy

my
littls

and

Why are
his

you afraid of one of such

might

whose neighings are

horse

only terrors, a galloping and

strcngth
I

vicious

who

is
I

ridden by the

of

Daityas
all

Come
teeth

on, wretch.

am Krishna

ar.d

will

knock

thy

down

thy throat, as the weilder of trident did to Pushan."

Thus defying him, Govinda went to hght with

Kesin.

The

dcmon with

his

mouth wid open, ran upon Krishna.

arins,
tlirust
fell
it

Krishna, enlarging his

into

his

But mouth and

knocked
ments
throat

down

the

teeth

which
Still

from his jaws like fragof

of of

white clouds.

the

arm

Krishna
as
the

in

the

Krishna
in

continued to

enlarge,
till

disease,

neglected

the beginning,
of the

increasing

dissolution.
;

The torn
his

lips

demon vomitted
;

forth

foam and blood

;

eyes rolled

in affliction

liis

joints

gave way

he struck
perspirahis

the earth
tion

with his feet; his body was covered

with

andhe

became incapable of any

exertion.

Having

nouths rent
ell

open by the armf Krishna, that dreadful demon

a tree struck and shattered by lightning,

down

like

3&>

VISHNUPURANAM.
Each
tail,

divided into two portions.

legs, half
nostril.

of

those portions
ear,

had two

a back, half a
stood,

one

one eye and one

smiling
after
the

Krishna

unhurt

and

destruction of the

demons encircled by
filled

the

cow-herd, who,

together with their females, were

with surprise at the

death of Kesin and glorified the lotus-eyed deky.

the destruction
of Kesin, the

Beholding

Brahmin Narada,

seated in a cloud, delightedly exclaimed

of

"Well done,

invisible and
lord

the

universe

who

has
I

easily

destroyed

Kesin,

the

oppresser of the celestials.

have never heard of such

;

combat between a man and a horse being curious

it, I

to bebold

have come from htaven.

slayer
of

My

heart

is filled

with joy and

surprise,

Madhu, on beholding the wonderful

in thy

works thou hast done

descent upon earth.

Krishna

Indra and other celestials lived in fear of this horse, who

tossed his
clouds.
shalt be

mane and neighed and looked down uyon

slain

the

Because thou hast

the

impious Kesin
of

thou

celebrated n the world

j

by the name

Kesava.
subduer
in a
his

farewell

will

now

go.

shall

meet thee again,

shatt

of Kesin, in
conflict with

two days more, when thou

Kansa,

be engaged

When

the son

of

Ugrasena, with
upholder of the

foltwers shall have been

earth's burden will have

slain, then,

earth
are

been lightened by thee.

Many
Thou
I

the battles of the kings that have to see, in vvhich thou

shalt

be renowned

will

now go away,

Govinda.

hast

accomplished a great deed admired by the

celestials,

have

beei much pleased with thee and take

my

leave."

When

NSrada

had

departed,

Krishna,

who was
not the

the cynosure
surprised,

of the eyes of the damsels of Vraja,

least

went back with the cow-herds

to Gokula.

'00-

SECTION

XVII.

L ARASARA

said

Having
" There

issued

out of the

house of

Kansa, Akrura, being desirous of seeing Krishna, proceeded

towards the house of Nanda

tnought within himself.
I,

in
is

a swift-coursing car.

He

none more fortunate than

for

shall behold the

countenance of a portion of the holder

life

of discus.

To-day

my

has borne
I

fruit,

my

night

is

folfowed by the

dawn

of day, for

shall

behold the counte-

nance of Vishnu resembling full-blown lotuses.

Blessed are

my
shall

eyes and blessed are

my

words, for on beholding Vishnu

I

a conversation shall take place between him and me.

behold the countenance of Vishnu having lotus eyes,

which,
I

when seen only

behold
to-day

in

imagination, removes

all

siits.

shall

the

mouth
the

of

Vishnu

the
all

glory
tbeir

of

glories,
I

whence
shall
is

proceeded

Vedas and

divisionp.

behold the lord of the universe by

whom
rites.

the

world

sustained,

who
is

is

worshipped as the best

in
sacrificial

Purusha
I

and as the male

of sacrifice

shall

behold Keseva, who

without beginning or end,

sacrifkes,

by

worshipping

whom

with

a hundred

Indra

obtained the sovereignty over the celestials.

That Hari,
Rudra, the
will
all

whose
Aswins,

nature the

is

unknown
the

to

Brahm, Indra,

Vasus,

Adityas
is

and

Maruts,

this

day touch

my body

He, who

the soul of

omni-

scient, is identical with everything,

omnipresent, permanertt,

undecaying, all-pervading,
unborn,
fisb,

sJialI

converse with

me.

He, the

who

has preserved the world in diverse forms of

tortoise,

a boar, a horse, a
lord

lion,

will

this

day

talk
at

with me.
will,

The
of

of the universe,

who assumes shapes

holds

has taken upon

hif

Wm th condtion
fceart.

of huroanity to satisfy

some ebject

The endkss, who

the

362
earth upon
its
Itis

VISHNUPURANAM.
crest
will

and who
this

lias

descendcd upon

eartli

for

protection,

day

call

me by my name.
is

Glory

to

that being, whose deceptive adoption of father, son,

friend,

brotlier,

motlier,

and

relative,

the world
is

unable to compre-

hend.
ledge,

Salutation unto him,

who

identical with true

knowin

who

i*

inscrutable

and

tlirough

whom, when seated

his heart tne ascetic

illusion.
is
I

gets over the

worldly ignorance and

bow

to him, wlio,

by

tlie

performers of holy
of

rites,

denominated

Yajnapurusha (the male

sacrifice),
in

Vasudeva, by the devotees and Vislinu by the adepts

Vednta philosophy.

May
I

he,

who comprises
itself,

in

himself,

cause and effect and the world

be pleased with me,

that

through
eternal

his truth, for

always confide
011

in

unborn and
re-

Hari,
all

by

meditating

vvhom man becomes the

pository of

auspicious things."
said
:

ParaSARA
having
litile

Tlius nieditating upon

faith,

Vishnu, Akrura,

his

mind animated by devout

;

reached Gokula a

before sun-set

and there he beheld Krishna amongst

full-blown
Iotus
;

the cattle, dark as the leaf of the

of the

his

eyes

same colour and

his

brcast adorned
;

with Srivatsa
nose, a

mark; long-armed, broad-chested

graceul countenance

having a high
treading, firmly
;

with smilcs
nails

on

tlie

ground with

feet

whose

were tinted red

dressed

in

yellow raiments and be-decked

flowers
;

wiih a garland of
in his

forcst

having a creeper, just collected

of white

hands,

and a

chaplet

loius-flowers

011

his head.

Akrura also saw

there Balabhadra, white as a jasmine, a

swan or the moon

and mighty arms and
like

dressed

in

a blue dress

liaving large

a countenance as radiant as a blue

lotus,

the Kailasa

mountain adorned with a wreath of clouds.

When

Akrura,

beheld

these

two youngmen,

his

coun-

tenance expanded with joy and the down of his body ttood
erect with deHght.

And
;

he thought " This

tliis

is

the supreme

happiness and repository

divine Vsudeva
;

the double manifestation of the

blessed are

my

eyes for

hav seeu

the

VkSHNUPURANAM.
protector of the universe and

36J
fruit,

my

bodily form shall yield

it

when by the avour

his

of the deity

shall

come

in contact with

person.

Shall that assumer

of innnite

forms place his

all

hand on

my

back by the touch of whose fingers alone

sinsare

dispelled

and

imperishable

felicity

is

secured.

And by thishand holding

with
the
all

the fierce irresistible discus blazing

the

flaines of fire, lightning,

and the sun, were slain

Daitya chiefs, and the collyrium from the eyes of their

emales

was washed.

Into

this

hand Bali poured water and

under
the

obtained enjoyments in the region

immortality and dominion

earth

and

over the celestials for a whole

Manvvantara without danger from any enemy.

Although

am

not sinful,

perhaps he
If

will dispise :ne for

my

connection

withthe vicious Kansa.

ainongst the wicked.
resides in

so,

cursed ismybirth whoiscounted

is

What
of
all

there

unknown
is

to hira

who

the hearts

men, who

ever existent, freed

from imperfection, the aggregate of the quality of purity and

at

one with true knowledge?

faith
I

With a heart animated with

lords,

devout
portion

approach the lord of

excellent

the

descended
his without

of that

Purusha, Vishnu,

who

beginning, middle orend."

SECTION XVIII

JT ahasaRA
saying
"I

said

Thus
his

meditating, Akrura, born in the

race of the Yadus,

bowed

hand down

to

the

feet of

HarL

am

Akrura."

And Krishna
flag,

placed his hand upon

the thunder-bolt, the

him, which
lotus,

was marked with the

and drew him towards him and

affectionately

embraced

him.

364

VlSHNUPUKNAM,
Being
thus

honored

by hm,

Balarama and Kegava,

delighted,

entered with him their

wn

habitation.

Havng

entered into conversation with them and been fed, herd lated
to them

everything duty,

how

ther father

Anakadundhubi,

the princess Devaki and even his

insulted

own

father
for
all

had

been

by the wicked demon Kansa and

what purpose
from .him the
gift, I

he had been despatched.

illustrious

Having heard

slayer of Kesin

said "

thou of lbera
I shall

know

all

thou hast said

for this

great one,

devise proper
;

measures

do

not think otherwise of this

consider
to-

KSnsa as alredy

slain.

Rama and
The

I will

go

to

Muthra

morrow along with you.

and drive
thy anxiety.

elders of the cow-herds shal

offerngs.

accompany us carrving sufficient

all

Rest here to
I will

niglit

Within three nights

destroy

Kansa and

all his

followers."

Having thus Kesava and RSma

house of

commanded the cow-herds, Akrura

retired to rest

with
the

and slept soundly

clear

in

Nanda.

The next morning was

to proceed to

and the

youngmen prepared
were much

Mathura with Akrura. The

females of the cow-herds. on seeing them about to depart,

afflicted.

They wept btterlytheir

bracelets

were loose upon

themselves

"

ther

armsand
will

they thus thought within

will

If

Govinda goes to Muthra, how

he come

back to Ghkuta, ? His ears

be pleased by the sweet and

finished conversation of the damsels of the city.

And

being

used to the language of the graceful females of Mathura he

will

never again

like the

rustic expressions

of the Gopees.
fatal

Hari, the pride of our village is taken

is laid

away and a
sweet

blow

upon us by inexorable destiny.

of

The women
Hari
tions,

the city have

air,

smies,

graceful

tanguage, beautiful
is

elegant gait and

sgnificant glances.

of rustic breeding, and,

captivated by their fascina-

what likelihood

is

there of hs returning to the ociety

f afly

Kevasa, whohas mounted the car to go to Mathuta, has been deceived by the cruel, vile, swd

one amongst us

VlSrfNUPURNAM.
desperate Akrura.
affection that
eyes,

365
traitor

Does not the unfeling

taking him

know

the

we
is

all

here fee! for our Hari, the joy of our

that
is

he

away?

nkind

that he
:

is,

Govinda
us stop

departing f rom us, along with

!

Rama
us^

haste

let

him

Why
fires of

talk of telling our seniors that

cart

we cannot
are con-i

bear his

loss'?

What
are

they do for
?

we

sumed by the
at

separation

The Gopas, with Nanda

preparing to depart
Bright
is
;

their

he'ad,

themselves

no one

makes any attempt to detain Govinda.

that

the morning

succeeds to this night for the

women
Iotus

of Mathtira, for the

bees of their eyes will feed

upon the

face

of Achytita.

Happy are they

who may go hence

without impediment, and

behold, enraptured,
will

Krishna on his journey.

great festival

delight today the eyes of the inhabitants of

Mathura when
pleasurable

they will

behold the person of Govinda.

What

dream was seen by the happy damsels of the city that their
graceful

eyes shall behold unobstructed the countenance of

1

Krishna

A!as

the eyes of the females of cow-herds have

been deprived of their vision by the relentless BrahmS, after he

had

shown them

this great treasure.

Hari departing with his

slip.

love for

us decayad, the bracelets from our arms

The
feel

cruel-hearted
pity for

Akrura urges on the steeds

like us

who does not

is

females

who

are

bewailing? Alasi behold

!

the

dust of Krishna's chariot-wheels

and now he no longer

to

distanced
!"

from us

by that

for

even that dust

is

be seen
left

Thus lamented by the damsels, Kesava and

hamlet of Vraja. Travelling in a car
steeds

Rama

the

drawn by quick-coursing
whilst he performed the

they reached, at noon, the

banks of the Yamuna when

little

Akrura requested them to halt a

usual daily
'h's,

ceremonial in the

river.

They having agreed

in the tvater

to

the

high-minded Akrura bathed

and rinsed

his

mouth and then entering the stream he stood meditating

"pon the

Supreme Being.
flowers,

He

beheld,

in

his

meditation,

^alabhadra,
jsmine

having a thousand-hooded heads, a garland of

having large-red eyes
resembling
lotus'

47

366
petars, surroundd
perrts,

VISHNfUPURANAM.

by Vasuki, Rambba and ther mghty

sfr-

prised by Gandharvas, decorated with garlands f wild

dark-co'loured raimeit,

flowers, clad in
let of totuses,

crovvned with a

cliap-

adroned with

brilliant ear-rings,

drunk and stand-

ing at the bottom of the river in the

water.

He saw n

his

lap Vishnu, having four arms, and holding

conch, discus, and

mace, having the complexion of

eyes,

cloiul,

coppery and expansive

excellent ear-rings

and

ar.

elegant form, clad in yellow

dotlies,
like

adomed

with

many
vvith

coloured flowers and appearing

a cloud adroned
;

streams of lightnings and the bow

celesfcial sign,

of tndra

his breast
vvith

was marked with

four.arms

were adroned

keyuras and head with a

brilliant

crown:

he was attended by Sanand.ina and; other holy sages, who,

fixing their eyes
in

upon the

tips of

their noses,

were absorbed

profound meditation,

Understanding tbem as
;

Krislma and Bilarama, Akrura

so

was struck with amazement and he thought how they could

quikly have got there from the chariot.
tfbem of
this,

He
of

desired to ask
of

but Janarddana deprived him of the faculty

speech at that momfent.

{hen

Having come out

tlie

waters he

cametothe

chariot
in

and Krishna stationed

andsaw there, like before, Rama And having their human forms.
Siddhas and great serpents.

entered the stream again he saw those two forms praised

by Gandliarvas, great
Apprehending then

ascetics,

their real naturc he

enbgized the

eternal

deity gifted with discriminative knowtedge.

AkruRA
and who
abte,

said

"Salutation to
Supreme
existence.

thee,

who

art uniform and

rnsnifold, all pervading,

art simple

spirit, of

inconceivable glory

Salutation to thee,

O
art

inscrut-

who

art truth aiui the essence of oblations.

Salutation

to thee,

Lord, whose nature

is

nnknown, who

beyono
the

primeval matter,

who

existest in

6ve forms, identical with

lements, with the faculties, with matter, wiih the livingsoul

bnd wth
*af the
'

the

Supreme

spirit.

Be

propitiatea with me,

soul

antverse, eseence f all things,

prishable or eternal,

VKIINUPURANAM.
whelher addressed by tbe nanie Brahm, Vishnu, Siva or
I

36,7

like.

adore thee,

God,. wiiose aature

is

indestructible,

whose
un-

purposes cartnot
lcnown
;

be decipltered, whose tvame ewen

is

for

the attributes of kind or appellatton

are not

applicable
eternal,

to thee,

who

art

that,

the

supreme Brahman,

oot

But as our objects can be accomplished but through some specific from, thou art
Achyuta, Ananta or Vishnu.
the objects of these
all

unchangeable, uncreated.

termed by us Krishna, unborn divinity, art

thou
world,
all

Thou,
j

impersonation

art

the gods
all.

and

other beings

thou art the whole

thou art

Soul of the universe, thou art free

is

from

change and there

noihing except thee in

all this

existence.
j

Thou art Brahm, Fasupati, Aryaman, Dhatri and VidhStri

thou art Indra, air,
fire,

the regent of the waters, the

god

of

wealth

and

the judge

of llie

dead; and thou, although but

one, presidest

over the world with various energies directed to

various purposes.
the

Thou,

identical with the solar ray, createst

is

universe
j

all

elementary substance
is

composed

of

thy

qualities
ablc

and thy supreme form

I

denoted by the imperishis

term Sat.

bow
is

to

him who

identical

with true

knowledge and
iiim

who

and not perceptible.

Salutation to
to

the lord Vasudeva, to Sankarsana, to

Pradyumna and

Aniiuddha.

SECTION

XIX.

Jl

ARASARA
of
all

said

: Having thus praised Vishnu, standing

in

the stream

that descendant of the

Yadu race worshipped

all

the lord
afticles.

wtth flowers,

incense and
his thind

otber

beautiful

Having withdrawn

from every thing else and

! .

368

V1SHNUPURANAM.
it

devoted
tion,

to Vislmu.he engaged, for

some

time, in the medita-

"I

am Brahman" and

theu desi6ted from his abstraction.

Then
iot.

considering himself as blessed, the high-minded Akrura

got up from the watcrs of the

Yamuna and came

to the

char-

Like before, he again savv stationed on the car,

Rama
said

and Krishna.
"Forsooth,

Seeing Akrura thus amazed, Krishna

Akrura, your eyes are expanded with

surprise.

Methinks you have seen something vvonderful

of the

in the waters

Yamuna."
said

AkrurA
waters,
I

: "0

Achyuta, the wonder

saw
;

in

tlie

behold here, before

me

in

a bodily shape
I

am

unit-

ed with thee, Krishna, the marvel

have seen and

tvhose

wonderous form
Mathura,
fie

is

the universe.

Slayer of

No more of this, let us go to Madhu am afraid of Kansa. Oh

I

on them who eat

t'ie

bread of another."

Saying
after

this he
at

urged on the quick steeds and they arrived,

Mathura.
to

sunset,

When they came in sight of the city, Akrura said Krishnaand Rma "You must now go on foot, whilstl
in the car
;

proceed alone
of

and you must not go to the

house

Vasudeva

for the elder has

been banished by Kansa on

your account."

PARASARA said:
city of Mathura,

Having said

this

Akrura alone entered

the

Rma and

Krisbna proceeded thereto

follow-

ing the public road.

All the females

and males

of Mathura

espied the two brothers with delight.

sportively looking like

And

they went along

two young elephants.

As

they roamed
clothes
and,

about,

they

saw

washerman colouring

with smiling countenances, they went and wanted of him

some

of his fine linen.

He was

a washerman of Kansa and

was made
hard with
struck

insolent by his master's favour, so he remonstrated

Rama and

Kesava.
of

Thereupon Krishna,

in rage,

down the head

Having thus

that vicious-souled

(washerman)

on

earth.

killed

him and taken yellow and

delightedly

blue raiment Krishna and

seller's shop.

Rama,

cameto a

flower-

Seeing them, having expansive eyes, the

flower-

VISHNUPURANAM.
seller

369
Maitreya,

was

astonislied

and

thouglit,

wbo

could

they be or

whence could they have come.

descended upon earth.

Beholding two

youths so lovely, dressed in yellow and blue garments, he took

them to be
for

divinities

Being asked
like lotuses
it

some

flowers,

by them, having mouths budding

upon the ground and touched
lords have

he placed his hands

head,

saying

My
'

with his

shown me great kindness, by

l

coming to
homage."

my

house, fortunate that

said
this,

am

will

pay them

Having

the flower-seller, with a smilselected,

ing face, gave them whatever choice flowers tbey

to gain their

favour.

Prostrating himself again

and again

before

them, he presented them again and again with flowers

fragrant and fresh.

heautiful,

Being
blessing

him,

Krishna gave him the

" Fortune,
shalt,
in

much pleased with

good

friend,
slialt

who depends on me,

shall

never forsake thee.

Thou

never lose strength or wealth and thy family shall never

be extinct.

Enjoying many things, thou

attain

the end,

remembering me,
good
shail

to the

region of the celestials.

in virtue

friend,

thy mind shall always be

in thy race, shall

and those, who

great one,

be born

be long-hved.
in

as

long as the sun shall exist, none,

thy race, shall be

disturbed with famine or other troubles."

Parasara
company

said

Having

said this

and been worshipped

Krishna
in the

by the flower-seller,

foremost of Munis,

of Balarama, issued out of his house.

SECTION

XX.

:o:

w.
young

HILE thus going along the hgh road, Krjshna saw a

girl,

who was

crooked, carrying a pot of unguent.

in

Krislma addressed her

sweet words and said

?

" For whom

and well
dis-

are you carrying that unguent

Tell me, lovely maiden,

tell

me
tion,

truly."

Being thus addressed by him

his

through

affec-

Kubj being attracted by

towards Hari,
replied

affection

posed

to hiin

also mirthfully
is

: "*Do
am
the

you not know,

my

lord, that

my name

Tribakra,

servant of Kansa and appointed to prepare his perfumes.

Kansa does not

and

like

perfumes prepared by any other female

for this he loves me greatly and shows me favour." Krishna said: "0 thou having a lovely countenance, give us suffkieut ungueut used by the king, to rub upon our

and she gave them as much of the unguent as was required for their persons and they
bodies."
"

Take

it,"

Kubja

said

rubbed

it

on various parts of their bodies and faces,

till

they

looked Hke two clouds, one white and one black,

decorated

by the many-tinted bow

and two
pressed
fingers

of Indra.

Then Krishna

skilled in the

curative art, took hold of her under the chin, with the thumb

and

lifted

up her head, whilst with his

in this

feet

he

down

lier

feet

and

way he made her

straight.

Beng thus rendered

of

straight, she
filled

became the most

beautiful

damsels.

Then

with affection, she took Govinda

by the
replied

gfffrnent

"

and said " Come to

my

house." Hari, smiling,

shall

come

to

your

house som time after."

his looks

Having thus dismissed her and cast

he laughed aloud.
.,

towards Rama,

Dressed then

iri

blue and yellow raiment and aonointed

wijtb fragrant

unguents and adorned with beautiful garlaods,

Kjtava and

Rama went

to the hall of arms.

They

then

TISHNUPURANAM.
inquired
of th warder which excllent

371

bow
tip

tliey woulri take.

Being informed, Krishna at onre took

then

bow and bent

it

it

dtawing

it

wrtli

violence he snapped
the

in

two and

all

Mathura resounded

wtth

noise

made
the

by

its

fracture.

Abused by

tlie

guards fr breaking the bow, Krishna and

Rima When Kansa came

Mushtika
:

retorted and defied

them and

left

hall.

to

know

that

Akrura had returned and

Krishna toad snapped the bow, he then said to Chanura and

"Tow
me.

cow-herd boys have arrived You mustkHl

nie
in

them both before

try Jlo
shall
kill

trial of

strength, for they always

When

you two,

gifted with great strength,

I

destroy these two cow-herd boys

shall give

you what-

ever

you
the

will desire.

means,
killed,

whether

foul

These two boys are my enemies; by or fair, you must kill them both. They
sliall

kingdom

be ours

in

common." Having thus

great elephant

commanded the two

Kuvalaypida who

wrestlers, he sent for his elephant-driver

:

and said to him loudly

is

"You must place my

as huge

as a cloud charged with rain,

near the gate of the arena

wlten

and drive him upon the two boys

Having given
al

they shail

attempt to enter."
tlie

these

orders,

he ascertined that

plalforms were

ready and

waite ifor the rising sun,

death.
'In

not conscious of his impending

the morning the citizens assembled on the platforms

set

apatt for them, and the princes with the ministers

and
sit

courtiers occupied the royal seats.

in front

Kansa made

all

those

who were judges

,by,

of the

games

whilst

he himself sat

apart,

close

upon a

lofty throne.

Separate ^alatfonns

were alao set up fdr the ladies of the palace

there.
at

ana^ney
Amongst
for
in the

sat

Nanda

and.cow-Irerds had places set apart for them

the'cnd of which sat Akruraand Vasudeva.

the

wives of the citizens

was Devaki, mourning

her son,

wbose lovely countenance she desired to see even

of

hour

destruction.

Thereafter

the bugles were sounded and

Ctnura sprang forth and Mushtika clapped.his arms defiantly

372

VISHNUPURANAM.
Covered with
tlte

and people cried aloud " Alas."

juice

tempora!

and blood of the elephant,

whom
like
all.

they had killed when

driv-en against

them by the

driver,

Balabhadra and Janarddana

confidently entered the arena,

two Konsjamidst a herd

There arose exclamafrom
is ll

of deer, with proud looks towards

tions of pity

and expressions
said

of surprise

the arena

and people
This
is

"Th3
that
that

is

Krishna

This

Balabhadralt

that

Krishna by
is is

whom

the she-demon PutanS was

killed.

This
This

Krishna by
Krishna

upset.

whom the waggon was who uprooted the two trees.

for

This

is

that Krishna

the

boy who danced upon the hcodKaliya and who

seven days
this
is
tliat

ed fangs of

the serpent

upheld the mountain

Krishna,

Govardhana.

Behold,

who

easily destroyed the

is

demons
There

Arislha,

Dhenuka

and Kesin.

This

that Achyuta.

is

his elder brother

Balabhadra, before
sportively

him, having long arms.

delight
to

He

is

young,
of the

affording
It

the

minds and eyes

damsels.

has been foretold

by the wise,

skilled n

the

sense of PurJnas that he

pressed

shall, as
is

a cow-herd, exalt the deall-existing,

will
all-

Yadu

race.

This

a portion of the

generating Vishnu descended upon earth,

lighten her load."

who

assuredly

The ckizens having thus described Rama

heart

and Krishna, Devaki's

was

filed

with compassion

and milk oozed out

firmities

of her

breast
his son,

out of affection.

And
of the

on beholding the faces of

Vasudeva forgot

hs in-

and

felt

himself young again.

The women

palace, and the females of the city beheld Krishna with eyes

wide opwj.
" look

"Look friends"

said

they to their companions

the face of Krishna; his eyes are reddened by his

conflict with the elephant

and the drops of perspiration stand

n

upon

his

cheek outweighing a full-blown lotus

autumn

studded with glittering dew.

the faculty of vision
fruitful,

Make your

birth blessed and

by beholding the breast of the

the

boy, the seat of spiendour and marked with the mystic sign
Sribatsa
;

and

s.ee

his

arms menacing destruction to

VtStfNUPRANt.
enemies.
irt
a'

H
hiro,

Do you

not see Balabhadra coroing with

clad

bfue raiment, having his countenance fair as the jasmine,'

as the

raoon and as the fibres of the lotus stem

See,

how he
Is

gently smiles at the gestures of Mushtika

and Chanura s they

spring up.
there

And
elder

see Hari

is

advancing to meet ChSnra.

no

present here

who

will

judge righlly

How

can the delicate

form of Hari,

just in his youth,

match the

huge and adamantine form of the great

demon Chanuraf
one'
othe.

Two youths
side

of

delicate

and beautiful forms ar on the

headed by Chnura on the
in the

and the
fair?

athletic fiends

Isthis
contest

This

is

a great sin

umpires to allow a

between boys and strong men.

said

Parasara

:The women

of the

cky having thus

conversed with one another, Hari tightened his girdle and

danced in the fing shaking the ground on which he trod. Balabhadra too, slapping his arms defiantly, dancedand

wonder

it

is

that

the earth was not riven asunder by his

troddtng.

The

highly

powerful

Krishna

engaged

with

Chnura and the

deroon Mushtika, well-versed in wrestling,

began to figbt with Balabhadra. Mutuaily entwining and pushtng and pulling and beating each other with fists, arms
nd elbows and pressing each other with their knees, interlacing fheir arms, kicking with their
feet,

pressing with their

whole weight upon another, fought Hari and Chnura.

at

And

the time of this national festival, dreadful

was the encounter,

though without weapons, displaying strength and heroismv

And
his

as long as the contest continued, Chnura

was gradually
wfcilst

losing

something

of his original vigour his

and the wreath upon)

distress,

head trembled from

fury

and

the

World-comprehending Krishna wrestled with him but sportively.

Seeing Chanura losing and Krishna, gainingstrength Kansa, worked up with ire, ordered the music to cease. And
as

soon as music was stopped by Kansa countless celestial

bugles
greatly

were sounded
delighlecl

in

the

welkin.

and

invisible, said

And the celestials, :"Krishna be thou

[

374

vlSHNUPURANAM.
that

crowned with success; Kesava, do thou slay

Chanura."

demon

Thereupon sporting

(or

a long time with Chanura,

last
lifted

Krishna, the slayer of Madliu,

at

him up and
him.

whirled

him

with the intention

of slaying

Having

whirled Cbanura round a hundred times until his breath wa>

expended
soon as
earth
this
it

in

the sky, he dashed his body on the 'ground.

As
tlie

fell it

was sundercd

into a

hundred pieces and

of gory mire.

was strewn with a hundred pools

Whilst

happened, the powerful Baladeva was engaged likewise

tlie

with

demon bruser Mushtika.

fists

Striking him
his knees,

on the head
he stretched
till

with his

and on the breast with

him on the ground, and pummelled him there

dead.

he was
bruiser
left

Again,

Krishna
felled

ercountered
to the

the

royd

Tomalaka, and
hand.

him

earth with a blow of his

When

the other

athlet saw Chnura, Mushtika, and

field
;

Tomalaka

killed,

they fied from the

and Krishna and

Sankarsliana danced victorious on the arena, dragging along

with theni by force the cowherds of their
his eyes reddening with wrath, called

own

age.

Kansa,

aloud to the surround-

]ng people, "Drive those two cow-boys out of the assembly:

seize the villain

Nanda, and secure him with chains

of iron

put Vasudeva to death with tortures intolerable to his years

and

lay

hands upon the

cattle,
tlie

and whatever else belongs

to those cowherds

who

are

associates of Krislma."

Upon
was

hearing

these

orders,

the

destroyer

of

Madhu

iaughed.at Kansa,
seated,
laid

and springing up to the place where he

hold of hiin by the
:

hair of

his

head, and

struck his tiara to the ground

then

casting him

down upon
tlie

the

eartfi,

Govinda threw himself upon him.

Crushed by

weight

of the

upholder of the universe, the son of Ugrasena,

ghost.

Kansa

the king, gave up the

Krishna then dragged

the dead body, by the hair of the head, into the centre of the
arena, and a deep

furrow was made by the vast and heavy

it

ckrcass of Kansa,

when

was dragged along the ground by

it.

Krjshna, as

if

a torrent of water had run through

Seeing

; : ;

VISHNUPURANAM.
Katisa thus treated, his brother Sumalin
but he

375

came
killed,

to his succour

was encountered, and

easily

by Balabhadra. and treated

Then arose a general cry

as they
vvith

of grief froin the surrounding circle,

slain,

beheld the king of Mathura thus

such contumely, by Krishna.

Krishna, accompanied by

Balabhadra,
but

etnbraced the feet of Vasudeva and of Devaki

;

Vasudeva raised him up

and he and Devaki recalling

to recollection

what he had said to them at his birth, they bowed to Janrddana, and the former thus addressed him
"

Have compassion upon

:

mortals,

god, benefactor and lord

of dejties

it is

by thy favour to us two, that thou hast become

upholder of the world.

the

(present)

That

for the punishin

ment of the rebellious, thou hast descended upon earth

house, having been propitiated
race.

my
our
all

by my prayers,
;

sanctifies

Thou

art the heart of all creatures

all

thou abidest in

creatures,
thee,
all

and

that

has been, or
l

will

be,

proceeds from

universal spirit

Thou, Achyuta, who comprehendest

worshipped with
of sacrifices.
sacrifices
:

the gods, art eternally

tbou

art sacrifice itself,

and the offerer

The

affection

that inspires

my

heart and the heart of Devaki

is

towards thee

as

if

thou wast our child,

indeed but error, and a great

such
as
I

delusion.
call

How
It is

shall the
all

tongue of a mortal
things

am

the creator of

who

is

without beginning or
of the

end, son ?

reasonable, that the lord

world from

whom

the

world proceeds should be

?

born of me, except

through illusion

How
?

should he, in
in

immobile beings
of

exist,

be conceived
pity

the

whom all mobile and womb and born

Supreme

a mortal being

Have
son

on me, therefore,

lord,

and being incarnate do thou protect the universe.

god, thou art not

my

thou comprisest the whole universe

Therefore,
great soul,
I

from
thou
as
I
I

Brahma
beguile

to a tree.

why

dost

me?

Blinded by illusion
I

considered thee,

my son and hence

did carry thee to

was

afraid

of Kansa.

And

therefore
;

Gokula where thou hast grown up

but

no longer consider thee as mine own son.

Thou Vishnu

37$
*he supreme lord

VISIWUPORANAW.
of all,

whose actions Rudra, Uie Maruts,

ttie

Aswins, Indra and the cejestials cannot equal although they us for the behold thera thou, who hast descended amongst
;

behoof of the universe, art recognized, and

WOre."

de.lusjon

is

ao

SECTION

XXI.

IaRASARA
ful feat,

said

:Beholding

Devaki

and

Vasudeva

obtain true discriminative knowledge on seeing his wondci-

Krishna, being anxious to beguile them and other

descendants of
Vishnu.

Yadu

race,

spread again the illusions

to
his

Thereupon he said

parents
all

"0

of

father,
to
so.

mother,

my

elder brother Baladeva

It is

was

along anxious

behold you.

out of fear of

Kansa he could not do

long the pious do not serye their parents that portion birth their life is spent in vain. O father, blessed is the

So

of of

Ithose

men who

serve their spiritual

their

preceptors, celestials,

Brabmanas and
give us,

parents.

Thou

shouldst therefore

for-

father, for the violations

committed.

For up

to this

time

we were

greatly distressed and under the influence of

another on account of the prowess and strength of Kansa." Saying this Krjshna bowed unto his pargnts and othet
elderly
citizens.

members

of the

Yadu race and duly honoured

mothers
to

tl>e

Thereupon Kansa's

and

wives,

being

Btricken with grief

and sorrowi began

lament encircling
his

Jtansa lying dead on the ground.

jeegret fpt

Hari then expressed

what had happened, and

with eyes saturated with

VISIINUPURANAM.
tears he consoled them.

377

The

slayer of

Madhu

then released

Ugrasena from prison and placed him on the throne rendered

vacant by the death of his son.
throne the Jadava-chief performed

Being

installed

on the

the funeral rites of

Kansa
fi-

and of the rest of the

nished and Ugrasena

slain.

When the ceremony was

his royal seat,
lord,

had taken

Krishna ad-

dressed him and said

: "

Supreme

order

me

freely

what else to be done. By the curse of Yayati, our race cannot governbut having rae as your servant you may order
,even the celestials.
:

How

should kings disobey them ?"

Having said this, Kesava, assuming PARASARA said mentally the deity of the wind, who summoned shape ihuman
immediately came there, and said to
to Indra

him"Proceed,
:

Vayu,

and

tell

him to lay aside his pomp, and resign to

Ugrasena

his splendid hall to

Sudharman

tell

him that Krishna

commands him
princely
courts,

send the royal

hall,

the unrivalled

gem

of

for

the assemblage

of the race of Yadu."

Accordingly Vyu went and delivered the message to the

husband of Sachi, who immediately gave up to him the hall Sudharman, and Vayu conveyed it to the Ydavas, the chiefs
of

whom

thenceforth possessed this celestial court, emblazon

ed with jewels, and defended by the arms of Govinda.

The

two excellent
possessed of

Yadu
all

youths,

versed in

all

knowledge, and

wisdom, then submitted to instruction, as

teachers.

the xiisciples of

Accordingly
in

they repaired to

Sndipani

who,

though born

Kasi, resided at Avanti

to study the science of arms, and, becoming his pupils, were

obedient and attentive to their master, exhibiting an example In the to all men of the observance of instituted rules.
course of sixty-four days they had gone through the elements of military science, with the treatises on the use of arms, and
directions
of

for the

mystic incantations, which secure the aid

.

supernatural weapons.

Sandipani,
it

astonished

at such
faculties,

proficiency,

and knowing

that

exceeded human

imagined that the sun and the moon had become his scholars.

573

vishnupuranam.
they had acquired
all

When
him,

that he could teach, they said to

"

Now

say

what present shall be given to you, as the

preceptor's fee."

The
his

prudent Sandipani, perceiving that

they were endowed with more than mortal powers, requested

them to give him

Prabhsa.

dead son, drowned

in

the

sea o(
the

Taking up

their arms, they

marched against
"
I

ocean

but the all-comprehending sea said to them,

j

have

not killed the son of Sndipani

a demon named Panchajana,

shell,

who
still

lives in the

form of a conch
waters.

seized the boy

this,

he

is

under
the

my
;

On

hearing

Krishna plunged

into

sea

and having

slain the vile Panchajana,

he ^ook
it

the conch

shell,

which was formed of his bones (and bore

of

as his horn), the sound

which

fills

the

demon

hosts with

dismay, animates the vigour of the gods, and annihilates

unrighteousness.

The heroes

also

recovered the boy from

the pains of deatli, and restored him in his former person to

his father.

Rma and

Janrddana then returned

to

MathurS,

which was well presided over by grasena, and abounded

in

a hapgy population both of men and women.

SECTION XXII.

XaraSaRA

said

:The

mighty Kansa had married the one named Asti,

the

two daughters of Jrasandha,

other

Jarsandha was king of Magadha, and a very powerPrpti. who, when he heard that Krishna had killed his ful .prince
;

was much incensed, and, collecting a large force, marcjied against Mathur, determined to put the Yadavas and
son-in-law,

Krshna to the sword.

three

Accordingly

lie

iuvested the city with

of his forces.

and twenty numerous

and
fought

divisions
tlie

RSma
of

and JanSrddana sallied from

resolute
force,

tovvn

with a slender, but

tlie

bravely
leaders

with

armies

Magadha.

The

two youthful

prudently resolved to

have recourse to their ancient weapons,

bovv

and accordingly the

exhaustless arrows
of
at

of Hari,

with tvvo quivers

called

filled vvith

and the

mace

Kaumodaki, and the ploughshare

the club

Balabhadra, as well
wish from heaven.
discomfited the

as

Saunanda, descended

Armed with these weapons, they speedily king of Magadha and his hosts, and re-entered
of

the city in triumph.

Although the wicked king

defeated,

Magadha, Jarsandha, was

yet Krishna
;

knew
iu fact,

that whilst he escaped alive he

was not subdued

force,

and

he soon returned with a mighty

and was again

forced by Rma

add Krishna

to

fly.

Eigh-

teen times did the haughty prince of Magadha renew his attack upon the Ydavas, headed by Krishna and was as often defeated and put to the rout by them, with very inferior
;

numbers.
foes,

was owing

That the Yadavas were not overpowered by their to the present might of the portion of the
It

discus-armed Vishnu.
universe, in

was. the pastime of the lord

of the

his.capacity of man, to launch various

;

weapons

against his enemies

for

what

effort

of

power

to

annihilate

380
his

VSHNUPURXNAW
foes could

be nece&sary to him, whose

frat

ereaes and'

destroys the world?

But as subjecting himself to human

customs, he formed alliances

in
hostilities

the brave, and engaged

with the base.

Hind

recourse to the four

devices of policy, or negotiation,

prt&fcnts-,

sowing

dissension,
to

and chastisemnt
flight.

and sometimes ^Rren betook himself

Thus

imitating the conduct of

human

beings, the

lord-

of the world pursued at will his sports.

SECTION XXII,
:o:

ARASARA said:Syala having

called

GSrgya,

the

BrShmana, whilst at the cow-pens, impotent, in an assembly highly of the Yldavas, they all laughed } at which he was
offended,

and repaired
in

to

the shores of the western

obtain a

sea,

where he engaged

arduous penance to

son,

who

should be a terror to the tribe of Yadu.

Propitiating

MahSdeva, and living upon iron sand for twelve years, the desire deity at last was pleased with him, and gave him the became childless,. was who Yadanas, the of The king
boon.
the friend of GSrgya
;

and the

latter

begot a son by his

wife,

who was as black as a bee, and The Yavana king having placed
as

thence called Kalayavana.

his

son,

whose breast was

hard as the point of the thunderbolt, upon the throne, prowess retired to the woods. Inflated with the conceit of his who were the most mighty

Kalayavana demanded of Nrada

heroes on earth.

To which

the

sage answered.

"The
myriads
of

yjdavas." Accordingly Kalayavana assembled many

*t

Mlechhas

and

barbarians, with a vast armaroent

VISHfJUPtJRANAM.

ggf

eephants, cavary, cbariots,

against

and

foot,
;

advanced impatiently

Mathur and the Yadavas

wearying every day the

animal that carried him, bu^tesensible of fatigue himself.

When

Krishna knevS^Phis approach, he reflected that

iftheYadavas encounte^fcthe Yavana, they would- be so

much weakerted by the cWrfict,

come by Ihe king of Magadha
;

tbat they

would tben be overforce

that their

was mucb

reduced by the war with Magadha, whilst that of Kalayavana

was uttbroken
victorious.

and that the

the

enemy

might,

thertfore, be

Thus

Ydavas were exposed to a double

one that even

danger.

He

resolved therefore to construct a citadel for th

Yadu

tribe, tbat

should not be easily taken

ii*

women might
the

defend, and

whicb therefore the heroes of

;

house of Vrishni should be secure

one in whicb the male

peril,

combatants of tbe Yadavas should dread no

he

though

himself sbould be

drunk or careless, asleep or abroad.

Thus reftecting, Krishna soKcited a space of twelve furlongs

from tbe

ocean, and tbere

he built the city of Dwaraka,

defended by bigh ramparts, and beautified with gardens andt

reservoirs of water,

crowded witb houses and

buildings,

and

splendid as the capital of Indra, Amarvati.

Thither Janard-

dana conducted tbe inhabitants of Mathur, and then awaited

tt

that city the approacb of Katayavana.

Whert tbe
nnarroed,

bostile

army encamped round MatburS, Krishna,

went

fortb,

and behetd the Yavana king. KalyaVSsudeva, pursued him

j

vana, the strong-armed, recognising

hito

whom

tbe thougbts of perfect ascetics cannot overtake.

Thus pursued,

Krisbna

entered

large caverh,

where

Muchukunda, the king of men, was asleep.

entering the cave.

The

rash

Yavana
therfe,

aad beholding a man lying asleep

hinr; at

eonchided

it

must be Krishna, and kicked

awoke,
instantly

whkh

Muehukunda
'liei

casting on biro an angry

glance,

Yavawa was
in.

eonswned, and reduced to ashes.

Por,

a battle between the gods and demons, Muchukunda

;

fonnerly contributed to the deeat of tbe latter

and f

49

3*2

VISHNUPURANAM.

being overcome with sleep, he solicited of the gods as a boon

that he should enjoy a long repose. " Sleep long and soundly,"
said the gods to ashes by
;

" whoever disturW|tt0U

s ' ,a "

^e instantly burnt

fire

emanating

from^*^ body."

Having burnt up
foe of

the iniquitof" aavana,

and beholding

tlie

Madhu, Muchukunda asken *im who he was.

in

"Iam

born," he replied, "

the lunar race, in the tribe of Yadu, and

am

the son of Vasudeva."

fell

Muchukunda, recollecting
before the lord of
lord, to
all,

tlie

prophecy of old Garga,

saying.
"
;

down

Hari,
of

Thou
it

art

known, supreme

be a portion
at the
in

Vishnu

for

was

said of old

by Garga, that

end c\

the

twenty-eighth DwSpara age, Hari would be born

of

the family

Yadu. Thou
thy glory

art he,
I

without doubt, the benefactor of mankind

for

am

unable

to

endure.

Thy words
;

are of
earth

deeper tone than the muttering of the rain cloud

sinks

and

down

beneath the pressure of thy feet.

As

in the battle
to

between the gods and demons, the Asuras were unable

sustain

my

lustre,

so even
art the

am

incapable of bearing thy

of every

radiance.

Thou alone

refuge

living being

who has
of
all

lighted on the world.

Do

thou,

who

art the alleviator

all

distress,

show favour upon me, and remove from me

art the oceans, the mountains, the
air,

that

is evil.

Thou
;

rivers,

the forests

thou art earth, sky,

water,

and

fire

thou

art

mind, intelligence, the unevolved principle,

life

vital airs, the lord,

the

soul

all

that

is

beyond the soul; the all-pervading;

;

exempt

from the vicissitudes of birth

devoid of sensible
illimitable,

properties,

sound and
subject

the
neither

like:

undecayiug,
nor

imperishable,

to increase

diminution
end.

thou art that which

is

Brahma, without beginning or

progenitors,

From thee the immortals, the

the

Yakshas,
of

Gandharvas, 'and Kinnaras, the Siddhas, the nymphs

heaven, men, animals, hirds, deers, reptiles, and
able world, proceed
;

all

the veget-

and

all

that has been, or will be, or that

is

now movable
all that is

or fixed.

AH

amorphous or bas form,

or

subtile, gross,

satable,

movable, thou

art,

VSHNUFURANAM.
creator of' tlie world
lord,
I

383
is

and beside thee there

not

anything.
of worldly

have been wbirled round

for

in the circle

exiatence
affliction,

ever,

andyty suffered the

I

three classes of

and there i-'jlpwst whatever.

a pool

have mistaken
of

pains for pleasures, sult j^jjfours for

their

water

and

enjoymeiU has'.'yiejHed me nothing but sorrow.

dominion,
all

The
wife,

earth,

forces,

treasures, friends,
of

children,
I f

dependants,

the

ohjects

sense,

have
;

possessed

imagining them to be sources of happiness

in

but

found that

their

changeable nature,

lord,

they were nothing but

in

vexatipn.
in

The gods

themselves though high

llien
is

heaven, were

Where adoring Who, without thee, who

need of
alliance.
altain,

my

everlasting repose ?
of all

art the origin

worlds,

shall

suprenie deity, that rest

which endures for

ever?

Beguiled by thy delusious, and ignorant of thy nature,

men, after suffering the various penallies of birth, death,

iufirrhity,

and

behold the countenance of the king of ghosts, and

sufferin hell dreadful tortures, the

reward of theirown deeds.

delusions,
;

Addicted to sensual objects tlirough thy

in

revolve
I

the whirlpool of selfishness

and pride
art the

and hence

come
all

tothee, as
liomage,
affiicted

my

final

refuge

who
is

lord deserving of
;

than
with
the

whom
fulness

there

no other asylum

my mind
world,

repentance for
of

my

trust

in

the

and
all

desiring

felicity,

emancipation from

existence."

SECTIOlf _XXIV.

Wbt

1 HUS
all

praised by the wise Muchukunda, the

sovertgn

o(

things, the eternal lord, Hari, said to him,

"Go

to whatever of might
fully

celestial regions
irresistible,

you wish, lord

of

men, possessed

honoured hy
heavenly

my

favour.

When

you have

enjoyed

all

pleasures,

you shall be bornin

distingushed family, retaining the recollection of your former

births
;

and you

shall

finally

obtain

emancipation.
hiraself

Having

heard

this

promise, and prostrated

before Achyuta,

the lord of the world, Muchukunda, went forth from the cave

and beholding men

of diminutive stature,

now

first

knevv

that
to

the Kalj age had arrived.

The king

therefore departed

Gandharadana, the shrine of

penance.

Naranaryana,

to perorm

Krishna having by
returned to Mathur
horses, elephants

this

stratagem

destroyed his enemy

his

and took captive

cars,

army,

rich in

and

which he conducted to DwSrak,

and delivered
from
all

to Ugrasena,

and the Yadu race was

relieved

fear of

invasion.

Baladeva, when hostilities had

of

entirely ceased, being desirous to Nanda's cow-pens,

seeing his

kinsmen, went
the

and there again conversed with and

respect.

herdsmen and

their females, with affection

;

By

some, the elders, he was embraced

others, the juniors, he

embraced

and with

tatked and laughed.

to

own age, male or female, he The cowherds made many kind speeches
those of his
the

Halayudha

but some of the Gopis spoke to him with

or with feelings of Krishna

affectation of anger,

of jealousy, as tbey

inquired after

the loves

with the

women

of

Mathura.
said they
:

*Is all

well with the fickle

and inconstant Krisbna.

instant

"Does the

volatile swain, the friend of an

VISHNUPURANAM.
amae the women
.(to

385
at our rustic efforts

of the city

by laugliing

please him)
his

Does he.ever tbink

j

of us, singing in chorus

to

sons?

Wili bft come gflfc

liere

once again to see

lus

mother?
to tell for

But wlij.t 'Jfi$J> ese things ? It is a different tale him withov%pLiid for us without hini. Father,
kin,

mother, brother, husbjpd,

for

what have we not abandoned

him

but he

is

a monument of ingratitude.

Yet

tell
is

us,

does not Krishna talk of coming here?

Krishna, to be uttered by thee.
this is

Falsehood
is

never,

Verily this

Dmodara,
damsels of

Govinda, who has given up

his heart to the

u>,

tbe, city,
,us

who

has no longer any regard for

but looks upon

with disdain."

So

saying, the Gopis,

whose minds were

fixed

on Krishna, addressed

Rma

in his place, calling hiui

;

Damodara and Govinda, and laughed and were merry and Rma consoled them by communicating to thein agreeable,
jnodest,
affectionate,

and gentle

messages from

Krislma.

With the cow-herds he talked

ito

mirthfully, as he

had been wont

of Vraja.

do.

and rambled alung with thejn over the lands

SECTION XXV.

:o;

w>

HILST the mighty Sesha, the upholder of the globe,

in

was thus engaged

wandering amidst the

forests

with the

herdsmen, in the disgu'ise of a mortal rvices to eartb, and

still'

having rendered great

said
art,

considering what more was to be

achwveVwVarnna,

iu order to provide for his recreaUon,

* hia wife Vlrutii (the goddcss o wine), "Tbou, Madk,

386

VISHNUPURANAM.
go
therefore,
his

ever acceptable to the powerful Ananta

cious

auspi.

and

kind

goddess,

and

promote

enjoyments."
her-

Obeying
self in th

tliese

commands,

Vruijjfe^ijjt

and established

hollow of a

Kadamba

tigf'tybfe

woods

of Vrinda-

vana.

Baladeva, roaming about,

c^Jfjv.here,

and smelling

the pleasant fragrance of liquor, rs if| d his ancient passion

for strong drink.

The

holder of the ploughshare observing

the vinous drops distilling from the

delighted,

Kadamba

tree,

was much
the

and gathered and quaffed them along with

Bcing

herdsmen and the Gopis, whilst those who were

voice and lute celebrated him in their songs.

skilful with

inebritlike

ed with the wine, and the drops of perspiration standing

pearls
said,
river,

upon

his limbs,

he called out,

not
I

knowing what he
to bathe."

" Coine hither,

Yamuna

river,

want

The

disregarding the
:

words of a drunken man came not

at his bidding
share,

on which

Rama

in

a rage took up his plougli-

which he plunged

into her bank,

and dragged her

will

to

liim, calling out, " Will

you not coine, you jade,

(if

you not
say-

coine

Now

go where you please

you can)."

Thus

ing, he compelled the dark river to quit its ordinary course, and follow him whithersoever he wandered through the wood.

Assuining a mortal

figure, the

Yamuna, with

distracted looks,

approached Balabhadra, and entreated him to pardon her, and but he replied, " I will drag you with my ploughher
let

go:

share in a thousan.d directions, since you contemn

my

prowess

and strength."

At

iast,

however, appeased by her reiterated

all

prayers, he let her go, after she had watered

the country.

When he had bathed, the goddess of beauty, Lnkshmi, came and gave him a beautiful lotus to place in one er, and an
sent ear.ring for the other; a fresh necklace of lotus flowers, as costly as garments of a dark blue colour,

by Varuna

and

the wealth of the ocean

and

tlius

decorated with a lotus

in

one

Thu$ decorated,

a ring in the other, dressed in garland, Balarma aopeared united with lovelmess. a wearing Rama sported tvfo months in Vraja, and then
ear,

blue garments, and

VISHNUPURANAM.

3&7

rturned to DwirakS, where he married Revati, the daughter

of

king Raivata, by

wfom he had two

sons, Nishatha

and

Ulmuka.

SECTION XXVI.

>HISHM*KA B

was king

of Vidarbha, residing at Kundina. beautiul daughter

He had a son named Rukmin, and a

ed Rukmini. Krishna
her in marriage
:

term-

fell

in love with the latter,

and

solicited

but her brother

who hated

Krishna, would
of Jarasandha,

not assent to the espousals. At the suggestion

and with the concurrence of his son, the powerful soveregn

Bhishmaka affianced Rukmini to Sisupala.

brate the nuptials, JarSsandha
of

In order

to cele-

and other princes, the friends

the capital of Vidharba
;

SisupSla,

assembled

in

and

Krishna, attended by Balabhadra and

also

many

other YdavaS,

went

to

Kundina

to witness the

wedding.

When

there,
off the

Hari contrived on the eve of the nuptials, to carry

princess, leaving
of

Rma and

his

kinsmen to
the

siistain the

weight

his

enemies.

Paundraka,

illustrious

Dantavakra,
in-

Viduratha, Sisup5la, Jarsandha, Salya, and

other kings,
kill

dignant at the insult, exerted themselves to

Krishna, but

were repelled by

Balarma

and

the

Yadavas.

Rukmin,

vowing that he would neverenter Kundina again until he had

slain

Kesava

in fight,

persued

and overtook

him.

In

the
if

combat that ensued, Krishna destroyed with his discus, as

>n

sportthe host of Rukmin, with

foot,

all

itshorses,

and elephants,

and

and

chariots,

and pverthrew him, and hurled him on

38

VrSHNUttJRAl'Mlto.

tlie

ground, and wouJd have put him t death, but was

is

with'.

held by the entreaties of RukmioAij^He

my
:

only brother,"
restrain your
charity".

she exclaimed, "andl musti not

wratl),
divitve

Lord,

bejn|M$" and gjve >VO[k<

l

thee

brother in

Thus addressed by
;

her, Krishna,

\W v'no acts affect,

spared

Rukmin and he (i* pursuance

defeat of

of

hft'Vow) fourided the city After the

Bhojakta, and ever afterwards- dwelt therein.

Rukmhi, Krishna married Rukmini

in

due form,
Slie
of

having

first

made her

his

own by

the

Rakhasa

ritual.

bore him the gaHant Pradyumna, a portion of the deity

love.

The tlemoa Sambara

carried him*

off

but he

slew

the demon.

SECTION XXVII.

Laitreya said: How, Muni.'happened M,

it

that

thehew
in

Pradyumna was

carried

away by SambaraPAnd
killed

what

manner was the mighty Sambara

by Pradyumna ?
but six
days-

PaRasaka
old,

said

:When Pradyumna wa
demon

be was stolen
;

from the lying-in chamber by Sambara,

for the

terrible as deatb
if

forefcnew that Pradyumna,

he lived, would be his destroyer.

cast

Taking away the boy,

Sambara
into

bim into the ocean, swarrning with monsters,

of

whirlpool

roaring waves,

the hatmt of the hug*

creatures of the deep.

A large

fish

swaHowed
:

tbe child, but

for

he died not, nd

was bor anew

frorn it$ belly

tbat foh>

with others, was caught by the fisbermen, and

delivered by

them

td the gieat

Asura

Sambm.. Hi

wtle Mlyidevi, tbe

'

ttttftWuftAfttf.
I

3*$

mistrss of the household, lorded

espied,

over the cooks.

And she
struck

wben

the

fish

wiPmcut open, beautiul child looking

likea
with has

new

shoot of the

W^^B

tree

love.
is
?'

When

curiosity she
it

wtja^Kng
is

'who
fish

thischild?

How

come
:

utd to her

"This

into

the*|g|^3of the

Narada carae and

destroys the universe.

room by Saravara.
thrown ioto
do thou,

tl^on of Krishna who creates and He was stolen away from the nursery He was devoured by thte fish whenl
;

the ocean
beautiful

now he

has

come

tnder thy controt

damsel, teaderly rear this jewel

of

Mankjnd."

PARASARA said.Thus addressed by Narada, she took

charge of the child
attracted
the

and brought

it

up from boyhood being

great saint, wheit
like

by the beauty

of his person.

boy attained to youth, MaySvati, moving

a sheher

elephent,
inind

began to cherish desire

for

him.

And

fixing

artd

eyes upon the high-minded Pradyumna, Mayavati,

lust,

blinded

with

gave unto him

all

her magic

powers.

Behoding that otas-eyed damsel thus passionately attached

onto him, Krishna's

in

sort

said to her

: "Why

dost thou
She!

indulge
said

to

him

"Thou art not

Vishnu
;

feelings

which do not becom'e a mother f "

my

son

thou
stole

art the

son of

the llustrious
into

Kla Samvara

thee and threw but rescued by

is

the ocean
its

thou wast swallowed by a

fish

me from
still

belly cut open.

for thee."

lord

thy loving mother

weeping

PARASAmA
ited Samvara

said:
for

Hering
battle.

those

words Pradyutrtna

in-

And worked up
(n the of

with ire that

battle the
sort

highly powerful
of

one fought with him.

Maciava killed the entire host

Samvara.

Having
irt

seven
eighth

times baffied the delusions and m'astered them

the

be destroyed that derhon Samvara.

And having
iriner

got

ap into the welkin

house.

with her he proceeded to his father*s

And

beholding him descend into the

apartment

* Mayivati, KrisbnYs wives coniidered him

50

Krwima

39
kiraself.

VISHNUPURANAM.

The

highly
:

of tears lovingly said

"Blessed ^he
by

beautiful

Rukmini with her eyes

full

such a son in the bloom of

[tftsiK,

woman who Had he been

has got
alive
is
I

my
the
feel

son Pradyumna would have beelvi^ D ^s age.

fortunate mother adorned
for
t]j$fi!v rom

Who

the affection

thee and from

thy appeark.i^j^ne-thinka

thou art

as-

suredly the son of Hari."

PARASARA
;

said

: At

this

time Krishna arrived there with

Nrada and the

thy

latter delightedly said to

Rukmini.

"This

is

own son who has come

hereafter

sUying Sambara, by whom

he was carried away when a child from the lying-in chamber.

This
is

the pious Mayavati, his opouse and

not the wife

of

Samvara.

Hear the

reasoii

when Manmatha had

desirous
of

perished,
his

the goddess of
revival,

beauty,

being

effecting

fascinated

Samvara by the charms

of her delusive

form.

And
the

she, having eyes rolling with inebrietion, exhibit-

ed

herself to
is

him

in various

illusory

enjoyments,

This thy

son

incarnalion

of

Kama

and

this his spouse isthe

s

goddess Rati.
daugter-in-law."

Do

not doubt the least that she

your

Thereupon Rukmini and Keshava were worked up

delight

with

and the whole

city

resounded with the exclamations

of praise.

And
all

beholding

Rukmini regain a son who had

been long lost

the people of

Dwaraka werc

surprised.

SECTION XXVIIL

JTarasara
ons

said

:Rukmini

bore Krishna thes other

Charudeshna, Sudeshna, Charudeha, Sushena, Charu-

gnta, Bhadracharu, Charuvinda,. Sucharuand the very powtf-

VBHNUPUIUNAM.
ful

391

Charu

also

one daughter Charumati.

wives j-jWLlindi,

Krishna had seven

the

other

beautiful

Mitaravinda,

pious

Nagnajiti,

the

divin,^j^abati;

the beautiful
of

Rohini

Madri,

the excellent
;

JraraMely daughter
Satrajit

the

king of

Madra
having

Satyabhama, t:i%K?*3hter of

and Lakshmana

lovely smiles. \siaes these he had also sixteen

thousand other wives.

tbe beautiful

The

highly powerful
at her

Pradyumna took
choice
of

daughter of

Rukmin

public

husband and she too accepted Hari's son.

a highly
of

Of her was born

powerful son Aniruddha, fierce in fight on account

ptowess and subduer of enemies.

the grand daughter of
inimical

Keshava demanded

in

marriage
latter

Rukmin and though

his

the

was

to

Krishna he gave him

grand
other

daughter.

On

the occasion of his nuptials

Rama and

Yidavas

accompanied
After the

Krishna to Bhojakata, the city of

Rukmin.
the

wedding had been finished several of

Kalinga said to Rukmin
is

kings headed by hiin of

"Although the wielder of plough-share

has

ignorant of dice he
fight with

got a great passion

for

it

why may we not

him

and beat

him

in play ?"

Parasara
of

said

The
it

powerful

Rukmin
to

replied to the

kings, saying " so be

" and he engaged Balarama at a

dice in the palace.

;

Balarama

lost

game Rukmin a thousand

another thousand

gold coins
to

he bated a second time and

lost

Rukmin.

And

the third
also

time he staked ten thousand

Niskshas and this time

those expert of

won Rukmin
this

the foremost of

gambling,

At

time the king of Kalinga

lauohed aloud and the

said:

"By
that

weak and vain Rukmin groaned and

Baladava,
ignorant of gambling, has
for

me
;

this

been defeated
think

and blinded by a vain passion

Beholding

play he

he understands dice."

the king of

Kalinga laugh aloud

Rvikmin the

and hearig the contemptuous words of

wielder of plough-share

was worked up with

millions

"e and increased his stake to

ten

of

Niskshas

Rkmiri accepted the challenge and tbrew dice.

59*

VMMNuraitANAM.
"This

This time Baladeva won and cried aloud.

is

stalce

raine."

Rukrain cried loujrukn said that he was

"Tell no Hes Bala," c||fctfjj^
"it
'*

the

winner.
stake
is

tru e <h* the

yours, but
this, still I

did not

*$

bf-b

this although you

have won

am

the

wii^lfav/
in the

Thereupon a deep voice wasfFtird

creasing

welkin

in.

saying:

"Baladeva
lies

the

more the

ire

of the high-minded

Baladeva,

has justly
;

won

the

whole

amount;

Rukmin speaks
n
his

although he did not accept the pledge

his acts."

words he did so by

Thus inflamed and

Balarama got up and

having
sjruck

eyes reddened with

rage,

Rukmin
slew

with the board on which the

game was played

and

him.

And
laughed.

holding

the trembling king of Kalinga,

Bala forcibly knocked out the teeth which he had shown

when he
he,

And

uprooting a huge golden column

all

enraged,

killed

therewith

those

princes

who

had

assisted his adversaries.

Thereupon,
circle

twice-born one, Bala

out with fear and

being enraged,
fled

the whole

cried

on

all

sides from his terror.

When
slain

the stayer of Madhu

not

heard Ihat

Rukmin had been

by Bala he could

speak anything, being afraid of Rukmin on one hand and

Bala on the other.

Thereupon taking with him the newly

wedded
Pwarak.

Aniruddha

and

the

Yadu

tribe

he returned

to

SECTION XXIX,

arASARA said:Thereupon
three

Sakra, the
his

lord of the

worlds,
visit

came

mounted on

infurated elepbant'

Ajravata to

Sauri at Dwiraka.

Havjng entered DwSraM

een

wetcomed by Hari he communicated unto him

; <

ViSHNUfURANAM.
he actiois of the

393
said) "

demon ;Naraka.

(He

slayer o

Madhu, by
n

thee, the

Vttof

the deities, although situated

mortal condtion,

tbou hast slain

J^yir afflictions have been soothed ArASdWhenuka Chanura, Mushtika and

slaying the ascetics.

Kesia all

the

demofftt^Jwere
of tne

Kansa
by thee.

Kavalayapida and t*rA,lrld-destroying Putana, as well as

other oppressors

wodd have

all

been

slain

The

three worlds being protected by thy valour and wisdom,

the deitiei, obtaining the

share of sacrifices undertaken

by

the devout, enjoy satisfaction.

Hear,

Janarddana, for
it.

what
.of

have cotne to thee and try to remedy

residing in the city

slayer

enemies,

of Pragyotish,
inflicting

the

demon

Naraka, son of
Carrying
off

Bhurai, has been

the creatures.

the maidens of the celestials, saints,

in

demons

and kings he shuts them up

carried

his

own

palace.

He

has

away

the

umbrella

of

Varuna,. always producing

water, the jewel mountain crest of Mandara,

and the nectar;

dropping

ear-rings

of

my

mother

Aditi

and
I

he

now

demands my elephant Airavat.

related

Govinda,

have thus

unto thee the oppressions of the demon Naraka

do

thou

now

consider what thou

this,

shouldst do

in

this."

Having heard
smiled

the illustrious

son

of

Devaki gently

and taking Vasava by the hand

seat.

rose

up from the

excellent

Thereupon the lord thinking of the eater

he immediately appeared there.

of serpents Garuda,

And

having

first

placed Saty;tbham5 on his back he ascended

the city o( Pragyotish.

and flew

to

Having ascended the

Dwaraka.

elephant Airvat, Indra, the lord of the celestials, set out for
feis

city in the sight of the inhabitants of

foremost of twice-born ones, the four sides of the cty

Pragyotish to the extent of a yojana were environed by

oooses made by the demon Mura, whose edges were as sharp

s. razors.

But throwing

his

discus Sudarshana amon^st

thiem

Hari sundered them into pieces.

Thereupon Mura
bil seven thousaud

fose up but Krishria killed

bimj& turnt

394
sons
like

VIEHNUPURANAM.
so

many moths with the flame

slain

of the

edge of

hig

distus.

Having

Mur^ HaySutw, and Panchajana

Naraka'sr%'b& which Govinda
!

the

wise Hari soon reached th cjty jrajipotish.

There ensufd
slew

a dreadful

conflict with

thousands of demons.

And

the^jfav/ul annihilator of the

demon tribe cut in two witli his dreatVBhumi's' son Naraka who came there showering arrows and weapons upon the
celestials.

The demon Naraka being

Aditi,
lord,

slain,

Earth, taking the

two ear-rings of
said

approached the lord of the world and

I

:"
didst

when

was upheld by thee

in

the shape of

a boar,

then this

my

son was engendered by thy contact.

Thou
now.

confer this son upon

me and

thou hast slain him

Do

Ihou

now
on

take ihis pair of ear-rings and protect

lord,
tliis

his progeny.

Thou,

whose aspect

is

ever pleasing,
of

hast

incarnated

sphere a portion
art the eternal

thyself

to

lighten

my

burden.

Thou

creator,
all

preserver

and destroyer
and

of the

universe, the
;

origin of
vve

the worlds
chant
is

identical with the universe

how can

worthily

thy glories ?

Thou

art the pervader

and that which

per-

vaded, the
all

act,

the agent and the effect

thou

art the

soul of

creatures and

how can we

sufficiently

chant thy glories?

living
all

Thou

art the great soul

beings and

the sentient and soul of imperishable there no praise worthy of thee

is

how
soui

can we chant thy glories

Have

pity,

universal

and
it

forgive the iuiquities which

is

Naraka has committed.

been
killed

Verily tbee."

for

his

purification

that he hath

by

Parasara
be
it"

said

: Having
is

replied to the Earth sayng "so

all

the lord,

who

the

substance of

creatures, took
the

various jewels

from Naraka's abode.

Having entered

female apartment the highly

powerful Krishna saw sixteen

thousand and one hundred damsels.

palace sizteen thousand huge
tu*ks, tvveuty-one

He

also found in the

elephants each having four

iakhs of hoi-ses of

Kfimboja and other

e*tllent

breeds.

AH

those Govindt sent tO Dwtffak i

VISi

NUPVRANAM.
Naraka.

395

chargt of the servants of

Thereupon he placed

Varuna's umbrella and i Jj^)lden mountain on Garuda's back.

And havng ascended.jy^atvabliam& he

city of celestials to

repaired
-

to the

sW^^V

011

^diti lier car - r '"f s

SECTION XXX.

VARRYING

the umbrella of Varuna, the

his spowse

jewel

mountain

and Hrishikesh with

on

liis

back, Garuda

went

along lightly and sportively.

of

When

Hari arrived at the gate

celestials

Swarga he blew

his

conoh on which the

came

forward to meet him bearing respectful offerings.

received the

Having

homage
mother

of
of

the celestials he proceedcd to the

palace of the

gods wbose turrets resembled the

white clouds and found Adili there. Thereupon having

bowed

unto her along with the king of celestials he conferred the

pair of ear-rings
tion of the of

upon her and related unto her the destricWell-pleased, Aditi, the

demon Naraka.

mother
the

Gods with her thoughts wholly devoted unto

uhiverse,

Hari,

protector of the

began

to

chant his

glories.-

" Salutation unto thee,

Uiqu having lotus eyes,

who

re-

movest
of all

all

fear of the devoties,

who
all

art

eternal, the

soul
all.

creatures,
art at

the creator of

and

identical with

Thou
mindj

one with the three and senses.

from

qualities

and the creator of

intellect

Thou

art

beyond the tbree

residing
in

qualities,

exempt

contraries,

pure,

the

hearts of all; void

of colour,

extension and every transient

of birth

modification

and uninflaenced by the changes

and
n

death and sleep and waking.

Thou

art evtning, night

3$6
day, earth, sky,
duality.
air,

VlSHNUPURAMtf.
water and
fire,

mind, inteltect and' indivi.

Thou

art

the agent of /f^lHion, preservation

and

destruction
in

and the lord

forms

overflra^ent
cV*
1

thou

appearest

various

which are
the

^ b^rahma,
all

Vishnu

and

Siva and thou

Thou
deer,
art

art

master!*jfav./<

these thy forms.

Sidhas,

Gods,

Yakshas,

DaRm^Rakshasas,

Pannagas, Kushmandas, Pisachas, Gandharvas, men, animals,

elephants,
reptiles,

trees,

shrubs, creepers, climbers,

and grassesall
or minute
;

things, large, middling,

all

and

srtall,

immense
of

thou art
atoras.

bodies whatsoever

composed
thy

aggregated
nature

Those who are

thy
'

ignorant of

hrue

cannot

understand

illusion tbis
is

the

fools

(only)

follow the illusion

illusion
is

and think

mine.''

Lord, thy
'

the mother of the world

and

the nottons

X am,

this

is

mine' are but delusions.

Lord, those men, who

aft'er

attentive to their duties,

worship thee, obtain salvation

traversing

these illusions.

Brahma and

all

tlie

celestials,

men and
also

animals are alike enshrouded by the thick darkness

in the abyss of the illusions of Vishnu.
Iord,

of delusion

This

is

thy delusion,

that

seek the gratificatbn of desires

men having worshipped thee and their own preservation.

for

That people having worshipped thee desire

annihilation
sion.

the

total

of themselves is but tbe

I

outcome

of thy delu-

That

have worshipped thee for son and the des-

truction of the
result

enemies and not

It
is

for

salvation
fruit of

fe

atso the

of thy

fascination.

the

the iniqwtous'

acts of the impious (to pray for vain

things to one who-is-

able to give better things) like asking for a rag to cover

nakedness from the tree that confers whatever

from
it.

is solicited

Be

propitious with me,

thou imperishable, irho

lord

hast deceived the whole universe with thy delusion.

of creatures,

do tbou remove
I

this ignorance of

minethe

notion that

am

wise; salutation unto thee, thehoMerof

distus; salutation

unto thee the wieder of bow; saluUtion

untoUiee, the holder of a club; talutation unto tbee, tb*

VISHNUPURANAM.
liolder of

397

a conch.

grtat god,

do perccive thy perceptible

;

form*but cannot perceivjjgjj^ real orm

be propitious with me. ~j

do thou therefore

PARASARA
chanted
our

said:

AfctaSJW mother of
of./>3 he smiling

gods, having thus

said

the glories

: " Thou

art

mother,

goddess, 'ofirtra propitious and confer upon

me a boon."
Aditi said
:

" So be

it,

ever as thou wilt

foremost of

men, as long as shalt thou dwell in the lartd of mortals thou

shalt

be invincible by celestials and demons."

Thereupon
again and

Satyaliama, along with Sachi,

again

bowed unto

Aditi

and

saying:

"Fair-browed dame, by my favour thou

;

said.

"

Be thou pleased."

Whereto Aditi replied

shalt

never

experience decrepitude or loss of beauty

blameless person

thou shalt be of a

and asylum
:

of

all

graces."
Aditi, the lord of

PakaSARa
the celestials

said

Being commanded by
celestials.

duly honored Janrddana.

Thereudon Krishna,
and other

accompanied
pleasant
of

by Satyabhma beheld Nandana

gardens of the

There Kesava, the lord

Kesi,

the universe

and the slayer of

saw

Prijata,

the

favourite of Sachi,
of

having golden bark, young sprouting leaves

a copper colour

and bearing numerous fragrant clusters

of

flowers,
for

and which was produced when the ocean was churned

Bcholding that
said to
tree,

ambrosia.

foremost of twice-bom
"

ones,

Satyabhama

Govinda.

Why
If

should not this

celestial tree

be taken to Dwrak.
tliat
I

what yon always

this tree

say

is

true

am

really

dear to you then take

dwelling.

from here for the

gardens of

my

Krishna, you
is

always say "

loved unto
toen
l

Satya, neither
like thee,"
if

Rukmini not Jmvabati

and not mere

be-

me

this is true

flattery

et

this

ParijSta be

the ornament of
tree
in the

my

dwelling.

Wearing the flowers of

*

this

braids of

my

hair

wish to appear graceful amidst

my

fellow queens."

Parasara
smiled

said:

Thus

requested by Satyabhama Hari,

it

and taking the P&rijata plant placed

5

upon Garuda.

39 8

VISIINUPURANAM.

The guards

said

"0 Govinda,

tliis

tree
it

belongs to Sachi
not becoming
f or

the queen of the king of celesi/j^;

is

thee to remove
celestials this

Wlien llfcaiWn was churned by the tree was prod*3i)y providing Sachi wiih bij
it.
;

flowery ornaments

thou

sh*rt^, v )go with

it

uncalched.
the

This

is

the

property of

onevA^y whose
;

eountenance

king of the

celestitls delights to loolc

it

it is

out of ignorance

that thou dost attempt to take

suffered

taking this no
Forsooth
shall shall

one
the

shall be
celestial

to depart

in

peace.
;

chief punisli this audacity

and when he
follow

take

up

liis

thunderbolt
perishable,

all
it

the
is

deities shall

him.

thou

im-

not proper for thee, to

enter into

conflict

with
that

all

the

divinities.
fatally."

The wise never undertake The guards

ire

a work
tliis

terminates

having

said
:

Satyabhm was greatly worked up with

does
this Prijta

and said

"

How
lord

belong to Sachi?
If

Who

is

Sakra, the

of the celestials ?

this

had been produced when the

have equal
it ?

ocean

was churned by the

celestials then all

right ovtr
of
i

it why

shall

Vsava alone possess

ye warders

the garden, ambrosia, the

moon and Lakshmi

Prijata tree.
If

are the conimon

properties of

all
it

so

is this

Sachi has

taken
ye
it

possession of

forcibly

by the valour

of her husband,
is

do

go and communicate unto her that Satyabhma

taking

away

and let not Sachi forgive

to

her.
tell

Do
'

ye soon go

to her

and according

my
if

instructions

her that Satyabhaml

If

has given vent to these proud words.

unto thy husband,

thou

art
let

dear

he

is

under thine control then

him

take back tbe Parijata tree which

I

my husband

is

taking away.
three worlds.

know thy husband Sakra

being a mortal
said
:

is

the master of the

Still

take away this Pnjta tree."

went

ParASAka
to Sachi

Being thus accosted, the warders

duly.

and communicated unto her everything

the
lord
of

And

Sachi excited

tbe three

worlds.

Thereupon
issuefl

accompanied by the army of the

celestials,

Indra,

out to fight with Hari, in defence of the

PlrijSta tree.

Tbe

"

VISHNUPURANAM.

399

celcstials
aiid

were armed with clubs, swords, maces and darts

tlie

Indra wielded
the

$j#derbolt.

As soon

as

Govinda
hini

beheld

king o

tb'MMKals proceeding
^^j^tSctes were
lilled

against

niounted
his

on
so

his eleph;S(j}jpBlided
tliat
all

by the immortals he blew

with the sound
of shafts

shelj

thereof
his

nd h smiling^j^showered myriods

upon

assailants.

When
hurled

the v celestials

saw

that all the direc-

tions
also

and atmosphere were overspread with

iu

arrows

they
these,

return

numberless missiles.

But

all

the slayer of

Madhu, and the

a

lord of the three worlds,sundered

shafts.

easily* into

thousand pieces with bis

laid

Garuda, the

devourer of serpants,
seas
a

hold

of the
his

noose of the king of

if it

and tore
snake.

it

to

pieces with

beak as

had been

little

Devaki's son hurled his mace

it

at the club of

Yama and
pieces

cast
litter

broken upon the ground

lord
of riches

he sundered
;

in

the

of the

with his discus

;

his

eye-looks
into

overclouded

the radiance of the sun

he cut Agni

a hundred

parts with his shafts and scattered the Vasus

;

through
the

the realms of the space

he sundered with bis discus

points of the tridents of the Rudras and cast tliemselves the

earth
;

upon

and with the arrows shot from

Viswas,

his

bow he

scattered the

Sadhyas,
like

Maruts

and

Gandharbas

throngh the sky,

Simal
tree.

fleeces of cotton from the pods of the

Garuda
and

also

diligently

plied

his

beak

and

wings and bit

bruised and

scratched

the

celestials

who opposed his

ing

lord.

Like unto two heavy clouds showerof the

celestials

raindrops the king

and the slayer of

Madhu overpowered each

other

with

numberless arrows.

Garuda fought with Airavata in that conflict and Janarddana

engaged with his discus with
other
all

the celestials.

When

all

weapons had been sundered

into pieces Indra stood

armed with his thunderbolt and

Sudarshana.
inhabitants
'"

Krishna with the discus

for

Beholding them thus ready

fight
1

all

the
!

of the three worlds, cried aloud " Alas

Alsa

vaia

did Indra hurl his bolt for Hari caught and arresttd

400

VISHNUPURANAM.

it.

He

however, did not hurl his discus, but only called out
stajr.

to Indra to

Beholding IndAd&sarmed and his elephant

disabled by Garuda and the deHfjj[3*it to

bhama

said to

him

"

fly

away
it

Satya-

king K;

? b$Jree
1
.

worlds,

becomes
approach

not the husband of Sachi to ruj^jfaw

She

will

you adorned with ParijSta

with the

geria^i.'

What'shalt thou do
dost

kingdom

of

heaven when no longer thou

behold Sachi approacli thee,

Prijta

like beforc, embellished with

garlands?

Fly

not
let

Sal;ra;

you

must

suffer

shame, take the Prijta;

annoyed.

the

celestials

be no longer

Worked up

with the pride of her husband Sachi

to her dwelling with
celestials,
I

has not welcomed

presents.
fore of light
for this
I

me

her respectful
there-

king of the

am

woman and
I

purpose and am anxious of

this fight

my
we

husband's fame;

have instituted

with thee.

do not

re-

quire the PSrijta any more.

Why
not

shall

steal

another's

property

What
said

female
is

is

inflated

with the

pride of

herhusband?

But she
:

proud of her bqauty."

addressed by
her the king
of

PakASaRa
the
celestials

Thus

turned

back and said: "0 wrathful dame,

tby friend with further reproaches.
I

thou shouldst not

afflict

am
who

not ashamed of being defeated by him

creation,

who

is

the author

of the
is

preservation and destruction

all

of the world,

the substance of

things,

and

in

whom

the universe

exists,

without beginning or middle, and from

at one with
all

whom

and by
to

whom
be.

things,

it

proceeds and will cease

it

goddess, what disgrace

is

to

any one, to be van-

quished by him
destruction?
of all worlds

who

is

the agent of creation, preservation and

infinitely subtle, is the parent

His form, though

and

is

known
;

to those only
is

by

whom
own

all

that

may

be known

is

known who

capable of defeating the unborn,

unconstituted, eternal

Iord,
tlie

who
world

has, of his
?

accord, des-

cended

for the

behoof of

SMtlON

XXXI.

1 HUS

chanted b* the king of the

smiled and replied gravely saying:

the king of the celestials
the universe
1
: :

"Thou
tree

celestials,
art,

Kesava
Indra,

we

are

mere mortals,

king of
offence
its

thou must therefore forgive me, for the

have committed.
I

Let
it

this Prijta

be taken to

proper place.

remove

to satisfy

Satya's desire.

Take

,back also this thy thunderbolt which thou didst hurl at

for this is

me

your proper weapon

replied,

Whereto Indra

slayer "0 saying

:

of thy

enemies."

lord, thou dost beguile

us in calling thyself mortal.

of

We are
mayst
in

endowed with

subtlety

discernment and therefore know thee as gifted with six

qualities.

Whoever

thou

be,

slayer of thine

enemies, thou art engaged

the active preservation of earth

in

and thou removest the thorns implanted

her bossom.

Krishna, do thou take this Prijta tree to the city of

Dwraka
it

and when thou

shalt

renounce

this

land of mortals

shall

no longer remain on earth."

PAkaSARA

said

: Having agreed

to the proposal of the

king of the celestials Hari

returned to earth eulogised by

attendant sages, saints and quiristers of heaven.

When
his

Krishna arrived over the city of DwSraka he blew

the

conch and delighted the inhabitants with

sound.

Thereupon alighting from Garuda he proceeded with Satya-

bhaml
tree

to her garden,
of

and there planted the great PanjSta

for three

the smell

which extended over the earth

and an approach to which enabled every one to And beholding recollect the events of a pristine existence.
furlongs
their

faces in that tree the

celestial

Yadavas know themselves

in their

(original)

forms.

Then

Krishna

took

possession

402
of wealth,

VlSHNUPURANAM.
elephants, horses and

wpmen which he had

re-

covered from Narakaand wliich haK*^!ii brought to DwrakS

by the servants
married
all

of the

demon

adW#i^;-auspicious hour he

the
;

their friends

mansions he

whom fl^ Mjfohad carried off from and simultaneously Brw^fimetime in different received the hands of^v the dainsels. The
maidens
maidtiis

number

of

the
in

was sixteen thousand and one

did the
slayer of

hundred and

so

many forms

Madhu

appear, so that evety one of them thought that he had wedded

her
the

in

his

single
of

person.
the

Hari the creator of the world and

assumer

universal

shape lived severally

in *4ie

mansion

of eacli of these his wivts.

SECTION XXXII.
: I have enumerated

I ARASARA

said

to

you Pradyumna
Satya-

and other sons begotten on Rukmini by Krishna.

bhania bore Bhanu aud Bhairika.

The sons

of

Rohini were

Diptimat, Tamrepakshi and others; Jamvabati gave birth to

the powerful

Samba and

other sons.

Bhadravinda and other

Saivya bore several
Vikra and others
birth to
of

valiant youths

were the sons

of Nagnajiti.
chief.

sons of

whom

Sangramajit was the

were begotten by Hari on Madri.

Lakshman gave

Gatravat and others; and Sruta and otliers were the sons
Kalindi.

Besides Krishna had sons by

eiglity

his other

wives

in all

one hundred and

thousand.
;

The

eldest of the whle was

Pradyumna, the son

son was Vraja
the
;

of

Rukmini

his

son was Aniruddha, wliose

his

mother was Usha, the daughter of Bina

Bali,

grand daughtr-r of

whom Aniruddha won

in war.

On

that occasion a dreadful onset ensued between Hari and

VSHNUPURANAM.
Sankara
in

403
off

whicb the thousand arms of Bna were cut

by

the discus of the f rm gj*]L

contest took

MAITREYA said:jffijMte it, place,lMsM"t

in v';^l5l,ner
I

venerable Brahman, that a

of

Usli,

between Siva and

off

Krishna? And

&d

Hari cut

the thousand

arms of Bana?
this story of

an',^J<?iy stricken
thou,

with curiosity to
this.

hear

Harido
said
:

venerable Sir, relate

PaRASARA
Iord

Having seen Prvati dallying with

the daughter of Bna,

his

Sambhu, Ush,

was inspired with

a similar desire.
of
all,

The charming
her:

Gauri,

knowing the hearts

you
shall

said

to

"Do

not grieve;
this

have a
be

husband."

"But when

will

be and
herself,

who
on

shall

my

lmsband?" thought Ushi within

said
:

which PJrvati
in

"He who shall appear to

you,

princess,

a dream,

on the twelfth lunation of the light half of VaishSk, shall be

your lord."
foretelling

Accordingly, in consonance with

the

goddess'

a youth appeared in dream to Usha on that lunar

she became enamotired.

day, of

whom

When

she got up and

grief

no longer saw him she was distressed with

companion and friend

and not

caring for modesty asked of her companion whither he had

gone.

This

of

the

princess

was

Chitralekha, the daughtfcr of

Kubandha, the minister of Bana.

speak ?"

She

said to

Usha

of

whom do you

But ashamed
Chitra-

she did not reply.

However gaining her confidence

lekha heard from her everything.

And
all,

again
to

UshS request-

ed her

who had been inormed

in

of

devise

means by
she had

which

she might be united with the person

whom

beheld

dream.
said

ParSARA
figures of

:Thereupon

Chitralekha

painted the
spitits

the most eminent celestials,

demons,

and

mortals and

showed them

to Ush.

Putting aside the Hke-

nesses of
princess

celestials,

spirits,

snake-gods

and demons, the

selected those of mortals

and amongst them the

Vrishni.

heroes of the races of

Andhaka and

And when
;

she

'ound the portratts she was bewildered by shame

then she took

'

404

VIsHNUPURANAM.
eyes away with shame frono the portrait of Pracfytimna.
pictureltjf&is son,
all

liis

But as soon as she saw the

her passions, she set aside

the

object of

mLt fep.ess and

this
is

with wide
he,"

expanded eyes, cried aloud, "Tli*V bft

friend,

Her

who was

gifted with magiclJ^Mvf-,requested her to be

for

cheerful

and started

Dwarak tmfttf

the

air.

SECTION XXXIII-

JTarasARa
possession
in
is

said

Before
my

thrs,

once Bana prayed to the

I

three-eyed deity saying "

of

lord
let

am
some

humiliated by the
conflict take place

a thousand arms;
use of
;

which

may make
said

arms.

Without any war what

the use of these arms

Sankara
that live on

" When

they are but a burden to me.

this

peacock banner

shall be

broken thou shalt have war, the dehght of the

evil spirits

human

flesh."

Thereupon pleased and bowing

unto Sankara he returned to hrs house where he found the

standSrd broken which increased his joy.

At

that time the foremost of Apsaras,

Chitralekha,

came

back from Dwrak and by virtue of

brought Aniruddha with her.

her m-agic powers

Finding him there with UshS,

it

the warders of the inner appartments reported

to the king,

who immediately
prince.
killed

sent a

number

of his retinue to seize the

But
all

taking up an iron club the powerful youth

adversaries.

his

Thereat

Bna

ascended

his

chariot,

proceeded against him and tried to

to

kill hin>.

Finding

however that Aniruddha was not

he followed the counsel of

be vanquished by power

his minister

and

brought his
in

magical faculties into the conict, by which be succeeded

capluring the Yadu prince and binding him in scrpent bonds.

visimuJ'UfcANAM.

405
from
Dwaravati

Wheit Anirudha Was found

missing

and the Yadavas were '^\ring of one another whitlier he

had gone, Nrada can?.j5iiyfflpmmunicated unto them that
1>

was

prisoner of

l^PlMjfVng been taken by a female

Sonitpura.

by virtue of her magicjij^ajlties to

When

they

heard that
ceiiversant

h'e

had

b't.f

faken to Sonitpura, by a damsel,.

powers, they did not place conof

with ma^ical

fidence in his words.

Thereupon Krishna thought

there.

Garud

who immediately arived

along

And mounting upon him

with Bala and Pradyumna he started for the city of

Banav
the

On

their

approach to the city they were opposed by

but they were soon
slain

attendant spirits of Rudra;

by Hari and he and his companions entered the city.

There*

upon mighty fever, an emanation

three

of

Maheshwara, having

feet

and

three

heads, fought desperately with the

holder of conch in defenCe of

his

na.

aladeva,

upon

whom

ashes were scattered, was

eye-lids

seized with

burning heat and

relief

his
to
of

trembled

but

he obtained

by clinging

the body

of Krishna.
fever,

Thereupon

fighting

with the holder

bow, the

emanating from Siva,

was soon driven out

(rom Krishna's

person by the fever engendered by himselfi

fever bewildered by the

Beholding the Saiva

arms of
entreated
refraned

strokes of the
deities,

Krishna,

rahma,
desist,

the

patriarch of the

him to

upon which the slaycr of Madhu

the fever he had created.
to

and absorbed

into liimself

The

rival fever

then went

away saying
fight

Krishna:
shall

"Those
be freed

men who

shall recollect the

between us

from febrile disease."

Thereupon Vishnu
and with perfect ease
Bali*

overcame and destroyed the

slew the

five fires

Dinavas.

Then

the son of

with the

entire

Dailya army, aided by Sankara and

Krishna.

Kartikeya fought

with

dreadful battle ensued

between
"eapons,
for

Hari
all

and Sankara.

Scorched by their burning

the celestials thought

the rigions trembled and

certaiu that

the end of the untverse was at hand.

With

406
the weapon of

VISHNUPURANAM.
Yawning Krishna
set

Sankara agape j then

slain

tlie
all

attendant demons and deini-go<h#kS*va were

sides,
for

on

Hara, overcome wBfefiJ^sant gaping, sat down

in his car

and was unable

to

fij

^^

b|jLKrishna any longer,

Tlie
deity
of war

who

is

above ihe enfluence

of

M' 3W v fis.

Kartikeya,

wounded

in

the

arm^

Garuda,' struck by the

of Hari,
slain,

weapons
fled

of

Pradyumna and disarmed by the shout

Beliolding Sankara dUabled,

away.
fled

the

demons

Guha
in his

and Siva's attendants destroyed, Bana proceeded

car,
figlit

huge

the

steeds
Ilari

of

which were harnessed by

bis

Nandisha, to

wiih

and

associates

Bala* and
valliant

Pradyumna.

Attacking

the

army
diverse

of

BSna, the
his

Balabhadra, wounded them in

ways with

shafts

and put them to a shameful confusion.

And

their king saw

them dragged about by Rama with

by him with
shafts
:

his

plnughshare or beaten

his

mace and

pierced by

Krishna wilh
fight

liis

he therefore attacked Krishna and a

;

took

place

between them
that pierced

they hurled at each other burning arrowi

;

through their armour

but Krishda intercepted

with his arrows, those of BSna and sundered them into piece.

BSna however,
discus

wounded Kesava and

;

the weilder of the

victory

wounded Bna

and both of them, desirous of

to biing

and endeavouring angrilv

about the death

of his anta-

gonist, hurled diverse missiles at each olher.

Whe n

a num-

ber

of

weapons had been sundered

to

into

pieces and the

slay

weapons began
Bina.

be exhausted, Krishna determined to

the

Thereupon

destroyer of the

demons took

up

bis discus

Sudarshana

shining with the radiance of a hundred

to

suns.

As he was about

meet

it

the mystical goddess

of

Kotair, the magic lore

liint.

of the

demons, stood naked

before
eyes,

Beholding her before him, KrUhna, with open

cast

Sudarshana to cut

off

tbe

arm

of

BSna.

The

discu

againrt lopped off successively the numberless arms of BSna celestials. "ihicli proved useleM the missiles discharged by th
Vfheii

the *Iayer of Madhu, agai

touk in his hauti

tl

VlfHNlPl'RANAM.
discus, after len lliusand
total
to

40^
(or

arms

hacl

been sundered,
of

the

destruction
it.

of

B:rUhe destroyer
of

Tripura came
dis-

know

BeholdingAH^pod gushing

out from the

severed

arms of Bdr%jflE]husband

Um

approached

Govinda and requesrf^.^jftut

Krishna, the lord of tlr*^ fjhfrse,

off his hostilities, said

I

: "

know

thee, tbe
felicity

excellent

Furusha,

the isupreme Tord, the

or

infinite
all

without
sport of

beginning

end and bryond

things.

This

universal being in whicli lliou

assumest the person of god,

of thy
I

animali

and men

is

a su!>ordinate attribute
lord,

energy.

Be propitious, therefore

unto

me.

have

given

Bana

assurance

of
tliis

safKy, do not thou

falsfy

thou eternal,
tion,

Bna has grown

incur

old

under
I

my words. my protecthy
for-'

let

him

not

thy

displeasure.
I

conferred a

boon on this Daitya and therefore

giveness."

am begging

ment against

Being thus addressed, Govinda, dismissing liis resentthe Asura, smilingly said to Um's lord, the

liolder of trident

: "0

S*nkara,

let this

Bana, the

king of

demons
upon him

draw
;

his

breath since thou hast conferred a boon

I

to

honour thy words,

withhold
is

my

discus

the

assurance of safety given by thee,

not consider

also given

by me.

Do

me

as distinct from thee.

The

celestials,

Asuras

men and the whole universe are not distinct from us. Those who have been possessed by ignorance consider me
and
as

seperate from thee."

Having said
and
tbe
o(

this

Krishna went to where Amiruddha was;

snakes that
Govinda.

bound

him were destroyed by the

toath

And

placing him along with his wife

upon the celestial bird, Krishna with

returned to

Pradyumna and Raroa

Dwarka.

SICTIONXXXIV.
Laitreya MSauri

said

: HavingP^ h|j
all

ed

mortal

form

performed

mighty

achijRfavf-^,
other

and

discomfitted great

Sakra and Siva and

amw

<it

divinities.

sir,,do tliou also describe unto me, his other exploits by

which he jliumiliatcd the prowess o( the celestials

desirous
to hear them. said
:

am

PARASara
by Krishna
earth.
in

Hear

with
of

respectful

attention,

Brahman, as described by me

the burning of VarSijaslii

of
tlie

the course of his relievingthe burden

There was a king

deva and
flattered

of

Pundra, who was known as Vasu-

by the ignorant people as the descended

deity until he

thought himself to be the Vsudeva

earth.

who

had

come down upon

to the high->minded

Forgetting his real

character he

assumed the emblems of Vishnu and sent an ambassador

Krishna
vvith

this

message.

" Give up

thy discus,

foolish

man, lay

and the character

and
I

of

my name Vsudeva and come and do me homage

a-side all

my

insignia,

shall grant thee, the

means

of

subsistence."

Hearing

those words and laugliing, Janrddana said to the messenger

"Go
name

back,
'I

messenger

to

Paundrka and

teil

him

in

my

shall

hand

over

my
shall

eroblem, the discus to him.

Thou
what
is

wilt

properly understand

my meaning
come
to

and consider
cily

to be

done

for

thy
it

bringing

tbe discus

vvith

me and

shall surcly give

over to thee.

thou

dost

comand me

to

come

immediately obey and

not delay,

be with thee tomorrow and

sought thy protection
I

shall

and having
tbat
I

shall so

manage,

O king,

sball

not have to fear anything from thee,"

So saying he

sent
the

*way the messenger to communicate these words uhto

fovereign, and

summoning Garnda mounted him and

startea

iforthe city of Paundraka.

VSHNUPURANAM.

409
of
tlie

When

the

king

of

Kasi

lieard to
tlic

preparations

of Kesava he sent hjoljrrny

lielp

Paundraka
of

himself

bringing up the rear. ArAnfr h

.

army
false

the king of Klsi

and his own troops, 't^Bf'% the

to

Vasudeva marclied

meet Krishna.

H>J&SHhim
t

at

a distance standing in
lotus

his

car holding a disc

^Jvb, a mace, a scimitar and a

of flowers,

in his

hands adorned with a garland

and bearing a

bow

and having

his standard

made
;

of gold,

he had also the

in

mystical mark Sribatsa on

his brest

he was robed

yellow

raiment and embellished with ear

the^god, wliose

rings,

and a

tiara.

When
cavalry

emblem

is

Garuda, saw him, he lauglied aloud

tlie

and engaged

in

encounler with

hostile

army

of

and elephants fighting with swords, scimitars, maces, tridents

spears and bows.

Sliowering

upon the enemy the arrows

liis

from his S&ranga bow and hurling at them

discus he soon destroyed both
that of
tlie

mace and

ariny of

Paundraka and

the king of
foolishly

Ksi.

He

then addressed the former

:

who was
all

wearing his eniblems saying

to

"Paundraka,
resign to

you wanted me tlirough your rnessenger,

you

my

insignia,
is

now

deliver

tliem
is

to

you.
let

Here

is

my

discus; here

my

mace; and here

Saying
this

Garuda,

him mount

upon thy banner."

he discliargd the discus

to

and mace by which Paundtka was sundered

cast

pieces

and

on the ground

whilst

the

Garuda

vvhich

was on the

banner of Paundraka was destroyed by the Gruda of Vishnu.

Beholding
king
still

this the

people cried "alas

alas"

but the brave

carried on the

siding the imposture of his friend

till

encounter

Sauri, cut off his

head with

his
all

arrows and hot

the
of

into tlie city of Kasi to

the surprise of

inhabitants.

Having thus destroyed Paundraka and the king

all

Kasi with

their retinue Sauri

came back

to

Dwarka where he resided

enjoying heavenly

delights..

When
dered

the inhabitants of Kasi

beheld the head oj their

king hot into the city they were much surprised and won-

how

it

could have been accomplished,

Having com

410

VIsHNUPURANAM.
that the king had
witli

to

know

hcen

slain

by Krishna, the

kitig's

son together

the priest of the fjjily propitiated Sankara.

of brin

Well pleased on account

place Avimukta the

g^^jjhjpped
sfcjj^/'.shna,

'"

^e
pray

sa

f d
a

deity
:

boon, on which he said

tliy

"0

askedR^V^ince

to

for

Ik&j|jnigh t y god through

tbe tnurderer

favour, let thy mystic spirit

of

my

father i"

'It sliall

be

so'

answered Sankara and frnm out of

the
like

southern

fire

up sprang a vast and formidable female

blazing with
hair.

fiame out of

fire,

ruddy

liglit

and

fiery
ire

radiance

streaming amidst her

Worked up
to

with

she called

upon Krishna and departed

Dwarka.

There the people

seeing her vvere struck with terror and ffed for protection
to the slayer of

Madhu

the refuge of

all

vvorlds.

Undertlie
is

standing that the fiend had been creatd by the son of

king

of Kasi through his worship of the deity whosfe

emblem

the bull, the wielder of the discus being

engaged

in

sport and

playing at dice said to the discus "Kill this dreadful creature

whose

tresses are of plaited flame."

Accordingly Sudarshana,

the discus of Vishnu, attacked the fiend in

fully

no time, dreadflame.

covered with

fire

and wearing tresses of plaited

of

Terrified at the miglit of Sudarshana, the creation

Mabes-

wara did not wait

him with
equal

for his attack

but fled quickly she

arrived
at

followed by

velocity

until

Varanashi

rcpelled by the superior prowess of the discus of Visnnu.

Thearms

of the king

of KSsi

the attendant divinities of Siva

and the whole numberof armed with variou weapons

But an expert
in

marched out to oppose the

discus.

the

and use of arms he consumed the whole host by his radiaace Siva of then set fire to the city, ;in which the magic power

had concealed

herself.

Thus was Varanashi burnt with

its

all its-

princes and their followers,

inhabitants, elephants, horses

and men, treasures aed

granaries, houses, palaces

and markets.
and

*Jw whole of the city that was

inaccessible

to

the celestials

wai thus covered

witb flames by the discus of Hari

WW

VISHNUPURANAM.
totally destroyed.
fiercely

4II

The

discus, with
tlie

unsootVd wrath, blazing

accomplishment
o

and not satis^Awitli

so

easy a task, then retrj(S4*8tlie liands of Vishnu.

SECTION XXXV.

Laiteya :VL
listen to

said:

Brahman,

have a great desire to

;

some other
nie.

exploits of

Balarma

do thou describe
reverend Sir, his
;

them unto

You have

related to me,

diagging the

Yamuna ^nd
said:

other mighty deeds

do thou now

recount soine other of his acls.

PaRasARA

Listen

Maitreya,

to

the

exploits

accomplished by

Rma who

is the eternal, illimitable Sesha,

the upholder of the earth.

At the

clioice of a

husband by the

daughter of Duryodhana, the piinces* wastaken away by thc

hero Sfimba, the son of Jmvavati.

Being pursued by Duryoillustrious

dhana, Karna, Bhislima, Drona and other

chiefs

wao were enraged

prisoner.

for his audacity, he

was defeated and taken

they were

When

the Ydavas heard of this event

greatly enraged with

Duryodhana and

his

companions and

addressed themselves to fight with them.

But Baladeva,

in

accents suppressed by the effects of inebriety, forbade them and

said.

"I will

go alone

to the sons of

Kuru and

at

my

reques.1

they will let Smba.free.

Accordingly he went to Hastn-

pur and took hs abode

he did not enter.

in

a grove outside the town which

others

When Duryodhana and

were

in-

formed of his
fruita
t'ie

arrival,

they sent him a cow, a present of

and

flowers and water.

Bala received the offerihg in

customary form and said to the descendants of Kuru

to liberate

"Ugrasena commands you

Duryodhana,

Smba."

When
thisj

Karn, Bhshma, rpna and others hearJ

412

VISHNUPURANAM.
and
BShlika and other frlends

they were worked up with

of the

ire,

Kauraras who considered tyP^adu race as having no

claims to regal dignity said to tliRfi^^r of the club.

is this,

"What
shall

Balarma, that thou

ha b||
is

What Yadava

command the chiefs of the KuruEwW H Ugrasena thus commands the Kuravas, we vvilTnj|fj away the white umbrella which he has usurped

and which

only
;

fit

for the kings.

to

You should go away

our respect
;

therefore,

Balarama

you are entitled

but

Smba

has been guilty of an improper

conduct and we

shall not let

him free either at Ugrasena's

races might

commands

or yours.

The Kukkura and Andhaka

to
us,'

not pay the

homage due

their superiors,

but who ever

heard of a servant

commanding*

his

master?

You.have
.with
in

been rendered arrogant by our treating, you equally

seat

and

food

we have committed
sent

Vgrejt'.aistke
1

neglecting the policy, for our great friendship, t yoa, Klhe

present

that
it

we

you-today 'was a
fit

sgn ff. pernal

jioura

regard, but

was not

for us to

have offered or for

to bave expected."

Having

said this, the

Kuru

chiefs

unanimousfy
their
city.

refused

to liberate Hari's sons

and came back

to'

Moving
insoient

about with intoxication and anger

words, Bala struck the ground
that
t

cau$(5d.

by

their

furiously

with his heel so

burst to pieces with a

loud,

sound that reverberated

through the regions of space.

His eyes reddened wHif rage

and his brow curved, with frowns he exclairaed.

is this in

'What

pride

such

vile

and

pithless

creatures.

The

sovereignty
of

of

Kauravas as well as

our
that

whose decreeit alsois

own is the work they now disrespect or

destiny

disobey the

commands

of

Ugrasena. Indra may, as

is his right,

eommand

the celestials and

Ugrasena exercises equal authorky with

Fie upon the pride that boasts a throne,
Is not
of

the lq^d^fjgachi.

"fljf leafrings >of >a ftuw&red mortals.

he the sovereign

'&e. erth, the wiws' |.

%hose

servants adorn themseves with

?

the blossams of the

P>r|ta tree

Ugrasena

shall

be the

VtStiNUPURANAM.

4(3

tlndsrjuted lord of
until
will

kings

for

will

not return to his capital

of the

have

rid tbe.

wpd^fholly

sons of Kuru.

destfoy

Karna, .t|w|{jana, Drona, Bhisma, Bahlika,

Salya,

Dussasana, Bhurisrav'J^Ravatya,
Yudhishthira,
of

Bhima, Arjuna,

the tvruafypi
their

all

the other wretched sons

I

Kuru with

hores,

elephants and chariots,

will

liberate the
to

hero Smba, and carry him along wlth his wife

1

DwSraka where

shall

again hehold

Ugrasena and the

rest of

my

kinsmen. Or

commanded by
of
all

the king of celestials.

to of

remove the burden

rhe

the earth,

will

take this capital

KaUravas with

the

sons of Kuru, and throw

Hastinpur into the Bhagirathi."

Saying

this with his

eyes reddened with

ire,

Baladeva, the

wielder of tbe

clu, plunged the

blade of his ploughshare

city,

downwardi'hfneaththe
toward him.
ing,
'

ramparts of the

and drew them

totter-

When

Ke

Kauravas beheld HastinSpur

they were

much afraid, andcalled

Here

loudly on Rma.saying,

"0 Kama!
delivered

Rma-! hold, hold; supress your anger and have

us.
is

compassion upon

Smba and

his

wife also

up

to

you.

Forgive the sins committed by us

ignrantof your wondrous power." Accordingly the Kauravas

burried out of the ciy
the

and delivered Smba and

his

wife to

mighty Balarama, 'who, bowiug to Bhisma, Drona and

Kripa,

who

pacified him, said, "

am

satisfied,"

and

desisted.

Fhe cit baars the mark of the shock even to the present day

such was the

ind power.

might

of

Rama

proving both his

strength

The Kauravas

then, offering

homage

to

Samba

ind Bala, sent

away the former with

his wife

and dowry.

-oo-

53

SECTI.ON^XXXVI.

JT arasara

said

Listen, OTnaitreya, to anotherachieveThe

great

ment accomplished by the powerful Balarama.

Asura, Naraka,
the

enemy

of

the

friends
in

of

the celestials,

had

a friend of

exceeding might

a monkey
implacable

named
hostility

Dwivida,
against

who was worked

the
celestials,

up with
to

and vovved

revenge

on
at the

all

of

them the destruction

and

of

Naraka by Krishna
celestials,

insti-

gation of the king of the

brinoin<

by preventing
of

sacrificfs

about the total

destruction

the world.
all religious

Blinded by ignorance therefore, he interrupted

practices, put

down

all

righteous observances, and

;

brought

about the death of living creatures

villages

he

set

fire

to

forests, to villages

and towns

sometimes he deluged
rocks or lifting up
;

cities

and

with a downpour of

mountains

in

the

waters he cast them into the ocean

then placing himselfin

the

the midst of the deep, he agitated

waves

until

the
vil-

foaming sea rose above

lages,

its

confines and swept

its

away

the

and

cities situated

upon

shores.

Dwivida, who was

capable of assuming shapes as he liked, enlarged his bulk to an

immense

proportion, and rolling and tumbling

and trampling
harvest.

amidst the corn-fields, he crushed and spoiled tbe

The

whole world, disorganised by this vicious monkey, was

deprived of sacred study and religious ceremonies, and was

greatly afflicted.

Once on a time Halayudha was drinking

and the celebrated

in the

groves

of

Raivata along with the illustrious Revati and other beautiful

females
;

Yadu whose

glories

were sung
sportive

and who was pre-eminent amidst

graceful

and

women, resembled Kuvera, the god

the meantime, the
tbe plough;shace and the club of

of riches, in his palace. In

monkey Dwivida came

there

and

stealing

Balarama, grinned at and

VISHNUPURANAM.
mocked him, and lauglied
aud broke
the cups
fillei

4'5
threw over
at this,

at

the

women and
wine.

with
;

Enraged
latter

Balarama threatened thfljjyjto fcey

ed
his

but the

disregard-

threats

and

in^^B

chattering

noise.

Thereupon
and the

Balarima started

up and Teized

his club in anger,

raonkey laid hbld of a large rock which he hurled at the hero.

And casting
it

his club at

it

as

it

approched

hiin,

Bala broke
fell

into

a thousand pieces, which together with the club, Beholding

it

upon the ground.

the

club

thus

fallen,

the

monkey sprang over

the Ijreast with
his
fist

and struck the Ydava

Bala
of

violently

on

his

paws.

returned

it

with a blow of
felled

upou the fore-head

Dwivida which

him,

vomitliug biood and lifeless to the earth.

The

crest

of the

mountain on which he

fell

was sundered
as
if

into

a hundied

pieces by the weight of his body,

the Thunderer had

celestials

shivered

it

with his

thunder-bolt.

The

threw

down a shower
liim

of flowers

upon

Kma and

approached

and praised him

for the glorious feat he

had performed.

"

Well has the world been freed" said they " by thy prowess,
hero, of his vile ape,

who was

the

enemy

of the

celes-

tials."

Then
to

well-pleased, they

and

their

attendant spirits

returned

heaven.

Many such

inimitable

deeds

were

performed by the

illustrious

Baladeva, the impersonation of

Sesha, the supporter of the earth.

-oo-

SECTION XXXVII.

LN I,

this

way, Krishna, aided by Baladeva, destroyed, for

the behoof of the earth,

demons and

iniquitous kings,

and

along with Phalguna also did he relieve earth of her burdeo

by the death

of

seven

Akshauhini

hosts.

Having thus

4l6
releved tbe
kings,

VISHNJPURANAM.
her load and destroyed

earth

of

many

impious
de-

be exterminated,

by the plea of an imprecation

his

nounced by Brahmanas,
quitting

own jjjadava

race.

Thereupon
self.

Dwaraka and renouncingJKTRiortal frame, the

all

born with
Vishnu.

his

emanations re-Wtered his own spbere

of

MAlTRr-YA said

Tell me how Janarddana brought about

own
family

the extermination of his

under the pretext

of
his

a BrhJminical curse and

in

what manner did he renounce

human body.
PARAsARAsaid
:

At theholy place
tliey

of Pindarika,Viswamitra,

Kanwa and
of the

the great sage, Nrada, were seen

family.

by some boys

Yadu

Inflated with their youths

and influenced

by predestined

results,

dressed and

adorned Samba,

the son of Jmbavati, as a female and taking her to the sages,

they addressed them with usual reverence, saying

child with this female, the wife of Bbru,

" What
to

who

is

anxious

have a

son, give

birth to ?"

The
at

sages,

who were
said
:

with divine
vvill

wisdom, enraged

this

insult,

" She

gifted

give birth to a club that

race."

will

exterminate the entire

Ydava

Thus addressed by the

and related
as
foretold,

sages, the boys

;

went to Ugrasena
after sometime,

to

him what had happened

and

a club was produced from the belly of Samba.

club, which

Ugrasena had the

dust and

was made

of iron,

ground

to

throvvn into the sea,

and

particles of the

dust there

became was

rushes,

There was one part

of a

of the iron club which

like

the blade
;

lance

and which
into the

the Andhakas

could not break

this
;

wheu thrown
fish

sea was swaliron

lowed by a

fish

the

was caught, the

spike was

extracted from
jAra.

its belly,

and was taken by a hunter named

illustrious slayer of

The
it

all-wise

and

Madhu

did not

think

proper to counteract the predestination of

fate.

In the interval

an emissarry despatched by the

celestials

came

to Krishna

and said

to

liitn

in

private

:" I am

sent

VISHNUPURANAM.
to thee,
lord,

4*7
tliou

by the
tlie

celestials

and do

hear what Indra

together with

Viswas,

Maruts,

Adityas, Sadhyas and

Rudras respectfully rejdbent.

More than a century has

gone by since thou" il^pmpliance with the request of the celestials, descended upon earth for the purpose of reIieving
it

of its

load.

The demons have been destroyed

has been removed
in
;

and the burden

of earth

now

let

the

immortals once again see their king

heaven.

More than a
do thou

hundred years have passed, and

return
if

if

thou dost

wish,

to heaven.

This

is

the prayer of the celestials.

it

thjs

be not thy

will,

do thou remain here as long as

And may
is

be desirable to thy dependants."

Whereto Krishna

replied,

"I

am

well aware of
of

all

thou hast said.

the

The

earth

not
I

relieved

her

load

until
it

Ydavas are extirpated.

in

shall also speedily

bring

about

my

descent, and

it

shall

take

place

in

seven

nights.

Having restored the land

I

of

Dwrak

to the ocean

and destroyed the race of Jadu,

celestials.

shall

proceed to the region of the

that having renounced

Inform

tlie

celestials

my

mortal frame and been accompanied

by Sankarshana,

will

then return to them.

The

tyrants that

oppressed the earth, Jarsandha and the rest, have been slain and a youth even of the race of Yadu is so less than they an incumbrance. Having removed this huge weight of
the
earth,
this

proceed to the mansions of the to them."

I

will

celestials.

Say

PaRASArA said ; Maitreya, being thus addressed by Vasudeva, the messenger of the celestials bowed and took his heavenly course to tlie king of the deities. Th*
illus-

Krishna too now espied sigus and portents b-th on earth and in heaven prognosticating day and night the destrious

truction of
to

the

Dwlrak. Beholding those evil omen, be said Ydavas; " Behold these dreadul portents; let us

hasten to Prabhisa to avert them."

'o

When
lord,

he had thus said

the eminent Ydavas,

:

the
rae,

illustrious

Uddhaba
it is

saluted

*d said to him

" Tell

what

proper that

41

VISHNUPURANAM.
seems to me
thou wilt destroy

should do, for

it

tliat

all

this

race.

The

signs that are manifestdeclare nothing less than

the race.

tlie anniliilation of

"Thedtton Krishna
this

replied:

"
to

Do

thou, by

my

favour

proceed,^^
in

celestial

course,

the

holy

place

Badrikasrama

the
;

Gandhamadana
and on that spot

mountain, the shrine of Nara Nrayana

sanctified by them, thou,

meditating upon
favour.

me, shalt ohtain

this

perfection through
race,
I

my

Having extirpated
I

Yadu

shall

proceed to Baikuntha; and after

shall
:

have quitted

Dwaraka; the ocean

inundate

it."

PARASARA

said

Being thus addressed by him and

crfm-

manded by Kesava, Uddhaba proceeded

of

to the holy shrine

Nara Naryana. And the Ydavas, with Krishna, Balarama

others,

and
to

having ascended swift-coursing cars, proceeded

Prabhasa.

Having reached Prabhasa, the Kukkuras and

in-

Andhakas bathed there and, being excited by Krishna,

dulged in
dessension
liquor.

As they drank,

the

destructive

fire of
colliire

was engendered amongst them by mutual

fuel

sion and fed with the

of abuse.

Worked up

with

by the divine influence, they attacked one

another with missle

weapons, and when these were finished, they had recourse

to the

rushes growing nigh.

like

The

rushes in

their

hands

became
with

thunder-bolts,

and they assailed one another

them.

Pradyumna,

Syamba, Kritavarman,

Styaki Akrura,

Aniruddha,

Pritliu,

Vipathu, Chruvarman, Chruka,

and many

others,

struck one another with the rushes, which

became hard

like thunder-bolts.
:

Thereupon Krishna
he was

arriving

there prevented them

but they thought that

taking

part with each severally

and continued the conflict. Thereupon, enraged, Krishna took up a handul of rushes

to destroy them, which

became a club

of iron

and with

thts

he

killed

many

of

the

murderous Ydavas, whilst

another.

others

fighting fiercely

destroyed one

At

this

time

w
dts-

the very presence of Krishna's charioteer,

carried off his Jaitra car

his swift steeos

and

errtered into the sea.

The

VISHNUPURANAM.
cus, the club, the

419 and the sword of

bow, the quiver, the

sliell

Kesava, having circumambulated their master, flew along the

path of the sun.
In

mjliort time there

was not a

single

sa'^Rhe mighty Krishna and Druka. Going towards Rma, who was sitting at the root of a tree, they saw a huge scrpent coining out of his mouth. Having
left

Yadava

alive

issued out of his mouth, the niighty snake proceeded towards the ocean

hymned

by

saints

and

other 'great

snakes.

Bringing an offering of
then the

respect. the

ocean carae to him and

all

majestic being worshipped' of

the attendant

snakes, entered into the waters of

the deep.

Beholding the

departure of the
"

spirit of

Baladeva,

K(i<ava said to

Druka

Do

thou go to Vasudeva and

this.

unto him

Ugrasena and communicate Go and inform them of the departnre of Balameditation and renounce
the inhabitants of

bhadra, and the destruction of the Yadava race, and also that
I

shall

engage

in religious

my

body.

Do

thou also inform

Ahuka and

Dwrak

that their city shall be inundated

by the ocean.

And do ye
Arjuna, the
of

await the arrival of Arjuna at Dwrak.

When

descendant of PSndu,

shall issue out of the city,

none

you

should wait there but go

shall repair.

whither the descendant of Kuru

Do

him that he may

to his might.

of Kunti and tell myrequest protect my family according Then go to Hastinapur with Arjuna and all the at

thou also go to the son

inhabitants of
the race of

Dwaraka and,
said

let

Vajra be installed king over

Yadu."
:

PARASARA

Thus instructed and having bowed unto

;

and circumambulated Krishna again and again, Druka departed as he had been desired and having conducted Arjuna
to

DwSravati,

the intelligent servant of Krishna established

Vajra as king.
that

Thereupon having concentrated

spirit

in

himself

supreme

which

is

identical

with Vasudeva, the

beings.

divine
'he

Govinda was

identified

with

all

Respecting
ilus-

worlds of the Brlhmana, the curse of Durvsas, the

trious

Krishna sat engaged

in

meditation,

placing his foot

420

VISHNUPURANAM.
his

upon

knee.

Then

there

came

hunter na'nred
of the
;

Jara,
iroit

whose arrow was tipped with a blade made

club, which

had not been rediNjAto powder

he

and espyit

ing from a distance the foot of Krisma,

part of a deer,
sole.

mistook

fora
the

and shooting
his

his

arrow, the

lodged

in

Approaching

mark, he saw

four-armed king
forgiveness,

and

falling at his feet,

I

repeatedly besought his

this

exclaming, "
I

have done
at

deed unknowingly,
pity
art

thinking

was aiming

a deer.
;

Have
"

on me who am conable to

sumed by my crime
by

for thou
:

consume me."
the laast

Thereupon Bhagavn said

fear,

Thou needst not have

hunter

my

favour, thou shalt repair to the region of

the celestials."

As 000 as Krishna had

said

this,

the celestial

cararrived there, ascending which the huntes repaired tothe

region of the celestials.

Thereupon
with his

tbe

divine Krishna

having united himself

inconceivable,
spirit,

own

pure, spiritual, inexhaustible,

unborn, undecaying, imperishable, and universal

is

which

one Vasudeva, renounced

his mortal frame and his connec-

tion with tbe three qualities.

SECTION ZXVIIL

1 aasara

said

:-Having found the bodies of

for

Krishnai

and Rama, Arjuna performed

the obsequial rites.

them and the

rest of the slain

The eight queens of Krishna, who have been named with Rnkmini at the head, embraced Hari and
entered the funeral
fire.

foremost of the pious, embracing

fire

the corpse of

Rama, Revati too entered

wbich was cool

to

her happy heart in contract with her lord. TheFeuppn

bearing

VISHNUPURANAW
this

421

all

Ugpasena and Vasudeva witb Devaki and Rohini

fire.

entered

Having performed duly the obsequious

rites of

the Yadavas, Arjuna, wiJ^the inhabitants of Dwaraka and

Vajra,

issued

out

of

theMpy.

And
of

Kunti's son proceeded

slowly witb thousands of Krishna's wives and the residents

of

Dwaraka.

With the departure

Sudharman
;

Krishna from the land

the
Pftrijata

of

mortals both the

palace and

tree

proceeded to heaven

and on the same day that Hari de

in.

parted

from the earth the dark-bodied Kali age set

The
sea

ocean

rose and inundated the whole ef DwSrakS, except only

of the

the dwelling

deity of the race of Yadu-

The

has

not been

able to wash

away

that temple

and there even

;

up to the
visits *that

present day Kasava constantly resides

holy shrine where
sins.

whoever
is

Krishna pursued his sports

freed

from

foremost of ascetics, one day while proceeding, Arjuna,

the

son of Pritha, halted the people he had brought from

in

Dwraka
spot
;

the

Panchanada country
of the

in

a rich and

fertile

the desires

neighbouring robbers were excited

tvhen
riches
their
to

they saw a number of widowed females and

in

the possession of Arjuna alone.

immense Worked up with

passing amongst

cupidity
:

they assemhled their villainons herds and said

them

This

Arjuna, alone with his bow,

riches

is

us having

immense

and numberless women with him,

;

whose husbands have been

fore.

slain

cursed

is

thy strength there-

His

pride hath been increased by the death of

is

Bhishma

Drona, Jayadratha, Karna and others; he

of the

not cognisant

prowess of the simple

;

villagers.

Up, up, take your

long thick staves

this stupid feilow

hates us.
this they

Why

should

we not

lift

up our arms ?" and clods

Saying

rushed armed

with cudgels

of eartli,

upon the people who were

withont their lord.

Arjuna met them and said to them in con-

tempt "

Go

away,

y wretches, ignorant of what

to die."

is

right,

U you do not wUh

anxl seiied his

But they neglected his threats

treasures and

women, the wives Viswaksena.

54

422

VISHNUPURANAM.
Arjuna

Thereupon
Gandiva,
Spite

began

to

brace his
it

clesti;tt

bovr
for in

irresistible in

encountrr, but
it,

was

in

vain,
;

of his eflorts to lighten

Lcontinued flaccid

neither

could he recoilect the incantations^f'f

superhuman weapons.
as best as
lie

Losing

all

patience he

discharged,

coutd, his
skin.

asrows upon the

foes, but they

merely scratched the

for

The
tion,

shafts that

were given him by Agni

certain
fatal to

destruc-

were thems-lves destroyed and proved

Arjuna

in

his encounter with herdsmen.

Tliereupon he tried to

recall

the

prowess of Krishna by the strength

slain

whereof
in

his shafis

had

many a mighty king

a<-ide

but

he tried

vaiiv

or

thy were either put

by peasants or they flew

His arrows being
his
all

at

random wide

of their marks.

exhausted
laughrd

he beat the robbers with the horn of

bow.

They

at his blows and in the very sight of Arjuna the barbarians

carried of

all

the

women
way.

of the Vrishni

and Andhaka

tribes sorry,

and went

tlieir

Thereupon Jishnu was greatly

saying "Alas
t

and lamented

bitterly

Alas

am

deserted by
liis

my lord."

And immediately
"Alas

the bow, the heavenly arms,

car and steeds perished entirely like

a donation to an unis

learned Brahmin.

how

powerful
I

the destiny" said

he deprived of by the base.

this is

my
I

illustrious

friend

have been defeatcd

is this
fist,

These two arms are mine; mine

;

my
all

place

am

Arjuna, but

without

that
of

righteous

help

these are

pithless.
all

The bravery
his

Arjuna, the
I

strength of

Bhima was
;

work

without him

am

defeated by peasants

it

cannot be from
city of

any other

cause."
there

Saying

this,

Arjuna vvent to the

Mathur and
king.

nstalted the

Ydava prince Vajra as a

There he

saw VysSa who was tiving in a forest and he approached the sage and saluted him respectfully. The ascetic observed said bim for some time as he lay prostrate at his feet and
tohim.

"How

is

it

that

see yu shorn of lustre

intercourse with
suflered

Have
or

you been

guilty of
?

an

itKcit

a woman

tBrahmincide

Or have you

any grevious

disftp-

VSHNUPURANAM.
pointmen that you are so dejected.
offspring or other good gifts proved

423

Have your prayers

fruitless
?

for

Or have
Brah-

you indulged iraproper passions that your lustre has heen

clouded
?

Or have yuu djpbured

Arjuna, say,

the meal given

to

manu?
upon you

have you seized

upon the property

Hasthewindof Or has an evil Have you look so miserable. finger nail ? Or has the of a
oftlieoor?
?

a winnowing basket lighted

eye gazed upon you that you

been touched by the water

water of a water-jar sprinkled

you

Or, what

is

most probably the case, have you been

in batlle

beaten by your nferiors

?"
to

Having sighed deeply Arjuna described

circumstances Of his defeat,
strength,

Vysa

all

the

and

said

Hari who

was our

our heroism, our miglit, our prowess, eur prosperity

left

and brightness, hss

illustrious

us

and departed.
kindly

Deprived of our
speaking we have
Excellent Purusha,

friend

who was ever

if

become as feeble as
he,

made

of straw.

who was

the living vigonr of

my

weapon,

my

arrow,
us,

my

bow. has
fame,

departed.

When

he looked upon
;

fortune,

wealth

and dignity crowded us

but Govinda has

left

departed from our midst.

That Krishna has

of

earth by

whose power Bhishma, Drona, the king

and the rest were
old,
of

Anga, Duryodhana

slain.

Not

alone but earth has grown

the

miserable and lustreless in

absence of the holder

the discus.

Krishna, through devotion to

whom Bhishma
in

and other powerful

of

men

perished

like
I

moths

the

flame

my

valour,

has departed and

am now

vanquished by
all

cow-herds.

The bow Gandiva,

been
foiled,

that

was celebrated
his

over

the three-worlds, has

on account of

deparure,

hy the sticks of peasants.

wbom

wa

lord,

have been carried

cudgels
;

The numberless women, over off from me by thieves

off

armed. only with

the whole household of Krishna,

Krishna, has been farcibly carried

Sith their staves have put
wider.,that
I

by peasants,
I

who

my

strength to sharae.

do not

am

shorn of

my

lustre;

it is

a inarvel that

494
Mive.

VISHNUPURANAM.

Surely grandsire,

am

so shameless that
vile.

survive

tbe stain of indignity inflicted by the

Vysa

replied

to

Arjuna and
;

said.

Think no more my
grieve.

son of the

indignity

it

does ffc behold you to

all

Know
Time

that time subjects

beings to similar vicissitude

brings out the production

All

and

dissolution

of

all

creatures.

that exists

is

founded on time.

Know this,
'are
all

Arjuna, and preserve thy fortitude. Rivers, oceans, mountains,

the entire earths, celestials, men, animals, created and will
all

trees,

be destroyed by time.

Be thou

sober,

knowing

thatall that isthe effect of time.

These mighty wprks

of Krishna, whatever thej have been, have been performed to

relieveearth ofherload; for this

he has come down.

Opof

pressed by her load earth has had reconrse to the assembly

the celestials and Janrddana,

who

is

identical with time,

lias

descended on that account.

accomplished
:

Tliis

object

has

now

been

all

the kings of the earth have

for

been destroyed;
Therefore
tlie

no more remained
lord

him to acroniplish.

has departed

whither he pleased, his ends being

of creation the
at the

all

fulfilled.

At the period

god

of

gods creates;
all

in that of duration

he preserves,

end of

he

is

the

powerful destroyer.

Now

all is
;

done.

Therefore
of mortals
is

Arjuna,
the
gift

be not pained by thy defeat the power

of time.

Bhishma,
alone
;

Kama

and other kings have been

of time
;

slain

by

this

this

was the work

and why

should
ln

not therefore thy defeat by those inferior to thee occur?

the same manner as through thy devotion to Vishnu these were

overthrown

by

thee,

so

at

has has thy

discomfiture by

cursed thieves been brought about by time.

That
;

divinity,

assumiug various shapes, preserves the world

and

in tbe
oti

end the lord

of creatures destroys

it.

son of Kunti,

the occasion of thy good fortune, the lllustrious JanSrddana

was

thy lielp

in thy decline thy

enemies have been favoured

by Kesava.

Who

will

now

believe that thou didst ahwe.

defcat Bhispma and other Kauravas.

Who

would beiieye

tW

VlSUNUPURANAM.
peasants have defeated thee
of
tttat

425
for

Know

it

certain,

son

PritM, that

it

is

but the sport of the Universal Hari

the Kauravns have been slain by thee and thou hast

been vanquished by hespinen.

whom
why

tbou dost grieve and

As regards the women who have been carried off by

for

the

thieves,

hear from

me an

ancient story that will explain

this has

happened.

fn ancient time, a

Brihman, named Ashtavakra, was purstanding in water and medtyears.

suing his religious penances,

tating on the eternal spirit for

many
to

On

accouht of

the<overtl>row of the Asuras tbere

was a great

festival

on the

summit

of

Meru on
;

their

way

which Rambha, Tilottama

praised and

and hundreds

of other beautiful

nymphs

hymned

him

for his devotions.

Tliey

bowed unto him and eulogised

in

him when he was immersed

hair tvvisted in a braid.

water np to his
in

throat,' his

They sang

honour

of

him

what-

ever they thought would be agreeable to that most eminent

of Brahmanas.

Aslitavakra at last said

;

to

them

"

am

well pleased with you, illustrious damsels

ask of me, whatit

ever you wish and

of aitainment."

will give

it

however
all

difficult

Thereupon

these

nymphs,

may be Rambh
It

Tillottam and others mentioned

is

in

the Vedas, replied; "

enough forus

tliat

Ihou art pleased, what else nced

we

say,

Brahman

?"

But some amongst them said

us,

:"

If

you are

indeed pleased with

husband, the best of

illustrious sire, thou grant

usa

men and

sovep-ign of Brhmanas."

Thereupon saying " so be

waters.

When

the

it." AshtSvakra came up ftom the nymphs observed him coming out of the

water and saw that he was very ugly and ciooked in eight
places they could not restrain their
aloud.

merriment and laughed

The Muni was very angry and imprecated them with

:

a curse, saying

" Since you have been

I
I

so impertinent as to
this

laugh t iny deformity,

denounce upon you

curse

through tbe favour

'ficst

have shown unto you, you shall obtajn the

of my.curse,

pf males for your husband'; and ou account

4*^,

VISHNUPURANAM,
into

you

shall afterwards

fa.ll

the hands of thieves.

tried

Wlien
appease
tliat is

the nymphs heard this imprecalion they

to

the Muni, and they so far succeeded that he told

them
It

they should

finally

go

to the

regionA the
ascetic

celestials.

on

account of the curse of the

Ashtfivakra

that these

women, who were

Arjuna

the wives of Kesava, have fallen into the

;

hands of the barbarians

to

and

there

is

nothing

for

you,

regret

it

in

the least.
Iord of

All
all,

this destruction has

been brought ahout by the

near at hand, since he has

and your end

is

also

withdrawn from your strength,

splendour, valour and pre-eminence.

Death

is

the

doom
;

of

every one who

is

born

fal' is

the end of exhaltation

union

terminatesin separation and grovvth tends

only

to. decay.

Knowing
joy
;

all this,

wise

men

are

neither suhject to grief nor

and those who know these ways are equally free from

pleasure or joy,

Do

you therefore, most excellent

prince,

understand thistruth and along with your brothers relinquish

everything and repair to the
holy forest.

Go now and

say

from

me to

Yudhisthira that he, to-morrow with his brethren,

will tread the path of heroes."

Thus

instructed by Vyasa, Arjuna

all

went and described

to

the other sons of Prith

iieard.

that he

had seen, experienced and

of

VVhen he had related unto them the message

the sons of

VySsa,

Pandu placed Prikshit on the throne and

went
I

to the forest.

have thus described to you,

Maitreya, in

detail

the

actions of Vlsudeva vvhen he

was born

in the race of Yadu.

End of Paht

V.

P^RT VI
SECTIONL

LAMREYA 1,
tail,

said

Thou hast
the
I

described unto

me

in

de-

illustrious sage, the creation of tlie universe, the

genea-

logies of the

Patriarchs,

duration of the

Manvvantaras
to

and the dynasties

yoti

of the princes.

am

willing

hear

from

an account of the dissolutiou of the universe, the time

of totat destruction of

and that which occurs

at

the expiration

a Kalpa.

Parasara
eitlier at

said

: Hear from me

exactly,
of

Maitreya,
the

the circumstances attending the

dissolution

world

the expiration of a Kalpa or that

life

which
of

occurs at

the cose of the

tutes a

of

Brahma.

month

dayand night

of'the progenitors; a year of

celestiats.

men constimen is a The

four

day and night of the

of the

Twice a thousand agjregates

four

ages

is

a day and night of Brahma.

ages are the Krita, Treta, Dwapara and Kali, compreliending

altogether twelve thousand years
are infinite
cription,

of the

celestials.

There

successions of those four ages of a similar desfirst

the

of

which
first,

is

alvvays called Krita

is
is

and the
is

lasttheKili.
created by

In the

the Krila

that

ae

which

Brahma;

in the last,

which

the Kali age, a disso-

tation of the universe takes ptace.

MAITREYA

said
tlie

!0

venerable Sir,

it

behoves thee to give

* descriptlon of

nature of the Kali age in which the four*

tootedvirtue suffers total extinction.

4*8

tVUHNUPURANAM,

Parasara

said

: Hear,

Maitreya, of th nature of

tfie

Kai age, regarding which you have enquired

1

and which

oow

approaching completion.

In tlie Kali age, people will

inslitutes,

notwserve

caste,

order and

nor the ceremonial enjoined by the Sama, Rik

and Yayur Vedas.

according to the

Marriages in
nor
hi
will

this

age

will

be ctlebrated

rituals,

the rulers that connect the

will

spiritual protector

and

disriple

be in force

the

laws that regulate the conduct of husband and wife

neglected and oblations to the celestials with
beoffered.
fire

will

be

no longer
faraily

powerful
will

and

rich

man,

in

whatever
of

he may be born,
tribe.

have right to marry

maidens

every

In the Kali age, a

if

Brahmana

will

be always regarded
properly,

as such even

he
will

be

not initiated

and

many
twicein the
light

forms of penance

be prcscribed.
will
will will

Maitreya,

born one,
Kali age
;

all
all

texts

be considered as Sastras
be be
considered
in

celestials
life

equal

and

all

orders of

common

alike to all persons.

In this Kali age, fasting, austerity, liberality practised accord-

ing to the pleasures of those by

will constitute piety.

whom

they are observed

Every

trifling

property will

make meo
by
hair.

proud

of their wealth. Pride of beauty will be inspired

all

Gold, jewels, diamonds, clothes will

have pershed, and

then hair

will

be the only ornament with which

women

can

decrate themselves.

Wives

will

desert their husbands when

they will lose their wealth; and the rich only will be considered

by woinan as
wealth,
will

their lords.

He who

will

distribute

immense
prestige

be considered as master of
tittle

men and

of birth will no longer be a

to supremacy.

Accu-

mulated wealth

will

be spent on ostentatious dwellings.

The

ninds

of raen will be wholly

will

occupied with earriing money

selfisb

and

tbat even

be spent on the gratification of

their

dcsires.
'givin

Women

will follow

up/to pleasure-seeking.
dishoiiestly.

,<^e;ficbe even

own inclihations and be Men wili endeavouf to acNo man will pa/twhhHie

VISHNUPURANAM.
smallest
interest fraction of
his

429

wealth at the sacrifice of

his

liis

own
Kali
the

even when requested by

friends.

In

the
witli

age

all

people will consider themselves as equal

;

Brahmanas

and cows

vm

be held
will

in

reverence only because

in

they supply milk.

People
will

be always

fear

of dearth

and scarcity and

the sky.
roots
of

watch

accorrlingly the

appearances of

They
fruits

will all live, like

anchorets, upon leaves and

to their of
live s

and

and put a period

Deprived

through fear
will

famine and want.

wealth,

people

be

perpetually subject to famine and other afflictions; and they

wiU never enjoy pleasure and happiness.

of the Kali they will

At the advent
previous abluor

take their food without

fire,

tions

and without worshipping

obsequial
will

celestials

guests or

offering

libations

to

their

progenitors.
;

The
vvill

women
all

be

fickle,

short of

stature, gluttonous
litlle

they

have many children and

heads with both

means.
will

And

scratching

ther

hands they

pay no attemion to

the

commands

of tlieir

husbands or parents.
;

They
and

will

be

selfish,

abject and

slovenly

they

will

be
in

scolds
their

liars

they will be indecent

will

and immoral

conduct and

ever attach

themselves to dissolute

men.
will

And

dis-

regarding the rules of stulenthip

youths
sacrifice

study the
practise

Vedas.

Householdersliberality.

will

neiiher

nor
food

becoming

Anchorets

will live

upon

acceptre-

ed from rustics and mendicants

gard
for
friends

will

be influenced by
Princes will

and

associates.

plunder

their aubjects

instead of protecting
will

them and under the

rob

pretext of levying customs they

property.

merchants of their
possessirig cars

ln the Kali

uga every one,

;

and

elephants and horses, will be a Raja

will

every one

who

is

feehle

be

slave.

Vaisyas

will

abandon agriculture and

of

commerce and gain a

liveliliood

by servitude or exercise

mechanical arts; Sudras, seeking a subistence by begging and assuraing outward marks of religious mendicants,
will'he*

We

the impure followers of impioas and heretical doctriues.

55

43<>

VISHNUPURANAM.
Oppressed by famine and taxation men
desert herr
fit

will

native countries and

repair to the of

lands which are

for

coarser grans.

The path

the Vedas

being obliterated
will flourish

and people having deviated

and the duration
of

into

herwy, iniquity

of life will

therefore decrease.

On

account

the horrible

penances enjoined by scripture and of thc

vices of the rulers, children will die in thcir infancy.

will bear children at the

Women
Men
more
vigvvr

age

of

five, six

or seven years and

men
will

will

beget them,

when they

are eight,

nine or te.
will live

grow
and

old at the age of twefve

and no one
tittle

than twenty years.

virtue

Men

vvill

possess
in

sense,

will therefore

uie

a short time.

O Maitreya,
when
the

the wise theu

estimate the

approach of

Kali

number

of

heretics

increases.

Whenever,

Maitreya,

number

of

the pious devoted to the lessons of the Vedas,

diminishes, the efforts, of the individuals

who

cultivate virtue,
the

becoine

relax

the
;

first

of

males
for

becomes no longer

object of sacrifice
declihes and

respect
is

tbe

teachers of the Vedas

of

regard

cherished for the dissiminators

heresy, the
Kali.

wise estimate the

augmented

itiflnence of

the

Maitreya, in the Kali age corrupted by imbelievers,

will refrain

men
the

from adoring Vishnu, the lord of

al)

sacrifice

and

creator and sovereign of

are the

and

will say "

Of what

authority

Vedas?

What

are the celestials or

Brahmanas? What
At the approach
scanty rain
;

need

there is of

purification with water ?'

will

of the Kali,

Vipra, the clouds

yield
will

the
of

corn will be light in ear and the grain

little

be poor and

sap

garments

will

be mostly mde
;

of the fibres of sun

the principal of trees will be the Sami the Sudra

in use will
of
;

principle caste will be

millet

will

be the

more conimon
;

grain

tbe milk

be chiefly that of goats

ungunts

will
will

be made

Ushira grass.

The mother and

:

father-in-law

be venewill

rated in the place of parents

bis brothef-in-law or one

and a man's frieud

a wantn wife.

be

who has

Mett wiH

VlSHNUBURANAM.

431

say

"Who

has a father ?

Who

has a mother

Every one

is

born according to his deeds"; therefore they will regard the

wifeVor the husband's parents as

little

their
all

own."
of

Gifted with
infirmities
;

sense they will be sAject to

sorts

of

mind, speech and body and will daily commit sins

thing that
is

and every

likely

to afflict beings,
in

vicious,

impure and
Thus,

wretched

will

be generated

the

Kali Yuga.
fire

Brahman, when holy study, oblations to

of the celestials shall
at

and convocations
shall
live

be stopped some few people

a holy place.

And

at this place with the least trouble

that

piety shall be accumulated which could be acquired with

the

greatest exertions in the Krita age.

-00-

SECTION

II.

JT ARASARA said

Hear,

highly illustrious one,

related

shall

describe fully what the great Vysa has

subject.

upon the

Once on a
by whom

time, the sages assembled

and discussed at what

season the least morality obtained the greatest reward and

it

was most

easily displayed.

In order to tcrminate
to

the discussion they went to

doubts.

Veda Vyasa
sage,

remove

their
in

They saw

the illustrtous

my

son,

immersed

the water of the Ganges, and awaiting the

ablutions, the sages
river

close of his

remained on the banks of the sacred

trees.
it

under the sheiter of a grove of

As my son plunged

into the water

and rose up from

is

the sages heard him

exclaim.

"Excellent

the Kali age."

Again dived he and

again did he

excUim

in their hearing.

"Well done, well done,

Sudra, Jhou art happy."

Again he sank down and again did

43>

VISHNUPURANAM.

they hear him say " Well done, well done, women, they are

happy who are more (ortunate than they."

finished his bathing

After this

my

son

and the sages met

After they had

hiro

as be approached

to

welcome them.

f 'een

seated and ofered

their respects the son of Satyavati said to

them

" For what

entertain-

you have come here

ed some doubts

?"

The

Rishis said.
subject

"Having

regarding a
let

we have come

here
to

toconsult thee; but

us

that remain at present; explain

some thing

else.

We
called
r.

heard you say "Excellent

learn

is

the

Kali

Yuga

t"

We

are anxious to

why

this

was said and

why you
meaning
fore

repeatedly
of
it if it

them happy.
mystery.

Explain to us Jhe
will

be not

We

then place be-

you the question that engages our thoughts."

Being thus accosted by the ascetics Vysa smiled and

said to

them "Hear excellent sages, why

i"

said

" Well done

Well done

The
like,

fruit of

penance

of continence, of silent

prayer and the

in the

practised in the
in the

Krita age for ten years,

Tceta

for

oue year,

DwSpara
Kali age."

for

a month
I

is

obtained in the Kali age in a day "and

night; therefore

did

say "Excellent,

excellent
in the

is

the

The

reward,

which a man obtains

in

Krita age by abstract meditation

in the

the Treta by

sacrifice,

Dwpara by
reciting

adoration, he

receives, in the Kali

Yuga by merely

the

names

of

Kesava.
little

pious and great ascetics, in the Kali age,\by very

exertion
I

men

attain to

exalted virtue and

it

islfor this

reason

speak highly of

the Kali Yuga.

Formerly thdVedas
c\iligent

were to be acquired by the twice-Born through the

observance of self-denial and
sacritices
in
it

was
the

their duty to
ritual.

celerate
idle

accordance
feats,

with

Thereafteri

prayers, idle

fruitless
;

ceremonies were performedjonly

for

to mislead the twice-born

although observed by tfcem

in tftMf

devoutly,

yet

in

consequence of some irregularity

celebration

sin

was iucurred

in

all

these works

an^hat

tey^ ate or what they

mert,tof their
desires.

drank did not bring about ths

In
all

00"

their objects

the twice*^'1

VISHNUPURANAW

433'

spheres enjoyed no independence and attained their respective the Sudra, hand, other the pain. On exceeding with only

by more fortunate than they, attains to his assigned station sacrifice the merely performing a service their rendering
ofpreparing food
which no rules determine what may drunk. Thereor may not be eaten, what may or may not be
in
fore,

excellent sages, the Sudra

is

fortunate.

Men

should acquire weahh by

it

means not incompatible

trouble
it

with their religious duties. and

should be given to the worthy

is

and spent upon

sacrifices.

There

great

in their

acquisition as well as their preservation.

difficult

And

is

equally

for

them

to

spend them on pious observances.

excellent BrShmanas, by undergoing these troubles

and other

diverses people attain

to

tlie

holy

region of Piajlpati.

woman

has only to honour her husband in act, thought and

is

speech to reach the same region to which he

elevated

and she thus accomplishes her object without any great exerThis was the meaning of my exclamation "Well done" tion.
Ihe third time.
I

have thus related to you what you asked.

Now

put to

me
I

in

any way you please the question

for

which

you came and

will

make you a

clear re ply."

The
in

ascetics then said to Vyasa.

.

"The question

that

we
this

purposed to put to you has already been answered by you

your reply to our subsequent enquiry."

Hearing

Krishna-Daipyana Iaughed and said to the pious sages

who

had come to see him whose eyes were wie open wilh surprise.

By

virtue of

my

divine

knowledge

perceived the

question you intended to put to

I

me and
j

in

reference to this
t"

uttered tbe expressions "Well done

Well doue

'ln fact

ia the Kali

age duty

is

performed by the mortals with ver

all

Jittletrouble,

whose

sins are

washed away by the water

diligenk

of their tndividual
service of
thfe

pietyby Sudras through the

twice-born ones and by women through the

siight effort of

obedience to their husbands.

I

It is for this

reason

Brahmans, that

dd thrice express

my

admiration of theit

434
happiness
;

VJSHNUPURANAM.
for in the Krita

and

'other

ages great were the

I

toils of the

regenerate to perform their duty.

at

did not wait

for

your enquiry but replied

put.

once to the question you wantvirtue,

ed to
to
tell

Now
?

what do ye, conv#sant with

wish me

you

Thereupon the ascetics saluted and praised Vysa and

freed by him from uncertainty departed as they came.
also communicated to you.
this
I

bave

excellent Maitreya, the secret

one great

virtu of the otherwise

vicious Kali

age.

shall

now

describe to you the dissolution of the vvorld and the

aggregation o the elements.

-oo-

SECTION

III

ARASARA
kinds,
is

said

:The

dissolution of existing

beings

is

ofthree

incidental,

elemental

and

absolute.

The

incidental
at the
after

that which relates to

Brahm and
is

takes place

end

of

a Kalpa

the

elemental
is

that

which occurs
from

two Parardhas; the absolute

final

liberation

existence.

MAITREYA
which

said

: Tell

me,

excellent preceptor,

what two

is

the enumeration
is

of

a Parrdha, the

expiration

of

of

the period of elemental dissolution.

said

ParasaRA

: Parardha

Maitreya,

is

that number

which. takes place in the eighteenth place of figures enu-

merated according to the rule of dccimal

notation.

At

the

end of twice that period elemental dissolution takes pla when all the discrete products of nature are withdrawn inW
IhiBJr

indbcrete
is

souree.

The

shortest period of

Ume
eye

ll&k which

equal to the twinkling of the liuman

VlSllNUPURANAM.

435

fiteen

Mtras make a Kashtha; thiity Kashthas one KalS:

fifteen

Kal&s one NSdhik.

A Nadhika
of

is

determined by a

measure o water with a vessel made of twelve Palas and a

lialf

of

copper

in the

bom>m

which there
weight
tlie

is

to be a liole four

made with a tube

of

gold of the

and four inches long.

the vessel should holj a

According to

Mshas Magadha measure

of

Prastha (or sixteen

;

Palas) of water.
thirty of

Two

of

these

Ndis make one Muliurta

night.

which

make one day and

the.celestials;
titute

Thirty such periods constitute a

month; twelve months make a year, or a day and night of

and three hundred and

celestials.

sixty

such days, cons-

a year of the

An

aggregate of four ages

;

consists of twelve

thousand divine years

and a thousand

periods of four ages complete a day of

is

Brahm.

That period

also

termed a Kalpa during which fourteen Munis preside

it

and at the end of

dissolution.

takes place the incidental or

is

BrahmS

The

nature of this dissolution

this as well as that

very dreadful

hear,

shall

describe

whch takes place

as the elemental dissolution.

At the end
for

of a

thousand peiiod of four ages the earth

ia

the

most part exhausted.

lasts

total

dearth takes place

which

for
all

hundred years; and on account of the

beings become languid and exanimate and
Tlie
eternal Vislinu

failure of

food

at

last

entirely

die.

then takes the

reunite
severr

character of
alt

Rudra the destroyer and comes down to

with himself.
drinks

his

creatures

He

enters

into the

rayt f the sun,

up

all

the waters of the

earth

and

causes

all

moisture,

whatever

in livitig

bodies or in the soit

eartli.
tlie

to evaporate, thus
his

drying up the whole

Thus fed with

seven solar rays

intervenlion
to seven

with profuse moisture,

suns-,

dilate

whose radiance
tliree

glows above, below

worlds and Ptala on

and on every side amt sets the

fire.

The

three

worlds,
all

consumed by these
of verdure,

suns, lecome

rugged and deformed

s eas;

over their mountains, rivers and

and the earth bare

and Uestitute

of

moisture

4j6
alone

VISHNUPURANAM.
remains
resembling in

appearance
all

the back of
in

tortoise.

Hari, the
is

destroyer of

tliings,

the lorm of
breath

Rudra, who
<

the flame of time,

becomes the scorching

of the

serpent Sesha and

fire,

lhereby<| reduces

PStSla to ashes,
the divisions ol
it also.

The

great

when
of

it

has

reduced

all

PStla to ashes, proceeds to the earth and consumcs

vast whirlpool

eddying

flame then

spreads to the
tlie

region of the atmosphere and the sphere of

celeslials like

and

wraps them

in

ruin.

The

three spheres

shew

a
all

frying pan amidst the surrounding flames that prey upon

movable and stationary things.

of the

great saint, the inhabiunts

satisfied

two upper spheres, having becmes heated

their respective

duties and

being assailed by the heat, repair to Maharloka.

itsr

When
full

that

inhabitants,

who

ater

tlie

period of stay, are desirous of ascending to higher regions

lof the

depart

Janaloka.
in

Having consumed the whole universe

Rudra, JanSrddana, breaAes
called
ourtli

tbe person

of

heavy clouds, and thosc

iu

Samvartta resembling huge elephants

bulk over-

spread tbe sky, roaring and darting lightnings.

as white as the water-lily, are yelluw;

Some
;

are

some are dusky

like

smoke some
are deep
;

some are

ol

a dun colour, like that of an ass;

;

some

like

ashes sprinkled on the fuiehead

;

some

blue, as the lapis lazuly

some azure

like the sappliire

some

are wliite as the coucli or the jasmine; soiue are blackas

collytum; some are like the

lady-bird;
like

some are
the

offierce-

ness of red
painted joy.
in

arsenic and
Sucli
is

some are

wing
massy

of the

the colour of these

cloud-S
likc

form some resemble towns, some inountains, some aie

houses and liovels aud some are like coluimis.

Huge

in

size

and

loud

in

thunder

they

fill

space.

Showering

down

torrents of water, those clouds quench the dreadful fires wdich

tttvolve the three

worlds and

tlien

*hey

rain

ineessantly

lof

hundred years and deluge the whole oniverse.

Showering

down

tn

drops

as

large

as

dice

these rahw overspraa

VljMNUPURANAM.
the earth
tial

437
inundate the celesin

and

fill

the middle region and

is

sphere.
all

The world

now enshrouded
for

darkness

and

things animate and inanimate having perished, the

clouds continue to pour

years.

dpvn waters

more than a hundred

SECTION

IV.

arasara
said
:

:o:

great ascetic, the

ivaters

having

reached the region of the seven Rishis the wliole of three

worlds becomes one
ocean.

The
the

breath

of Vishnu, therefor

upon, becomes a strong wind,

which blows

more than

a hundred years

uotjl

all

clouds are dispersed.

of

The
incon-

wind

is

then

re-absorbed

and he,
all

whom

all

beings are
is

made, the lord by

ceivable,

whom
tli.e

things exist, he,

who The

without beginning of the

universe, reposes sleep-

ing upon

Sesha

in

midst of the ocean.

in

creator
glorified

Hari, sleeps

upon the ocean

the form

of

Brahma

by Sanaka and the saints who had departed to the Janaloka

and contemplated by the holy inhahitants of Brahmaloka,

anxious for
final

liberation

involved
own
is

in

mystic

slumber,

the

celestial personification of his

illusions

and meditating
This

on his

own
in

ineffable spirit
is

which

called Vsudeva.

Majtreya,
Hari, cause.

the

dissolution
,

called

incidental, because,
its

the

form of Brahma

sleeps there as

incidental

When

the uni versal spijit wakes, the world revives

fall

when

h^clears his eyesall things

'u tbe .satye

upon the bed

of roystic sleep.
-iay

manner a thousand great eyes comprise a

S<5

438

VISHNUPURANAM.
his night consists of tlie
is

of

BrahmS, so

same perid

during
at

which the world

submerged by a vast ocean.

;

Avvaking

tbe cnd of his night the unborn

Vishnu, in the character of

in

Brahma, creates the universe an#v

described unto you.
I

the

manner formerly
interof

have thus related to you the

mediate dissolution of the world taking place at the end

every Kalpa.
I

will novv,

Maitreva,

describe to you
fire all

ele-

mental dissolution.

When by

dearth and

the

worlds

and Ptalas are dried up and the modification of Mahat and

other products of nature are by the will of Krishna destroyed

the progress of elemental dissolution

is

begun.
is

At

first ,the

water swallow up the propjrty of earth which

of smell
;

the rudiment

and

carth,

deprived
of the

of its property, proceeds to

bein-

destruction.

Devoid

rudiment of odour the earth

comes

identical with water.

The water
fill

then being
all

much

creased roaring aHd rushing along

agitated ot
still.

up
is

space

whether
thc

When
of fire

the universe
its

thus

pervaded by
is

waves

of the watery

element

rudimental fiavour

licked

up by the element

and on accouut

of the destruction of

these rudiments the waters themselves are destroyed.

of the essential

Dcvoid

element of flavour they become indentical

is

with

fire

and the universe

therefore

entirely filled with

sirle

flame vvhich drinks up the water on every

and gradually
is

overspreads the whole of the

loped
in

vvorld.
all

While space

enve-

flame above, below and

around

the .element of the

is

wind

siezes

upon the rudimental property or form which

liijht,

the cause of
of the

and that

be.ing vvithdrawn,
of

all

becomes
'desfiie
Iijjht

nature of
lire

air.

The rudiment
its

form

being

troyed and

deprived of

ruiliment, air extinguishes

and spreads

resisllessly over space

which

is

df prived

of

when
which

fire
is

mages

into

air.

Air then accompanii*d

by sound

the source of ether,

extends everywhere ihrougliout

ejher seizes upon

the ten
Jitjt

regions of space
;

until

contaci,
is

rudimental property
ether

by the

toss

of wllich

air

des-

troyed and

remains

unchangd:

deyod o 1<P>

VtSHNUPURANAM.
flavour,

4&
whose

toucli

and

smell,

it

exists

unembodied and vast and

characteristic

pervades the whole of space.

property and rudiment
th vacuity of space.
tism
is

Ether,

sound

exists alone

occupying

all

Blt then the radical element

all

ego-

devours sound and

the elements and faculties are at

once merged into their original.

This primary element

is

conscientiousness combined with the property of darkness and

is is

itself

swallowed up by Mahat whose characterestic property

;

intelligence

and earth and Mahat are

In this

the

inner
in

and
the

outer boundaries of the universe.

creation

manner, as

were the seven fonns

to earth
;

of nature (Prakriti)

reckoned

from
these
of

Mahat
seven
is

so at the time of elemental dissolution

successively re-enter into each other.

The egg
it,

Brahma,

dissolved in the waters that surround

with

its

seven zones, seven oceaus, seven regions, and their mountains.

The
fire

investure of water
is

is

drunk up by
air
:

fire

thc stratum of

absorbed by that of

air

blends

itsel

with ether
ia

the primary element of egoiism

itself

devours the ether and

all

taken up by

intellect,

which, along with

those, is

seized

upon by nature.

Equilibrium of the three properties,

is

without excess or deficiency,

(Hetu),

called nature (Prakriti), origin

the

chief

Principle

(Pradhana)
is

cause

(Karana)
the
is

supreme (Param).

This Prakriti
;

essentially

same,
discrete

whether discrete or indiscrete

finally is lost or
is

only that which

absorbed

in

the indiscrete.

Spirit also
is

which

one, pure,

imperishable, eternal, all-pervading

spirit

a portion

of that
is

superme

which

is all

things.

That

spirit

which
attriall

other than

embodied

spirit,

in

which there are no

butes of name,

species or

the

like

which

is

one with

wisdom and
Brahma,
all

is

to be understood as sole existence, that

is

infinite glory,
is

supreme

spirit,

supreme power, Vishnu,

that

from whence the perfect sage returns no more.

I

Prakriti,
fpth

which
,

have 4escribed toyou as being essentially

indiscrete

discrete

aud

and
is

spirit

both

resolve into
all

itipreme,

spiritjfupreme

spirit

the upholder of

things

'

44<>

VIsHWPURANAM.
ruler of
all

and tbe
in tbe

things

and

s glorified n

the

Vedas and

Vedanta by Ihe name

of Vishnu.

Works
active
is

as sanctioned by the
;

Vedas are

of

two

kinds,

and quiescent

by both

of wiich the universal

person
the

worshipped by mankinJ.
sacrifice,

He, the Iord of

sacrifice,

male of

the most excellent Purusha,

is

worshipped

by men

in

the active

mode, by

rites

enjoined in the Rik,

of

Yayur and Sama Vedas.

The

soul of

wisdom, the person

is

wisdom, Vishnu, the giver of emancipation

worshipped by

the sages in the quiescent form through meditative devotion.

The

exhaustless Vishnu

is

whatever thing that

tliat

is

designafced
is

by long, short or prolated syllables or

a narae.
descrete
spirit,
:

which

without
is in-

He
he

is is

that which

is

disolute or that which

exhaustless

spirit,

supreme

spirit, universal

Hari,

the assumer of universal forms.

is

Nature,
spirit
spirit.

dis-

crete or indiscrete

absorbed unto him, and

also

merges into the

all

diffusive
I

and unobstructed

The

period of two Parrdhas, as

constitutes a day of that

have related to you,

Maitreya,

powerful Vishnu, and whilst the

nature into
is

products of r.ature are merged into this source,

spirit

and that into the supreme, that period

is

called his

night and
that

of equal duration with his day.

spirit there is neither

But

in reality, to

supreme

day nor night and these

Ahnighty.
dissolu-

distinctions
I

are only figuratively appliedto the

have thus explained to you the nature of elemental

tion

and

will

now

explain to you which

is final.

SECTION

V.

JT arasara

said

Maitreya^having investigated three

kijds pf worldly pain

and having acquired true wisdom and

final

detachment from wordly objects the wise matl obtajns

VISUNUPURANAM.
libcration.

44I

The

first

of the three pains, or

Adhyatmika

is

of

two

kinds--physical and mental.

is

Bodily pain, as you shall hear,

head,
catarrb,
fever,

of

many

sorts.

Affections of the
hefttorshoids,

cholic, fistula,

spleen,

intumeacence, sickness,
other diseases constilove,

opthalmia, dysentry, leprosy, and

tute physical affliction.

many

Mental pains are

anger,

fear,

hate, covetousness, stupefaction, despair, sorrow, malice,

dis-

dain, jealousy,

envy and tnany other passions that are creat-

ed in the mind.

These and diverse other

afflictions,

mental

or physical, are comprised under the class of worldly sufferings

which
cellent

is

called Adhyatmika.
is

The

pain Adhibhautika,
is

ex-

Brahman,

every kind of evil that

inflicted

upon
the

men by
work

beasts. birds,
is

men, goblins, snakes,

fiends, or reptiles
is

and the pain that

called Adhidaivika or

superhuman

of cold, heat, wind, rain, lightning

and other phenomena.

Affliction,

Maitreya,

is

multiplied in thousands of shapes

in the progress of conception, birth, decay, disease, death

hell.

and

The tender animal

exists

in

the

embryo surrounded

by abundapt filth, floating in water and distorted in its back, oeck and bones enduring severe pain even in the course of
;

its

development and disordered by

its its

the

acid,
;

bitter,

pun-

gent and saline articles of

extending or contracting
ordure and urine
;

mother's food

incapable of

limbs, reposing amidst slime of

every way incommoded with conciousness

previous births.

and calling
exsts the

to

memory many hundred

in

Thus

embryo

profound

affliction

bound

to

the world>

by

its

former works.
the child
is

When

about to be born,

its

face
;

is

besmeared
attachmeht
is

by excrement, urine, blood, mucus, and semen

to the uterus is ruptured

its
:

by the PrajSpati wind

it

turned
the-

head downwards and violently expelled from the

powerf ul and
painful winds of parturition
;

womb by

and the

infant, losing

foratimeallsen&ation wh*n brought in contact with the exteraal *ir, is immediately 'edge.

deprjved of

its intellectual li'mb,

knowas if

Theo born

the child is tortured in every

44*

VISHNUPUKANAM.

pierced with thorns or cut to pieces with a saw, and

its fetid

falls-

frm

lodgement as from a

sore, like a crawling thing

upon

the

eartli.

Unable to
will of

feel itself,

unable to turn

itself, it is de-

pendent on the

others for
it

bemg bathed and

Many
inflicted

nourished.

Laid upon a dirty bed,

is bitten

by insects and mosquitoes

are the

and has not power

to drive

thcm away.

pangs

attending birth and

many

are those which succeed to birth

that are

and many are the

afflictions

by elementat

and superhuman powers

the

in the state of
;

childhood covered by

gloom of ignorance

and

internally

bewildered

man

knows not whence he

what
is

is,

who
what

he

is,

whitlier he goethnor
is

nis

nature
is

by what bonds hc
;

bound

what

is

cause and what

is

not cause
;

is

to

be done and what

is

tobe

left

undone
is

what

is

to be said

and what
is is

to be kept
in

silent,
it

what

righteousness and what

;

iniquity;

what
is vir-

consists or

how

what

is right,

what

wrong

what

tue,

wbat

is vice.

Thus man,

like a brute beast addicted only

to animal gratification, suffersthe pain that ignorance brings

about.

Ignorance, darkness,

inactivity

influenco those de;

void

of

knowledge so that pious works are neglected

consequence
of

but

hell is the

neglect of religious acts, accordafflic-

ing to the great sages, and the ignorant therefore suffer

tion both in this world

and

in the next.

When
is

old age
;

comes
is

in,

the body

is

infirm,

the
;

limbs
skin
;

are relaxed

the face

emaciate and shrivelled

its

wrinkled and scantily covers the veins and sinews

off,

the

eyes discern not a far

and the
;

pupil gazes

on

vacuity:
it

the nostriis are stuffed with hair

;

the trunk trembles as

surface
;

moves the bones appear beneath the

the back
is

bowed and the

and there

joints are

bent

the

digestive fire

extinct

is little

appetite and

little

vigour
;

walking, rising
is

itting, sleeping are all painful efforts

r,i$
.

the ear

dull

the eye
the
;

dim

the

moutta

is

disgusting> with dribbling saliva

tlie

KipUMsno longer are obediehtlo

^p'rbacheis,
the, tbtogs
tliat

will;

aod a
**

deSth
;

arc erceived

ai

m"

ViSHNUPURANAM.
mediately forgotten.
is

443
a
single sentence

The

utterance
is

of

fatiguing and

wakefulness

perpetuated

by
old

difficult

breathing, coughing and painful exhaustion.

lifted

The

man

is
ti>

up by some body
his

ellfe

he

is

an object of contnnpt
his

his

servants,
of

cliildren

and

wife.

Incapable
is

of

cleanliness,
at

amusement, or food, or desire, he

laughed
;

by his dependents, and on the exploits of

he sighs
of

disregarded by his kin

his
is

and
Such
I

dwelling
a past

youth, as on the actions of

sorely
distressed.
is

life,

deeply and
pains
to

are

some

the

which old age

of death.

doomed.

will

no^r describe to

you the agonies

ihe
feet

The neck man

is

droops,

and hands are relaxed

subdued
of

the

repeatedly

exhausted,
;

and

visited

with

interrupted

knowledge

the

principle

selfishness afflicts

him and he thinks what willbecome of iny wealth,

my

lands,
of

my
saiv

children,

my
if

wife,

my

servants,

my

house

The
if

joints

his liuibs are

tortured

vvith

seyere pains

as

cut by

or as

they were pierced by the sharp arrows of the

rolls

destroyer;

he
his

his

eyes

and tosses

about his hands

liis

and

fect

lips

and palate are prached and dry and

throat obstructed by foul

einits

humours and deranged

is afflicted

vital

airs,

a rattiing souud
:

he
.

with buruing heat, thirst

and hunger
servams
his

aud

he

at

last

passes away tortured by the

to

uf tlie

judge

of the dead,

undergo a renewal

of

sufferiugs in another
is

body.

These are the

dics.
I

afflictions to

which a inau
to

doomed when he

will

now describe

you the tortures which they

iMen
are bound,

suffer in hell.
die,

wheu they

by

the servants of the

witli

king of Tartarus,

vvith cliords,

and bcitcu

their sticks-

and have then

the horrors of
there
fire,

to
thetr

encounter the fierce aspect of

terrible

Yama aud
hells

route.

In

the

different

are various

iiuolerable
;

tortures with

burning

sand,

machines, and weapo#s

some are severed with saws,

chopped with axes, some
stakes, sorae

sonie roasted in for-/es, sonie are

buiied.in

the ground,

some are niouuted on

444

VISHNUPURANAM.

cast to wild beasts to be devoured,

vultures, rolled
in

some are gnaw^d by the

boiled
in oil,

some
some

torn

by

tigers,

some are

some

caustic

slime,

some are

precipitated

From great

heights,

are

tossed upwards Gy engines.

The number
consequences

of punishments inflicted in hell, which are the of sin,

is

infinite.

But not
:

in hell alone
is
is

do the souls of the

in

deceased undergo pain

for ts

there

no cessation even

heaven
the

temporary inhabitant

even tormented with

prospcct of descending to earth again.

to conception

He

is

again liable
the

and to
repairs to

birth
it

he

is

merged again into

to be born
;

embryo and
dies,

when about
infancy,

thene
or
i

as soon

as born,

or in

or

in

youth,
is

manhood

or in old age.

Death sooner or
is

later

inevttabte.

As

long as he lives he

immersed

in manifold afflictions,
is

like the

seed of the cotton amidst the down that

thread.
In

to

be

spun

into

acquiring,
;

losing,

and preserving
in the misis

wealth there are mauy griefs

ortunes of our friends.

and so there are

is

Whatever

produced that

most

acceptable to

man

that, Maitreya,

becomes a seed whence

springs the tree of sorrow.

lands,
riches, contribute
of

Wife, children, servants, houses,

much more

to

the misery than to

thehappiness
fires

mankind.
of this

Where

could man,

scorched by

of the sun

world, look for

felicity,

were

it

not

for the shade afforded by the tree of emancipation?

Attaintlie

ment

of the divine

being

is

considered by the wise as

ills

remedy

of the three-fold class of

iife,

that beset

the different

stages of

conception, birth and decay, as characterised

all

by that only happiness which effaces

(elicity
It

other

kinds of
final.

however abundant, and as being absolute and

should therefore be the assiduous endeavour of wise

to attain

men

unto god.

The means

of such

attainment

are said, great Muni, to be knowledge and works.

lisfge is of

Know-

two

kinds, that which

is

is*

derived from scripture,

ani that which

derived from reflectibn.

Brahma
that
is

that is he
is

*$fcis composed of scripture.

Brahma

supreme

VISHNUPURANA M
prouoed
of
reflection.

445
utter
sf-nse,

Ignorance

is

darkness, in
shines Hke a
reflection

whioh 'knowledge, obtained through any

lamp; 'but

'the

knovvkdge

that

is

derived

from

breks upon

the obscurity.
to
vvill

What

has been said by Manu,

wben

atppaalinsr
I

the

meaning

of the

Vedas with respect

of
is

to this subject,

repc.it to you.

Thcre are two forms

vvord,

spiritor god,
supretne.

the

spirit,
is

which

is

and

spirit,

which

He who
suprcme

thoroughly imbtied with the word of

god
that
is

okrtains

spirit.

The Atharva Veda

;

also

states

there are two

kinds of knowledge
is

by tbe one, which

is

$ht supremc,
of the

god

attained

the

other

that

which
is

consists

Rik and other Vedas.

inconceivable,

That which
unborn,

im-

peroeptible,
tible,

tindecayinjr,

inexhaus-

indesctibable; which has neithei form,

nor hands nor

;

feet
all

which

is

almighty, omnipresent, eternal

all,

the
itself
is

cause of

things,

and without cause, pcrmcating

all

unpeneobject

trated,

and from which

the
vvise
is

things proceed, that

that
is

the

whith

behold,

Brahma, that

is

the supreme
infiiiiteljr

state, that

the thing spoken of by the Vedas, the

of Vishnu.

subtle,

supremc condition
is

That essence
:

f tbe

supreme
is

defined by the term Bhagavat

the

word Bhagavat

the denomination of that primeval and eternal

fully

God and he
:

who

understands the meaning of that expression,

vvisdom,

is

pos-

sessed of holy

the

sum and substance

is

of the three

Vedas.

The word Bhagavat

a convenient form to be used

to

in the adoration of that

is

supremc being,

whom no

term

applicable

and therefore Bhagavat expresses that supreme

almighty, and
tlic

spirit vvhich is individual,

cause of causes
cherisher and

of

all

th.ings.

The

lettcr

Bh

implies the

supporter of thc universe.

impeller,
six

Byjfais understood the leader

dissyllable

or

creator.

The

Bhaga
letter

indicate

the

properties,

dominion,

might, glory,

splendour,

wisdom,
that eleall

and dispassion.

The

pu$port of the
all

va

is

mental spirit in which

beings.

beings exist, and which exists in

And
57

thus this Great word

Bhagavin

is

the

name

446
of VSnudeva,

VISHNUPURANAM-

who

is

one with the Suprtme Brabma and

is

of

no one

else.

This word therefore, whSch

is

the general
reference

deciomination nf an adorable object,

to the

not used in

supreme

in

a general but a spf.cial sgnification. other thing or person

import.
In
latter
it is
it

When
custo-

applied to any
rnary or

used in

its

general

casw

may purport one

former
denotes

who knows
what
is

the origin and end and revolu'tions of being nd

In tlie
it

wisdnm and what ignorance.

wisdom, energy, power, dominion, might,

ijlory,

witbomt end

and without

defect.
tr.eans

The term VSsudeva

supreme
formerlv
spirit

that

all

bt ings abide in that

and that he abides

by

in

aU

beings as was
called

explained

Kesidhwaja
of

to

KJiSndikya

Janaka when he enquired

him an explanatwm of the name

of the immortal Vsudeva.

in all

He

said

"He dweJleth
;

internally

beings and
is

all

things Jwell in him

and
of

t.hence the lord

VSsudeva

the

creator
all

and preserver
is

the world.

He

though identical with

raaterial

beings

beyond and separate from

properties and from
;

nature,
;

from
is

its

products, from
all

imperfection

he
;

beyond

investing substance

he

is

uuivetsal soul

all
is

the interstices of the universe are

all

filled

up by him

he

one with

good

qualities

and

all

created

beings are endowed

dualiiy.

with

but a sniall portion of his indivi-

Assuming

at vvith various

shapes
his

h<*

hestows benehts
Glory, might,
attribuies are

on the whole world,

dominion,

wlnch was

work.
othi-r

wisdom, energy, power and

collecied in him.

Supreme

of

tlie

supreine, in

whom
god
in

no in>
indivi-

perfections abide, lord over finite

and

infinite,

^uals and universals, visible and invisible, omnipotent,

prrsent,
oiiiiiicit-nt,

omnipure,

aluiighty.

The wisdom,
only
liy
is

perfect,

'supreme,

uiulefiled

and

one

which

he

is
all

cnnelse
is

ceived, contemplated
.Igiinr.iiiLe.

and known,

ihat

wisdom;

SEtfTION VL

JtARASARA
holy
of attaining

said

:The Purusottama
;

is

also

known by
cause
a
;

study and devout meditation

him,
is

and

either, as tlie
let

enttled

Brahma.

From study
to

man
by

proceed to meditation and from meditation

perfection
is

study

in

both supreme spirit becomes manifest.

it

Study
is

one eye wherewith to behold

he who
flesh.
is

and meditation

the

other:

identical

with Brahma sees not with the

eye of

MAU'REYA

said

: Revered

preceptor,

am

dcsirous to

koow what is meant by the term which I may behold the supreme being,
univerSe.

Yoga, by understanding
the upholder of the

PARASARA : I
planation

will

repeat

to

you,

Maitreya, the ex-

formerly given by Kesidhwaja to the high-minded

also called Janaka.

Khandikya

MAITREYA:

Tell me,

first,
;

Brahman, who Khndikya

it

vvas,

and who was Kesidhwaja

versation relating
to

and how

happened that a conr

the practice of

Yoga occurred between

tbem.

PARASARA. There was Janaka named Dharmadhwaja who had two sons Amitadhwaja and Kritadhwaja; and the
latter his

was a king ever devoted to the existent supreme

the celebrated Kesidhwaja.
called

spirit

son was

Tlie son of Amita-

dhwaja
diligent

was Janaka

Khandikya.
earth
for

Khindikya
pious

was

and celebrated

on

observances.

Kesidhwaja on the other hand was gifted with spiritual knowledge.

These two were engaged

in

hostilities

and KhinEx-

diky was driven from his priniipalhy

pelled
frora

by Kesidhwaja.

his

domnioAs he wandered with a few followers,

his priest

and his counsrllors, amidst woods and mountijns where destitute of true wisdom, h performed many sacrifices

44 g

VlsHNUPURANAM.

and to escape from expecting thereby to obtasn divine truth

death by ignorance.

Once on a
are skilled in

time, while Kesidlnvaja, the best of those

who

a fierce tiger

devotion, was engafed in devout practices slew his milch cow in the lonely forest. When
that

the Raja heard

the covv

had

been killed

fce

asked

sort of penance would the ministering priests vvhat they did not know and referred that said They the crime And consulted by the king Kaseru told him to Kaseru.

expatiate

him

that he

did

not knovv and

Sunaka

vvould

be able to
;

tell

him.
t00
.

Accordingly the Raja went to Sunaka

but he aaid

"lam

as

unable,
;

great
there
is

king, to ansvver your ques-

tion as

Kaseru has been

no one on earth who can

the information except your g ive you whom you have vanquished."

enemy Khandikya,

and.
I

: " I will go then Being thus accosted Kesidhwaja said if he kill me, for matter, no enemy pay a visit to my
;

that shall then obtain the revvard

;

attends, being
tells

slain

in

holy cause

whereas

if

on the other hand he

me

what
in

penance

to perform then

my

sacrifice will

be unimpaired

efficacy."

Accordingly he ascended his car, having clothed

deerskin
lived.

himself in the

and vvent to the

forest

where

the

wise Khandikya

When Khandftya saw

ire

hiin

approach

hU

eyes reddened

vvilh

and.

lie

took up his

bow and

said to

him

"

You have armed

yoursejf vvith deerskin to bring

i.

ahout

my

destruction thinking that

such .a.dress. yeu.wiH

be

safe
is

from

me

but

fool,

the deer upon

whose backs

this

skin
I

seen are slain by you and

me

with

sharp, arrows>, so
I

will slay

you

you

sliall

not go

ftee whilst

iam living.
o my.

You
kng-

aj-e

an unprincipled

feloh',

who have robhed me

death.','

dom- and re
:

deservipj*' of

To.this Kesidhwaja

about have come here Khudikya,. to.cwwult yw repHed BtentiOn 5 lay aside my. doubts and not witb anyhotile TliMs* adduessed anger." tbetefore bqth your arrow and
"1

an; h* K^ijodikya letired for a while, wjth bi CWHiseHon,

VISHNUPURANAM.
and :on9ulted with thm what course to dopt.

449

priest

They
graap

strongly

urgedhim

to slay

Kesidhwaja who was

in his

and by whose death be would again become the moiiarch of KhKdikya replied to thert " It is unthe whole world.
:

doubtedly

true

that

by such an act
vrorld but

would become the

monatch

of the
:

whole

he would thereby conquef

the next world

whilst the
I

earth

would be min.

And
is

if I

do not slay him

him- this earth.

shal!
It

conquer thc world to come and leave

appears to
next
:

me

that

this

world

not so

mttch valuable as the

for

the

subjugation of the next

is

world continues for ever while the conquest over this

but

temporary.

will therefore

not

kill

him but

tell

him what

he wishcs to know."

Coming
to ptopose

accordiiiRly to Kesidhwajn,
his-

KhSndikya asked him

question which he promiscd t answef.

Ivad

And
perex-

Kesidhwaja related to him what

of the

taken place, that death

cow and desired

to

know what penance he shoutd

explained
to>
;

form.

Kesidhwaja, in reply,

bim

fully
ttort

tlie

piation that

was suited

to

the

ccasiofr

and

w'ith his

permission

Kesidhwaja returned to the

plafees

of sacrifice
otn-

and regularly fulfilkd every necessary act

pleted the ceremony with
its

Having

suplementary
:

rites

Kesidhwaja

accomplished

all

his .objects
I

but

he

then

reflected thus
all

"The

priests
all

whom
those

invited to

attend have
request to

been duly

honouredj

who had any

make have been

all

pleased with

my complying
if

with their desires;

;

that

is

roper for this world,. has bf en effected' by

me why

then

my

mind should

feel as

my

duty had been unfulfilled."

Think-

ing this he remembered that he had not presented to Khandi-

kya the
alnd'

gift that

it is

proper to offer to a spiritual preCeptor

he
rntnediately strtd

mounting

his

cliarit

fof the

dewse fbrest where the sage

Bhftndkya: tok" up
iis

resid'ed.

Upon
him
;

hfs

reapperance

rms

t slay

buf Ksidhwj
riot

excltfimed "forbear, venerable snge;" i rave

come*

hitlier

t"8id^reyu;thfow offyour

wrattt,

Kllnlkya,

tow

tht

450
I

VISHNUPURANAM.
offer

have come here to

you that present which

is

due

to

you as

my instructor. Through your lesson I bave completed my sacrifice and am therefore desirous to you a gift. Demand what it shall bt>."
I

fully

give

Having once more consulted

told

his

counsellors,

Khandikya

them the purpose

of his rival's visit

and asked them what

him to take

he should demand.

His friends recommended

back

his

whole kingdom for prudent men acquire them with-

out conflicting hosts.

The king Khndikya

reflecting laugh-

ed and said to them "

sirous
of a

Why

should a person like me, be de-

temporary

earthly

kingdom

Indeed you are

very good advisers as regards the present worldly affairs

but you are undoubtedly ignorant of the
life

to

come."

Say"Is
it

ing

this

he returned to Kesidhwaja

and

said to

bim

true that you wish to

make me a

gift as to

your preceptor

" Indeed

do" answered Kesidhwaja.

it is

Whereto Khandikya
in the
if

replied "Then, as

known

that

you are learned

spirtual learning that teaches the doctrine of the soul,

you
dis-

will

communicate that knowledge unto me you

will

have

charged your debt to your preceptor.

Communicate unto me

what acts are

ings."

efficacious for tlie

alleviation of

human

suffer-

SECTION

VII-

:o:
.esidhwaja said " But why have you K,
not

demanded

of

me my kingdom
nion
is

free

from

all

troubles

what else save domi-

acceptable to the warrior ra/e ?"

I

kyi replied "

will tell

you why

Whereto Khandidid not make such ademand

is

nr require that

territory

which

an object of ignorant

VISHMUPURANAM.
amhition.
jects in
is 110

451

It is

the duty of the warrior to protect his subkill in fight

peace and to

the enemies of his way.

It

fault that

you should have taken

my kingdom

from one

who was unable to defenddt, to whom it was a bondage and who was thus freed from the incumbrance of ignorance.

My

desire of dominion
it
:

originated

from iny being born to

possess
frailties,

the ambition of others which proceeds from human

is

not compatible with

virtue.
It is

To

solicit

gift is
I

not the duty of a prince and warrior.

for this

reason

have not demanded of you the kingdom, a request which

is

the.outcome of ignorance.

Those

only,

who

are

ignorant,
intoxi;

whose minds are attached

such as

to selfishness

and who are

cated with the liquor of self-sufficiency,

I

desire kingdoms

not

am."
greatly
delighted,

Parasara said: Being

"Listen to

the

king

Kesidhwaja praised Khndikya and said to him affectionately

my

words.
of

Through
I

the desire of escaping

regal

death

by the ignorance

works

exercise the

power, cele-

brate various sacrifices and

purity.
itself to

enjoy pleasures subversive of

Fortunate

it is

for

you that your mind has attacherr

Pride of your racef

the dominion of discrimination.

now

listen to the real

nature

of ignorance.
is

The mistaken

notion that self consists in what

ronsists in what
is

not self and that property

not one's

ofthetree

of

ignorance.

own constitute the double seed The ill judging embodied beingr
of

bewildered by the

darkness

fascination

situated
:

body composed
I"

of five

elements,
ascrihe

loudly asserts

"This
fire,

tn

a
is

but
in

who would
which
soil
is

spiritual

individuatity
air,

to

body

distinct

from ether,

water

and earth.
emhadied
and the
wise

What man
spirit
it

of
.

understanding

assiuns to dis-

corporeal fruition

or what lands, honses

?"

like that

should say,

"These are mine

property
in

What
it

man

eutertains the idea of

sons or grand?

sons begotten of thebody after the spirit has abandoned

Man performs

all

acts for the ptirpose

of

bodily

fruition

452

VISHNUPURANAIW.

and the consequence

of such acts

is

another body
borl.ly
is-

so that
existence.

their result is nothing but

continement to

In the

same manner

as a

mansion of clay

plastered with
is

clay and water, so the body whicbfk of earth

prepetuated

by earth and water,

is

The body

consisling of five

elements
e!elife

nourished by substances equally composed of those

this is the case,

ments; but since

that

what

is

there

in

this

man

should be proud

of

Travelling ihe
births,
is

path of the

world

for

many thousands

of

man

attains only the

weariness of bewilderment and

of

smothered
is

by the dust

imagination.

When

that

dust

washed away byrihe

bland water o'reai

wilderment,
births,
is

knowledge, then the weariness of beby

the
that

sustained

wayfarer through
weariness..
is:

repeated
the

removed.
is

Whcn

relieved

internal

man

at

peace and he obtains that supreme

This soul
is

felicity

which

is

unequallcd and undisturbed.

of

pure and

composed

wisdom and happiness.

impurity
is

The

properties of

pain, ignorance ar.d

of soul.

are those o nature and not

Muni, there

no

affinity

between

fire
iti

and water
a caldorn,
fire.
it

but when the Iatteris placed over the former

it

bubbles and boils and exhibits the

properties of

In
is

the

same manner vvhen

soul

is

associated
rest

with

Pr&kriti

vitiated

by egotism and the

nature although

and assumes the

distinct

qualiiies

of grosser

essentially

from them
I

and compaiible.
explained
it

Such
you
:

is

the

seed of ignorance as
is

have

to

therc

but one

remedy
is

for earthly

sorrows

the practice
in
is,

of devotion;

Thereupon Khndikya
of

said

"Do you then the

devotion
writings in
:

no other

known."
fore most to

those versed
that

contemplative

explain

me

what

for iu the race of

the descendants of 'Nimi you

are best acquainted with the sacred

whch

it

is

taught."

Whereto Kesidhvvaja

replied

"Hear tbe account

I

o the nature of cdi'empletive devoflon, which

am

imparting

toou and by perfection

'iniO'Bftrnia snd

in w'hich the

sage altaius resdlution

?gin.
.

rtvtr stfftrs

oirlli

The

trririd

VSHNUPURANAM.
of man,
its

453
his liberation

is

the cause
to

botli

of his

bondage and
is

addiction
;

the objecis of sense

the

means
is

of his

bondage

its

separalion from objects of sense

the means

of his liberation.

The

sa<0,

who

is

capable of discriminative
all

knowledge, must therefore restrain his mind from

of sense

objects

and therewith meditate upon

tlie

supreme being,
;

who
that
it,

is

identical with spirit, in order to obtain liberation

spirit attr.icts to itself

for

supreme

him who meditates upon

loadstone
attracts
to
its

and who

is

of the

same

nature, as the
is

the iron

by the
by

virtue wliich

common
is

to itself

and

proijucts.

Contemplative devotion
that

the union with

Brahma

effected

condition

of

mind

which

has attained

perfection through those exercises which

trol of self
;

complete the conis

and

he,

whose contemplative devotion

of such
final

chais

racterised by
in

the
sage,

property

absolute perfection,
liberation

truth,

expectant of

from

the

world.

The
titioner

Yogi, when he

first

gives himself up to the practice

is

of contemplative
;

devotion,

called the
spiritual

novice

or
is

praccalled

when he has attained

union,

he

the adept or he vvhose meditations are accomplished.

Should

the thoughts of the former be unvitiated

by any obstructing

imperfection, he will obtain freedom after practising devotion

through several
in

lives.
all

The

latter

speedily obtains liberation

fire of

that existence,

his acts

being consumed by the

sage,

contemplative

devotion.

The
for

who would bring

his

mind into a proper state

the

performance of devout

contemplation, must be devoid of desire and observe invariably continence,"cmpassion, ru0i,lidnesty,'and disinterestediess
;

he must

fix his

mind upon the supreme Brahma, pracpenance and

five acts

tising

holy study, purification, contentment,

>elfcbntrol.
>f

These

virtues. respectively

termed the

restraint

and

five of obligation

bestow excellent rewards

^hen practised

for the salce of

reward and eternal Hberation

by the desire of transient

md

yvhen they are not prompted

4)4
benefits.

VISHNUURANAM.

Endowed with these

merits,

the sage,

self-res-

trained, should sit in

one of the modes termed Bhadrasana

Bringing his
freqtfcnt
vital

and engage

in contemplation.

airs
is

called

Prana under subjection, hy

called

repetition

thence

PranayHma which

is,

as

it

were, a seed with a seed.

of inspiration

In this, the breath of expiration

and that

are

alternately

obstructed

constituting

the act two-fold;

and

the suppression of both

modes

of breathing produces a third.

The

exercise, of yogi,

whilst endeavouring to bring before

is

his thoughts the gross form of the eternal,

denominated

Alambana.

He

is

then to perform Pratyahara, which eonof sense from

susceptibility

sistsin Vestraining his rgans

t outward impressions,
tai

nd directing them entirely to men-

perceptions.

By
will

these
is

means the
:

entire
if

suhjugation of

the unsteady senses

trolled the sage

effected

and

they are not con-

not accomplish his devotions.

vital airs

When
senses

by the Pranlyama the

are subjugated
to

are restrained and the

will

by PratyShra then the sage

in its perfect

be able

keep his mind steady

asylum.
in-

Khndikya then
form

said to Kesidhwaja " Illustrious sage,

me what
it

is

that perfect asylum of the

all

mind resting on
infirmity."
is

which
this

destroys

the

products of human

To

Keshidhwaja
its
;

replied.

"The asylum
is

of

mind

Brahma,
with or

which, of

own

nature,

two-fold
is

as

being

without form

and each of
of Brahraa

these,

supreme and
is

secondary.
I

Apprehension
will

or spirit

again three-fold.

explain the different

kinds to you, they are that whirh

iscalled Biahma, that whichis

named from works, and

that

which comprehends both

prehension
is

is

the third.

So

that

mental ap-

three-fold.

Saoandana and other were en-

dowed with
celestials

the apprehension of the nature of Brahma.

The
are

and others whether

animate or inanimate

j^ssessed of that which regards lcts.

that comprehends both

The
of

apprehension,
in

works and
are

spirit,

exists

Hiranya-

gabha and

others,

who

possetsed

cortempfative

VISHNUPURANAM.
knowledge of
tain
acts,

455
also

their

own

nature and
creation

who

exercise

cerall

active functions as

and the

rest.

Until

which are the causes of notions of individualty, are

is

discontinued, spirit
to those

oje thing and universe

objects as
distirict

is

another,

who contemplate
is

and various
of

but that

called true

knowledge or knowledge

Brahma

which recognises no distinctions, which contemplates only

simple existence which
is

undefinable

by words and
That
is

is

to

be discovered solely

in

one's

own

spirit.

the supreme

unborn, imperishable form of Vishnu, who

aryd characterised as a condition of the
is

is

without form
soul,

supreme

which

variously

modified from the condition of universal form.

in

The

sages,

the

early stage, cannot perceve this form so

their

must

direct

minds to the gross form of Hari,

perceptibility.

Eey hich

is

of universal

They must meditate

pon him as

Hiranyagarbha,

as tbe glorious Vasava as

Prajapati, as the winds, the Vasus, the Rudras, the suns, stars,
planets,

Gandharbas,

Yakshas, Daityas,

atl

the

celestials,

and

their

progenitors,

men, animals, mountains, oceans,

all

civers, trees, all

beings and

sources of beings,

all

modifica-

tions of natures,

and

its

products,

whether sentient of un;

conscious, one-footed, two-footed, or many-footed

all

these

are the sensible form ,of Hari, to be

apprehended by three
world, this world

kinds of apprehension.

All this universal

is

of moving and stationary beings

of Vishnu,

perraded by the energy

who

is

of the nature
it is

of

supreme Brahma.

This

energy
spirit

is

supreme, or when
secondary.
is

that of conscious

embodied
is

it is

Ignorance, or that which

denomi-

nated from works,

a third energy
is

by which the omni-

present energy of embodied spirit

it

ever excited and whence

suffers all the pains of repeated worldly existence.

Obscured

by that energy, the energy

bodied
spirit, is

that

is

denominated from emof perfecexists

in

characte|ised by

different degrees
it

tion in ail created beings.

In inanimate things

yery small degree

jt

it>

more

in things that

have

life,

^ut

456

VISHNUPURANAM.
more abundant, and
animals arid
:

are (without motion); in insects

still

it is still

more

in

birds

it

is

more
is still

in

wild

rn

domestic animals the faculty

o this faculty than animals,

greater

men have more

in

and thspce

arises their authority

over them

the faculty exists in a

supreme degree
Sakra,

Ngas,

Gandharbas,

Yakshas,
is

celestials,

Prajpati
in that

and
male

Hiranyagarbha; and
(Vishnu) of
diversified

above

all

predominant

whom
forms,

all

these various creatures are but the

permeated universally by his energy, as

all-pervading as the other.

That
tated

state pf Vishnu,

which

is

without form,

is

to be medi-

upon the sages and

is

this imperceptible

and shapeless
and
of

formof Brahma
in

called

by the wise

"tliat whicli is"

which

att

the energies, described before, rsid.

lord

mn, from

this state of

Vishnu and which

is

formless, proceeds

his universal

form and other great form and other forms enhis

dowed with
and men

diverse energies.

For the behoof of the

universe he assumes various forms, that of the celestial, birds

but he
he

is

never born being influenced by his

pris-

tine actions;

is

all-comprehending and irresistible.

is

This
for

universat form of his

to be meditated
it

upon by the sage

all sins. its

the purpose of purification for

fire,

washes away

As

the

combined with wind, consumes twigs with

increased
the
fix

flame, so this forut of Vishnu.

when meditated upon by

all

>sage in his

art,

destroys

sins.
is

Let us therefore

our mind resolutely upon him

fold energies

who

the asylum of three

is

and

this is the
:

operation of the mind which

catled

perfect

Dhrana

and thus the perfect asytum of

spirit,
is

in-

dividual as welt as universal

that which

beyond the
the eternal

three

modes of apprehension,

attained for

emancipation of the sage.

others
cts.

foremost of men, the gods and

who

rest in the

minds are impure and spring from

the mid of that visible form of

The apprehension by
witl

Vishnu without regard

Dfc**>l and
I

to snbsidiary

forms

is

thence calied

now

describe to you the percptible forro

VISHNUPURANAM.
of Hari

4S7
manifest except in a
of the idea.

which no mental retention

is
fit

will

mind

that

to

become the receptacle

think
of

The
leaf of

meditating
lightful

sage must

Vishnu] as having a de
like the

and lovely counenance with eyes

smooth cheeks, and a
size, the lobss of

the lotus,

broad and brilliant fore-

head

ears of equal

which are embellished

breast
belly

with splendid pendants, a painted neck and a broad

on which shines the mystic mark

falling
in

of

Sribatsa;
navel

a
;

graceful

fold,
;

witli

a deep-seated

eight

long arms or else four

legs,

and firm and well knit thighs and

feet

with well-formed

and

toes.

Let him, with well-

governed thoughts, contemplate, as long as he can persevere

with

undivided

attention,

Hnri as clad

in

a yellow raiment,
armlets and

wearing a rich diadem on his head and

bracelets
shell,
011

brilliant

his

arms and bearing

in his

hands, the bow, the

the mace, the

sword, the discus, the rosary, the Iotus

believe
his

and the arrow.

The Yogi my

retention

to

be perfect when this image never vanishes from his mind,

whether he be going or standing, or be engaged

other voluntary act.

in

any

The sage may then meditate upon

bis

the form of Vishnu without his arms as the shell, mace, discus

and bow and as placid and bearing only

the
idea of this

rosary.

When
he

image

is

firmly
his

retained,

then

may

meditate on

Vishnu wit,hout

diadem, braceleis or other

ornaments.

He may

next contemplate him as having but

fix

one single limb and may then

the

his

whole thoughts upon

body

to

which the limbs belong.

The process
all

of form-

ing a lively image in the

constitutes Dhy&na, or

mind

exclusive of
is

other objects,

meditation, which

perfected by six
of self, free

atages and

when an accurate knowledge

attained by
this

from
is

all distinction, is

mental meditation that

termed Samadhi.
After accomplishing this stage the Yogi acquires discrhninatve

knowledge,
all

which

is

the

means

of enabling

Bttog soul when

the tbree kinds of apprehension are

"

'

458

VIsHNUPURANAM.

destroyed to attain the attainable supreme being.

spirit is the user of

Embodied
is

the instrument, which

it

instrument
o(

true
is

knowledge
attained.

and by

that

identifcation
is

the

iormer

Liberation

which

the^object to

be

effected

being accomplished discriminative knowledge ceases.

When

endqwed with
of enquiry, then

the apprehension of the nature of the object

therejs no difference between the individual

and supreme

spirit; difference is the

ontcome

of the"absence
is

of true knowledge. of
tlie

When

that

ignorance which

the cause
spirit

difference

between the individual and universal

isdestroyed finally and for ever vvho shall ever

distinction

make

that
I

between them

wliich

does

not

exist ?

Thus

have,

Khindikya, in reply to your question, explained to

is

you what

meant by contemplative devotion both

fully

and

summarily.

What
that

else

do you wish to hear ?

to

Khindikya
planation,

replied

Keshidhwaja and

said

: The

exof

has been given by you of the real nature

all

contemplative devotion, has satisfied

my

wishes and
'

re-

moved
that
I

all

impurity from

my mmd.

The
is

expression

mine

have been accustomed to use

untruth and cannot be

is

therwise declared by those who know what

to be
;

known.

The words

'I' and 'inine' constitute

ignorance

but practice

influenced
it

by ignorance.

Supreme

truth cannot.be defined

for

is

not to be explained by words.

;

Depart, therefore,

Keshidwaja you tove done

happiness, in teaching

all

that is

necessary for

my

real

me

contemplative devotion, the ex-

haustible bestower of liberation from existence."

After receiving becoming

homage from Kbndikya, Keshi-

dhwaja came back to his

capital.

And having made his son Raja

His whole mind being devopurified

be repaired to woods to accomplish bis devotions, his whole

mind being

intent on Govioda.

ted to one object only

aud being
and

by tbe practice

of

elf-restraint, self-control

the rest he obtained absorptiori

into the pure

and perfect

spirit

whicn

is

termed Vishnu. And

in prder to obtain liberation Keshidhwaja

became averse from

VISHNUPURANAM.
his

459
objects of sense

own

perishable works and

religious
rites

lived amidst

and practised
thereform.

without expecting any benefit

all

Being

freed from

sins

by pure and auspiciwhich removes

all

ous fruition he obtainedthat

miseries.

perfection

-00-

SECTION

VIII-

1 araSARA
third

said

have

tlius

explained to jrou the

that which is

kind

of

worldly dissolution,
is

absolute

and
I

final

which

liberation

and

resolution into eternal spirit.

have related unto you the primary and

families of

secondary creation,

the

patriarchs,

the periods of the

I
it,

Manwantaras
have described
the

and the geneaiogical histories of the kings.

briefly to you,

who were
sacred
'

desirous of hearing

imperish-

able

Vaishnava Purana which destroys

all

all

sins, the

most

excellent of

writings and the

If

means

of atlaining

the great end of man.

you have any thing

answer
it.

else

to ask,

putthe question and

will

Maitkeya
unto

said

Holy preceptor,
I

you have indeed said

me

all I

wished to know and

great saint,
all

listened toit with dovoted

attention,

my

doubts have been removed

and

my

heart has been

purified.

By

thy favour,

have been

acquainted with the account of creation, preservation

destruction.
I

and

have also learnt from you of Vishnu

;

in his

collective four-fold form

his

three energies; and the three

object of contemplation.
all

modes

of apprehending
I

the

By
this
it is

thy favour

have acquire a thoroug knowledge of

fs

and tbere

nothing else worthy to be

known when

once Understood that Vishnu and his world are not mutually

460

VISHNUPURANAM.

distinct.
all

By your

kindness,

great Muni, you liave removed

in
tlic

roy

doubts since you have instrijcted

duties of

the several tribes

life

and

in other deities

the

nature of active
of
all

and discontinuance of action an derivation

frm works.

that

exists

And
;

have nothing else to enquire of

if

you,
to

Venerable Brahmin

and pardon me,

in

by answering
Pardon

my questions you me for the trouble

disciple

have been fatigued

any way.

have given you through that amiable

quality of the virtuous which

makes no

distinction

between

and a

child.

PARASARA said: I
sins are expatiated.

huve related

to

you

this

Purarfa

whichis equally as sacred asthe Vedas by hearing which

all

In this,
-

have been described to you

the
families of the

the primary and secondary

patriarchs,
celestials,

creation,

the

Manwantaras,

the

regal

dynasties

the

aityas, Gandharbas, serpents, Rakshasas,Yakshas,

Vidhyidharas,

Siddhas,
spiritual

and

heavenly

nymphs;

ascetics,

endowed with

wisdom and

practisers

of devotion,
of the most

the distinctions of

four castes,
;

and the actions

eminent amongst men

holy places on the earth, holy rivers

and oceans, sacred

wise,

mountains, and legends of the truly

the different tribes and observances

the

deities

of

enjoined in the Vedas.

terated.

By hearing
glorious

this, all

sins are obli-

In this also the

Hari has been revealed

the cause of the creation,

preservation
things and

and destruction
himself
is
all

of

theworld; the

soul of all
of

things;

by the

repetition

whose name

man

freed

from

all

sins wbich fly to the

wolves that are frightened by a

lion.

Tbe

repetition

of his

name with devout

them as

faith

is

the best

remover

of all sins, destroying

fire purifies

the metal

from the dross. Hari

all

By

the mere recollection of the

name
piety

of

the stains of Kali

Yuga are removed and

is

ucreased.

That Hari, who

all^exUtng things, who

is

t$ranyagarbha, Indra,

Rudra, the AdHiyas, the Aswins, the

wfeds, the Kinnaras, the Vasus, the

SSddhaj^iswlwss

VISHNUPURANAM.

461

tbe celestials,
Daityas,
isiOi

(be Yakshas, serpents, Rakshasas, tbe Sidhasj

Gandharyas, Dnavas,
tlie

nymphs, the
the

stars,

aster-

planets,

seven
m/ti.

Rishis,

regents and warders

of

the

quartcrs,

Brahmans
;

and the

rest,

animals
trees,

taine

and

wild,

insects

birds,

ghosts and goblins,

rnountains, woods, river, oceans, legions living

earth, the divisions of the earth

undemeath the

and

all

perceptible object
all

he
who who

who
is

is

identical with all things,

all tliings

who knoweth
an

things,

the form of

being liimself vvithout form and

is

evefything rom the

mount Meru

Jo

atoin,

he the

glarious Vishnu
in

and the destroyer

of all

sins, is

described

this

Purna.
is

The reward, which one

holy

obtains by hearing

this

Purna,

equal to that obtained by the

tlie

performance of
of Pryaga,
this

a horse-sacrifice or by fasting at

plces

Pushkara,

Kurukshetra
is

or Arbuda.

Hearing

PurSna

once only
fire for

as effciacious as offering oblatious in a perpetual

one year.
controlled
his

The man, who having

passions,
of

bathes at

Mathur on the twelfth day of the month

Jyeshlha and

beholds the image of Hari, obtains a great reward and so

does he
Purana.
twelfth

who with his mind devoted to Kesava, recites The man, who bathes in the river Jamun, on
lunation of the light fortnight of the
is

this

the

month

in

which

the

moon

in

the

mansion Jyeshtha, and who

fasts

and

worships, Achyuta in the city of Mathura, receives the recom-

pense

of

an uninterrupted

horse-sacrifice.

Beholding the

ancestors of

some eminent amongst men, attaining prosperity

any of our descendants,
worships Govinda

by the pious observances of their descendants, another man's

parents and their parents exclaim,
'

If

having bathed
in

in the

Jamuna and

fasted,

Mathura,

in

the light fortnight of Jyestha, he will secure

for us

an elevated position."

Having worshipped JanSrddana

in the light fortnight

offer

of Jyeshtha a

man

of

good

birth

will

cakes t his fortinate

ancestors in the YamunS.

By

reading

wKMevotion one

section of this

Purina one can

4^

VISHNUPURANAM.
same merit which he

acqnire the

will

reap by bathing

j fl

tjhe

JamunS duringtlie
to the

light fortnight of

Jyeshtha.bygivingcak-es

manes and worshipping Janrddana with a devoted

Those,

merit.

who bave
frees

fallen in'to the

ocean of wordliness

and been stricken wkh

th9

terror,

may^)e

liberated

by reading

Puriina which

one from bad dreams and imper-

fections.

This PurSna was originally composed by the Rishi NSrSyana and was communicated by Brahma to Ribhu ; he
described
it

to Pryabrata
it

who

again related

it

to

BhSguri.

Bhaguri recited

to

Tambamitra,

and

he to
received
it

Dadicha,
it,

who

gave
it

it

to

Sraswata.

Bhrigu

who

impai ei

to

Purukutsa and he taught

it

to

Narmada.

The goddess gave

Purana
Vasuki.
of the

to the

Nag King,
by wliom
it

Dhritarashtra and to
to their king

same

race,
it

was given
lie

He
it

imparted

to Vatsa

and

to Ashawtara from

whom When
to

successively
ascetic

proceeded the Kambala and Elapatra.

the

Vedasiras descended to Patla, he there

received the whole Purna from the

it

Ngas and communicated

it

Pramati.
it

Pramatijimparted
to
I

to the

wise Jatukama

aod he taught

many

other holy person.

By
it

the bless-

ing of Vasistha
faithfully related
it

have been acquainted with

to

and

have

it

you.

Maitroya, you will teach

at the,

end of Ihe Kali age to Samika.

Wlioever hears

this

great mystery

which removes the stain of Kaly shall be freed

from his sins.

self of his

He who

hears

this

every day acquits him-

obligations to his manes, celestials

and men.

Hear-

ing ten

chapters of this

PurSna one obtains the rare and

of a

great mcrit that a nian acquires by the gift

brown cow.

He
his

who
mim!,

hears

the

whole of
is

tliis

PurSna meditating od

Achyuta, who

all

things

and

of

wbom
is

alt

tltings are

made, who
;

is
is

tbe stay of the whole universe the

to

asylum
lcnwit
o(
thij
;

of spirit

who

knowledge and tbat which

be

who

is

without beginniug St end and the benefactor

which. cat be

celestials cer,tainly obtains the reward

} ;

VSBNtMrJM.
;

4
of the

J..

Bettrcd
sajrifice.
ifi

by the

uninterrupted
recites

celebration

horse-

He

vvho

and retains with

aith this
is

Purana
tlie

the beginning,

middle and end of which

described

glorious Achyuta, the lord bf the univers^ in every stage

the
of

master of
spiritual

all

that

is

stationary

or

movable composed
exists not in
is

knowledge acquires such purity as

any

wprld the eternal state of perfection which

Hari.
to hell
:

Tbe
he an

man who

fixes his

mind on Achyuta does not go

whose mind
for

who meditates upon him considers even

iinpediment
region
of
;

celestial bliss as
little

he,

in
;

lie

abides, thinks

of the

Brahma

vvhen

present in the minds of those

who
the
that
fices

are pure, he bestows upon tliem eternal freedom.

is

What

wonder

there that
of
this

all

sins shall be

removed by chanting

name
Hari,

Vishnu? What

else should be heard of but to acts worship with sacriof

whom, those devoted

as

continually

the

god

sacrifice;

whom

those

devoted to meditation contemplate as primary and secondary

composed

of spirit

by obtaining
;

whom man
is

is

not born, nor

nourished norsubjected todeath

who

both cause and effect

who
the

as

the progenitors receives the libations

made

to

them
whose
of all

who, as the gods. accepts the offerings addressed to them,

glorious being
is

who

is

without beginning or end

name
oot

both Swlia

andSwadha; whoistheasylum
the
limits

spiritual

power;

in

whom

of finite,

things can-

be measured, and who,

when he
of

enters the ear destroys

all sin.
,

Salutation

unto the

first

gods,

Purusottama who'

is

without end and beginning, without growth and dccay and

death,

who

is

substance that knows

no change.

Salutation

unto that undecaying Purusha, Vishnu who assumed sensible

qualities,

various shapes,
is

who though pure became who is gifted with

as

if

impure, assuming

divine

wisdom and who

Salutation

tbe lord of the preservation of

all

creatures.

uqto him

who

is

the tstrument of meditative

wisdom and
beingsj

ictive yirtue, wlio cpnfers

enjoyments upon huinan

|54'

WiSHN^pifltAiy.

who
'ny

is

identical

with three-fold qualities;

is

who ia'mi
the,

change and
is

the cause of the evolution of

Smd who
,.im

without any birth or decay.

air,
fire,

Salutatie.

who

is

called beaven,
all

water, earth sense,

aud
,

rrho

confers

objects
is

that

saiisfy

who b

mankind, and who

perceptible, subtle,

and imperce,
in

May

that

unbom

eterna! Hari,

who

is

secn

manifold

'.

whose essence

consists of both nature

and
is

spirit,

confer

humanity that blessed conditiou wliich

decay.

without b'

FlNlS.

*fi

UHKARY v

J|