Full text of "VishnuPurana - English - MN Dutt"

Vishimut Puraima

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PROSE ENGLISH TRANSLaTION

VISHNUPURANAM

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

ÍDIT8Ð 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 ií. C. Dass,

Elysium Press, 6$\s Beadon Street,

1896.

P R E F ' E.

That PurSna in which Parasara, begir.ning with the evcnts
'f Varlha Kalpa, expounds all duties, is called Vaislmajta and
; said to consist of twenty-three thousand stanzas. But the
:tual number of verses falls far short of tlie enumeration of
ie Matsya and the Bhágavata. Vishnu Puranam consists of
I the characteristics of the Purana, namely, five specified
pics and has been divided into six books.

In this translation of Vishnupuranam I 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 thought entombed in this great work. My work is
[t so much intended for scholars as for the general readers
'io have not the time and leisure to read the original.
bfessor Wilson's book is very cöstly and cannot be always
icured by the readers; and in rhe face of this difficulty I
te my edition will not be unwelcome to the general public.

ILCUTTA :
pnhr i8$4<

CONTENTS:

PABTI.

Skction I. — Invocalion. Maitreya inquires of bis tescheT
Paraíara, the origid and nature of the universe. Parasara performs
a rite to destroy the demons: reproved by Vasishtha, he desists:
Pulastya appears, and bestows upon him divine knowledge : he repeats
the Vishnu Purana, Vishnu the origin, existence, and end of all
things.— P. i.

SicttoN II.— Prayer of Parasara to Vishnu. Successive narration
of the Vishnupurana. Explanation of Vasudeva f his existence before
creation: his first manifestations. Description of Pradhana or the
chief principle of things. Cosmogony. Of Prakrita or material
creation ; of time ; of the active cause. Development of effects :
Mahat; Ahankara; Tanmatras; elements; objects of sense; senses;
of the mundane egg. Vishnu the same as Bramha the creator ; Vishnu
the preserver ; Rudra the destroyer.— P. $.

Seötion III.— Measure of time, Moments or Kastha's, &c, day
and fortnight, 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.

SicttoN IV. — Narayana's appearance, in the beginning of tbe
Kalpa, as the Varaha or Boar : Prlthivi addresses him : he raises the
world from beneath the waters 1 : hymned by Sanandana and tbe Yogis.,
The earth floats on the ocean ; divided into seven Zones. The lúwer
ípheres of the universe restored. Creation renewed.— P. 14.

Skction V.— Vishnu as Bramha creates the world. Generál
characteristics jp£ creation. Bramha meditates, and 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. All thmgs
created again as they existed in a former Kalpa.— P. 19.

Síctiön VI,— Origin of the four castés; their primitive itate.
Progress of Society. Ðifferent 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. The perpetual succession of worlds, and different modes
of mundane dissolution.— V. 30.

SeCTION VIII.— Origin of the Rudra ; his becoming eight Rudras ;
their wives ^nd children. The posterity of Bhrigu. Account of Sri
in conjunction'with V'ishnu. (Sacrifice of Daksha)— P. 34.

Skction IX.— Le?end of Lakshmi, Dtirvasa gives a garland
to Indra ; he 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
Sri— P. 37.

Section X.— The descendants of the daughters of Daksha marrl-
éd 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 motíier ; her
.advice : he resolves to enjjage in religious cxercises : sees the seven
Rishis, who recommend him to propitiate Vishnu. — P. 50.

Section XII. Dhruva commences a course of religious aus-
terities. 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
as the pole-star.— P. 54.

Ssction XIII.— Posterity of Dhruva. Legend of Vení; his im-
■piety, he is put to death by the Rishis. Anarchv ensues. The pro-
duction 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.

Siction XIV.— Descendants of Prithu. Legend of the Pra f
phetas they are desired 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.

9*ctio» XV,— The world overrun with trees ; they are destföved
ttr. the Prachetasas. Soma pacifies them, and gives thémMarisha
iöwife; b'er story; the daughter of nymph Pramlocha. Legend
frjf Kandu, Mariáha's former hlstory. Daksha the Son of the
Prachetasas ; his different characters ; his sons ; his daughters ; rheir
Hraíriage and progejny ; allusion to Prahlada, hia de.scendanf,i*-P. 72.

Section X$t.'— Inquiries Qf Maltreya respecting ■$ hlstory
J»fr»hiada^.«3

III

Section XVII.- Legend of Prahlada. Hiranrakasipu, the
sovereign of tbe universe: the gods dispersed, or in servitude r«
him : Prahlada, his son remains devoted to Vishnu : questioned by his
father, he praises Vishnu : Hiranyakasipu orders him to be put to
death, but in vain : his repeated deliverance : he teacbes his compa-
nions to aiíore Vishnu. — P. 14.

Section XVIII,— Hiranyakasipu's reiterated attempts to destroy
his son : their being always frustrated. — P. 91.

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

Skction XX. — Vishnu appearsto Prahlada. Hiranyakasipu relents
aná 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.

Section XXI.— Families of the Daityas. Descendants of Kasyapa
by Danu. Children of Kasyapa by his other wives. Birth of the
Márutas, the sons of of Diti. — P. 103.

Section XXII. — Dominion over different provinces of creation
assigned to different beings. Universality of Vishnu. Four varieties
of spiritual contemplation. Two conditions of spirit. The perceptrble
attributes of Vishnu : types of his imperceptible properties. Vishnu
everything. Merit of hearing the first book of the Vishnu Pura-
na— P. 106.

PART II-

Section I. — Descendants of Priyavrata, the eldest son of Swayam-
Mmva Manu -. his ten 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
dirtrtbutes amongst his sons. Njrbhi kinrr of the south sncceeded by
Bharata: India named after him Bhárata: his descendauts reign
during the Swayambbuva Manwantara. — P. 113.

Section II. — Description of the earth. The seven Dwipas and
si*ven «eas Jambn.dwipa. Monnt Meru ; its existence and boundariet.
Extent of Ilíavrita. Groves, lakes, aud branches of Meru. Cities of
th* fííKÍs. Rivers. The forms of Vishnu worshipped in different
'VsrÁas.— P. 116.

• Section III— D»scription of Bharata-Varsha : extent : chief
moiint*ins : nine divisions : pri'icipal nations: superiority over Other
Varshas, especially as the seat of religious acts.— P. iío.

. S*CTiiOjf' IV.— Account of kings, divjsions. tnountains, rivers, and
jtthUbitants öf the'other Dwipas viz- Plaksha, Sálrr.ala, Kusa, Krauncha,

Sftka, and Pushkara : of tbe oceans separating them:of the tides:
oá the confines of the earth ; ihe Lokaloka Mountain. Extent of tbe
whole. — P. 122.

Section 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.

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. '» ,

Bbctcon VII.— Description of the Sun ; his chariot ; its 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. Ðivisions of úme ; equinoxes and solstíces, months,
years, the cyclical yuga, or age of five years. Northern and southern
declinations. Saints on the Lokaloka mountain. Celestial patbs of
the Pitris, gods, Visbnu. Origin of the Ganga, and separation, on
the top of Meru into four great rivers. — P. 137.

Section IX.— Planetary system, under the type of a Sisumara
or porpoise. The earth nourished by the Sun. Of rain whilst the
Sun shines. Of rain from clouds. Rain the support of vegetation, and
thence of animal life. Narayana the support of all beings. — P. 140

Skction X— Namesof thetwelve Adityas. Names of the Rishis,
Gandharvas, Apsaras, Yakshas, Uragas, and Rakshasas, who attend the
chariot of the sun in each month of the year. Their respective
functions— P. 148.

Skction XI,— The sun distinct from, and supreme over, the at-
tendance on his car ; identical with the tbree Vedas and with Vishnu ;
his functions.— P. 149.

Sictton XII.— Ðescription of the Moon : his chariot, horses,
and course, fed by the Sun ; drained periodically of ambrosia by
the progenitors and gods. The chariots and horses of the planets ;
kept in their orbits by aerial chains attached to Dhruva. Troplcaí
members 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
ottached to it as to neglect his devotions : he dies ; his successfvé
births; worksin thefieldsand is pressed as a palankin-bearer for the
R»ja of Sauvira ; rebuked for bis awkwardnest ; his reply ; dialogue
ftétween him and the king.— P. 155.

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

Sbction XV.— Bharata relates the story of Ribhu and Nidagha,
the latter, ttie pupil of the former, becomes a prince, and is visited b^
his preceptor, who cxplains to him the principles iofj unity and
departs.— P. 165.

SectioNiXVL— Ribhu returns to his disciple, and perfects him
jn divine knowledge. The same recommended to the Rajah by
Bharata, who thereupon obtains final liberation. 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,
Raívíta, Chakshusha, and Vaivaswata. The forms of Vishnu, as the
preserver, in each Manwantara. The meaning of Vishnu. — P. 171.

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

Section III. — Dívibion 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.

Sectioí. IV.— Division of the Veda, in the 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.

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.

Skction VI.— Divisions of the Sama-veda : of the Atharva-veda.
Four Pauranik Sanhitas. Names of the eighteen Puranas. Branches
of knowledge. Classes of Rishis.— P. 184.

Section VII.— By what means men are exempted from the
athprity of Yama, as narratted by Bhisma to Nakula. Dialogue
between Yama and one of his attendants. Worshippers of Vishnu
not subject to Yama. How they are to be known.— P. 187.

Sectjon VIII.— How Vishnu is to be worshipped as related by
Aurva to Sagara. Duties of the four castes, severally and in common ;
also in time of distress. — P. 191.

•>; ' -.Síowo'i* IX.— Duties of the religious student, householdcr, bermít
a{id meáaicant.— P. 194.

Siction X.— Ceremonies to be observed at tbe birth and naming
cof a child. Of marrying or leading a religious life. Choiceoía
wife. Different modes of matrying. — P. 196.

Section XI.— Of the Sadacharas or« perpetual obligationi of a
householder. 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 XII.— Miscellaneous obligations— purificatqry, ceremo-
nial and moral. — P. 208.

Section XIII.— Of Sraddhas, or rites in honour of ancesto's, to
be performeli'ín 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 XIV— Of occasional Sraddhas, orobsequial ceremonies >
when most efficacious, and at what places. — P. 215.

Síction XV. What Brahmans are to be entertained at Sraddha* '
Different prayers to be recited. Offerings of food to be presented to
deceased ancestor.— P. 218.

Siction XVI. — Things proper to be offered as food to deceased
ancestors ; prohibited things. Circumstances vetiating a Sraddha ;
how to be avoided. Song of tlie Pitris or progenitors, heard by
. Ikshwáku— P. 253.

Section XVII.— Of heretics, or those who rejects the authority of
the Vedas ; their origin, as described by the Vasistha to Bhishma J the
gods, defeated by the Daityas, praise Vishnu ; an illusory being ' or
Buddha, produced frosa his body.— P- 225.

Skction XVIII.— Buddha goes to the earth 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 over-
come by the gods. Meaning of the term Nagna. Consequences óf
neglect of Duty. Storv of Satadhanu and his wife Saivya Communtðn
witb herelics to be shuni ed. — P. 228.

PART IV.

PectIiin I,— Dynasties of kings. Origin of the Solar dynasty
from Brahma. Sons of the Manu Vaivaswata. Transformatióri ' of
Itla or Sudyurnna. Descendants of the sons of Vaivaswata: thóje
ofNedishta. Greatness of Marutha, kings of Vaisali. Descendants
«f Saryati. Legend of Raivata : his daughter Revati marrled to
Baloraro.— P, 237- ...^.

Skction II.— Dippersion of Revata's descendántt: thoset^t
,'3^tS»l» ; those of Nab haga. Birth of Ikahwaku, (tie son of V«iv»swaja ;

VII

hls sona Line of Vikukshi. Legend of Kakutstha ; of Dhundlmmara *
i of Yuvanaswa; of Mandhatri: his daughter married to Sauvari .—
■• 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, im-
poses 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 per-
forms 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, and the nymph Urvashi : the former institutes oíferings with
fire : 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. Sunah-
íeplas and others the sons of Viswamitra fonning the Kausika
race.— P a68.

Skction VIII. — Sons of Ayus. Line of Kshatravriddha, or Kings
of Kashi. Former birth ot Dhawntari. Various names of Pratarddana.
Greatness of Alarka,— P. 270.

Sbction IX — Descendants of Raji, son of Ayas, Indra resigns
hls throne to him : claimed after his death by his sons, who appostatise
from the religion of the Vedas, and are destroyed by the Indra.
DescBtldants of Pratikshatra, son of Kshatravriddha.— P. 272.

SvTiON X,— The sons of Nahusha. The sons of Vayati : he i$
cursed by Sukra : wishes his sons exchange their vigour for his
fafttraitieí?. Puru alone consents. Yayati restores him his youth :
dl^fdfs thé' eirth amongst his sons under the supremaey of
Puru,— P. 273.

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

Siction XII.— Descendamts of Kroshtri : Jyamaghas connubiaf
affection for his wife Saivya, their descendants kings 'of Vidharbh*
and Chedi.— P. «77-

Section XIII.— Sons of Satawata. Bhoja princes of Mrittikavati.
Surja the friend of Satrajit : appears to him in a bodily from ; gives
him the Syamantaka gem ; i(s brilliance and marvellous properties,
Satrajít givesiUo Prasena, who is killed by a lion; the lion killedf
by the bear jambavat. Krishna su9pects of kiliing Prasena, goes to
look for him in the forests ; traces the bear to his cave, fifthts with him
for the jewel ; the contest prolonged, 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
to Satrajit, and marries his da r :ghter Satyabhama. Safrajit murdercd
by Sataddhanwan : avenged by Krishna. Quarrel betueen Krishna
and Balarama. Akrura possessed of the jewel t leaves Dwáraká'.
Public calamities. Meeting of the Yádavas. 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 = Kríshna acquittedf
of having purloined it — P. 291.

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

Siction XV.— Explanation of the reason why Sisupal in his
previous births as Hiranyakasipu and Ravana was not identífied with-
Vishnu 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 .- both apparently of Rohini atid Yasoda.
Thewivesand children of Krishna. Multitude of the descendants
of Yadu.— P. 292.

Síction XVI.— Descendants of Turvasu.— P. 296

Sectiom XVII,— Descendants of 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 SantánU,
Bescendants of RilUha, the son of Ajamidha, Kurukshetrá' namtd
ftora Kuru, Jarasandba «nd other kings of Magadha,— P. 298.

SiCTio* XX,— -Descendants of Kuru. Devapi abdicates the
throne : assumed by Santanu: he is confirmed by the Brahmani:
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
thíline 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.
Différent races in different regions. Period of universaí 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 V:

Sectioh L— The death of 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 at-
tempts 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 Bala-
rama 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 the season of the rains,— P. 330.

Skction VII.— Krishna combats the serpent Kaliya: alarm of
hls parénts 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|ctiöl» IX.— Sports of ths boys in the forest. Fralambt the
AmcÍmMámcm|rstthem:isdestioyedby Rama, at the. conwiaaá

Skction X.— Description of autumn. Krishna dissuades Nanda
'from worshipping Indra : rccommends him and the Gopas to worship
cattle and the mountains.— 1'. 344- .

Section XI.— Indra offenJed by tbe föss of his oífenngs' causes
heavy rains to deluge Gokula. Krishna holds up. the mountain
Gobardhana to shekcr tlie cowherds and their cattle.— P. 348.

, Section XII.— Indra comes to Gokula: praises Krishna and
makes him piince over the cattle. Krishna promises ,to befriend
Arjuna,— P. 350.

Section XIII.— Krishna praised by the cowherds: tus sports
with Gopis t^tlieir imitation and love of him, The Rasa dance.

— P. 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
to bring them to Mathura. — P. 357.

Section XVI.— Kesin in tlie 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 oí the two youths, and praises
Vishnu.— P. 363.

Section XJX.— Akrura conveys Krishna and Rama near to
Mathura, leaves them : they enter the town. Insolence of Kansa's
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
straight by the former : they proceed to the palace. Krishna breaks a
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— P- 370.

Síction XXI— Krishna encourages his parents ; places Ugra-
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.

Section XXII.— Jarasandha besieges Mathura; is defeated,
but rcpeatedly renews the attack — P. 379.

Section " XXIII.— Birth of Kalayavana : he advarices agalnst
Mathura, Krishna builds Dwaraka and sends thilhert he Yadava tribe ;
he leads Kalayavana into the cave of Muchukunda; the^tter
awakes, consumes the Yavana king, and praises Krishna. — P. 3J6. ',
$■■ SíCTWN XXl v ^-Muchukunda,goes to perform penanee,.,Krisbna
'tsjkcsi.! tbe army and treasures of Kalayavana, and repairg w'ith them
~ fcraka. Balarama visits Vraia: inauires ita inhabhants af»r
jfef.fe 384.

Sictton XXV.— Balarama finds wine in the hollow of a tree
become inebriated ; commands the Yamuna to come to him. and on
her refusal drags her out.of hercourse; Lakshmi gives him orna-
ments 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.

-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.fáraka. 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 XXXI. — Krishna with Indra's consent, take<: the Paiijata
tree to Dwaraka; marries the princesses rescued from Naraka. — P. 401

SeCtion XXXII.— Children of Krishna. Usha the daughter
of Bana, sees Aniruddha in a dream, and becomes enamouied of
him.— P. 402.

Siction XXXIII— Bana solicits Siva'for war ; finds Aniruddha
in the palace, and makes him prisoner. Krishna, Balaratna, 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
same.— P. 404.

Section XXXIV. — Paundraka, a Vasudeva, assumes tiie insignia
and style of Krishna, supported by the king of Kasi. Krislma man hes
against and destroys thetn. The son of the king sends a maiiital deing
against Krihna : desjroyed Dy his discus, which alo scts benaieson
fire, and consumes it and itsinhabitants,— P. 408.

Siction XXXV.— Samba carries off the daughter of Dmyodhana
but is, taken prisoner. Balarama comes to Hastinapur, and demands
hn liberation: itisrefused: in his wrath he drags the city tnwards
him, to throw it into the river. The Kuru chiefs give up Samha aud
W»wife,t~P. 411.

;;, tyctws XXXYI.-The Asura ]
(líMTflyeit* Bílarama.— 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 VI.

Section I.— Oí the dissolution of the world; the four ages;
the 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 life. Sufferings of infancy, manhood,
old age. Pains of hell. Inperfect felicity of heaven. Exemption
from birth desirable by the wise. The nature of spirit or god.
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.
— P. 447-

Section VII.— Keshidwaja describes the nature of ignorance, and
tbe benefits of the Yoga or contemplative devotion. Of the novice
and the adept in the performance of the Yoga. How it is performed,
The first stage, 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, appre-
hension of spirit .- tlie sixth retention of tbe idea. Meditation ob the
individual and universal forms of Vishnu. Acquirement of knO«tédge
iPínal liberátion.— P.. 450. << ,:

1 " StcnoN VIII.— Cunclusion of the dialogue between Paraaara
(Mtd Maitreya. Recapitulation of the contentsof the Viibnupuranft;
' 'í öí bewing it ; how banded down. Besides of Visbnu.í Coidud*

hmttá-*. 459- .

VISHNDPURANAM.

-*-»»&•♦**«»-*-

PAET I.

SECTION I.

ÍM|* Salutation unto Vasudevait Pundarikásha,}:
victory unto thee | I bow unto thee, origin of the universe I
Hrishikesha,§ great Purusha, thou the first born j
That VishnuJI who is eternal, indecayable one, who is
Brahma, the Isvara and the Purusha,— who causeth the
creation, the sustentation and the dissolution (of th'e
world) consequent on 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 ; Vishnu, Preserver ; and Siva, Destroyer ;— it expresses
the three in One ; and is 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 being only appended in foot-
notes.— Vasudeva is Vasuátva's son, an appellation of Krishna ; which, again,
although the name of the most celebrated incarnation of Vishnu, means—
dark.blue or ÍcoaiM.— T.

X Pundarika-aksha—iax\r\g eyes resembling the pale Mus.—T.

i Hriskika—oig&a of sense, and íra— lord. Hrishikeska— soverelgn of the
senses, — >'. e. the cause of their action and abstention.— T.

1 Vishuu means all-pervading.—T.

T The three cardinal qualities — goodness, passion and darkness.— T.

3 VISHNUPURANAM.

Snd from whom liath sprung the cosmos with Pradhana,*
Buddhi, etc; — may he confer on us excellent understanding
wealthf and emancipation j Bowing down unto Vishnu, lord
of the universe, and saluting Brahma and the rest, and
paying reverence unto my preceptor, I will rehearse the
Pur&na that is equal to the Vedas. Saluting and paying-homage
unto that best of ascetics, Paracara— son unto Vasistha's
son — versed 1n annals and the Puranas, X accomplished in the
Vedas and the branches thereof, and learned in the mysteries
of the scriptures, — who had finished his first daily devotiotís. •
— Maitreya asked him, saying, — "0 preceptor, I have one
by one studied near thee all the scriptures as well as the
Vedas and their branches. It is owing to thy grace that,
foremost of ascetics, almost all of those that are even our
enemies, confess that I have studied all the branches of
knowledge. thou cognisant of righteousness, I am desirous
of hearing from thee how this universe came into being, and
how, virtuous one, it shall be in the future ; in what,
BrShmana, the cos mos consists ; wherefrom sprang this sys-
tem of mobile and immobile objects ; where it lay at first and
where it shall dissolve itself ; as to the objects that have mani-
fested themselves ; the genesis of the gods ; the establishment
of seas and mountains and the earth, and that of the sun,
etc.; and the dimensions thereof; the genealogies of tbe
deities,— all about the Manus, and the Manwantaras,§ and

• Unformed Nature is designated by several epithets — Pradhana, Prakrtti,
Avyakta (unmanifested), etc. — T.

t Wealth is of eight kinds, vie., animh, laghima, þraþti, þrikamya, mahimi,
icitwa, vacitna, and Mmivaciyita. — Anima is the power of reducing one's self
to the minutest proportions ; laghima is that of rendering one's self cxceedingly
light,— þraþti is the power of obtaining anything that is wished ; þrakamya is
irreíistibility of the Will ; icitwa is supremacy j vasitaa is the power of bringing
atl under sway ; and Kamavosayita is the power of suppressing desire.— T.

% A Purána treats of these five subjects, vii., (i) the creation. {») destnic.
tion and renovation of the world, (3) royal dynasties, (4) reigns ef tbe
Manus, and (5) geneslogies.— T,

$ Th* reigns of Manus.

VISHNUPURANAM. 3

Kalpas*and Vikalpas o( Kalpas composed of llie (ourtold divi-
sion into Yugas ; the character oí tlie 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 Bráhmanas and others, as well as that of house-
holders." son of Vasishtha, I wish to hear all this related
by thee. Brahmana, incline thy inind favourably unto
me, so that, mighty anchoret, I may know all' this through
thy grace."

* Paracara said,— Excellent welk Maitreya, thou that
art conversant with righteousness. Thou bringest into my
recollection what of old my grandsire, the reverend Vasishtha,
had said of old. When I heard that my sire had been devour-
ed by the Rakshasa sent by Vicwámitra, I was wrought up
with an exceeding rage. Then I set about disturbing the
sacrifice of the Rakshas ; and in that sacrifice reduced to
ashes night-rangers by hundreds. On the Rakshas under-
goingextermination,the eminently pious Vasishtha,my grand-
father, said unto me, — 'Do not indulge in excessive wrath.
child, control tbis passion of thine. Albeit the Rakshasas
did thus unto thy sire, yet have they not transgressed. This
ire springeth up in fools ; but where is the anger of the wise ?
Who, my child, destroyeth whoin ? PersonsJ but reap their
acts. child, anger heweth away the great and immense
asceticism and fame acquired with extreme toil by men.
The prime saints ever banish anger, which retardeth heaven
and emancipation. Therefore, my child, do not thou come
under its sway. No need of burning the night-rangers, who
have not wronged. Stop this sacrifice of thine. Ptous
people are composed of forgiveness.' Thus exhorted by my

* A kalþa is a day and night of Brahmá, consisting of 4,320,000,000 solar
■ydereal years, or yeara of mortals, measuring the duration of the world.— T.

t An order of saints.

t The text hai fuman— malebeings.— T.

4 VISHNVPURANAM.

high-souled grandsire, I, for the sake of tlie dignity of his
speech, stopped the sacrifice. Thereat, that foremost of
ascetics, the reverend Vasishtha was gratified. And it carne
to pass that there appeared then Pulastya, son unto Brahma.
And when my grandfather had offered him arghya,* and when
he had taken his seat, Maitreya, the exceedingly righteous
elder brother of Pulaha addressed me, saying, — 'As, albeit a
mighty enmiry existeth (between thyself and the Raksh.isas),
thou hast resorted to forgiveness at the words of thy
superior, thou shalt master all the branches of knowledgé. •
And as,_although highly enraged, thou hast not cut olí my
sons, I, 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
shalt attain a consummate knowledge of the celestials. And
through my grace, child, thy intelligence shall be clear
and unobstructed as concerns the Present and the Past.'
Then my grandsire, the reverend Vasishtha, said, — 'What
Pulastya hath uttered to thee, must be so.' At thy question
I remember me in full of all that formerly had been said unto
me by Vasishtha and the intelligent Pulastya. And, O
Maitreya, as thou hast asked me, Tshall at length relate unto
thee adequately the Purjna Samhita. — Do thou understand
that properly. This universe hath sprung from Vishnu,—
and in Him it is established. He is the cause of the creation,
maintenance and destruction thereof, and He is th«

* An oblation of various ingredients offered by way of respect. — T.
t An arrangement of the text of the Vedas into short sentences ; or a
corapilation.— T.

SSCTION II.

I ARASARA said :— " I bow unto Him that is holy and
eternal— the supreme Soul who is ever uniform, — even Vishnu,
the Lord of all. I bow unto Hiranyagarbha, unto Hara and
Sankara, unto VSsudeva the saviour, even him who bringeth
alfout creation, maintenance and destruction to everything.
I bow unto him that is uniform yet hath a multiplicity oí
forms ; who is both subtle and gross ; — who is manifested
and unmanifested ; unto Vishnu, the cause of salvation. I bow
unto Vishnu, the supreme Soul, who pervadeth the universe,
and who is the fundamental cause of the creation, sustenance
and extinction of everything. And bowing dovvn unto Him,
vvho is the stay of the universe, — who is minuter than the
minutest monad, — who resides in every being — unto the un-
deteriorating foremost Purusha, who is extremely pure,
and constitutes knowledge of the highest kind, — who in
consequence of the erroneous sight (of people) seemetb to be
endowed with a shape ; unto the Vishnu who can compass the
creation, maintenanee and destruction of the universe,—
saluting the Lord of the world, un-boro, unchangeable and un-'i
deteriorating,— I shall relate what formerly, asked by Daksha
and other great ascetics, the reverend lotus sprung Great-sire
said unto them, and what they rehearsed unto king Purukutsa
on the banks of the NarmadS; and what he, in his turn,
related to Saraswata,— -and the last unto me. He who is
Prime and Greater than the greatest, who is the supreme
Soul resident in himself, — who cannot be differentiated by
by form, color, etc, who is without deterioration or destruc-
tion, and without birth, growth and dissolution ; who can only
be asserted as existing,— is called by the learned Visudeva,
in consequence of his existing everywhere and i» a»

6 VISHNUPURANAM.

objects.* That Brahma is prime and eternal,— without birth,
change or deterioration. He is uniform, and pure in conse-
quence of the absence of the ignoble. <He is all this (that is) —
he ts Manifested and Unmanifestedf ; and he fcxists as the
Primal Purusha and Time. twice-born one, the first form of
tbe Primœval Brahma is a Male Being. His other_ forms are
Manifested and Unmanifested, Time and the rest.J The wise
see that sacred state of Vishnu, which is superior to Pradhana
Purusha,§ Manifest and Time. The forms of Vishnu, first
consisting of Pradhána, Purusha, Manifest and Timef ar,e
the causes and expressions|| of creation, sustenance, and
destruction. Do thou understand that Vyakta$ Vishnu,
Avyakta, Purusha and Time are the exertions of Him,
resembling those of a child sporting. That which is the
Unmanifested Cause, is called subtle Nature by the foremost
saints, — external, and instinct with cause and effect. It is
indestructible, supportless, immeasurable, undeteriorating, real
devoid of sound or touch, and without form, etc. It hath
three several modes ;— and is the mother of the Universe,
without beginning and is the end of all. Formerly after the

* Vasudeva is named from his residing in all objects and his endowing
them with splendour." Moisha Dharma.—T.

. t Vyakta. and Avyakta— the 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 in Nature like a mangoe tree
CKÍsting latent in a mangoe-stone ; and in the fulness of time, favored by the
Primeval male and Time, the evolution of all 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.

f " Here*let us remind our readers of the argument by which we are led to
conclude that the visible system (vyakta) is not the whole universe, and that
there must be an invisible order of things (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
looked upon as come ínta ieittg through ih mam." The itaiics are mint.
Vnsim Uumru. f. tjf.

VISHNUPURANAM. 7

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. Day was not, nor night,
nor sky, nor earth. And there was neither darkness nor yet
light. And there existed then Pradhina, Brahma and the
Puru'sha, — incapable of being apprehended by ear and the
other organs, or the intellect. As Vipra, the prime
Vishnu hath two forms, Pradhana and Purusha, so,
twice-bom one, he hath another, which is joined to
him (on the occasion of creation) and severed from him
during the universal dissolution ; and this is cailed Kála.
(Time). During the past dissolution, in consequence of
the Vyakta remaining nascent in Prakriti, this circum-
stance in popular parlance is catled Kala. twice-born
one, the revered K&la hath no beginning and hath no
end ; and in it genesis, stability and dissolution are un-
interrupted. On the occasion of the universal dissolution,
when Prakriti and Purusha remain separate, O-Maitreya,
there exists the form of Vishnu termed Kála. Then at the
time of creation, the supreme Brahma, the Prime spirit
pervading the universe, reaching everywhere — the lord of all
beings, and the soul of all—the foremost Lord, Hari, entering
into Pradhana and Purusha, agitated them. And as odour,
simply by reason of its proximity, and without any act,
stirreth the mind, even so did the Supreme Lord. That best
of males, Brahmana, is he that stirreth, and He it is that is
stirred j he possessing in himself the three modes alike when
in equilibrium and when not, entereth into Pradhana. And
that Lord of lords, Vishnu, manifests himself ingross ele-
ments in subtle objects, and in such forms as Brahmá ar»d
others. And, best of twice-bom.ones, on the occasion of
creation, from the equipoise of the principles presided
over by Kshetrajna * springs up that which manifests the
* Emanation sf Dirinity,

8 VlSHNUPURArtAM.

principles* And then Pradhana overspread Mahat ; and tlie
three kinds of Mahat pertaining respectively to goodness,
passion and foulness, were enveloped 1 by Pradhana, even as
the rind envelopeth the seed. And from the tBree kinds of
Mahat sprang three kinds of ahankdrarf (consciousness,)
viz., vaikdrika, taijasa and bhutádi.% hná K mighty
ascetic, as Pradhdna had enveloped Mahat, that cause
of the elements and the senses, vit., ahankára, from
its containing the three principles, was in its 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 bhutádi overspread the rudiments of sound as well
as the ether; and, elher being wrought, produced the
rudiments of touch; and then sprang the powerful air,
whose property is known to be touch. And ether furnished
with nascent audibility, covered air, endowed with tan-
gibility. And then the air, wrought up, brought forth the
rudiments of form. Light came from the air, and its
property is said to be form. And the rudimental air en-
dowed with toucb, enveloped the rudimental tangibility.
And light, being agitated, caused the taste ; and therefrom
sprang water, the residence of taste. And the rudiments of
form overspread the rudiments of taste. And water, stirred,
developed the rudiments of odour ; therefrom sprang hardness
endued with the property of odour. The subtle condition of
a property existing in diverse objects is called Tanmatra. In
consequence of the Tanmatras not beiiig differentiated, they

* Or tíuddhi— the Intellect. This is also called Mahat— the Great one.
tt is the substance or essence by which the soul obtains a knowlectge of
txternal things.— T.

t Akaniara 'a the substance or tns connected with thought Buddhi, in
which consciousness inheres. It is the Mid-stuff ot Prof. Clifford, asinmed
as the original ground o( our being i.e. of all formal being.— T.

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

i Ahankara relating to fowlness.

VISHNUPURANAM. 9

are undistinguishable : they are not agreeable or unpleasant
of cause dullness, — and they are not marked by any
distinguishing feature. ' From the consciousness related to
darkness.sprang the five rudiments and the five elements ;
from the conciousness relating to light sprang the organs of
sense ; and> from the consciousness relating to goodness
sprang the ten deities.* The mind is the eleventh (organ).f
The deities are known to have sprung from the principle of
goodness. twice-born one.the touch, the eye, the nose, the
tflngue, and the ear for the fifth, are designed for the percep-
tion of sound, etc, and are backed by intellect. The other
organs are the anus, the organs of generation, the hands, the
feet, and the vocal organs for the fifth ; and the functions of
these are excretion, articulation, motion, and mechanic labor.
Ether, air, light,water, and earth, Brahmana, are respective-
ly furnished with the properties of sound etc; and in
consequence of their being agreeable or otherwise, or bringing
on delusion, — they are known as Viceska.

And endowed with distinct energies, they without
combinrng, and being all of them interfused, could not create
objects. And then, coming together, and each supporting
the others, they attained firmness and harmony and a
uniform appearance. And in consequence of their being
presided over by the Purasha, and favored by Pradhana,
(who was ripe for it), those, commencing from Mahat and
ending in Vishesha, brought forth an egg. And that egg
resembling a watery bubble, fostered by the eleraents,

» Cardinal Point, Wint 1 , Sun, Pracheta [regent of water], Acwini Kumara,
Fire, Indra, Upendra Krishna, Mitra, and Prajapati.— T.

t "Mind"saysMaudesleyin/'Ays«>to£)'»/>Ki»á "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
the author follows, everything eonnectcd in function with sensuous objccts,
i« as material as the objects themselves, being equally an cmanation from

t Sfeci/íc.

10 VISHNUPURANAM.

attained dimensions. • thou of exceeding intelligence ; and
that egg formed by Prakriti, resting on water, became the
body of Vishnu wearing the form oi Brahma. — And there
Vishnu — lord of the universe — who is incapable of being
perceived, — becoming manifest, remained in the form of
Brahma* And Meru became the bellows-like inner covering
of that exceedingly high-souled one, and the other mountains
became his outer covering ; and the seas served for his water
in the womb. And, Vipra, in that egg sprang mountains
and islands, and seas, light, and numbers of worlds/and
deities, Asuras and human beings. And that egg was
environed ten times successively with water, fire, air, ether,
and bhutddi and the bhut&di was surrounded in
the same way by mahat. And mahat along with
all those was also covered by avyakta. As the internal
cocoanut fruit is covered by the external rind, etc. even so
was the egg surrounded by the natural coverings. Then the
lord of the universe, inspiring the principle of passion,§ and
becoming Brahma, became engaged on creation. And until
the expiry of Kalpa,|| the worshipful Vishnu of
immeasurable power, instinct with the principle of goodness,
sustaineth creation. And at the end of a Kalpa, Maitreya,
Janárddana,! surcharged with the principle of foulness,
wearing a fierce form and becoming terrific swalloweth up
* As Hiranyagarbha.— T.

t Lit. the Great one — so consciousness or egoism is styled. T.

} Vide ante. — T.

{ The three gunas— generally translated qualities,— but more properly
modes or principles— have a physical as well as a moral significance in the
sacred Hterature of the Hindus. "They are not mere accidents of nature,
but are of its essence and enter into its composition." Davis' Hiniu
Philosophy.—T,
t Viie ante.—T.

1T This is an appeltation of Vishnu, meaning, he who is worskifped. Thls
Purana as the locus classicus of the Vaishnavas, recognises Vishnu ai in one
the Creater and the Destroyer, without assigning tbe function of destructlm
to Siva.— T.

VISHNUPURANAM. II

éll. And having swallowed up all beings, anon the cosmos
becoming one ocean, the supreme Lord lieth down on the
couch* (formed by) the serpent. And walking, he, wearing
the form of BralimS, again 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 himself destroyeth everything. And as
earlh, water, light, air and ether, all the organs of sense
and the heart go by the name Purusha, (Vishnu as being
the Primal male, is the author of all these.) And, as he is the
lord of all beings, and, as, knowing no decay, he hath the
universe for his form, even he is the creator of all, and his
also are the ends attained by beings."t

SECTION III.

LAITREYA said : — "How can Brahma, who is devoid of
quality and confineless and pure and unblamed of soul,
possibly engage in creation, etc. ?" 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.
O 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
tí 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 life is known as consisting of an hundred years. This
(age) is called/ara, and the half thereóf ParSrdha. sinless
one, do thou listen to me as I mention unto thee the divisions
of that which I have named unto thee as the Time-form of
Vishnu,— in relation to Him as well as other creatures, and
mobile and immobile objects, and the seas and all other
things, best oí men. chief of ascetics, a kásthá is
composed of fifteen nimeshas ; * thirty kásthds make up' a
kalá ; 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 ; and a month cousists of two
fortnights. Six months form an ayana ; and a year is
composed of two ayanas, onc northern, the other southern.
The southern ayana is the night of the celeslials, as the
northern is their day. The period of twelve thousand yenrs
of the deitics constitute the four Yugas, viz., Krita, Tret5
and the others.f Do thou understand that.J Chronologists
say that four, three, two, and one thmisand divine years
successively compose Krita and the other Yugas. An
hundred divine years are said to constitute the first twlight
as another hundred years the last, of the Yuga. The space
tbat intervenes between these twilights goetli by the name
of Yuga, embracing Krita, Tretá and the rest. And
anchoret, athousand of the four Yugas, Krita,Treta, DwSpara
and Kali, constitute one day of Brahmá. One day of Brahma
BrShmana, compriseth four and ten reigns of the Manus.§
Listen to the chronology thereof! The seven saints, the
celestials, Sakra, Manu, and his sons— kings all of them—are
created at the same time and, as formerIy,|| are destroyad

* A nimesha is thc twinkling of an ejre.

j »>. Dwipara and Kali, J 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. 13

at tlie same time. excellent one, a little over seventy-one
four Yugas constitute a Manwantara — the period of Manu
as well as the gods. ' Manwantara takes up over eight
lakshas* an'd fitty-two thousand years ; and, twice-born
one, full thirtyt kotis. above sixty-seveuj niyutas and about
twenty thousaml human years. 'IV n and fourteen such
periods§ form one day of Brahma. Then comes on his sleep||
and at the end thereof, the universal dissolution. And then
all the trinue vvorld, comprising B/iur, Bhnva and the rest, are
i»cðnflagration, and the dwellers of the regions of Maha.
exercised with the heat, resort to the regions of Jana. On
the three regions being reduced to one sheet of sea, that
deity, the lotus-sprung Brahmá instinct with Náráyana, con-
templated by the Yogis\ of Janasthána, — with tlie intention
of swallowing up the three worlds, — lieth down on the be,d
(formed by) the serpent. And having spent the might measur-
ing that period,§ at the end thereof he begins anew the work
of creation. This is the year of Brahmá and thus is
the space of his hundred years ; and tlie life of that high-
souled one is an hundred (such) years. thou without sin,
one half of Brahmá's life is spent. On the expiration thereof
passeth away a Mahákalpa — which is called Pádma.
twice-born one, this is the Kalpa distinguished as Vatraha
belonging to the second Paráddha, which is present."

* Lacs.
+ One million.
% Ten millions.
i Manwantaras.

II Extending over as many Manwantaras.
1F Persons practising a certain process entitled Yoga.
1 $ The time of creation.

SECTION IV.

LAITREYA said:— "O mi«hiy ascetic, relate. unto me
how the revereud Braliml whose name is NárSyana, created
all beings at the commencement of the Kalpa." (Thereat)
Paracara said, — "Hear as to how that god, the lord of
Prajapati,* the reverend Brahma instinct with Nára/an*,
created beings. On the expiration of the past Kalpa, that
Master, BrahmS, surcharged with the energy of righteousness,
awaking from his slumbers, saw the univerae — void of all.
And the supreme, incomprehensible NárSLyana— the lord of
the greatest — as the worshipful Brahmá, became engaged
in creation. This sloka is used with reference to the divine
Narayana, the creator of the universe. in the form of Brama.
Aýa is named ttára, having been created by Nara ;t and in
days of yore, (water) having been the abode of him, he hath
hence been called NárSyana. — And on the universe becoming
one ocean, the creator of all beings, the Lord resting on
water, inferring that the Earth was thus placed, set his heart
on delivering her. And as he, on former occasions, had
assumed the forms of a fish, a Tortoise, etc, he now assumed
the form of a Boar. And for sustaining the entire uni-
verse, the lord of creatures, impregnated with the Veda
and sacrífices, of serene soul and the soul of all,— the
Supreme spirit— stay of soul, and the prop of the Earth, —
hymned by the Siddhas inhabiting the region of Jana,—
Sauaka and others,— then entered water. — And seeing him
enter the nether regions, that exalted one, the Earth, bowing
low in humility and reverence, began to praise him. And
the Earth said,— ' I bow unto thee, who art all being ; I bow

* A divine personage sprung (rom Brihma.— T.
t A name of Vishnu,— T.

VÍSHNUPURANAM. 15

unto thee, holding the conch and the mace. Do thou rescue
me (rom here, now, as, thou hadst formerly done. I had
formerly bej n delivered by thee. JanSrddana, I as well as
other things, such as the sky, etc, are permeated by thee.
Reverence unto thee, prime spirit, male soul, I bow unto
theer. I bow unto thee, who art pradhdna and vaykta, and
who art Time. Thou, wearing the forms of BrahmS, Vishnu
and Rudra, art the creator of all beings, and thou art the
maintainer as well as the destroyer thereof. Having
tfestroyed everything, thou, Govinda,* on the universe
having become one Ocean, — contemplated by the pious,
reposest (on the serpent-couch). None knovveth the high
mystery encompassing thee ; and the deities do but adore
that form in which thou incarnatest thyself. supreme
Brahma, adoring thee, those desirous of emancipation, attain
the same. Who, not worshipping Vasudeva, obtaineth
libeiation ? Thy entire form comprehends all that may be
secured by the mind, all that may be perceived by sight and
the other senses, all that may be discriminated by thought.
And I am supported, and created, and maintained by thee.
And for this it is that people call me Mádhavi.t Victory
to thee, thou that art all knovvledge ! Victory to thee, who
art gross and undeteriorating 1 Victory to thee, thou that
art infinite \ Victory to thee, thou that art the Nascent 1
Victory to thee, thou that art Manifest. Thou, lord !
prime of prime souls t soul of the Universe | Victory to
thee, master of sacrifice, thou, who art sinlessj Thou art
Sacrifice, and Vaskatkára,% and thou, Omkaráa § and thou,

* This term, a common appellation of Krishna, is derived variousljr. Go—
language, [the language of the Vedas] and vinda — vho hnows ; or go—heaven
or a am, and vid — to obtain,—by whom heaven is obtained, or vho obtains
/elieity byþrotecting kine.—T.

t Madhava being one of the names of Krishna, Ifadkavi means related to
Madhava,— T

l Oblation into Dre with the utterenee of Vashata.—T.
i The ntterence of Om.—T,

16 VISHNUPURANAM.

Fire. Thou art the Vedas, and thou the branches thereol,
and thou Hari* art the person presiding over sacriBce.
Thou art the Sun, etc, and the planets' and stars, and thou
the entire universe. And foremost god, thou art all that
is formless and that is formed, and 'that is hard and, best
of male beings, all that I have mentioned and also all that
I have left unmentioned. I bow dovvn unto unto thee. I
bow unto thee again and again."'

PARASARA said : — "Thus eulogised by Earth, that grace-
ful one, the holder thereof, began to roar in Simat accentS.
Then heaving up the Earth with his razors from the deep,
tlie mighty Boar, having eyes resemhling blown lotuses,—
and himself like unto loms-leaves, — rose up like a gigantic
dark-blue mountain. And as he emerged, the troubled water
dashed by the wind forced out from his mouth, surging up,
splashed the highly resplendent and sinless ascetics, Sananda
and others, dwellers of the regions of Jana. And on the
nether regions being broken up by the hoof-impacts (of the
boar), the water began to nin down with roars ; and the
Siddhas constantly inhabiting the regions of Jana, were
moved about by the air of his breath. And the ascetics,
placed in the tactual pores of the inighty bore as he rose up
holding tlie Earth in his abdominal cavity and kept shaking
his Veda-impregnnted pcrson, — experienced the highest
bliss. And yogis dwelling in tlie regions of Jana, Sananda
and others, with delighted liearts, aiul with heads bent in
humility, hymned the liolder of tlie 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, hri—to take Oí seize.
Hari possibly mcans ho that lakes men's hrarts—T.

t »'. «. belonging to thc Sama Veda, which used to be sung.— T.

} An appellation of Krishna, derived from K«— Brahma, and iea~- Sl»»
md va vho goes—t. e. tme that gees before Brahma aad Siva, ot £rom K«»—
iair, and *«—•*<> possesses-^fair-haired.—T.

VISHNUPURANAM. 17

mace, sword and discus l The cause of creation, destruction
and sustentation, save thee, supreme state there is none
whatever. The Vedas are thy feet, and the yupa,* thy larger
tootb, and Sacrifice, thy smaller ; the place of the (sacrificial
fire) is thy moutb, and the fire itself thy tonguc; and darva
is thy down. Lord, thou art the person presiding over
Sacrifice. mighty soul, day and night are thy eyes ; and
that refuge of all — the state of Brahma liiniself — is thy head j
the entire complement of Suítasf composeth thy matted
tocís; and thy tongue is the sacrificial offerings, god.
thou having the (sacrificial) ladle for thy face | O thou
who hast the solemn accents of Sáma for thy voice, thou
that hast the front-part of the saciificial ground, for thy
body ! O thou who hast all the sacrifices for thy joints 1
god, thou hast for thy ears the morality of the Smritis
as well as the Srutis.% Be thou propitiated ! undeteriorat-
ing one, thou that hast the Universe for thy form, we
know thee as having covered the Earth vvith thy paces, and
that thou art the cause and stay thereof. Thou art the
foremost Lord of the cosmos. Be thou gracious ! Thou art
the master of the mobile and the immobile. Raised on thy
razor-ends, all this Earth, Lord, seemeth like a lotus-leaf
besmeared with mud on the tusk of an elephant that hath
plunged into a pool of lotuses. thou of unparalleled
power, all the space between heaven and earth hath been
covered with thy body. thou, the universe hath been
enveloped with whose splendour, Lord, prove thou of profit
to the universe. Thou art the sole highest reality,— there
is none other, sovercign of the universe. And this glory in
which the mobile and the immobile are enfolded, — is thine.

* Sacrificial stake.

t Hymns ot the Rig Veda.— T.

X Hindu scriptures are broadly dividcd intð (1) Sruti— audition; and (3)
Smriti— reminiscence. The {ormer corresponds te tht Christian Rtvtlatim,
*nd ths tthtr ií tradiiien, — T.

í 1 Libri

18 VISHNUPURANAM.

thou tliat art knowledge, unspiritual people, tlirougli
ignorance, look upon tliis form of thine displayed in the
world. Foolish persons, regarding 'this entire universe
impregnated with knowledge, as real, fa.Il into a sea of
delusion. But supreme lord, those that are versed in
knowledge and are of pure spirit, look on this entire
universe as thy fonti replete with knowledge. Sarva,
soul of all ! Be thou gracious t For the good of this world
do thou, O thou of immeasurable soul, raise the Eartli up.
lotus-eyed one, confer on us vvhat is good. Thou, O
reverend one, art surcharged with the virtue of goodness.
Govinda, for the bei>..:(it (of allj, lord, raise up this
Earth. lotus-eyed one, confer on us what is good. Mayst
thou inciine thy mind to creation fraught wilh profit to the
universe j VVe bmv unto tliee. lotus-eyed one, confer
on us what is good."

PARACARA said,— "Thtis hymned by the divinities, that
supreme soul, the holder of Earth, at once lifted her up, and
set her on the mighty sea. And, resting on the- sea like a
giant bark, Earth did not sink in consequence of the
flatness of her frame. Then leveling the Earth, the wor-
shipíul supreme Lord without beginning, placed mountains
on her in proper order. And by his infallible power,
that one of truthful purposes created on the Earth all the
mountains that had been burnt on the occas'on of the burn-
ing of the foregone creation. And then; properly dividing
the land containing seven islands, he, as formerly, created
the four regions, viz., Bhuva and the rest. And then,
possessed with the principle of passion, the reverend Deity,
Hati, wearing the form of Brahma and assuming four faces,
set about creation, But in the matter of creation, he was
an instrument merely ; as the force resident in the things
created, was the principal Cause. Being ripe for deve-
lqpment, (objtcts at the time of creation ) desiderate
nothing more. foremost of those practising austerities,

VISHNUPURANAM. 19

objects attain their objectivity by virtue of their inherent
force"*

SECTION V.

■M.

[aITRRYa said : — " twice-born one, tell tliou itic trulv
how the Deity created celestials, and saints, and Pitris.t
DSnavas, and men, and heasts, and trees, and those inhabit-
ing land and water and air ; as vvell as concernino; (the
respective) qualities and charicters and nalnres (o( tbe
creatures) dwelling in Earth, — which Brabma bad created at
the commencement of creation."

THF.REAT Paras^RA said :— "O Maitreya, listen thnu
heedfully I I sh.ill tell thee how the l.nrd God created all,—
deities and the rest. As he was contemplatin? creation as
in former Kalpa*, throiigh lack of vigilance was s;enerated
Illusion, formed of Foulness. — Five are the kinds of Illusion
which spring from this liighsouled one, vis., famas, tnoha,
mahamoha, tamisra and andhalamisra.% And as (Rrahmá)

* This approacheswondprfully th<> theorv of SponUncoii'í creation, which is
accepted by the out-and-out aponlc 1 ! of Modern Science — The most uncompro-
mísintf advocates of Evolution could not outdo the Hindu sage of yore, in
formulating their faith in (to jjive a Spencerian turn to the expression) the
unknowaile force, whirh, unintelligent itself, brings about this wonderful
system oí thini»s instinc/ with infinite vvisdnm and Inve I Qneer, however,
would theclassification read,— Parasara, Darwin, Spencer, Huxley, Heckel,
Tyndall, etc.—T.

t Ancestral manes.

% Tamas brings about love of one's own person, etc, moka produces a sense
of authority over offsprins;, tte. mohanwha generates desire of sensual gratifi.
catton, tamisra causes anger on any impediment coming in the way of enjoy
ment. and through andhatamisra one is 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. And as he was revolving
creation, sprang up the Tiryyaksrotas.* Those that live in
Tiryyaksrotas. They are beasts, &c, — composed mainly of
foulness, and deviod of liberal curiosity. Leading unrestrain-
ed lives, these, albcit devoid of knowledge, deem themselribs
as possessing the same. Proud, and considering vastly of
themselves, they are subject to eight and twenty kinds oí
il'ls.t And although developed internally, they cannot
express themselves to eaeh other. And finding even these
as insufficient for his purpose, (Brahmá) bethought him of
other ways ; and there came into being the third class of
•objects, named Urddhasrotas,\ in whom the principle of
goodness predominates. They have great capacity for
pleasure and happiness ; and being developed alike
externally and intemally and, in consequence, more fitted
to express themselves on bolh sides, have been designated
Urddhasrotas. This third creation, that of the deities — is
called Tushtatman.% And great was the pleasure of BrahmS
on the consummation of this creation. But, deeming these
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 of beings Hving aacording to nature.— T.

t Some ot these are physical, such as leprosy, deafness, blindness, inertia,
dumbness, sraellessness, impotence ; some are mcntal and moral. lt is,
howevcr, difficult for us of these times to see how beasts, &c. are more subject
ro these evils than human beings. T/«-author may possibly have a meaning of
nis own, which, in the absence of a«i(qiéte.commenta7, we fail to arrive at.-»-T.

% The stream of being. tending upívards.— T.

$ Lit sml-satisfying.—T.

VISHNUPURANAM. 2!

came forth from avyakta the arvvyáksrotas compelent to
accomplish his purpose. And as these eat by swallowing
down, they are called arvvyáksrotas. The are bountifully
developed j 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 contínually.*
They are developed intemally and extemally, — they are
human beings fulfiling the purpose (of the Creator). Thus,
foremost of ascetics, have I narrated unto thee the genesis
oftne six orders of creation. Brahma first created Mahata,
next he created Tanmátras, which reckon as the second
class, and are comprehended under the designation of
Bhutasarga.ii The third creation is Vaikdrika, and is
known as aindriya.% Thus hath been the creation of Buddhi
and the others, which is called Prákrita.\ And the main
creation counts as the fourth, and includes the immobile
objects. By the name of Tiryyaksrotas is meant, heasts, &c.
And the sixth creation is Urddhasrotas, which is known as
Devasarga.\\ And the seventh is ArvvdVsrotas which is man
The eighth is the creation of Anugrahas\ composed of
goodness and passion. Five are the Vaikrita% acts of
creation ; and three are Prakríta.— And they together
constitute PráYrita and VaiVnta. And the ninth is known
as Kaumara. Thus have I described unto thee the nine acts
of creation of the Lord of creatures. The Prdkrita and the
Vaikrita are the radical causes of the world. What wouldst
thou further hear of the Lord of the universe, engaged in
creation ?"

* The first circumstancc, remarks the commentator, is owing to the
presence, the next, to that of passion. — T.
t Lit. the creation of the elements.
t i. e. ptrtaining to the Indriyas— organ of sense.
i From Pnkriti—naturc.
| Creation of the gods.
f An order ot deities.
t »'. '. relating to the excited conditian of anythinj.

\3>1*&±r

THt KAMAKIHSHNA ÍlitiÖt \

(HMITUU «r ^U.T«M 1

LllhANV I

2% VISHNUPURANAM.

MaITREYA said — " ascetics, thou liast narrated unto me
in brief the origin of gods &c. But, best of • the
foremost anchorets, I wisli to hear tliis at length." Paracara'
said, — "0 Brilimana, on Brahmá being engaged in creation,
from his mind issued tlie four orders oí beings commencing
with celestials and concluding with tlie immobile, — and
although these are destroved at the time of universal
dissolution, they are never bereft of the mental tendencies
they acqnire in existence, consequent on their acts; or of
the good or bad fortune resulting respectivelv from their fiir
or foul actions* Tlien desirous of creating deities, Asuras,
ancestors and men, all going under "the name of ambha,
BrahmJ began to contemplate. And as the lord of beings
concentrated his soul, passion overspread liim ; and first
from fortli his liips came out Asuras. And then (BrahmS)
renounced his pcrson surcharged with darkness ; and,
Maitreya, on being renounced bv him, Foulness vvas converted
into Night-t And having assumed another body, lie (again)
became desirous of creating, and from the face of the pleased
Brahmá, came forth, twice-born one, celestials sttrcharged
with the viitue. of goodness. And that I ocly also having
been resignrd, the quality of rigliteousness was tumed into
Day. And tliereíore it is that Asuras are powerful by night
and dieties by day. And he tlien assumed a person, fraught
with goodness ; and, he being honored as a sire, out of him
sprang the ancestors, And having created the ancestors,
the Lord renounced lliat form also. And on being renounced,
the sair.e became Twilight, remaining between day and
night. And then he assumed a person filled with the
principle of passion ; and, foremost of the twice-born ones,
thereat sprang men fierce, with passion entering into their

* 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.

VÍSHNUPURANAM. 23

eomposition. And the lord of creatures speedily resigned
that form also — And it became Moonlight, which is termed
práksandhyd.* And therefore it is, Maitreya, inan and the
Pitris, become powerful in Moonlight and Twilight. Moon-
light, Night, Day, and Twilight, — these four, are the bodies
of Brahma, endowed with the three principles. And then
he assumed another body filled with the priuciple of passion,
and thereat sprung Hunger from Bralnná, and from Hunger,
wrath- Then the reverend one in the darlc created beings
frightful and bearded, and ahvays exercised with hunger. And
(as soon as tliese) were created, they rushed at the Lord. And
of those that ciied, — 'Ho 1 don't do this, — save him,' — are
Ralcshas ;fand oihers that said, — 'We sliall eat him up,— are
Yakshas, from Yakshana,\ eating. Seeing them mischievous,
the hair of the Deity fell oflf, — and having fallen of! from l>is
head, it again rose to his head. And from their movemeut
(sarpand), the hair became sarýas,§ — and from their having
fallen off, they are known as ahis.\\ Then the creator of the
universe, waxing wroth, generated some beings of wrathful
souls. Twenty-hued, they are beings subsisting on flesh.
And then came forth froin him Gandharbas, whose ofHce is
music. regenerate one, as these came into being, drinking
in strains (of music), they are called Gandharbas, All these
beings created the reverend Brahmá, directed by inherent
force resident in these (respectively). Tlien he at his
pleasure created another order of beings — fowls of the air.
And he created sheep from his breast, and goats from his
mouth. And the lord of creatures created kine from his
woinb and flanks. And he created from his feet horses,

* Meaning, going before tmlight.
t From Ra\uha—þrotect,
X From the verb ha leave,
i Serpents.
Ii Serpents.

34 VISHNUPURANAM.

eleplíants, saraihas,(a) gavayas,(i) deer, camels, mules,
Hyankus(c) and other species. And from his down sprang
medicinal herbs furnished with fruits and roots. And,
twice-born one, at the commencement of the Tretá-Yuga
and on the eve of the Kalpa, Bralima, having created the
beasts and the drugs, then set them apart respectively for
sacrifice. Fair complexioned males, sheep, horses, mules,
and asses, were called Grimyá(d) animals. And know also
those that are wild. (These are) beasts of prey, the cloven-
hoofed, elepliants, monkeys, and, flfthly, birds, and, sixtMy,
acquatic animals, and, seventhly, reptiles. Tiien form his first
mouth he generated the 'Gáyatri,(e) the Rickas,(f) the
Trivatstoma(g) the Ratkantara,(k) and the Agnishtoma(i)
among sacrifices. Then from his southern mouth he created
the Yajus,(f) the Trishutva metre, the fifteenth Stoma„(k)
the Vrihat Sáman,(l) and the Uktha.(m) And from bis
western mouth, he created the Sámas and the Fagati metre,
the seventeenth Stoma, the Vairupa(n) and the Atiritra.(o)
And from his northern mouth he brought forth tbe twenty-
first Stoma, the Atharva Veda, the Aptoryáma, (p) the

a A fabulous aniraal, havlng eight legs, inhabiting the snowy mountainous
tegions.— T.

6 Bos Gavus.

e A species of deer.

d i. e. belonging to village.— T.

e The most sacred 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 named.

i A sacrifice.

j A division of the Vedas.

h Song of the Sama Veda.

I A part of the Sama Ved Vrihat means greai.

m A metre of the Sama Veda.

» Songt of the Sama Veda.

i> A kind of Sscriflee.

f A kind of Sacrifiee.

VÍSHNUPURANAM. i$

Áitishtubha metre, and the Vairiyya Sáma. Thas from his
person came forth nobie and ignohle. And having created
gods, Asuras, Pitris, and men, that lord of beings, the
great-sire, *at the commencement of the Kalpa, created
Yakshas, PicSchas,* Gandharvas, and numbers of Apsaras ;
and that lord, the reverend Brahmá, tlie first Cause, created
Naras.t Kinnaras.t Rákshasas, birds, l-.easts, deer, serpents,
and mobile and immobile objects lasting or other-wise. And
in successive creations, verily each creature is born into
tbjpM acts which it used to perforra in its former existence.§
Some are cruel and some kind, some mild and some harsh,
some virtuous and some vicious, some truthful and some
íalse, — in consequence of their inheriting their respective
natures as developed in previous births ; and it is also for
tliis that each affects a parlicular course of conduct (in
preference to others).|| The Diety is the lord of all objects
of enjoyment, of all creatures, and all bodies ; and it is the
Deity who hath personallv divided and differentiated them.
And at the beginning from the Vedic Vocabulary he assigned
names untó creatures, celestials and other, as well as unto
sacrifices ; and also fixed forms and shapes thereof. And
from the auditory Veda, he assigned appellations unto the
sages,— and appointed them to their respective functions.
And as the signs of the seasons successively manifest 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."

*Inferior spectres reveling in the morally foul and the physically filthy. — T.

tHorse-hipped beings.

ÍHorse-faced beings.

JA profonnd view, in imaginative vesturc, of Hiredity. The Aulhor
imparts a eomprehensiveness and sublimity to the doctrine which is unsnr-
passed — T.

I A little liberty has been indulged in tíanslating this senfenee, a> the
eonstriiction of the original is involved and complicated.— T.

SECTION VI.

LaitreyA said, — " Thou liast called man by tlie term
Arvváksrotas. But Bráhmana, tell [me at length how
Brahmá created liim. And tell me also liow lie created the
orders,_and, mighty ascetic, of their qualities ; aud the
offices assigned to Vipras and the rest."

Paracara said,— " foremost of twice-born ones, wl«(n
Brahmá of true intents was inspired with the destre of
creating the kosmos froni his mouth, formost of twice-
born ones, came out creatures surcharged with the principle
of goodness ; and from the breast of Brahmá creatures
surcharged with the principle of passion ; and from his
thighs came out beings surcharged with both goodness
and foulness ; and, best of regenerate ones, from his
feet Brahma created other beings, who were impreg-
nated with the principle of dullness. This is the • fore-
fold division into orders. And, excellent Bráhmana,
Bráhmanas, Kshatriyas, Vaicyas and Sudras, came from the
feet, the thiglis, the chest and the mouth of Bramá.
exalted one, Braluna brought into being these fottr orders
capable of satisfactorily performing sarifkes, in order to the
successful celebration of them. thou cognisant of righteous-
ness, the celfstials, gratitied with sacrifices, in turn gratify
creatures, — and therefore sacrifices conduce to welfare. It
is men engaged in observing their proper morality, of
pure ways, aml good, and walking the path of righteous-
ness, — who prrform sacrifices. It is by virtue of hav-
ing been born as liunian beings thatmen, ascetic, can
obtain heaven and emancipation ; and, twice-born one,
that they can go to the wished-for regions. íoremost of
ascetics, men (at the bfginning) having been divided into
four orders, were revereut and of excellent ways. Tben

VISHNUPURANAM. 2f

tliey lived wherever tliey liked, — without any let. And they
were pure in heart, — unpolluted ; and cleansed in conse-
quence of tlieir observing all rites. And their minds being
pure and the Pure Hari residing in tlieir lieart, they perceived
that state which goeth after tlie name of Vishnu, and which
is genuine knowledge. Tlien tliat portion of Ilari which is
frauglit witli Fatality, spread sin (amongst meii), causing
slight pleasure and an overmeasure of woe. 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 bonum). And men
anon could not (any more) completely attain the eight kinds
of success, Rasa, Ullása, &c. And on sin progressing, and
those becoming exceedingly fceble, creatures becanie subject
to 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,
&c, for shelter from cold, the sun, and other (physical
discomforts). Having thus provided against cold, etc, men
then betook themselves to tasks capable of being performed
with the hands, for subsistence. And Vrihi, (b) barley, wheat,
small seeds, stssame, priangu, (c)uddra, kodrava,(d)chinaka,(e)
miska,(J) mudga,(g) masura,simbi,(h) kulaththaka,(i) áraki,(j)

a. Dwandáohihuta—subject to daulity, í e. came uuder the Law of Rela-
tivity, in the sence of Professor Bain. See Senses and Iniellect.

4. Rice of va^f jus kinds ; of which eight only are enumerated by the.
authorities.

t. A medicinal plant, and perfume, Panicum ttalicum.

d. A species of gnjin eaten by the lower people Paspalum Kora.
- ». A sort of panic, P. miliaceum.

/. A sort of kidney-bean -.—þhaseolus radiatus.

g. Phasetlus mungo.

h. A sort of pulse or lentil— Enum Ilirsutum ; cassia alata.

i. Dalichos bifiorus.

j. Cytius cajan.

?8 VISHNUPWRANAM.

oats, and hemp, — these seventeen kinds, ascetic.were among
the rural plants grown. And fourteen sorts are tlie plants
intended to be used in sacrifice, divided into grdmya (a)
and áranya(b) Vrihi, barley, más/ta, wheat, small seeds,
ýri/angu, sessame, kulaththaka, these eight belong to vil-
lages. And Syámáka.fc) nirdba,(d) jartila,(e) gavedhuka,
benuyava, and markataka,(t)— (these), ascetic, (are tlie
plants grovving uild in the woods). These fourteen species
of plants, grdmya and aranya, are intended for the cele.
bration of sacrifices, and they are very useful for that pur-
pose. All these plants together with sacrilíces are the
causes of thc increase o f population j and it is for this
those versed in the highest signilicance of things celebrate
sacrifices. By períorming sacrifices day after day, one,
foremnst of ascetics, reapeth great good, and hatb one's sins,
committed, shorn of their rancour. raighty-minded one,
it is those only in whose minds the drop of sin attainetli pro-
portions, tliat set their face against sacrilices. 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, lay the axe at the root of courses leading
to progress. Having created men, the Lord, on their means
of subsistence according with their respective qualities,
having been settled, placed them duly in consonance with
dignity; and, best of those practising righteousness,
ordained the codes of duty in respect of the orders ; and their
modes of life; and the regions attaiuable by them j concern-
ing all the castes, observing the rules of their respective
orders. And the sphere assigned to Bráhmanas observing

a. From gráma — village.

b. Prom aranya—wtod.

e. Panicum mantacium. AIso P. coloumn.
i. Wtld sessanum.

e. Coixbarbata.

f. A fruit,

VISHNUPURANAM. 49

the rules of their order, is that of the Creator himself. And
the sphere assigned to Kshatriyas, not turning away from
fight, is that of Indra. And Vaif yas, following the Iaws of their
order, attain the regions of Marut.* And those belong-
ingtothe Sudra caste that spend their lives in serving
(the other 'orders), attain the regions of the Gandharbas.
Those practising the Brahmacharyya injunctions attain the
regions of Marut belonging to the eight and eighty thousand
ascetjcs that have drawn up thcir vital fluid. And those
living in the forest reap the place of the seven sages ; house-
holders repair to the regions of the Creator ; and mendicants,
to the sphere named Brahma. The sphere of the yogis is
Amritaf — which is the supreme state of Vishnu himself.
Those yogis that contemplate Brahm J with a single soul, —
of these is that supreme state which is seen by the celestials.
The sun, the moon, and the other planets, going to this
region again and again, return therefrom again and again, —
but to this day those that contemplate the twelve-lettered
(Mantra),J do not have to return therefrom. Támisra,
Andhatamisra, Maharaurava, Raurava, Asipatravana, Ghora,
and the waveless Kalasutra, — these are appointed the regions
of those that revile the Vedas,— that obstruct sacrifices ; and
that abandon their own religion."

* i.t. the Wind-god.

t Ambrasia.

X A formula, embodying the name of Vásudeva.

SECTION VII.

1 ARASARA said, — "Then camc forth untohim the mind-

spurng beings, embodying causcs and consequences arising

from his own person. And out of the body of that intelligent

one came out the souls. And thus were generated all those

mobile and immobile objects beginning with the deities aJíd

concluding with the immovable, — which are established in

the three several spheres,t/i) — and of which I have told thee

before. And when these beings of that intelligent one

did not multiply, then he created other mind-begotten sons,

resembling himself, — viz., Bhrigu, Pulastya, Pulaha, Kratu,

Angiras, Marichi, Daksha, Atri, and the mind-sprung

Vasishtha. The Purána saith that these nine resemble

Brahma himself. Tliosc 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, or produce

offspring. And these being indifferent to the increase of

people, a mighty wrath took possession of Brahma, capable

of consuming the three worlds. And, anchoret, the entire

triune universe was then illuminaled with the flarne flowing

from the ire of Brahma. And then from his furrowed

forehead inflamed with wrath sprang Rudra, resembling the

mii-day Sun ; having a body, half-female, — terrific ; and of

a prodigious person. And saying unto him, — " Divide thou

thyself."— Brahml then vanished. Thus directed, he divided

himself into a male and a female. And then he divided the male

into one and tcn parts ; and the Lord God also divided the

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

Asita,(^) and many other parts resembline himself. Then the

(a) vi:, the upper, middle, and nether regionj. (b) Mildness (c) Imolen.ce,
' (i) Meek. (t) Wiid. / White. f Dark.

VISÍWUPURANAM. 31

Lord appointed the Self-create Manu, formerly sprung from
Brahm&'s self, and resembting himself, to rule creatures.
And that lord, the divine Self-create Manu, took to wife
the female SatarupS, (1) purged of all sin through asceti-
cism. And to that person Satarupa bore Priyavrata and
Uttanapada ; and two daughters, named Prasuti and Akuti, —
endowed, O thou cognisant of righteousness, with the
perfections of beauty, and nobility. And the Lord of
creatures of old conferred Prasuti on Daksha, and Akuti on
Rilfka. And unto this wedded couple were born,
exceedingly righteous one, Yajna and Dakshina ; and these
were then united in mairiage. And ten sons were borne to
Yajna(2) by Dakshina. (3) At the time of the Self-create Manu,
these went by the designations of Deva and Yáma. And
on Prasuti, Daksha begat four and twenty daughters, — whose
names do thou hear, Sraddha/4) Lakshmi,(5) Dhriti,(6) Tushti
(7) Pushti,(8) Medha,(g) Kriyá(io) Buddhi, (11) Lajja,(i2) Vapu
(13) Sánti, Siddhi,(i4) and Kriti. (15) These thirteen daughters-
of Daksha were wedded by the Lord Dharma.(ió) Tlie daughters
remaining after these elder ones, were eleven, furnished with
fair eyes,— Khyati,(i7) Sati, (i8}Sambhuti,(i9) Smriti,(20) Piiti
(21) Kshama,(22) Sannati,(23) Anasuyá,(24) UrjjS,(25) Swaha,
(26) and SwadhS. Bhrigu, Bhava, Marichi, Angiras, Pulastya,
Pulaha, Kratu, Atri, Vasishtha, Vanhi.and the pitris, espoused
respectively the daughters, Khyáti and the rest, foremost of
ascetics. And then Sradhá brought forth Káma ; (27) and
Chala,(28) Darpa ;(29) and Dhriti, Niyama(3o) as her son ; and

(1) Havingan hundred forms. (2) Sacrifice. (3) Gift in sacrifice te-
Brahmanas. (4) Veneration (5) The goddes of wealth. (6) Patience. 7
SatUfaction. 8 Nourishment. 9 Intelligence. 10 Act. 11 Intellect. 12
Bashfulness. 13 Body. 14 Success. 15 Fame. 16 Righteousness. 17
Renown. 18 Chaste. 19 Birth. 20 Memory. 21 Gratification. 22 Forgi»e-
ness. 93 Revennce. 24 Good-natured. 2$ Energy. 26 This and the li.st
ire words uttered while one is offering oblations. 27 Sexual desire. 28
Lakshmi. 29 Pride. 30 Restraint.

J2 VISHNL'PLRANAM.

Tushti,(i) Santosha, ;(a) and Pushti,(3) Lobha.í^ And Medhaf$)
brought forth Srutam ; (6) and Kriya,(7) Dandam,(8) Naya, (9)
and Vinaya ;( 10) and Buddhi,(n)Bodha ;(i2) and Lajja,Vinaya;
and Vapu,(i3; Vyavasaya (14) as her son ; and Santi brought
forth Kshamá ; and Siddhi, Sukha ; (15) and Kirti, Yacas (16)
These are the offspring of Dharma. Nanda bore unto Kama,
Harsha(i7) — grandson unto Dharma. Hinsa(i8) was the wife of
Adharma;;i9) and from her were born Anrita,(2o) and adaughter
— Nikriti.(2i). And from these came forth Bhaya (22) and
Naraka;(23)and two daughters — Maya 24and Vedana. 2^And
Maya and Bhaya gave birth to Mrityu 26 — that allayer
of the three kinds of heat, 27 And Vedana bore unto Rauraba,
a son named Duhkha. 28 And from Mrityu sprang Vyadhi 29
Jwara,3o Soka,3i Trishna,32 and Krodha.33 These ultimately
lead to misery ; and all have marks of unrighteousness. They
have no wives, being all of vital fluid drawn up. 34 And, son
of the Prime ascetic, these are the terrific forms of Vishnu ;
and they ever bring on the universal dissolution. And,
exalted one, Daksha, Marichi, Bhrigu, and olhers — lords of
creatures — are always the causes of the creation of the
universe. And the Manus and their sons and kings possessed

1 Satisfaction. 2 Contentment. 3 Nourishment. 4 Greed. 5 Intellect.
CKnowledge 7 Action. 8 PunUhmcnt. 9 Justice. to Humility. II ln.
tellect. 12 Apprehension. 13 Body. 14 Exertion. 15 Felicity. 16 Fame.
17 Cheerfulness. 18 Malice. 19 Unrighteousness. 20 Falsehood 21
Wickedness. 22 Fear. 23 Hell. 24. Illusion. 2$ Pain. 26 Death. 27
Tapa—lit. heat— here means the three kinds of pain,— natural, supernatural and
that coming from spiríts. The word taþa for pain refers to the physical phe-
nomenon accopanying all pain— namely, heat in the part agected. And physical
paininany part of the body is invariably found to be accompanied with ktat
at that kxality— T 28 Misery. 29 Disease. 30 Decrepitude. 31 Grlef.
32 Thirst. 33 Anger. 34 The reader will readily percieve that ait thií íi
»llegorical, although the allegory is by no meanson all fours. The entire
fabric, it may truly b« said, of Hinduisim is upreared npon an allegorical
foundation j bnt the ? Ilegory having been m'used, it has degeneroted ittelf into
a systtem of degrading •uperitition,— T.

VISHNl'PURANAM.

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 Bráhmana, thou hast alluded to cons-
tant crcation, constant sustenance and conslant dissolution.
Do thou desbribe unto me the characteristics of them."

(Thereat) Parásara said, — "That one of incomprehensible
soul, — the reverend destroyer of Madhu — the Lord assuming
respective shapes, effecteth the creation, maintenance. and
destruction (of the Universe). The dissolution (of beings) is
of four kinds, vis., twice-born one, Naimittika, Prákritika
Atyantika, and Nitya. When, on the expiry of his Day,
Brahmá — the lord of the Universe — lieth dovvn, takes- place
the dissolution called Naimittika. When thc mundane egg
dissolveth itself away in Primæval Nature, takes place the
Prákrita dissolution. The fusion of the Yogis into the
jSupreme Soul through knowledge, is the Atyantika dissolu-
tion. And ihe constant dissolution of things taking place
day and night, goeth by the name of Nitya. The creation
which comes of Primæval matter, is known as Prakriti ; that
which takes place at the end of a minor dissolution, is known
as Dainandini ; and, () foremost of anchorets, the constant
daily creation of beings, is called Nitya by the wisc verscd
in the import of the Puranas, Thus that origin of all beings,
Vishnu, remaining in the bodies of all things, bringeth about
creation, mainlenance and destruction. Maitreya, the
energies of Vishnu relative to creation, sustenance, and
destruction, remainin,^ in the bodies of all beings, are ever
coursing on day aad night. Brahmana, he that, compounded
of these mighty powers, overruleth the three principles,
attaineth the Supremc state (of Vishnu). and hath not to come
back to this scene."

SECTION VIII

1 ARASARA said, — '0 mighty ascctic, I have narrated
unto thee the creation of Brahma connected with the princi-
ple of dullness. Now I shall unfold tmto thee the creation'
called Rudra. Do thrm hearken as I proceed ! At the outsétt>f
a Kalpa, as the Lord was rapt in thoughts about a son resem-
bling himself, 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 dost thou weep?' And thereon, he said unto the
Lord of creatures, — 'Let me have a name.' And (the Lord
said), — '0 divine one, thou art tiamed Rudra.* Do not cry.
Have patience.' Thus accosted, hc again cried for seven
times. And thereat the Lord gavc him sevcn other names;
and assigned six receipients thereof, as well as the six wives
and sons of the latter. Bhava, Sarva, Isana, Pasupati, Bhima,
Ugra, and Mahadeva, — these seven names were mentioned
by the Great-father. Ancl tlie holders thereof were respéct-
ively the Sun, water, earth, fire, air, ether, the initiated
Brahmana, and Soma. And Suvarchala, Uma, Sukesi, Siva,
Dik, Dikshá, and Rohini, — are, O best of men, the wives of
the Rudras, named the Sun, etc. And Li.aiken (unto me)
reciting the names of thcir offspring, whose sons and
grandsons have filled the universe. Sanaischara, Suka,
Lohilánga, Manojava, Skanda, Swarga, Santána and Budha,
— these are rcspectively the sons (of the Eight Forms.) Rudra.
formed thus, took to his wife Sati. And through Daksha's
ire, Sati renounced her person. And then, b?st of the
born ones, she became the daughter of Himavat by name Umá
Then the reverend Bhava again marriad Umá, who was his

VÍSHNUPURANAM. 35

solely. And Bhrigu's wife, Khyati, brought forth the gods
— Dhata and Vidhata ; as well as Sri, who is Narayana's
spouse."

MAITREVA said : — " We have heard that Sri arose from

the Ocean of milk on the occasion of the churning of the
deep. But why dost thou say that she was bcgot by Bhrigu
on KhySti ?"

Thereat Parasara said;— "That mother of the Uni-
verse — Vishuu's energy — is enduring and undeteriorating,
O^fpremost of thc twice-born ones, even as Vishnu is omni-
present, so this one also. Vishnu is the sense and she is the
word; she is morality, Vishnu is justice; Vishnu is percep-
tion, and shc the power theteof ; hc is merit, and she the act
of piety. — Vishnu is the creator, and shc thc creation ; Sri is
earth, — and Hari, the supporter thcreof. The reverend one
is contentment, and, O Maitreya, Lakshmi is permanent
peace ; Sri is desire, and the worshipful one is Kama ; hé
is sacrifice, and she the dakshiita ; thc goddess is the first
libation, and Janarddana is Purodása ;* O ascetic, Lakshmi
is patuisálá,\ and Madhusndana is the príúvansa\ (of a
sacrifice); Lakshmi is the chitti\ and Hari is the yupa;\\
Lakshmi is sacrificial fuel, and the reverend one is Kuca ;
The reverend one is Sáman, the Lotus-dwelling Sri is
Udgiti ;f Lakshmi is Swahá, that Lord of the Universe,—
Vásudeva — is fire, thc worshippful Sauri is Sankara, (the
mistress of) Wealth is, best of the twice-born one,
Gauri. Maitreya, Kesava is the Sun, the Lotus-seated one
is the splendour thereof; Vishnu are the paternal manes,
and the Lotus-throned one is Swadha, ever conferring

* Clarified butter as offered in oblations to fire with calces of f round barley
me»l that hare been well steeped in it. — T.

t The room opposite to that which contains the materials for an oblation.
and in which the family and friends of the sacrífice assemble.—

t An ablong with quadrangular sides.

H A sacrificial stalte.

% The hymns of the Sama Vcda.

30 VISHNUPURANAM.

gratification ; Sri is thc city of the cclestials. that soul of all
— Vishnu — is the exceedingly spacious sky ; thc support of
Sri is the Moon, and Sri is the constant resplendence
thereof ; Lakshmi is Fortitude and Exertion ; Hari is the air-
coursing everywhere. twice-born one, Govinda is the
Ocean ; and, magnanimous Vipra, Sri is the shore thereof.
Lakshmi is like the spouse of Indra, and the Destroyer of
Madhu is the Indra of the immortals ; the holder of the discus
is Yama himself, and the Lotus-presiding one is Dhumorna.*
Sri is Prosperity, that god— the supporter of Sri— is the Lo/d
himself of riches. Lakshmi is . the highly exalted Gauri and
Kesava is Varuna himsdf. Sri is the celestial host,
foremost of Vipras, and Hari is the lord thereof. The
mace-handed one is Avashtambha, and, best of the
regenerate, Lakshmi is Energy. Lakshmi is Kastha.t and hc
is Nimesha.} He is muhurta, and she is kalá ; Lakshmi is
the light, and Hari, or Sarva — Iord of all — is thc lamp.
The Mother of the universe is the plant, and Vishnu— tlie
spouse of Sri— is the tree cstablished. Sri is Night, and that
deity — the holdcr of the discus and mace — is Day. Thc
boon-bestowing Vishnu is the bridegroom, and she dwelling
in the lotus-grove is thc Bridc. Thc reverend One is like a
male river. l'undarikaksha is the (banner), and the
Lotus-seated Sri is the Ensign. Lakshmi is Thirst, and that
master of the Universe, the Great Narayana, is Desire. And,
thou cognisant of righteousness, Lakshmi and Govinda are
respectively Attachment and Love. What is the use of
dilating? I tell thee this in brief, — the Reverend Hari
compriseth gods, men, bcasts and other creatures that ares
termed male ; and, Maitreya, Lahsmi compriseth all that are
termed íemale. There exists naught that is beyond these."

A division ot timc. f Wife of Yama.

{ Timc takcn up by the twinkling of an ey*.

SECTION IX.

í ARASARA said : — " Maitreya, listen to what I say
anent thy.question about Sri, as I had heard írom Marichi.
That Emination of Sankara — Durvasa — was ranging this
Earth. And it came to pass that the sage saw in the hand
of a Vidyadhari a celestial garland, — perfumed by which,
CWDrahmana, that entire forest of Sanlanakas* had become
surpassingly charming to the rangers of woods. And it came
to pass that on seeing that graceful garland, that mad Vipra
practising the vows, asked for 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 thcrcat, laying the wreath on
his head, that Vipra wearing the form of a maniac proceeded
to roam about the earth. And then he saw that dcity — Sachi's
lord — sovereign of the three regions — mountcd on the mad
Airavata, — approaching along with the celcstials. And the
ascetic, resembling a mad man, taking from his head that
garland, whose odour was maddening six-footed (black-bees),
threw it on the sovereign of the celestials. And thereon
the king of the immortals, taking the wreath, placed it over
the head of Airavata; and thus placed, the same appeared
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 being sssailed by the odour, smelt the per-
fume with his trunk (raised), — and then cast the same
away to the earth. Then was wroth ihe reverend Durvasa,
best of anchorets ; and, O Maitreya, being enraged, he spoke
unto the sovereign of the celestials, saying, — 'O thou in-
toxicated with wealth I wicked of soul ! Vasava !

* A kind of celestial trec.

38 VISHNUPURANAM.

how art thou puffed up ! But inasmuch as thou dost not
regard this wreath, which is the abode of Auspiciousness, —
and as, bowing down the head, thou hast not, said, — Thy
favour! — nor, with thy cheeks bcaming with delight, hast
thou placed it on thy head, — as, in (brief), thou dost not pay
high homage to this garland given by me, — fool, thy celes-
tial prosperity shall depart from thee. Surely, Sakra,
me tbou deemest likc other twice-born ones ; and therefore,
thou thinking immensely of thyself, hast thus slighted me,
And as thou hast cast away the wreath given by me ttf the
earth, therefore thy Triune world shall bc reft of Auspicious-
ness. Me whom when v-roth the mobile and the immobile
fear,— -thou, monarch of the immortals, hast insulted from
thy excess of arrogance."

PARASARA said :— " Thereat the great Indra, swiftly alight-
ing from the back of his elephant, propitiated the sinless
Durvasa. And propitiated by hini with his head humbled,
that best of ascetics— Durvasa— - answered the thousand-eyed
(Deity).— saying,— ' I am not kind of heart ; nor doth for-
giveness find, a p!acc in mc. Tliey, Sakra, are other
ascetics ; but know me as Durvasa. Gautama and others
have for nothing fostered thy pride. But me thou must know
as Durvasa, who is nothing if not unforgiving. And having
heen hymned aloud by Vasistha and others,— overflowing
with clemency, thou hast grown haughty,— and it is for this
reason that thou insultest evcn me in this way. Who is
there in all these three rrgions that beholding the frowning
face of mine furnished witli flaming matted locks,— can keep-
off fear; forgive I will not. What then is the use, thou
of an hundred sacrifices, of thy expending much speech.
Thou again and again puttest thyself to useless troubíe 'm
tlius beseeching me."

' Paracara said :— " Having said this, the Vipra wcnt
away. And, Brahmana, the monarch of the immortals also,
mounting Airavata, went to Amaravati. Maitreya, from

VISHNUPURANAM. 39

that time 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
prime of the regenerate ones, tliey could not restrain their
hearts even in things intrinsically small. Where strength is,
there is Prosperity, and strength ever followeth Prosperity.
WhéYe is the strength of the inauspicious ? And without
strength, where are virtues ? And without virtues, persons
cannot have power, affiuence, etc. And those divorced by
power and wealth, arc overriden by all. And, when, overruled
a person albeit possesscd of l.imc, i.iselh his scnse. On the
three worlds, shorn of AuspicioiiMiL-.sb, being bereft of strength
Daityas and Danavas hegan to use force against the
celestials. And the Daityas, shorn of Auspiciousness and
devoid of strength, boing overmastered by covetousness,
entered upon hostilities with the celestials, having neither
Auspiciousness nor strength. And the celestials, Indra
and the rest, on being vanquished by the Daityas, — with
the god of Fire at their head, — sought the protection of
the exceedingly exalted Great-father. And, having been
addressed duly by the deities, Brahma, then spoke unto the
celestials. And Brahma said, — ' Do ye seek the protection
of the Suprenje of supreme deities, that Lord, the Destroyer
of Asuras, the cause of a!l, — as well as of creation, protection
and destruction, the Lord of the Iord of creatures — Vishnu ;
Infinite ; the unvanquished ; the cause of the unborn
Pradhana and Purusha ripe for creation ; Him that taketh
off the misery of the humble ; even Vishnu. He will provide
for your welfare.' Having spoken thus unto the assembled
celestials, Brahma — Great father of all — went along with
them to the Northern shore of the Milky Ocean. And re-
pairing thither surrounded by all the celestials, the Great-

40 VISHNUPL'RA.VAM.

father, witli cxcellcnt speech eulogized the prime' of prime
and the master— Hari. And Brahmá said, — " We bow unto
thee, who art All and the Lord of all, — who ^art infinite,
unborn and unspent : who art the stay of the worlds, and
the prop of the Earth ; who art unmanifested and without
difference ; Nárayana, — who art the subtlest of all subtile
objects : and who art the weightiest of all things weighty on
earth ; He in whom and from whom are all things that have
sprung into existence, commencing with Sat : who surpassest
the Prime person ; and art the Embodiment of the Supreffie
Spirit ; who are contemplated in order to emancipation by
Yogis desirous of deliverence ; in whom are not Goodness and
the rest,— nor the attributes inhereing in Prakriti. May that
one pure beyond all things pure— that primæval Male be
propitious (.to us)! May that pure Hari, whose power is
not tethered to kalá, káshthá, nimesha, etc, provc propitious
(to us) ! May Hc that is slyled the Supreme Lord, who is
free from all things,— that Vishnu who is the Soul of
embodied thir.-s,— bc propitious (to as) ] May that Hari, who
is cause as well as effect, who is the cause even of the cause,
— who agair. is, thc effect of the ciíect,— prove propitious to
me! We bovv down unto Him who is thc effectof the effect
of the effect,*— and who also is Himself the effect of
that effect,t— and who is the effect of the effect thereof.t
We bow unto thee who art the foremost of the celestials,—
who art the cause of even the cause,— and the cause of the-
cause of that cause,— and the origin of all these causes
combined. We bow down unto that Supremc State which
is the creator as well as the created,— and which is at once
ciuse and conscquence. We bow unto that Prime State of
Vishnu which is pure cognition, which is constant, causeless,
undeteriorating and unspent ; and which is the unmanifestQd
and unmodified. We bow down unto that Prime and ' eve r
pure state of Vishnu, which is not gross and yet not subtile ;
which cannot be differentiated. We bow unto that undetéri-

VtSHNUPURANAM. 41

orattng one who is the Supreme BrahmS,— and in one of
whoie Ayuta* of Ayuta portions is this cosmic energy
established. We bow unto that Prime State of Vishnu — that
Supreme Déity — which is not known either to the deities,
or the ascetics, or me, or Sankara himself. We bow unto
that Supreroe incomprehensible and indestructible State of
Vishnu, which, on the exhaustion of their merits and
demirits, the Yogt's, ever perserving, view, grounded in
the Pranava.f We bow to the Prime State of that God
Vifbnu, who is without equal, and whose energy is Brahma,
Vishnu and Siva. Lord of all 1 soul of all beings 1
thou that art all 1 refuge of all ; thou that never fallest
offi Vishnu, be thou propitious! Come thou within the
ken of us who are thy devotees j " Hearing thís invoka-
tion of Brahmá, 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 1
support of the Universet we bow unto that Prime State
which even the reverend Brahma doth not know." When
the deities as well as Brahma had ended thus, the Devarshis,}!
headed by Vrihaspati,§ said,— "We bow downlunto him— the
creator of the cosmos devoid of difference— who is primæval,
who is the Sacrificial Person, who is worthy of being extolled,
and who is prior in birth to evervthing. Worshipful one í
thou that art the Lord of Past and Future ! O thou who
hast the Universe for thy form 1 undeteriorating one I
Be propitious; and manifest thyseif unto us who humble
ourselves. This is Brahma; and this is Trilochona in|[
Company wrth the Rudras. And this is the Sun along with
the Adityss;f and this is the God of Fir e with Agni. And

* — ■ -■ -- ■' ' ' ' ' ' " "** ' ' " '"""

* T«n thousand.

t A destgaatlon of Om, for whfch see before.
% lit—ctltatial saints—m order of saints.
4 The preraptoT of the deities.
I Lit tMrtt*tytd—iL name of Siva.

f S«m keeping coqipany with the Sun pfoper, who prejidet over them.
,6

VISHNUPURANAM.

thése are the two Acwinas and the Vasus ; and these are thé
Maruts. And these are the Sadhyas, and these the Vicwas ;
and these the deities,— and this the Lord Indra of the
celestials. Lord, all the hosts of the celesrtals, havtng
been routed by the forces of the Daityas, seek shelter at
thy hands, standing in liumble guise."

PARAsARA said:— Maitreya, thus hymned (by the
deities), that reverend one— the liolder of the conch and
discus— that Supreme Lord— rendered himself visible unto
them. And seeing then that holder of the conch, discus,
and mace, that abode of wouderful grace,— a verv mass of
energy,— tlie deities, with the Gre*t-father at their head,
bowing down in humble guise, with their eyes quivering with
agitation, began to liymn Pundarikaksha. And ilie celestials
said,— " Salutation l Salutation unto thee I thou that art
without differencei Tliou art Brahma, and thou art the
holder of Pinaka* Thou art Indra, and Agni and Pavana,*
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 come unto thee are even thyself,
who art the creator of the Universe,— since thou art in every-
thing. Thou art sacrifice, and thou Vashatkílra, and thou
Prajapati. And, soul of all, thou art knowable and un-
knowable ; and this entire universe is permeated witb thefr.
Vishnu, worsted by the Daityas, we seek refuge of thee.
Soul of all, be propitious unto us ; and do thou favour u$
by vouchsafing us thy energy. So long affliction lasts, so long
the desire of defeating the foe agitates the heart, as long doth
stupor last and so long is misery experienced, — as one doth
not throw one's self on thy protection, thou that destroyesl
all sins. Therefore, thou of complacent soul, -do thou
extend thy grace unto us. master of all energy, do titoy
favour us with thy own power."

* 'í'he bow, or the Trident of Siva.
t The Wind-god.

VISHNUPURANAM. 43

PARASARA said :— "Thus eulogised by the immortals, that
creator of the cosmos— the worshipful Hari — casting a
complacent glance, spoke (as follows). And the auspicious
reverend One said,—' Ye gods, I shall increase your power.
Let the deities do as I say. Bring in company with the
Daityas all the medicinal plants to the shore of the Ocean
of milk, and making MandSra the churning-stick and VSsuki
the cord, let the deities churn (the Ocean) for ambrosia, I
assisting them. And concluding peace with the progeny of
the*Daitya's, ye should enlist their services in this task ; and
tell them,— Ye shall in common with us reap the fruit of this
undertaking. And on the sea being churned, ye should by
drinking the nectar that will come up, attain access of
strength and be immortal to boot. And, ye gods, I shall so
order that the enemies of the celestials shall not get
ambrosia,— but shall only undergo all the trouble."

PARASARA said: — "Thus addressed by the god of gods,
all the celestials, concluding peace with the Asuras, set about
churning for ambrosia. And'procuring various medicinal herbs,
the deities, the offspring of the Daityas, and the Danavas, —
throwing the same into the waters of the ocean of milk,
resembling autumnal clouds,— and Maitreya, niaking
Mandlra the churning-stick and Vasuki the twine,— at once
addressed themselves to cliurning for ambrosia. And
instructed by Krishna, the gods in a body held that (part of
V|sukí's body) where the tail was, and the Daityas held by
the fore-part of his body. And, thou of measureless
splendour, the Asuras, smitten with the fire sprung from the
breath of VJsuki's hood, became enfeebled. And clouds
scattered by the breath issuing from Vásuki's mouth, shower-
ing.down at his tail, the deities were enlivened. And,
mightý ascetic, remaining in the midst of the Milky sea in the
shapei pf a tprtoise, the revered Hari 'hímself became the
suppört of tKe chuming-stick. And the holder of the
discua ánd mace, remaining in one form in the midst of the

44 VISHNUPURANAM.

immortals, and in another, in the midst of the Daityas,—
began to pull the king of serpents. And, Maitreya, in
another gigantic form, Kecava pulled the mountain upwards,
— which form was seen neither of the celestials nor the
Asuras. And Hari obliged with energy the king of serpents ;.
and the Lord invigorated the immortals with another energy.
And on the milky-sea being churned by the celestials and
the Asuras, first came into existence Surabhi, wotshipped ol
the celestials, — home of clarified butter. And thereat both
the deities and the Danavas experienced very great defight,
great ascetic } and with their minds attracted, they steadily
gazed at her. And as the Siddhas were questioning within
themselves, — 'What is this ?' — out came the exalted Váruni,
with her eyes rolling in consqence of intoxication. And
then perfuming the universe with odur, from forth a whirl-
pool of the Milky-sea arose Párijata — the tree in which the
celestial females deliglit. And then, Maitreya, from the
Milky-ocean arose numbers of Apsarás, wonderful cxceed-
ingly, and fuinished with grace and nobility. Andthen sprang
the Mild-rayed one ;* and Mahecvvara appropriated him.
And the serpents appropriated tlie poison that sprang from
the Milky-sea. And then arose the divine Dhanwantarijt
clad in white raiment, bearing a Kamandalu X filled witb
nectar. And thereat, Maitreya, all the Daityas' sons and
the Danavas, along with the ascetics, felt delighted. And
then from the water arose the exalted Sri, endowed with
excellent grace, — seated on a blown lotus, and carrying abjo
a lotus in her hand. And filled with delight, her hymned
the mighty saints with the Srí Sukta ;§ and the Gandharvas,
headed by VicwSvasu, began to chaunt before her. Aiid,

Brahmana, bevies of Apsaras— Ghritachi and others— b«gan
■ i ' 'i i i 'i

* Himansu— name o( the Moon.
t The Esculapius of the Hindus.
t A vessel so named.
i Ab muof theRigVeda.

VlSHNUPURANAM.

to dance, and the rivers— GangS and the rest — came with
water, for bathing her. And an elephant of one of the
cardinal points, taking water out of the golden vessels, bathed
that goddess— the mighty Mistress of all the worlds. And
he Milky-sea, assuming a form, presented her with a wreath
of unfading- lotuses ; and ViswakarmS decked her person
with ornaments. And wearing divine garlands and attire,
bathed and adorned with ornament, she in the sight of all
the celestials sought the bosom of Hari. And on b j ing
gawstl at by the goddess Lakshmi remaining in Hari's bosom,
the celestials, Maitreya, suddenly attained excess of delight.
And, exceedingly pious one, on being overlooked by
Lakshmi, the Daityas, ever disregarding Vishnu — headed by
Viprachitti— were wrought up with extreme anxiety. And
then, twice-born one, the Daityas, endowed with great
prowess, possessed themselves of the Kamandalu that was in
the hand of Dhanwantari, and which contained the ambrosia.
And then Vishnu, assuminga female form, and thereby
exciting their desire, secured the same, and then the Lord
made it over unto the celestials. And then the immortals, —
Sakra and the rest — quaffed off the ambrosia ; and thereat
the Daityas rushed against them with upraised weapons and
Nistrinsas.* And having drunk ambrosia, the invigorated
gods beat the Daitya-hosts, and these flew in all directions
and entered the nether regions. Then the deities, bowing
down unto the bearer of the conch, discus and mace, as
formerly, begnn to govern the celestial regions. And then
the glad-rayed Sun began to course in his own path ; and,
best of ascetics, the luminaries also gyrated in their own
orbits. And then the reverend Fire, crowned with a fair
splendour, began to burn brightly. And, all creatures felt a
regard for righteousness. And, foremost of anchorets, the
triujie world was furnished with grace ; and that chief of the
celesiials— Sakra— again waxed graceful. And Sakra, seated

* A scimitar— a sacrificial knife.

46 vishnupuranam;

on his throne, receiving back the celestlal regions, and
established in his celestial sovereignty, began to hymn the
Goddess holding a lotus in her hand. And Indra said, — ' I
salute the Lotus-sprung mother of all beings — unto Sri having
lotus-like eyes, and reposing in the bosom of Vishnu. Thou
art Siddhi, and thou art nectar, and thou Swaha and SwadhS,
O purifier of the worlds. And thou art twilight and light
and lustre, and affluence, and intelligence, and veneration,
and Saraswati. Thou art the learning of sacrifice ; thou art
the worship of the Universe-form (of the Most High) ; "tíjou
art the Occult Learning, beauteous one; and thou art
the knowledge of Brahma, goddess, — and thou art the
bestower of the fruit of emancipation. And thou art the
Science of Dialectics ; and thou art the Three (Vedas) ; and
thou art the Várttá ; and thou art the knowledge of chastise-
ment, etc. goddess, this universe is filled with thy gentle
and terrific forms. And, goddess, who, save thee, can
dwell in the person of that god of gods, the bearer of the
mace, who is contemplated by the yogis. goddess, the
triple world, having been renounced by thee, had come to the '
verge of destruction ; and, through thee hath it again
recovered its position. And, exalted one, men come by
wives and sons, and houses, and friends, and corn, and
wealth through thy kind look. And, goddess, freedom
írom bodily ailments, riches. destruction of foes, and felicity,
are not difficult of attainment for those people that view thy
glances. Thou art the mother of all creatures, as that god
of gods — Hari — is their father. And this universe consisting
of mobile and immobile, was primævally permeated by thee as
well as Vishnu. And, thou that purifiest everything, if thót»
forsakest (us), neither our treasures, nor our cattle, nör 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 fríends, nor
ornaments are seeure unto me. stainless óne, he that is

VISHNUPURANAM. 47

forsaken by thee, ís also forsaken by goodness, truth, purity
character, and other virtues. And, those that are glanced at
by thee, — albeit devoid of any good quality, ever attain note,
on account of character and other virtues, as well as lineage,
and wealth. And, goddess, he that is looked at by thee,
is praiseworthy and accomplished and blessed and intelligent
and hígh-born and heroic and possesscd of prowess. And,

nurse of the Universe, beloved of Vishnu, all virtues,
character, étc, are instantly prevented in him from whom
thon»ttirnest away thy countenance. But the tongue even of
the Deity ís incapable of celebrating thy perfections.

'Íotus-eyed one, prove auspicioust Me mayest thou never
'renounce.'"

PARASARA said, — " Thus eulogised to the height, the god-
dess Sri resident in all beings spoke unto Satakratu* in the
hearing of all the gods. And Sri said, — " chief of the
celestials, Hari, pleased am I with thy hymn. Do thou
mention the boon thou desirest. I have come hither to confer
the same on thee.' Thereat Indra said, — '0 goddess, if
thou wouldst confer a boon on me, if I am worthy of one, let
this be the great boon, tliat this triple world thou wouldst not
forsake. And let this be the second boon that him also thou
woudst not forsake, who, ocean-sprung One, shall propi-
tiate Wiee with this hymn.' Thereat Sri said, — ' foremost
of the celestials, Vasava, this triple world will I not leave.

1 confer upon thee this boon, being pleased with thy hymn
and prayer. And I shall never be displeased with him
whoever shall chaunt this hymn."'

PARASARA said,— " Maitreya, formerly the great goddess,
Sri, being pleased with the hymn and prayer, conferred this
boon on the lord of the celestials. In the days of yore, Sri
was begot of Bhrigu on Khyati. And she again came
out, of the Ocean when it was churnéd by the celestials.

•' irt.-^the pvfarmdr of *n hundred sacrific«s, It ii 4 name of Indra.

48 VISHNUPURANAM.

As the great god JanSrddana* the lord of the Universe,,
goes through incarnations, so does Sri to help Him. When
Hari assumed the form of a dwsrf, she took birth as a lotus,
and when He descended on earth as Parasur&ma, she ap-
peared as the Earth. At time of the incarnation of Ráma, she
became SitS, and when He was born as Krishna,»she became
Rukshmini. And thus in all the incarnations, she assisted
Vishnu. When he had a celestial shape, she assumed the
shape of a celestial, and when he assumed a human form,
she took a human shape. She changed her body (mwian
or celestial) according as Vishnu did. Sri does not re-
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 in that house where this hymn of
Sri is chaunted. Brahmana, I have related unto thee
everything of what thou didst ask me for — how Sri formeriy
was born as the daughter of Bhrigu and how she afterwards
came out of the Ocean of milk. This eubgy of Lakshmi,
the source of all wealth, came out'of the mouth of the Iord of
celestials. 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 agaiö aff
account of the famil? of Bhrigu from Bhrígu downwards."

ParasAra said,— " Laksmi was born of Bhrígu and Kbyati
and became the spouse of Vishnú. And two more sóns were

* Anothernameof Vishnu.

„.. .-& " -*f!tlie.íeoÍHi of ilHtick,
;••■ ,•»<*: i;,, '.fi' < .' , '.i

VISUNUPURANAM. 49

born of Bhrigu and Kyati namely Dhata and Bidliata. Two
daughters, by name Ayati and Niyati were born of the high-
souled Meru. And DliJta and Bidháta took them as their
wives. Theý* gave birth to two sons named PrSna and
Mirkandu. Of Mirkandu again was born a son named
Márkandeya. And hear then again, a'son was born of Prðna
by name Vedacira. Of the other sons of Prána one vvas
named Kritim&n and the other Rájaván. And in this way
did spread the family of the great Ðhrigu. Maricha's spouse
Sargljhuti gave birth to a son named Paurnamasam. And
of him were born two sons named Birajá and Sarvaga. And
their sons I shall mention, twice-born one, when I shall
relate the lineage at leisure. And Angiri's wife Smriti gave
birth to four daughters, named Sinibali, Kuhoo, Rák5 and
Anumati. And by Atri, Anasuya gave birth to three sons
untouched by sin named Soma, Durblsi and the sage
Dattatreyo. And Pulastya's wife Preeti gave birth to a child
named Dattoli, who in his former birth or in the Sayambhava
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 the rays of the Sun. Vasishtha had seven
sons by 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,
had, by SwahS, three sons of surpassing brilliancy :— Pavaka,
Pavamana and Suchi who drinks up water. They had forty-
five sons who (with the son of Brahma, the Agni named
Abhimani and his three descendants) constitute the forty-nine
Fires. I have mentioned the progenitors (Pritras) who were
created by Brahma. Of those by Agnishwattas and Varhishads
the former being devoid and the latter, possesaed of Fires*

* Aceording to the cooimentatot this distinction i» derived frem the

50 vishnupuranaví.

Swadha had two daughters Mena and Baidharini. They were
both, twice-born one, acquainted with theological truth
and given up to religious meditation, accomplished in perfect
wisdom and adorned with all estimble qualities. 'Thus I have
narrated the progeny of the daughters of Daksha. He who
hears it with reverence,shall never want offsprin^.

SECTION XI.

JL ARASARA said : — I mentioneú uuto you tliat the Meno
Sw&yambhava had two heroic and pious sons Priyavrata and
and Uttanpada. these two, O Brahman, Uttanpada, had,
by his favourite wife Suruchi, a son, Uttania, wliom he dearly
loved. twice-born one, the king had another queen by
name Suniti, to whom he was less attached. By her he had
another son Dhruva. Beholding liis brother Uttama on the
lap of his father as he was seated upon his throne, Dhruva
was desirous of ascending to the same place. But as
Suruchi was present the king could not receive his son,
approaching there delightedly and desiring to be taken on
his father's knee. Beholding the child of her sapatni* thus
anxious to be placed on his father's lap and her own sor»
already seated there Suruchi said, — " child, why do yon
vainly cherish such a presumptuous desire born as thou art
from a different mother and art no son of mine. Thou art
inconsiderate enough to aspire to a station which is fit for
excellent Uttama. It is true thou art the son of the king
but I have not given thee birth. This regal throne, the

Vcdas. The fírst class or Agnishwattas consists of thðse householders who
when alive, did not offer burnt sacrifíces : the scond of those who ptesentcd
sblations with fite. * The other wife of thc king.

VISHNUPURANAM. 51

seat of the king oí kings is suited to my son only ; wliy
shouldst thou trouble thyself for it. Why dos thou idly
cherish such an antbition as if thou wert rny son ? Dost
thou not know that thou art the offspring of Suniti ?
ParSsara said : — " twice-born one, hearing the words of
his step-nu)ther, and qutling his father, the hoy repaired
in a passion to the apartmeut of his own mother. Beholding
him angry and his lips trembling, Suniti look him upon her
lap and said, — '' cliild, who is the cause of your anger?
Wrjp»hath not welcomed thee ? Who doth not know, that
by 'behaving ill towarcls thee lie hath olíended thy father ? "
Being thus addressed Dhruva repeated to his mother all
that the arrogant Suruchi had said to liim in the preseuce of
the king. Her son having related all these sighing, she
was greatly distressed. And Suniti, rendered poorly, with
her eyes dimmed, sighed and said, — " Suruchi has rightly
spoken ; thine, child, is as an unfortunate fate : tliose who are
born to fortune are not liahle to thc insults of their step-
mothers. Yet be not afflicted,'my child, for who sliall efface
what thou hast formerly done, or sliall assign to thee what
thou hast left undone. The regal throne, tlie umbrella of
royalty, excellent horses and elephants are his whose virtues
have deserved them ; remember this my son and be consoled.
That the king favours Suruchi is the reward of her merits
in la former birth. The name of wife alone belongs to
such as I, who have not equal inerit. Her son is the
progeny of accumulated piety and is born as Uttama and
mine son art thou, Dhruva, of inferior merit. It does not
behove thee, my child, to be sorry on this account ; a
wise man will be satisfied with the degree whicli appertains
to him. If thou art greatly hurt at the words of Suruchi,
do you try to amass piety which bestows all good. Be
thou good-natured, virtuous-souled, friendly and engaged
'11 doing good to all living creatures ; for prosperity descends
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
by harsh words. I shall so exert that I may attain to the
most exalted rank adored by the vvhole vvorld. I am not
born of Suruchi who is the favourite wifeof theking. Do thou
behold niy prowess, motlier, who am bom of and reared
by thee. Let Uttama, my brother, who is not born of thee,
receive the regal throne, conferred on him by my father.
I do not vvish io have that, which is given by others, mother
I sliall by my actions acquire such a position which had«0t
been enjoyed even by my father." Parasara said : — " Having
addressed his mother tlius, Dliruva issued out of his
mother's dwelling. And quitting the city, he repaired to
a neighbouring thicket. He beheld there seven ascetics,
who had repaired there before, sitting upon the hides of the
black antelope, which they had taken from off their person9,
and spread over the holy kusa grass. Saluting them
respectfully and bowing unto them humbly the prince said,
" Do ye kuow me, great ascetics, as the son of Uttanpada,
born of Suniti. Being 'dissatisfied with Ihe vvorld, I have
appeared before you. The Rishis replied : — " prince, thou
art only a boy and but four or five years oí age. There
can be no reason why you should be dissatisfied with life.
You connot be disgusted with anxiety since thy father reigns ;
we cannot imagine, boy, that you suffer the pain of
separation ;from the object of your affections. Nor do we
see 'any sign of disease on your person. What is the
cause of your dissatisfaction ? Tell us if it is known to you.
Parasara said, — Thereupon he repeated unto them what
Suruchi had spoken to him. And having heard that they
said to one another,— " Oh j How wonderful is the vehemence
of Kshatryia nature? He is a mere boy and still he
cannot stoop to indignities and he has not been able to
remove from liis mind what his step-mother had said. son
of Kshatrya, if it pleascs thee, tell us what thou desirest

VISHNUPURANAM. 53

to do through your dissatisfaction with the world. thou
of immeasufable prowess, tell us in what thou wishest
to have our help ? Speak freely : for we perceive that
thou desirest to have something from us." Dhruva said, —
" ye f oremost of twice-born ones, I wish not for riches,
neither do.I long for a kingdom. I aspire to a station
which hath never been acquired by any before. excel-
lent sages, tell me how I may effect this and attain to
that station which is the most elevated in this world."
Majichi said — " Prince, none can attain to that bcst of
stations who does not propitiate Govinda. Do thou therc-
fore worship the undecaying." Attri said — " He vvith whom
is pleased the first of spirits Janardana, gets at this im-
perishable dignity — I mention unto you thc truth." Angira
said, — " If thou desirest for an exatted station do thou
worship Govinda in whom immutable and undecaying, all
that is, exists." Pulastya said, — "Worshipping the divine
Hari, the Supreme Soul, the Supreme Stay and Supreme
Brahma thou mayst attain to eternal liberation, what of
reaching that most exalted station." Kratu said, — " nothing
is difficult to attain if Janardana is pleased, who is the soul
of sacrifice in sacrifices and supreme spirit in abstract con-
templation." Pulaha said, — Do thou adore, pious boy,
that Vishnu, the lord of sacrifice, and Universe, worship-
ping whom Indra obtained the dignity of a king of the
celestials." Vasishtha observed: — "Anything, that a man
desires, may be obtained in this world by adoring Vishnu
what of that exalted position." Dhruva said :— " You have
told me, humbly bowing before, what is the deity to be
adored: do ye now inform me of the prayer which is to
be meditated by me to propitiate him. May the great
ascetics, delightedly inform me of the prayer by which I
may propitiate the God." The Rishis said,— "O Prince,
•hear, we shall relate unto thee, how those, who are devoted
unto Vishnu, shall worship Him. They shall first withdraw

VISHN'UFURANAM.

their minds from all exlerior objects and then fix it steadily
on that being in whom the world exists. Prince, hear
from us the prayer that is to be recited by him, who has thus
concentrat?d his Ihoughts on onc only object, whose heart is
filled with his spirit, and who has controlled himself. ' Om,
salutation to Vasudcva, who is manifest as Ðrajima, Vishnu
and Siva, and whose form is inscrutable. 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.
Do thou therefore try to propitiate Govinda by reciting this
prayer continually."

SECTION XII.

1 arasara said :— " O Maitreya, hearing these words from
beginning to cnd, that Piinco, saluling these sagcs, issued out
of that thicket. And confiding in the accomplishment of his
object, 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 a demon of that name who
resided there and was known thus on the earth. Slaying the
highly powerful son of the Rakshasa, Madhu — Lavana,
Satrughna (the youngest son of Dacaratha,) founded a city at
that spot which was named Mathura. And Dhruva engaged
in performing penance at that holy shrine the purifier of all
sin, where was Mahadeva, the god of Gods meditating upon
Hari. In accordance with instruction given by Marichi and
others, he began tc contemplate, Vishnu- the soveieigrj. of
the gods, seated in himself. twice-born one r Dhnwa
thus contemplating him, having his mind perfectly with-

VÍSHNUPURANAM. 55

drawn (rom all ollier thoughts, the Great Hari, ever cxisting
in all creatures and natures, took possession of his heart.
Maitreya, Vishnu thus occupying the heart of that one
engaged in his meditation, the earth, the supporter of
elemental life, could not sustain his height. When he used
to stand uppn his left foot (for praying) one halí of the earth
hent beneath him and when he used to stand upon his right
foot tlie other half of the earth sank down. And when he
used to stand touthing the earth with his toes, the whole
ear^ shook vvith its mountains and rivers, twic-born one.
The rivers and seas were greatly agitated tliereby and even
tlie celestials called Yimas, being greatly alarmed, in
consultation with Indra began to concert measures for
interrupting the devout exercises of Dhruva. And, great
ascetics, the Kushmandas in company with Indra, assuming,
various shapes actively engaged in obstructing his meditations.
One assuming, by virtue of illusion, the shape of his mother
Suniti, stood before him, with tears iu his eyes, and saying
in tender accents — "My son, desist from this penance, that is
destroying thy health. I have after many troubles gained thee
and have formed many hopes in thee. child, it does not be-
hove thee to forsake me, at the words of my rival, helpless,
alone and unprotected Thou art niy only refuge. Thou art a
boy of five years old. Such a hard pinance doth not become
thee. Desist therefore from sueh fearful practices which are
not productive of any beneficial result. For thee this is the
time of youthful pastime, then comes the season for study,
then the period of worldly enjoyment and lastly that of
austere devotion. my boy, thou art but a child, this is the
season of thy play — why hast thou then engaged in ascetic-
ism to destroy thyself? Tby chief duty consists in thy
devotion to me now. Do thou engage in such works as
become thy age and circumstances. Be not guided by .
bewildering error and desist írom such unrighteous actions.
If thou dost uot renounce to-day these devout austeries I

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 childj cliild! fly, the hideous RSkshasas, with up-

lifted weapons are coming this side of the forest." Saying

this (the illusion) disappeared. Instantly crowded there the

Rakshasas nplifting terrible arms and with countenances

emitting fiery flame. They began to emit hideous criea

before that prince and whirl and toss their threatening

weapons. Hundreds of jackals, from whose mouths gushed

out flame, while they expanded them, yelled horrible cries

to appal the boy wholly engrossed by meditation. Those

night-rangers cried out: "Kill him, kill him, tear him to

pieces ; eat him up, eat him up." And those goblins having

faces of lions, and camels, and crocodiles, howled about to

strike terror into the heart of the prince. All these (illusions

of) Rakshasas and jackals, their cries and weapons made

no impression upon his senses vvhose mind was completely

given up to the meditation of Govinda. The son of the lord

of earth, entirely taken up by one idea, beheld continualy.

Vishnu only seated in himself and saw no other objeclt

All these illusions being thus baffled the celestials were

greatly disturbed. Being terrified at this discomfiture and

afHicted by the devout austerities of the boy the celestials

assembled and repaired in a body for help to Hari, who is

the creator of the universe, and without beginning or end.

The celestials said:— "0 lord of the celestialsi lord of

the world i great god j supreme spirit t being afflicted

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

to seek thy refuge. As the moon increases in his orb day

by day, so, lord, (this boy) by his devotion is 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. 57

he aspireth to — whether the throne of Sakra, of the sun,
of the lord of wealth or that of Varuna the lord of water.

lord, be projútiated with ns, remove this mace of affliction
from our breast and desist the son of Uttanpada from his
devout exercises." The Great God (Vishnu) replied :— " He
aspireth not to the throne of Indra, nor to the sovereignty of
the solar orb or the deep, nor to the rank of the lord of riches.

1 shall soon confer on him, celestials, what he desireth
to have. Removed of your anxiety do you all proceed «to
your»*respeetive quarters— I shall soon desist that boy,
whose mind is wholly engrossed with devout meditation."

PARASARA " said : — Being thus addressed by Vishnu the
celestials headed by the performer of hundred sacrifices, salut-
ing him, repaired to their respective habitations. And that
Great God, who is all things, being pleased with Dhruva's
whole-minded devotedness to him, assuming his shape with
four arms, approched him and said, — " May good betide
thee, son of Uttanapada ! I am pleased with thy devout
exercises. I have come here to eonfer boons on thee — do
thou beg one, thou of firm vows. Withdrawing thy mind
from external objects while thou hast dedicated it to me
alone — I am greatly pleased with thee ; do thou therefore beg
of me an excellent boon." Parásara said— " Hearing the
words of that great God, the boy opened his eyes and beheld
before him that Hari whom he had seen in his meditation.
And beholding him with the conch, the discus, the mace, the
b6V and the scimítar in hand and crowned with a diadem,
he bowed his head down to the earth. With his hair
standing erect and being greatly stricken with fear, Dhruva
addressed himself for worshipping that great God. Reflect-
ing 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 if thou art greatly pleased with tny devout exercise, do'
ttou confer upon me this boon, that I may praise thee
.8

58 VISHNUPURANAM.

whenever I wish. god, I am a boy, how shall I be able to
sing thy glory, whom even the great sages like Brahma, con-
versant with Vedas, have not been able to know sufficientlý.
My heart is filled with devotion to thee, lord, do thöú
grant me the understanding of placing my praises fii thy
feet." Parásara said,— "0 foremost of twicí-born ones,
the lord of the earth Govinda touched with the tip of hís
conch, the son of Uttanapada standing with jofhed palms.
And greatly pleased, that prince, bending low his head,
praised that undecaying protector of living beings." DrTruva
said, — " I bow unto Him whose forms are earth, water, fire,
air, ether, mind, intellcct, the first element, primæval nature,
and the pure, subtle-all, pervading soul that excels nature.
Salutation unto that Purusha who is devoid of qualities,
pure, subtle, extending all over the earth, and who is separate
from Prakriti ; who is supreme over all clements, all objects
of sense, intellect and who is separate even from Purusha.
I seek refuge unto him, who is one with Brahmá, who is the
soul of the whole universe, purc, and who is the foremost of
all gods. Salutation unto that form of thine, thou the
soul of all things, which is designated as Brahma by virtue of
his pervading and maintaining the whole Universe, which
is unchangeable and meditated upon by the sages. Thou
art the great god pervading the whole universe with a
thousar.d heads, a thousand eyes, a thousand feet and who
passes ten inches beyond its contact* Thou art that
excellent Purusha — whatever has been and whatever is to
be. Thou art the progenitor of Virát, t Swarat, J Samrit $
and Adipurusha. The lower and upper and middle parts of
the earth are not without thee— the whole universe is from
thee— whatever has been and whatever shall be. The wh'ole
universe is thy form and exists in thee. From thee is sacrifice

* Contact with tbe unhrerse — meanlng who is nst restrictei \>J íts
boundíries.

t The material universe. i Brahmi tbe creator. ( Manu.

VISHNUPURANAM, 5$

derived, and all oblations and curds and ghee and animals of
either class (domestic or wild). From thee the Rig Veda,
the Shama Veda, the metres of the Vedas and the Yajur
Veda have sprung. Horses and cows having teeth in one
iaw only have been created by thee and as well as goats,
sheep and .deer. Brahmanas originated from thy mouth ;
warriors from thy arms ; Vaisyas from thy thighs and Sudras
from thy feet. From thine eyes came the Sun, from thy
mind the moon, from thy central veins the Vital breath,
from.ihy mouth the fire, from thy navel the sky, from thy
head the heavens, from thy ears the regions and from thy feet
the earth. And from thee the whole world was derived. As
the wide-spreading Nyagrodha (Indian fig-tree) exists (before
it grows up into a tree) in a sma!l seed, so at the time of
dissolution, the whole world5exists in thee as ils germ. As
the Nyagrodha, originating from its seed, spread gradually
. into a huge tree, so the creation originating from thee
expands itself into the universe. lord, as nothing is
visible of a plantain tree, except its bark and leaves, so
nothing is seen in thee except the whole universe. The
faculties of intellect that are the source of pleasure and pain
exist in thee as one with all existence. But the sources of
pleasure and pain, singly or blended, do not exist in thee
freed as thou art from all qualities. Saluation to thee, who
art the subtile rudiment, who art singlc when a cause, but
manifold in actions. Salutation to thee, who art the
proximate cause of life and action and identical with the
great elements. Thou art manifest in spiritual knowledge,
thou art the great Purusha, Brahmana, Brahma and Manu.
Thou art beheld by mental contemplation and imperishable.
Thou abidest in all, art element of all ; thou assumest all
forms ; all elements are from thee and thou art the soul of
all— glory unto thee as thou art the soul of all, lord of all
things—the origin of all things. What shall I speak unto
ftee, as thou knowest every thing, being seated in all hearts ?

6 VISHNUPURANAM.

O thou the soul of all thing, the sovereign lord of all
ereations-the source * all elements, thou knowest all
creatures and their desires. lord, do thou satisfy my desire.
lord of earth, my devout exercises have been crowned with
success to-day since I have beheld thee. The Lord said :-
"Thydevotionhath been crowned with success since thou
hast beheld me, Dhruva. The sight of me, never goes
without any result, prince. Do thou ask of me aboon,
whatever thou wishest for: whenever I appear before men
all their desires are satisfied." Dhruva said :— " lord!
sovereign of all creatures, thou dost exist in the hearts of all.
How can that be unknown to thee, lord what I am
cherishinginmymind? Yet lord of celestials, I shall
mention unto thee, the object hard to attain, which my
presumptuous mind panteth after. But what can there be
which cannot be got at, if thou art pleased, creator of the
universe ; for it is by thy favour, that Indra enjoyed the
sovereignty of three worids. "This regal throne is not
for thee, since thou art not born of me." These haughty
words my step-mother addressed loudly untome. Bythy
favour I beg of thee, lord, an exalted station, which
surpasses all others, which is the support of the universe and
shall last for ever." The Lord said :— " Forsooth shalt thou
attain to the station thou art soliciting for ; for, boy even
in thy former birth, thou didst satisfy me (with thy austere
devotion). Thou wast, in thy previous existence, a Brahmin,
devoted with all thy heart unto me, ever dutiful to thy
parents and always satisfying thy duties. In course of time,
a prince became thy friend, who in his youth indulged in
all sensual pleasures, who was of a beautiful appearance
and bright form. While in his company and beholding his
riches, hard to acquire, thou didst desire that you might be
born as the son of a king. It is by virtue of that desire,
thou art born as a prince in the mansion of Uttinplda,
Dhruva, which cannot be easily obtained. The birth, in the

VISHNUPURANAM. 6l

race of Swambhuva, is considered by others.as a great boon,

and for this I was propitiated by thee, boy ; but now thou

art not valuing it so much. The man, who worships me,

obtains in no time, liberation from life : what is the abode

of celestials to one, whose mind is centered in me, boy !

Thou shalt,.by my favour, O Dhruva, attain to a station

which is above the three worlds and become the stay of stars

and planets : there is not the least doubt about it. I do

confer upon thee, Dhruva, a station, which is above those

of fche Snn, the Moon, stars, Mercury, Venus, Saturn and

all other constellations ; above thé regions of the seven

Rishis and the divinities who traverse the atmosphere.

Some of the celestials live for four ages ; some for the

reign of a Manu ; but thou shalt live the duration of a Kalpa.

Thy mother, Sunoti too, metamorphosed into a clear star,

shall exist by thee in the welkin for the same period. People

singing thy glory, with concentrated minds, morning and

evening, shall attain to an accession of piety." Parasara

said :— " thou of a great mind, obtaining this boon, from

JanSrdana, the sovereign of the celestials and the lord of

earth, Dhurva attained to this excellent station. Beholding

the increase of his honor and glory, the preceptor of the

celestials and Asuras, UsSnas, repeated these verses. "Oh

how great is the strength ot his austere devotion, and how

mightly is the success thereof, since the seven Rishis, are

preceded by him. This too is Dhruva's mother Suniti, who

is otherwise named SunritS. Who on this earth, can recount

her glory? Giving birth to Dhruva, she hath got at a

station which is the refuge of the three worlds, and which is

a station eminent above all. He, who shall celebrate the

translation of Dhruva into the abode of the celestials, shall

be released from his sins, and be adored ín heaven. 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 said,— "By Dhruva the abode of all blessings,
his spouse Shambhu gave birth to two sons, Shisti and Vabya.
Suchaya, the wife of Sishti gave birth to flve sons, freed from
sin, by name, Ripu, Ripunjaya, Sipra, Vrikala, and Vrikaiejas
Of these Ripu begat upon Vrihatee, a highly effulgent son
named Chakshusa, vvho again begot the Manu Chakshusa on
Pushkarini of the race of Varuna, who was the daughter of
the high-souled patriarch Aranya. great sage, the prtriarch
Vairaja had a daughter named Nadbala, on whom Manu begot
ten highly effulgent sons— Uru, Pooru, Satadumnya, Tapa-
sher, Satyavak, Kavi, Agnistoma, Atiratra, Sudyumnya and
Abhimanyu. Uru begot on his wife Agneyi six highly efful-
gent sons — Anga, Sumanas, Svati, Kratu, Angiras and Siva.
And Anga begot on Suneetha one son named Vena. great
sages, with a view to multiply his progeny, the Rishis rubbed
his right hand. And from his arm sprang a famous king
named Vainya, who was celebrated as Prithu for milking thc
earth for the advantage of his subjects. Maitreya said, — "0
foremost of ascetics, do thou tell me why the right hand of
Venawas rubbed by the great Rishis, in eonsequence of
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 in-
herited the evil propensities of his grand father. When he
was inaugurated by the great Rishis, Vena caused it to be
proclaimed everywhere that he was the lord of the earth. No
one would undertake any sacrifice, offer any oblation or make
any gift. "I am the king the lord of sacrifice, no one is enti-

VISHNUPURANAM. 63

tled to oblations cxcept myself." Thereupon the Rishis as-
sembled there and worshipping the lord of earth, addressed
him, Maifreya, with sweet words. The Rishis said, — "0
'king, lord, do thou hear, what we speak unto thee, for then
thy health as well as the interest of thy subjects shall be se-
eure. We purpose to worship, for thy welfare, with protract-
ed rites, Hari, the lord of the celestials and sacrifices. And
thou shalt also be entitled to a share in it. If, king, with
our sacrifices, the Iord of sacrifices is propitiated, he shall also
satisrV all thy desires. In whose kingdom, king, Hari, the
lord of sacrifices is worshipped with sacrifices, he confers on
him, the satisfaction of all his dcsires. Vena said — "Who is
there above me that, I even, shall have to worship him. Who
is that person, who is known as Hari and whom ye do all con-
sider as the lord of sacrifices ? Brahma, Janardana, Sambhu,
Indra, Vayu, Jama, the Sun, Fire, Varuna, Dhata, Pusha, (the
sun) Bhumi (earth) and the lord of earth (the moon) — these
and all others who are capable of imprecating curses and con-
ferring boons (oti mankind) do all exist in the personof a king
fo'r the essence of a sovereign is all that is divine. twice
born ones, understanding this full well, do ye all obey my
commands — you should not make gifts or offer oblations unto
any one (but me) and should not worship any body else. As
to serve her own husband is the prime duty of a female, so
it is incumbent upon you, twice-born ones, to satisfy my
behests only." The Rishis said, — "Give us command,
great king, to undertake sacrifices, so that piety may not suf-
fer decrease. All this world is but the outcome of oblations,"*
Parasara said,— "Being thus addressed by the great Rishis
and requested by them often and often, Vena did not give
them. Thereupon all the ascetics, being stricken with exces-
sive ire, cried out "kill him !— kill this vicious weight ! He,

* ReceÍAÍng oblations Indra poura rains by which hacreat grows and upon
which tha world livea,— T.

64 VISHNUPURANAM.

who vilifies our lord the sovereign of sacriíices, without begin*
ning or end, is not worthy of the sovereignty of the earth."
Saying this, the ascetics, slew that king, with the blades of
Kusa grass, consecrated by prayer, who had already been
destroyed by his impiety towards God. Thereupon those
ascetics beheld dust on all sides and said to the .people who
were nigh, '-What is this ?'i To which the people replied —
"The kingdora is 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, thisfáust
has been raised by those robbers hastening to seize other's
property." Thereupon consulting with each Other those
ascetics, intent upon creating a prince, began to rub the
thigh of that childless monarch. The thigh being thus
rubbed, there arose a being of the conplexion of a charred
stake, with flattened features and of a dwarfish stature. And
he speedly addressed all the ascetics there saying, "What
shall I do ?" Whereto they replied— "Sit down" (Nishada)
and thence his name was Nishada. foremost of ascetics,
from this person, sprang a race callep Nishadas who inhabit
the Vindya mountain and are characterised by the exterior
tokens of depravity. By this means the wickedness of the
king (Vena)was extracted and the Nishadas was thus born
destroying Vena's son's. Thereupon those twice-born ones
began to rub the right hand of Vena from which sprang the
highly powerful son of Vena named Pritfiu resplendent in
person and burning like the fire itself. Thereupon from the
welkin fell down the original bow of Hara named Pinaka,
and the celestisl arrow and the celestial armour. Prithu
thus born, all the beings around were greatly delighted.
And at the birth of that pious son, Vena too attained to the
region of celestials and was delivered by that high-souled
one from the hell named Pat. Thereupon the seas and
rivers from all sides ceme there with holy water and pearls
and gems of diverse kinds, for his inauguration on the throne,

VISHNUPURANAM. 65

The great parent of all, Brahma, with the celestials and the
descendants of Angiras (the fires) and with all things, ani-
mate or inatyraate, came there and performed the ceremony
of consecrating the lord of people — the son of king of Vena.
And beholding in his right .hand the mark of the discus of
Vishr.u and' recognising a portion of that deity in Prithu the
great parent attained to an excess of delight. For all those
who become the sovereign kings of the earth, have always
the mark of the discus of Vishnu in their hands. The highly
powerful Prithu, the son of Vena, being thus invested with a
mighty dominion, his power was unimpeded even in the region
of the celestials. That highly effulgent one, being installed
according to due rites, by these who were skilled in religious
rites, those subjects even, who were disaffected in his father's
regeme, became fully attached unto him. And in consequence
of his attachment unto his subjects he was known all nver as
"the king." The waters became solid when he traversed
the deep; the mountains opened him a way and his banners
were unbroken even when he passed through tlie forests.
(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
the auspecious sacriiice which was performed at the birth of
Prithu and which was headed by the great parent— the
highly intelligent Suta was produced from the juice of the
moon plant. And in that great sacrifice the highly intelligent
Magadba was also born. Thereupon the Rishis accosted
Suta and Mágadha saying :~"Do you sing the glory of this
powerful king Prithu, the son of Vena. This is your
special function and he is the fit object of your praise."
Thereupon both of them, with folded hands, spoke unto
the twíce-borr. ones saying-'This king is born to-day
— his works or merits we are not cognizant of; nor
his fame has spread abroad— tell us on what subject shall we
base our praise ?" The »UfcUj.irl — ^i^ his glory
9

66 VISHNUPURANAM.

mentioning the woiks he shall perform, becoming the emperor
efthe earth and the merits he sliall be crowned with."
Parasara said --"Hearing these words the king, was highly
gratified and reflected, saying— "Persons (in this world) are
eulogised for their various actions. And surely my virtuous
actions shall be the theme of these bards. And whatever
merits, they vvill relate in their panegyric, I will acquire
with all my attention. And whatever faults they shalr
recommend to be avoided I shall alwavs «hun." The
kinc resolved thus. Tliereupon Snta and Ma^adha, 'wlth
sweet-voiced discourses, sang the future virtues of the
intelligent Prithu, the son of Vena.— "He «haH be truthfnl,
cliaritable, observer of his promises, the lord of people, wise, '
henevolent, patient, valient and the supresser of the wicked ;
pious, grateful, kind, sweet-spoken; shall always respect tbe
venerable, perform sacrifices, respect the Brahmins and> ,
shall be alwavs recognised by the pious. He shall cherish
tbe good and in adininistering justice shall be indifferent to>
fri«nd or foe. He cherished in his mind the virtues thus
celebrated by Suta and Magadha and practised them in his
lifa. Thereupon that king 'governed the earth and performed
m'any sacrifices accompanied with liboral donations. One
á»y the subjects stricken vvith hunger approached the ktng
for,aHithe edible plants had perished during the season of
anarchy. And when asked by him the cause of thus comittg
lhey< said — '0 foretnost of kings, during the period of
anarchy all vegetable products were withheld and, lord
efmen, many are now perishing for want of food. Thott
hastbeen appointed (by the Providence) as our lord attd
su»t»ii»er-~ grant us vegetable — the support of our livea
vdi* are- dyiu^ with hunger." Parásara said, — "Hearing thist,
tjt*»kingv inflamed with wrath, took up his bow Pin&ka and
bk: ceJestiaJ arrows and issued forth to assail the Earth.
Aiid! the Earth too, assuming Uie shape of a cow, ínstatvtly
fled away. Fror.t his fear she traverscd the Brahmi and all

VÍSHNUPURANAM. 67

other regions — and wherever she, thu supporter of elements,
went, she beheld the son of Vena, with uplifted weapons.
At last trembling with terror, the earth, desirous to escape
his arrows, addressed Prithu, the hero of resistless prowess,
— '.'0 lord of men, do thou not know that there is a great sin
hangiug upon the destruction of females — why dost thou
then try to slay me ?" Prithu said,— "0 tliou the perpetrator
of vicious deeds, when by the destruction of one malignant
being the happiness of many is secured — that destruction
is otfnsidered as an act of virtue." Tlie Earth said, — "If
dost thou, for the bthoof of thy subjects, slay me, who shall
support them, foremost of kings ?" Prithu said, — ''O
Earth,, slaying thee with my arrows, who art beyond my
control, I shall support niy own men, by virtue of my own
devotion." PaiSsara said, — Tliereupon the earth, overcome
with fear, trembled and bowing unto him, addressed that
king again, saying, — "All undertakings prove successful
whenever suitable nirans, to accomplish tliem are employed.
I shall now suggest thee a means, whicli,.if pleases thee,
thou mayst accept. lord of men, the edible plants, which
I had devoured before, I may return tliee, ií thou likest, in
the shape of milk. thou the foremost of the pious, for
the belioof of thy subjects, give me a calf by wliich I may
be able to secrete milk. hero, make alsoall places level,
so that I may produce, equally around, milk which is the
source of all vegitation." Parásara said, — Thereupon the
son of Vena witli his bow and, uprooted mountaiiis by
hundreds and thousands and thenceforth all the hills are lying
scattered all around.* Before tliis the surface of the earih
was irregular, and there was 110 boundaries of villages and
cities. There was 110 cultivation, 110 pasture, no agriculture,
00 high way for merchants ; all these originated, Maitreya,

* Another text reads VivaHhita, meaning.— And they were thenceforth
piled upon one onother.

68 VISHNUPURANAM.

in the reign of the son of Vena. Whatever there was-
level ground, the king made habitations for the subjects.
Before his time, the fruits and roots, which were the staple
food of the subjects, were procured with great difficulty for
all vegitables were destroyed. Thereupon having made,
the Swaymbhuva, Manu, Ihe calf, that lord of meti, Prithu,
milked the earth with his own hands. He desiring the
benefit of his subjects, corns and vegitables of all kinds
were produced upon which the people even now and
perpetually subsist. Ry conforring life on her, Prithu becSíhe
the father of the Earlh and thcnce she got the patronymic
Prithivi (the daughter of Prithu). Thereupon the celestials
the ascetics, the demons, the Rákshasas, the mountains, the
Gandharbas, thc Uragas, the Yakshas, the Pitris, and the
trees, vvith thcir rcspectivc vessels, milked the earth, as much
O Manu, as they required. And the milker and the
calf were both peculiar to their own species. The Earth,
the mother, the íntrse, the supporter and the nourisher of
all creations was produced from the sole of the foot of
Vishnu. And Prithu, tho son of Vena, became so very
powerful, that by virtue of his pleasing the subjects he was
the first man who was stylcd the lord of the earth. He who
shall relate the story of the birth of the son of Vena shall
never suffer any retribution for his iniquitous deeds. And
he who shall hear of the birth and virtues of Prithu shall be
relieved from the affliction of evil dreams.

SECTION XIV-

ROM Prithu were born two highly powerful sons
named Antar'dhSna and Fáli. And Antardhána begot on
Shiknandini a son named Habirdhána. And Habirdhana again
begot on Dhishana six sons — named, Prachinberhis, Sukra
Gaya, Krishna, Braja and Ajina. Práchinverhis was a
mightý'* prince and patriarch by whom mankind was
multiplied afterthe death of HavirdhSna. He was called
PrSchinverhis on account of his placii>g upon the earth (at ihe
time of his prayer) the sacred grass pointing to the east.
After a protracted devotion that lord of earth married the
daughter of the Ocean named Savaraná. And Práchinverhis,
begot on SavarnS, the daughter of the Ocean tcn sons, who
were all called Prachetas and were all well-skilled in archery.
They all parctised the same religious austerities and remained
immersed in the bed of the deep for ten thousand years.
Maitreya said,— Do thou, great ascetic, tell me, why
those high-souled Prachetas practised austerities being
immersed in the deep. ParSsara said,— Welcoming the high-
souled PrJchinverhis, the Patriarch requcsted him to multiply
tace. And he accordingly addressed his sons, saying, —
'0 my sons, I have been commanded by BramhS, the god
of gods to multiply mankind. And I too had promised obe-
dience. Do ye therefore, my sons, diligently promote the
increase of mankind. You shall all with reverence obey the
commands of the Patriach. ParSsara said,— Hearing the
words of their father those princes said, "So be it" and
fepeatedly addressed him, Muni, saying,— "By what,
father, we shall be able to multiply mankind ? It behoveth
nee to mention this untc- me." The father said,— "Therc is
w doubt that people shall meet íwith an accomplishment of
lil their desires, if they worship Vishnu, the conferrer of

70 VISHNUPURANAM.

Iboons. There is no other alternative. What future can I
■tellyou? Ifyou wish to succeed, do you adore Govinda
who is Hari, the lord of all beings, in order to b/ing about the
increase of mankind. The excellent Purusha, without
teginning, should be worshipped by him who wishes for
virtue, wealth, enjoyment or liberation. Adore* him, who is
imperishable and propitiating whom the great Patriareh
Brahmá succeeded in creating the universe. Parlsara said, —
Being thus addressed by their father the ten Prachetas
plunged into the deep and with concentrated minds, ettgaged
in devotion. foremost of ascetics, with their minds
wholly devoted to Naráyana, the refugc of all creatures and
the lord of the universe, and withdrawing their thoughts
from all other exterior objects, they remained (in the state of
devotion) for ten thousand years. And remaining there
tbey worshipped with concentrated minds that great God
Hari, who, when propitiated, confers, on all those who
praise him, whatever they desire. Maitreya said, — "0
foremost of ascetics, the praises addressed to Vishnu, by
those Prachatas, lying plunged in the depths of the ocean
are sacred and it behoveth thee to relate them unto me.
Parasara said — Do thou hear — (I shall recount) the praises
addressed, of old, to Govinda by the Prachetas as they stood
in the waters of the deep. Prachetas said, — "We bow unto
him who is the eternal theme of all speech, who is the
beginning of the boundless universe and the lord of it ; who
is the primeval light — who has not the like of him ; indivisible
and infinite ; who is the creator of ali things, mobile and im-
mobile— salutation unto him, who is one with time, who is
without form — and whose first form is tbe day and the
second and third form are the evening and night. Salutation
unto bim,who is the same with the moon who is the life of
all living beings, and who is the receptacle of ambrosia,
drunk daily by the celestials and progenitors. Salutation
unto him, wfiojs one with the sun, who with his fierce rays,

VISHNUPURANAM. 7 t.

díspells darkness írora the sky and who is the creator of the
seasons— the summer, Ihe winter and the rains. Salutation
unto him, whoás one with the earth — who, being solid, is
supporting the whole universe and is the asylum of smell
and all other objects of sense. We bow to that form of
Hari, whieh 'is water, which is the seed of all living beings
and the womb of the world. Salutation unto Vishnu, who
is one with Fire, who is the mouth of the celestials being the
eater of the Havya and who is the mouth of the progenitors
beingthe eater of the Kavya. Salutation unto him who is
at one with the air, which exists as five vital airs in the body
causing constant vital action and is the origin of ether.
Salutation unto him, who is at one with the atmosphere, who
is pure, whose form and end cannot be perceived, who is
shapeless and limitless and who gives sepcrate existence to
atl creatttres. Salutation unto Krishna, who is the creator, is
perceived in the form of sensible objects and is the direction
of the faculties of sense. We bow unto Hari, who is one with
senses both subtle and substantial, who receives the impres-
sion of the senses, and who is the source of all knowledge.
Salutation unto that universal soul, who as intellect carries the
impressions received by the senses to the soul— Salutation
unto him who is Prakriti— who has created the Universe,
who is maintaining it and in whom it shall perish. We bow
unto that excellent Pursha, who albeit freed from all and
devoid of all qualities, appears, to the creatures labouring
uuder mistalces, as enveloved with aJl qualities. Salutstion
*mto that Brahma, who is the ultimate condition of Vishnu.
who. ís unchangeable, without birth, pure, void of qualitiea
»«d free from accidents ; who is neither high nor low
■eiíher massive nor thin, has neither shape, nor colour, nor
*hadaw, nor substance nor affection nor body ; wfeo is neither
ethereai nor capable of being touched ; who is neither smell
»or taste ; who has no eyes, ears, or motkm orspeech, hteatít
0r mind ; whttis without name, gctr*, countenance or lustre ;

72 VISHNUPURANAM.

who is without fear or mistake ; without blame, desease óf
death ; who is free from passion, without sins, imperdjptible,
inactive, independent of place and time, separated from all in-
vesting properties, but exercising irresistible might, and
who is at one with all beings and dependant upon none,
Salutation to that nalure of Vishnu which tóngue cannot
describe nor eye hath seen. Parasara said — Thus glorifying
Vishnu the Prachetas performed austerities for ten thousand
years in the depths of the sea. Thereupon Hari, having
the complcxion of the full-blown lotus leaf, being pJeased,
appeared before them even in the midst of waters. And
beholding him mounted on Garuda, the Prachetas bending low
their heads with rcverrnce, saluted him. Thereupon Vishnu
addressed them, saying, — "Do you ask of me a boon. Being
pleased wlth you \ liave come hcre to confer boons on you."
Bowing unto that giver of boons, the Prachetas — asked of
him the multiplication of mankind as ordered by their
parents. And granting them the wishedfor boon Vishnu
disappeared instantly and Prachetás too came out of the sea.

SECTIONXIII.

i ARASARA said, — When the Prachetas were thus engaged
in devout exercises the earth was covered with huge trees
and the subjects suffered décease. The welkin being
obstructed with the branches of trees, the wind did not blow
for ten thousand years and the mankind did not labour. And
when the Prachetas came out of the water they were greatly
inflamed with ire beholding the eartb, and wind and flame
issued out of their mouths. The wind uprooted all the trees
^nd left then) sear and dry and the fierce fire consumed and

YISHNUPURANAK: 73

thus the earth was cleared off the forests. Beholding all the
trees thus destroyed and only f ew left, their king Soma
approached those princes and said,— " Renounce your ire,
Oprinces, and hear what I say; I shall bring about peace
between you and the trees. This precious and beautiful
maiden, sprung from the trees, has been nourished by me with
my rays who am cognizant of futurity. Her name is MarishS
and she has sprung from the trees. That lucky damsel shall
be your wife and the multiplier of the family of Dhruva.
From«a half of your lustre and half of mine, the learned
and the great Patriarch Daksha shall be begotten on her ;
your lustre as well as mine being conjoined in him he shall be
effulgent like fire and multiply the human race. There lived
in the days of yore an ascctic named Kandu— the foremost of
those conversant with the Vedas. He engaged in an austere
devotion on the picturesque bank of the river Gomati.
To obstruct his devotion a highly beautiful 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. Being
thus diverted he lived with her for a hundred and fifty years
at the valley of the mount Mandára, his mind being wholly
given up to worldly enjoyment. Once on a time the damsel
said to the high-souled Rishi, — " Bráhman, I desire to go
to the abode of the celestials — do thou, with a delighted
countenance, grant me the permission." Being thus addressed
by her, the ascetic, solely attached to her, replied, — "0
fair lady, do thou stay a few days more with me." Being
thus requested by him that damsel of a slender person,
enjoyed earthly pleasures in the company of that high-souled
ascetic, for more than a hundred years. And being again
aocosted by her with " lord ! allow me to return to the
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 VISHNUPURANAM.

" 1 shall now go to the abode of the celestials, BrShman."
Being thus addressed the ascetic, detaining the fair-eyed
damsel, said, — " Stay a little tnore, thou shalt depart for a long ,
time". Afraid of incurring an imprecation the graceful nymph
lived with the ascetic for nearly two hundred years more.
The high-souled sage was repeatedly asked by the nymph to
allow her to repair to the abode of the lord of the celestials
and she was as often desired by him to remain. Afraid of
his curse, excelling in amiable manners and knowing full
well the pain consequent upon the separation froni an *ebject
of love she did not quit the ascetic, who, enjoying in her
company day and night and having his mind possessed by
rupid, became fully attached unto her. Once while he was
speedily issuing out of the cottage the nymph said to him.
" Where are you going ?" Whereto he replied, " damsel,
the day is fast approaching its close, I must perform my
evening ablutions or else I shall neglect a duty." Thereupon
smiling, she, delightedly, said to the sage,' — " thou conversant
with all religions, why dost thou talk of to-day approaching
its close ? Is thy day, O Bráhman, the aggregate of many
hundred years? Shall it not create astonishment in

.other? Do thou tell me." The ascetic said, — "0 fair
damsel, you came to the riverside this morning — I saw you
there and brought you to my hermitage. The day has passed
and the evening has well-nigh arrived. Tell me in sooth what
the truth is". The (nymph) Pramlocha said, — " True it is,
Brahman, that I came here at dawn. It is not false — but after
that hundreds of years have flown away." Thereupon, the sage,
stricken with fear, asked that nymph, having expansive eyes,
saying, — "Tell me how many years I have spent in
enjoyment with you." Pramlocha said,— " You have spent
nine hundred and seven years six months and three days."
The ascetic again said, — " No more of laughter, fair nymph,
tell me the truth : methinks I have spent one day in your

•company." To which Pramlocha replied : " veneiable sage

VISHNUPURANAM.

why shall I spe'ak untruth nnto thee since I have been
specially requested by thee to-day to speak the truth."
Soma said,--"0 Princes, when the sage had beard these
words and thought them to be true he began to reproach him-
self 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 whom
women have been created to beguile mankind ? fie upon
that passion by which my self-control has been stolen where-
by I,,*vas about to attain the knowledge of Brahniá who is
above the reach of those who are irnmersed in the six
waves — namely, hunger, thirst, sorrow, stupification, decay
and death. By this evil company, which is the road to hell
all my austerities, leading to tlie acquisition of the wisdom
of the Vedas, have been obstructed". Having thus reviled
himself the pious sage spoke to the nymph, who was near
him, saying, — "Go where dost thou wish, vile nymph —
thou hast performed that for which thou hast been enjoyned
by the lord of the celestials— thou hast obstructed my
penances with thy facinations. I do not reduce thee to
ashes with the fierce fire of my rage. Seven paces together
are quite sufficient for the friendship of the pious, and thou and
I have lived together for a pretty long time. Or what for is
thy folly — and why should I be offended with thee — verily
this is an outcome of my own folly since I have not been
able to control my passions. fie on hated thee, the box
of fascinationsi who, to win favour with Sakra, has disturbed
my devotion." Soma siad, — "While the sage spoke thus to
the nymph she per»pired and stood trembling. Thereupon,
the foremost of ascetics again said angrily to her, thus
trembling and with drops of perspiration issuing from every
pore— "Depart ! Depart." Being thus remonstrated with
by that sage she issued out of the hermitage and began to
wend her way by the welkin, rubbing the perspiration with
the leaves of the trees. She went forth from 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. The trees
received those drops and the wind collected them. I
protected it with my rays till it increased in size gradually.
Because she sprang from the drops on the tops of the trees
that fair damsel was called Marisha ; the trees will give her
to thee— let your anger be appeased. She is Kandu's child—
she was sprung from the trees — she is my offspring as well
as that of the wind — and she is also the daughter Praltöocha.
And the great sage, Kandu, on the wane of his devotipn,
repaired to the region of Vishnu called Purushottama,
Maitreya. And there he, princes, devoted himself, with
his whole mind to the adoration of Vishnu and engaged in
the Yoga, with uplipted hands and uttering the prayers
comprehending the supreme truths of the Vedas." The
Prachetasas said, — "We wish to hear of the excellent prayers
of the sage, by which Kandu engaged in devotion and in the
adoration of Keshava." On which Soma repeated them :—
"Vishnu is beyond the limit of all earthly things, he
is the infinite ; through him we may get at the other end
of the limitless dcep — thc earth : he is above all that is
above; he is the finite truth: he is worthy of being
approached by those who are conversant with the Vedas ;
the limit of elemental being ; above the perception of the
senses and the protectors (the divinities who protect the
creation). He is the cause of cause ; the cause of the cause
in cause ; the cause of finite cause ; and in effects he, both
as every object and agent, preserves the creation. He is
Brahma thc lord ; Brahma all beings ; BrahmS the creator of
the human race ; the undecaying, imperishable and eternal ;
he is spread all over thc earth, unborn, incapable of increase
or diminution. Purushottama, is the eternal, unborn,
immutable Brahma. May he annihilate the infirmities of
tny nature. .Repeating those prayers, comprehendmg the

VÍSÍlNUPtJRANAM. 77

essence of divine truth and propitiating Keshava the ascetic
attained to the final emancipation. I shall now describe to
you what Mápsha was in her previous birth — for a recital
of her glorious acts will be of immense benefit to you.
princes, she was in her previous birth a queen, and was left
childless at her husband's death ; and she therefore propitiated
Vishnu with zealous devotion. Thus pleased with her
devotion Vishnu appeared to her in person and said, — "Do
thou beg of me a boon." Whereto she replied communicat-
ing 4ier desire, — "0 lord of earth — I am a widow from my
childhood — unfortunate as I am, in vain is my birth on this
earth. Do thou so favour mp, that I may be blessed with a
good husband in every birth and a son equal to a patriarch
amongst men ; I may be possessed of beauty and wealth and
may be pleasing unto all — that I may be born out of the
ordinary course." Hrishikesha, the lord of the celestials,
the giver of all boons thus prayed to, raised her from her
prostrate attitude and said,— "In one birth you shall have
ten husbands of great prowess whose fame shall spread far
and wide. And fair damsel, you shall have a great son
gifted with mightv prowess and all the accomplishments that
are to be seen in the great Patriarch. The supremacy of his
family shall be established all over the universe and the three
worlds shall be filled with his descendants. And you, by
tay favour, shall be of marvellous birth, chaste, endowed with
grace and loveliness and delightful to men." Having thus
spoken to that fair damsel, having spacious eyes, tho Deity
disappeared and the princess,was accordingly born as MSrísha,
who is given to you for a wife, Princes. Parásara said : —
"Thereupon renouncing their ire against the trees at 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. thou of great mind, for the multiplica-
tion of creation and increase of . his own race this eminent

7« VISHNUPURANAM:

Daksha created progeny. Obeying the mandate of Brahml
for the furtherance of creation he made moveable and
immoveable things, hipeds and quadrupeds. Having created
(that) by his will he created females out of which ten were
conferred on Dharma, thirteen on Kasyapa and twenty-seven
who regulate the course of time on the Moon. And from
them were produced the gods, the demons, the snake-gods,
cows, birds, singers, the spirits of evil and others. Thence-
forth creatures were produced by sexual intercourse. O
Maitreya— before that they were generated, by the WÍU, by
sight, by touch and by the influence of austerities practised
by the ascetics of accomplished piety." Maitreya said : — "0
great ascetic, Daksha, as I am informed, was born from
the right thumb of Brahma : tell how he was born again as
the son of Ten Prachetas. Another great f*oubt exists in my
mind Brahma that how could he, who was the grandson
of Soma, be also his father-in-law." Parasara said : — "0 thou
of great piety, birth and death are constant in all creatures.
Rishis having divine vision do not wonder at it. Daksha
and other eminent ascetics take birth in every age and they
again cease to be : the learned are not perplexed by it.
foremost of the twice-born ones, tn the days of yore there
was neither senior nor junior (by age) j asceticism and
spiritual power were the sole causes of being considered as
senior." Maitreya said : — "0 Bráhman, do thou relate at
length, the origin of the gods, demons, Gandharbas, serpents
and goblins." Parasara said : — "Do thou hear, thou of a
high-mind, how commanded by BrahmS, Daksha created
líving creatures. At first Daksha created his will-born
progeny— the deities, the Rishis, the Gandharbas, the demons
and the snake-gods. When he found, twice-born one, that
his mind-born progeny did not multiply he began to meditate
upon some other means of increasing the living creatures,
Then desirous of multiplying the race by means of sexual
intercourse he married the daughter of Ihe Patriarch Veersna

VBHNUPURANAM. jg

by . name Ashikni who was devoteil to austerities and the
eminent supportress of the world. And the energetic Patriarch
.for the multiplication of the progeny begot on Ashikni the
daughter of Veerana, five thousand sons. And beholding them
desirous of multiplying the race, the divine ascetic Narada
approaching,. them addressed them with sweet words —
Nárada said, — " ye highly powerful Haryaswas, it is evident
that you intend multiplying the progeny — do ye hear this :
you like ignorant people, do know not the middle, the
heighj|and the depth of the world : how would you propagate
progeny then ? Your understanding is not hindered by
i'nterval, height or depth, why do ye not fools, behold the
end of the universe ?" Parisara said — " Having heard these
words they repaired to various quarters and have not returned
as yet as the rivers lose themselves in the ocean (and do not
come back)."

The Haryaswas having gone away the Patriarch Daksha
again begot 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, Bráhmana, with the words mentioned before. They
said to one another,— "What the Muni had said is perfectly
true. We must follow the path wended by our brothers :
there is not the . least doubt about it. And ascertaining the
extent of the universe we will multiply our race. They also
went to various quarters by the path (followed by their
brothers) and have not returned like rivers flowing into the
deep. Thenceforth, twice-born one, a brother searching after
a brother, is generally lost : the wise do not resort to such
actioqs. Finding that all his sons had disappeared the
eminent Patriarch Daksha was worked with ire and imprecat-
ed Narada. 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
gáve ten to Dharma, thirteen to Kasyapa, twtnty-seven to

8o VlSttNÚttJRANAM.

soma, four to Aríshtanemi, 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. I will mention their offspring. Viswadevas*
were the sons ot Viswa and the Sadhyasf were the sons of
Sadhya. The Maruts or Winds were the offspring of
Marutwati and the Vasus of Vasu. The Bbanus (or suns)
were the sons of Bhanu and the deities governing the moments
of Muhurtta. Ghosa was born of Lamba and Nagabíthif'was
born of Yámi (night). And all the objects of the world were,
born of Arundhuti and Sankalpa (pious determination) was
the son of Sankalpa. I shall mention at length the particulars
of the eight Vasus who abound in effulgence and night.
They are Apa, Dhruva, Soma, Dhara, Anila, Anala, Pratyusha-
and Prabhásha. The sons of Apa were Vaitandya, Srama
(weariness) Sránta (fatigue) and Dhur, and the son of
Dhruva was the great KSla (Time) the cherisher of the world.
The son of Soma was Varchas (light) by whom was generated
Varchaswi (radiance). And Dhara had, by his wife
Monohora, Dravina, Hutaravyavaha, Sisira, PrSna and
Ramana. Anila's wife was Siva; and he had byhertwo
sons— Monojova (swift as thought) and Avijnatagati (un-
knowable motion), The son of Agni — Kumara, was born in
a clump bf Sara reeds, whose sons were SSkha, Visakha,
Naigameya and Prishthaja. The son of Kritikas was named
Kartikeya. The son of Pratyushwa was the great ascetic Duvala
who had two intelligent and philosophic sons. The great ascetíc
Vrihaspati had a sister who was the foremost of the females,
virtuous and of accomplished asceticism. Without being
attached to the world she travelled all over the world. She
became the spouse of Pravasha the eighth Vasu. Of her was

* A class of deities to whom daily offerings are to be raade.
t Ara the personifications of Vedic rites and prayers.
t 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 artists. He constructed
the chariots of all the deities; and by the skill of tliat high-
souled one, people obtain subsistence. He had four sons
whose names hear from me. They were Ayaikapad, Ahir-
vradhna, Twashtri and Rudra and they were ali wise. And
the self-born son of Twashtri was also the famous Viswarupa.
There are eleven well-knovvn Rudras, lords of the three
worUs— Hara, Bahurupa, Tryambaka, Aparajitá, Vrisha! api,
Sambhu, Kaparddi, Raivata, Mrigavyadha, Sarava and
KapSli ; but there are a hundred names of the Rudras of
unmitigated prowess.

Kashyapa married the thirteen daughters of Daksha
namety Aditi, Diti, Danu, Arishta, Surasá, Surabhi, Vinatl,
Tftmra, Krodha, Vasa, Ida, Khasi, Kadru and Muni. I will
describe their progeny to you. There were twelve well-
known celestials in a former Manwantara, named Tushitas,
who, on the approach of the present Manwaritara and at the
end of the reign of Manu Chakhusha assembled and said to
one another, — "0 deities, let us all speedily enter tnto the
womb of Aditi that we may be born in the next Manwantara
for we shall thereby be again crowned with btessings."
Having said this they at the end of the reign of Manu
Chakshusha were born the sons of Kashyapa, tbe son of Marichi
by Aditi the daughter of Daksha. Of them were born first
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 Tushitás, were
called the twelve Adityas in the ManwSntara of Vaivaswata.
The twenty-seven virtuous daughters of the Patriarcb who
were married to tbe Moon were all well-kno\rn as the nymphs
o( the Itmar constetlations after their names ; they had
childreu o( tmmitigated effulgence. The wives oí Arishtha-
neori bore \ám sixteen cbildren. Tbe daughters of tke learned
ii

Bálwputra were the (ður lightnihgs. Ttie «xcellent ParaHyail-
gitasa Riclias were born from the wives of Angiras ánd the
celestial weapons were the children of the Rishj KrishasWá.
These deities take their birth once after the expiry Of á
thousand yugas; lliey are thirty-three in number and théit
appearance and disappearance is here spoken of'as birth and
death and Maitreya these divinities appear and disappear
age after age as the sun sets and rises again.

It is said that Kashyapa begql on Diti two sons— -One was
named Hiranyakashipu and the other was named Hiranyðksha
and both of them were invincible. She had also a daughtér
named Sinhika who was married to Biprachitwa. Hiranya*
kashipu had four highly effulgent sons — named Anuhlad*
Hláda, Prahlada and Sanhlada ; — they were all highly
intelligent, powerful and the multiplier of the Daitya race.
nbble sage, amongst these, Prahlida, looking impartially
on all things, devoted his whole faith to JanSrdana. twice*
born one, the flames lighted by tlie king of Daityas did not
consume him in whose heart Visudeva was present. The
whole earth shook, wlien bound with ropes, he moved in the
midst of the water of the deep. Having his mind entirely
engrossed by Achuta his body firm as the rock was not
ássailed by the diverse weapons hurled on him by the order
of the king of Daityas. And the venomous snakes could «ot
destory him (even). And he remembering the excellent
Purusha and protected by the recollection of Vishnu as his
armou'r he did not renounce his life albeit overwhelmed with
rocks. The eárth 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 present in hts mind> the
wind sent into his bödy to wither him up, was itself desfcrOyed.
Béing ordered by the lord of Daityas the maddened
elephancs of the spheres broke their trutiks and bafBed tiieir
pride agatnst his firih breast, The rites bf the priests df
Ihe Ðaftya ttior.arch were tíSeless tobrmg abtwt the desttmc-

VtSHJWPU*A>UM. 8$

tíon of oae who was attached to Govinda. The tliousand
illuitons of the illusive Samvara were baffled by the discus of
Krishna. The poison offered by the cooks, at the command
of the king of' Daityas, could not produce any change upon
tbe intelligent (Prahllda) void of pride, who unhesitatingly
partook that.. He looked impartially upon the world and all
creatures, Was full of kindness and regarded all things equally
and as identical with himself. He was pious and an inexhaus-
tible qúae of purity and truth and a model for all pious men.

SECTION XVI.

IaitrEVA said-— "0 great ascetic, you liave described to
me tlie human races and the ever-existing Vishnu, the cause
of the world ; but who was this Prahlada the foremost of the
Daityas of whom y;>u spoke and whom fire could not burn,
and who did not die even when assailed by weapons. And
PrahlJdabeingpresent in the waters, in bonds, earth trembled,
agitated by his movements. And he did not die before albeit
overwhelmed with rocks. Thou hast related the unlimited
glory of that intelligent Prahlada. muni, I am desirous to
hear an account of the character and unequalled might of that
effulgent worshipper of Vishnu. Muni, Why was he
assailed by the descendants of Diti with weapons ? And why
was he, ever engaged in pious observances, thrown into
wattr ? For what was he overwhelmed with rocks ? And
w^y bitten by venomous snakes ? Why thrown down from
the -mountainrtop ? Why cast into fire ? And why was h«
madie a hutt for the tusks of the elephants of spheres ? And
why waswindsentby the roighty Asuras into his body to
wiHlitr.JMjn up ? 0,Muni, Why th* spitittt*! guides pfthe

84 VI8HNUPURANAM.

Daityas were engaged in ceremonies for hig destruction?
And why did the Daitya Samvara spread thousands of
illusions for his destruction ? Why did the cooks of the
Ðaitya-chief offer him poison for his destructión which
was digested by that high-souled sage ? noble Manu — I
wish to hear all this— an account of the high-souled Prahlada,
full of mavellous glories. I am not the least surprised for the
Daityas not being able to destroy him: for who can slay him
whose mind is solely devoted to Vishnu? Why did the
Daityas, horn in his race, cherish dreadful malice againsthim
ever engaged in píous observances and in the worship of
Kesava ? Relate to me, Wliy the sons of Diti offer violence
to one so pious, — high-souled and ever devoted to Vishnu
and free from sin ? The great cannot offer violence to a
person gifted with such qualities even if he be an enemy ;
how could his own ' kin (behave thus towards him)?
foremost of the Muni, do tliou relate all this — the character of
the sovereign of Daityas. f wisb to hear it at lengih.

SECTION XVII

1 ARA3ARA said :— " Maitreya, hear the interesting story
of the wise, high-souled and magnanimous PrahlSda. In the
days of yore the three worlds were brought into subjection
by the valiant son of Diti — Hiranyakasipu, proud of the boon
eonferred on him by BrahmS. That Daitya had usurped the
sovereignty of Indra and exercised the functions of the sun
of air, of the lord of waters, of fire and of the moon. He
himself became the lord of riches and Yamn ; and that Aítíra
aþjf opriated to himself, without reservé, all that was offered

VISHNUPURANAM. 85

in sacrifice to the celestials. foremost of ascetics, renounc-
ing their own region the celestials, through his fear,wandered
upon the earth, disguised in mortal shapes. Having conquered
the three worlds, he was inflated with the pride of tlie riclies,
and being eulogised by the Gandliarbas, enjoyed all wished-
for objects. .Thereupon all the Siddhas, Gandliarvas and
Pannagas worshipped the valiant Hiranyakasipu addicted to
drinking. The Siddhas stood delighted before the Daitya cbief,
sorae singing,some playing 011 musical instruments and others
shoutiog out cries of victory. When the Asura delightedly
quaffed the inebriating cup in his picturesque crystal palace,
the nynaphs danced there gracefully.

His illustrious son, by name Prahlada, while yet a boy,
residing in the dvvelling of his preceptor, read such readings
as are studied in early years. Once 011 a time the liigh-
souled (Prahláda) in thecompany of his preceptor appeared
before his father the Daitya-chief vvhile drinking. The
father Hiranykasipu, raising up his son prostrate at his
feet, spoke to PrahlSda of unmitigated prowess, saying,—
" Repeat, boy, agreeably, the subatance of wliat you liave read
during the period." Prahláda said,— " Hear, father I will
repeat the substance of what I have read. Hear attentively
what occupies my thoughts. I bovv to that Great Being who
is without begining, middle or end, increase or diminution :
the imperishable lord of the world, the universal cause of
causes." Parasara said :— .Hearing those words the lord of
the Daityas, his eyes red with ire and lip swollen with indig.
nation, looked towards the preceptor and said, — "0 vile
Brahmana, what is this ? vicious-minded, thou hast, in
disrespect to me, taught my boy the worthless commenda-:
tion of my foe." The preceptor replied,— " sovereign of
Daityas, it doth not behove thee to give way to anger j I ha,ve
not taught thy son what he has uttered." Hiranyakashipu
said,— " PrJhlada, my boy, by whom then you have been'thus
tiught. - Your preceptor says that he has not instructed you

M VtSHNUfWUNfVM.

thttí." Prahlada replied.-y Vishnu, fath«r, is tbe instruetor
óf tlie whole world aud is present in our minds. Who else,
but tliat Great Soul can teach us (any thing)?" Hiranya-
kashipu said, — "0 thou of vile understanding, who is thw
VUhnu, of whom thou art speaking again and again before
me the valiant lord of the world ?" Prahlada said, — "He is
Vislmu, the great God, vvho is being meditated upon by tbe
devout, whose glory cannot be described in words, who is
all things and from whom all things proceed." Hiranyakashipu
said.— •' fool, myself living, to whom else you give th^tittle
of supreme lord ? Are you desirous of death that you are
mentioning this agaiii aud again ?" Prahlada replied,-r>''Ö
father, Vishnu, who is BralmiS, is not only the creator,
preserver and supreme lord of me only, but of all creatures
as well as of thyself. Be propitiated ; wby art thou angry ?"
Hiranyakashipu said, — " What evil spirit has entered into tbe
breast of this silly lad, that, he, like one possessed, gives
expression to such profane words." Praliláda said, — "That
Vishnu is not only present in my mind, but he pervades the
whole universe; He isomnipresentand commands me, thyself
and all creatures." Hiranyakashipii said, — " Away with this
wicked boy j take him again to the preceptor's house and
govem him ; perh. !:_,.< he has been taught by some vicious-
minded (men) to sing the glories of my.foes." Parasara
said :— " He having said this Prahlada was again con-
ducted to the preceptor's house by the Daityas, where
always prompt to attend upon the preceptor he received
instructions constantly. After a considerabte time tbat
lord of Asuras sent for Práhlada again and said 4 ' mý
boy, recite me some poetical composition." Prahlada said<—
" May that Visbnu be propitiated witíi as, from, whom mattór
wi aoul originate and all that is mobile and itnmqbile
proceedi and who is 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 íamiljr . since. •!»

VlíttNUPUftANAftí. 87

ha* þroved a tfaitor to his kin." Parasara said— Being thus
Cbfnmanded by him, hundreds and thousands of Daityas, with
huge weápons,, addressed lliemselves fór liis destruction.
PrShlada said to the Daityas— " Since Vishnu is present in
youf wéapons as Well as in mind, your weápons shall fail to
liurt me." Parasara said — Thereupon hundreds of Daityaí
assailed Prahlada with their weapons but he did not feel thé
least pain and his strength was ever renewed. Hiranya'
kashipú siid — " you of vile understanding, refrain froiti
glorifyfng my eitemy ; I promise you immunity, be not so
foplish." Prahlada replied : " No 'fear can overwhelm me
Jince that immortal remover of all dangers is present in my
mind, the very recollection of whom is enough to remove
all perils consequent upon birrh and human infirmities."
Hiranyakashipu said — "0 serpents, speedily bring this viciou*
lad to destruction with your envenoined fangs." Parasara
said :-»-Reing thus commanded by liim, Kuhaka, Takshaka,
Artdhaika and many other venomous serpents, bit bim in
every part of his body. But with his mind solely devoted tð
Krishna he remained in that pleasurable recollection ; he
could not feel anything although he was bitten by deadlieat
serpents. The serpents said to the sovereign of tbé
Daitvas— "Our fangs are broken ; our jewelled crests are
shattered ; our hoods are burning ; Our hearts are trembling;
hut tíie skin of tliis body is unheart; king of Daityas,
Resort to some other expedient." Hiranyakashipu said — "
Eleptiants, of the spheres, unite your tusks and slay thii
daserter of his own farotly and the supporter of our etteiny :
sometimes our own desceiidantí britig about our own destruc
ttOB ás the -fire consuimes the wood froin whicb tt proeeeds.*
Parisara said :— The boy was then cast down on the earth
btirfg assailed by the tusks of these elephants of the sph*re»
** 'hage as mountain peaks; but he recollecting Govinds,
'houaliKÍB of tusks wére blunted against his breast : he tbe*
«#otté to Ws féthet: "The tusks of the elephants hariía »

; |8 VISHNUPURANAM.

adamant have been blunted. This is not on account of any
strength of mine but is consequent upon my calling upon
JanSrdana wlio destroys all dangers and sins the sources of all
these evils." Hiranyakashipu said : — " Away, ye elephants
of the spheres. Asuras, light out fire ; deity of the
winds, blow up the fire, and let this perpetrator of endless
iniquities be destroyed therein." Parasara said :— Thereupon
commanded by their master the DSnavas piled a huge heap
ot wood around the son of the king of Asuras and then put
fire thereto to burn him. Prlhlada said — "This fire, afchough
blown up by the wind, doth not burn me : I behold alj!
around me the face of the quarters, cool, and the beds of
lotuses." Parasara sa'd :— Thereupon the twice-born ones,
the sons of Bhargava, tlie high-minded priests skilled it»
speecli 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 son. Even thy ire against
the celestials bore fruits. king, we shail so bring up this
boy, that he growing liumble shall engage in the destruction
of thy enemies. king of daityas, since childishness is tlie
root of all these evils, it behoveth thee to renounce thy ire
against this boy. If he according to our instructions, does not
abandon the cause of Hari we shall then concert infallible
measures to bring about his destruction." Parasara said :—
Thereupon being tbus solicited by the priests the king of
Daityás had his son brought out from the fiames by tlie
Daityas.

Thence-forth residing in the house of the preceptor the
boy PrShlada, whenever he got an opportunity, gave lesson*

himself to tlie sons of the DSnavas. PrShlada said, 'Jon*

of the descendants öf Diti, hear from me the supreme fíruth :
do not take my instruction otherwise for there is no touch oí
covetousness. All creatures are born first, thert they attaif
to infancy and youth and then sucteed gradually the inevit'
ablc decay; and then they meet wilh <teáth> Osensef ***

VÍSIINUPURANAM. 8$-

ftaitya-chiefs. Tliis myself and you ail have witnessed. He
'who is dead is born again—this cannot be gainsaid; the
sacred texts warrant it. Birth is consequent upon the virtue
and vice of pristine actions. All conditions ffom eonception
to re-biíth are tinged with pain. The simpleton, in his
childiihness, thinks that the alleviation of hunger, thirst coid
and the like is identified with pleasure ; but in sooth that is
pain > for exercise gives delight to those whose limbs are
inCapable of motion and suffering affords pleasure to those
whoseanderstanding is blinded with delusion. Where is this
vile body which is a compound of phlegm and other humours
and where are its beauty, grace, loveliness and other qualities ?
The foolish wight will take delight even in hell, who is fond
of this body composed of flesh, blood, matter, ordure, urine (
membrane, marrow, and bones. The agreeablcncss of firc is
produced by cold ; of water by tliirst ; of food by hunger; and
tlius all other things are rendered agreeable by their contraries.
children of Daityas, he, who will take to a wife will
introduce so much of pain into his bosom. The more a man
will create dear relations, the more deeply will be implanted
the thorns of anxiety in his heart. He, who has got large
possessions in his house, is troublcd, wherever he goes,
with the anxiety that they may be lost or burnt or stolen.
Then there is a great paiu in being born : the dying are
afflicted by the tortures of Death and again by the pain of
passing into the womb. Fancy, there is not the least pleasure
>n the embryo state ; you must then admit that tlie world is
full of 'miseries. Verily I speak unto you, that in tliis ocean
ot the world infested with many miseries Vishnu is your only
stay. Do not consider yourselves as mere boys and therefore
ignorant of it for the spirit embodied in your bodies is eternal.
Birth, youth and decay are the properties of the body not of
the soul. I am novv a.child— when I shall be young I shall
e xert myself for my behoof ; I am yet a youtli and when I
shall grow old I shall work for the benefit of my soul. I am
12

00 VISHNUPURANAM.

old now— all my senses have failed me and I cannot eXflt

myself. What shall I do now, vicious-minded as I am? I díd

not do anything wlien I was capable of doing it. Thus, men,

akhough tlursling after knowledge, baving tjieir minds

distracted by vain liopes, do not attain to beatitude. Tbe

ignorant, addicted to sport in boyhood, to worlilly things iit

yotith, find, when they become incapable, that old age is come

upon them. Therefore let tlie soul even in childliood exert

itself for its welfare independent of tlie conditions of ínfancy,

youth or age. This is then what I speak unto you. Jf you

think that it is not true, do you, for tny satisfaction, think

of Vishnu the liberator from all bondige. What trouble is there

in calling him to mind ? When remembered he bestows pro-

sperity upon people. And if you recollect Him d»y and night

there will be an end of all sins. Let your mind be fixed on

Him day and night who is present in all beings and you shall

lauqh at every trouble. The whole world is subject to a triple*

affliction. What wise man would chcrish hatered against

beings who are all objects of compassion? If others are

crowned with.prosperity and I am incapable of enjoying the

same why should I be malignant against those who are more

prosperous than myself? I should rather be glad for their

happiness for the suppression of malice is itself a reward.

Even those who cherish malice against foes are considered as

objects of pity by the wise, as being overwhelmed with

delusion. Daityas, admitting the distinction between

myself and all other creatures, I have described to you the

various reasons for repressing hate. Hear briefly the duties

of those who approach the Deity. This whole world is the

manifestation of Vishnu who is identified with all beings.

The wise therefore do not regard any difference between

• The three kinds of affliction refered to in the Sankhya Philofophy-
Internal, bodily ur mental affliction. External, such as injuries received from
mt n or animals. Superhuman— such as miserics inflicted by gods, or through
some supernatnral agency.

VISHNUPURANAMi t)\

themselves and all other creatures. Let us therefore renounce
the angry passions of our race and so exert ourselves that we
may obtain thajt perfect beatitude which is beyond the power
of the deities of fire, of the sun, of the moon, of wind, of
Indra, of the regent of the sea, of the Siddhas of the
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 beatitude, which can
not bé* destroyed by others which is pure and eternal, can be
eujoyed by him, who fixes his mínd on Kesava. Verily I
speak unto you, that you shall attain no satisfaction through
various revolutions of this world. Daityas, regard all
crftatures with impartiality — this is the adoration of the
undecaying (Vishnu). He being propitiated what cannot be
attaincd — wealth, pleasure, virtues are things of the little
significance. Do ye resort to the exhaustless tree of true
wisdom and undoubtedly you shall reap precious fruits there-
from.

SECTION XVIII.

í ARASAftA said : — Having observed the conduct of
Prahlada, the Danavas, out of fear, reported it to the king.
Hiranyakashipu sent for his cooks and said "0 cooks— my vile
and wicked son is teaching others his impious doctrines. Do ye
slay him without his knowledge by mixing up deadly poison
with allhis viands. Do not hesitate to destroy that wretch"
Partsara said : — Thereupon they offcred poison to the high-
souled Prahlada as they were commanded by his sire.
Maitreya, repeating the name of the imperishable and mixing

92 VKHNUPURANAM.

tHat poison with his food he ate it 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

deadly poison digested by him, they stricken with fear

approached the king of Daityas and said; "0 king of

Daityas, deadliest poison was offered by us but it was digested

with food by thy son Prahlada." Hiranyakashipu said, —

" Hasten, hasten, ye priests of the Daityas : do ye speedily

perform the rites that will bring about his destruction."

Parasara said : — Thereupon the priests approaching Prahlada

and beholding him lowly consoled him and said, — "Thou

hast been born in the family of Brahma celebrated in the

three worlds and thou art the son of Hiranyakashipu the

king of Daityas. Why dost thou depend upon the gods ?

Thy father is the refuge of all people: — thou dost also

become the same. Do thou ronounce eulogising the enemy

of thy family : know that a father is the most venerable of all

preceptors." Prahláda said— "0 illustrious Brahmins, that

ye have said is true — the family of Marichi is celebrated in the

three worlds — this cannot be gainsaid. My father has

attained to the foremost place in the world by his actions— I

have known this to be true — there is not the least shadow of

untruth. That a father is the most venerable of all preceptors

— I do not find the least mistake in this assertion. Forsooth,

father is a venerable preceptor and is to be respected with all

care. Methinks I have not committed any offence in this

respect. You have said, Why do you seek shelter of the

eternal?" I do not know how far this statement is sound

and reasonable." Having said this Prahllda remained speech-

less for some time to uphold their dignity. And again smiling

he said : " Why do you seek shelter of the eternal " was it fair

for you to accost me thus ? Wbat need of the eternal ? Most

admirable, most worthy of you, O my preceptors. If it does

not pain yoa, hear what need there is of the eternal. Virtue,

desire, wealíh and emancipation are the fourfold objectJ

VfeHNUPURANAM. 93

of men. Is it vain to adore him who is tíie source o( thesff
four objects ? Why do ye speak in vain ? Marichi and pther
ascetics, the 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. The adoration ofr
Hari, attainable by unity, is the root of all wealth, dignity,
glory, wisdom, progeny, piety and emancipation. twice--
born *>ne, virtue, 'wealth, desire and final emancipation (alt)
proceed from him (and still you say) what need is of the
eternal ? What is the use of spcaking more, you are all my
preceptors — speak ye good or evil, limited is my understand-
ing," The piiests said — "0 boy thou wert about to be
consumed by fire, but we saved you thinking that you would
not give vent to such words again. We know how föotish
you are. If you, at our words, do not remove this hallucination
we shall, vicious-minded one, perform rites for your
destruction." Prahlida said — "Who slayeth what living
creature — who preservcth what living creature ? Every one is
his own destroyer or preserver accordingly as he follows evil or
good." Parásara said : — Being thus addcssed, the priests of the
Daitya-chief were excited with rage, and instantly, by virtue
of their magical powers, created a female form enveloped with
fiery flamc. That highly dreadful figure, under whose tread
earth trembled, greatly wroth, struck him instantly on his
breast with a dart. That fiery dart rcaching speedily the
breast of the boy fell on the ground broken into hundred
pieces. Even a thunder-bolt is shattered against the breast
of him in whose heart the imperishable Hari resides — what to,
speak of a dart ? The magic, which was directed by the
vicious príests against the guileless (Prahlada), then fell upon
them and slew them all: And beholding them thus cohsumed
by fire the noble Prahlada exclaiming, " Save, Krishha,
Eternal" approached them and said— " thou, spread all over.

44 VtSHKUPURANAHt.

the universe, O thou who art manifest in the universe, thou
the creator of the universe, O Janirdana ! do thou save these
Brahmanas from the unbearable flame set up by ,their magical
incantations. As the omnipresent Vishnu, tlie preceptor of
the world, is present in all creatures, let these priests regain
their life. Vishnu being present everywhere, as I did not
consider fire as my enemy let the priests be restored to Hfe.
I regarded with a friendly attitude all those who came to
slay me, those who offered me poison, those who kindled fire,
the elephants of the skies and serpents by whom I was Ktten.
And I never entertained malice against them ; if this be true
tet the priests of Asuras be restored to life." Parasara
said : — He having said this they all, touched, rose up unhurt,
and spoke to PrahlSda who was humble, — " boy, foremost
■óf all, be thou crowned with a long life, undaunted strength
and prowess." great Muni, having said this, the priests
repaired to the king of Daityas and related to him every thing.

SECTION XIX.

í ARASARA said : — When Hiranyakashipu had heard that
the magical charms (of the priests) had been baffled he
sent for his son and asked him of the secret of his prowess,—
" Prahl&da, thou art gifted with extraordinary prowess — is
it the result of your self-exercise or the outcome of magical
powers or thou art, from birth, gifted with it ?'

Being thus interrogated by his father the Asura boy
Prahlida bowed down to his father's feet and said, — " This
Í9 not the outcome of magical powers, father — nor is it
nátural with mei This is trifling to him in whose mind resídes
tbe undecaying. He who dúes not cherish malice against"

VISHNUPURANAM, g§

otherá, father, and regards all like híá own self, is not visited
by any affliction inasmuch as the cause does not exist. He
who tortures others in act, thought or speech, sows the seed
of numberless miseries. I wish no evíl to any ; neither do nor
spealc ít ; I always mcditate, in me, upon Keshava who. is=
existent in all beings. Why should míseries, physical or
mental, or those inflicted by clements, or the gods, affect m-e,
whose soul is purified ? Considering that Hari exists ín alf
beings the learned should assiduously Iove all creatures."'
Parasíf a said : — Having heard thís the Daitya-king, seated
on the summit of his palace, having his face darkened with
ire, said to his attendants. — " Throw this vicious-souled one r
from this palace which is hundred yoyams in height, down
upon the tops of the mountains, so that his body may be
crushed into pieces against the rocks." Thereupou all these
Daityas and DSnavas hurled that boy down : and he fell down
cherishing Hari in his mind. And Earth, the upholder of
the world, annroaching, received him falling who was devoted
to Keshava the protector of the world. Thereupon beholding
him unhtirt and having no bone fractured, Híranyakashipir
síid to Samvara the foremost of those conversant with
charms : — " We have not heen able to slay thís vícious-minded
lad : thou art congnisant of various charms: do thou slay him.' r
Samvara said : — " Instantly shall I slay him, king of
Daityas : do thou behold my power of illusion which can
'nvent thousands and myriads of artifices." ParSsara said :—
Thereupon that silly 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 illusíons were baffled by the quick-
coursing discus for the protection of that boy.

$& VISHNUPURANAM..'

Thereupon the Daitya-king spoke to the witheríng wihd
aaying,— "Do thou, speedily, at 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
entéred 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. And
the wind thus meft with its 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 administra-
tion of the government and invented by Usanas for the
behoof of kings. When the preceptor found him well-versed
in all political scienccs and humble, he then communicated
it to his father, saying,— " lord of Daityas, thy son Prahlada
has become conversant with the principles of government as
laid down by the dcsccndant of Bhrigu." Thereat Hiranya-
kashipu said to his son, — "PrahlSda, how should a king conduct
himself towards friends or focs and what steps he should take
at the three periods (i.e. advance, retrogression and peace) ?
How should he behave towards his minislers, courtiers, the
state and household officers, his emissaries, his subjects, those
of doubtful allegiance and his open enemies ? With whom
should he make alliance ; with whom enter into war ; what
sort of fortress he should build ; how forest and mountain
tribes should be brought down to subjection ; how internal
dísturbances should be removed : all this and all other things
you have rcad, do thou relate to me : I wish tó hear thy mind."
Thereupon bowing to the feet of his father, Prahlida, who
had humility as his ornament, said, with folded palms, to that
Daitya-king. " Forsooth I have been instrúctcd in all these
by my preceptor and I have Iqarnt them ; but I do not approve
of all of them. For the subjection of friends and foes four

VISHNUPURANAM. ýf

expedients have been prescribed by all — namely — concitiation,
gift, punishment and sowing dissension. But father, be
not angry, I,know neither friends nor enemies. O thou of
mighty arms where there is nothing to be effected what is the
use of resorting to the means for effecting it ? fatlier, it is
useless to talk of friend or foe in Govinda, who is identicar
with all beings, manifest all over the universe, the lord of it
and the Great Soul. The Great Vishnu exists in thee, in me
as well as in all other creatures ; and then what is the use of
makinfr such distinction as he is friend and he is foe r It is
useless therefore to cultivate such tedious and unprofitable
sciences vvhich contain but false knowledge. It is but proper,
father, to engage in the cultivation of the knowledge of
self. father, the idea that ignorance is knoledge arises
from ignorance only. A boy, O lord of Asuras. regards the
fire-fly as fire. That is (proper) action that liberates us from
the bondage of the world and that is (true) knowledge that
leads us to the path of emaocipatron ; all other actions Iead
but to weariness and all other knowledge is turned only intc*
cleverness of an artist. Considering all this knowledge as
useless I shall relate to thee respectfully what is really profit-
able ; do thou, O great king, hear it. Who does not think
of a kingdom ? Who does not desire for riches ? But all
these are acquirable by the piety accumulated in a pristine
birth — so the pious obtain them both. great king, all men
desire to be great — but this greatness is not acquired by
exertion, it is the destiny that confers it upon men. O lord,
kingdoms are acquired by fate, even by the stupid, the
ignorant, the cowardly and those who are ignorant of the
seience of goverment Therefore, he, who longs for greatness,
jhould try to acquire piety. He, who desires for final beauti-
tude, should try to regard all people with an impartia! eye.
Gods, men, animals, 'birds, reptiles, all are but diverse
manifestations of the eternal Vishnu and exist in a separate
state. By him, who knows this, the whole world, moyeable
13

J)i VISHNUPURANAM.

and immoveable, is considered as at one with lu'm — all
proceeding alike from Vislinu assuming the universal form,
When a man obtains this knowledge, the undecaying and
eternal Visnnu— the remover of all afflictions, is propitiated
with him." Parasara said: — Having heard this and got up
fromthecxcellent seat, in great rage, Hiranyakasjiipu spurned
his son on the breast with his foot. And burning in ire and
wringing his hands as if bent upon destroying the whale
universe, he exclaimed : "Ho Viprachita j Ho Rahu j Ho Vjli
binding thisboy with serpents, do ye throw him uittothe
deep: delay not or else the Daityas, the DSnavas and all
other people shall be initated into doctrines of this stupid
and vicious boy. We nave prevented him many a time and
oft and still he persists in chanting the glories of our foe : it is
proper to destroy the wicked boy at 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 ; and
being agitated throughout, it 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 of
Diti l Do ye bury this wicked boy in the deep with rocks.
Fire did not burn him ; the weapons did not hurt him : the
serpents could not bite hiin ; nor the withering blast, poison,
and the magical incantations bring about his destruction. He
baffled the illusions (of Samvara), fell uuhurt from the loftiest
mountains, foiled the elephants of the skies. He is a wicked
boy and his life is a perpetual source of miseries. Let him he
buried down with rocks into the deep. If he remains io that
wise for a thousand years he may lose his life." Thereupon
the Daityas and Danavas. attacking Prahlida in the migbty
deep with rocks, covered thousands of yoyanas tberewitli.
And lying at the bed of the deep covered with rocks, iJbe higli-
njinded Prahllda, offered thus; with undisturbed mind, hú
^ily praise to the undecaying,^-"Salutatioq uhto thee,

VÍSIINUPURANAM. ^

PundarikSsha, salutation untothee, tliou exrellent Puhuras i
Salutati'n unto thee, thou the soul of all worlds t Saluta-
tidií unto thee, thou the wielder of sharp discus ! Salutation
uitto the best of Brahmanas ! to the friend of Brahmanas and
óf kine t to Krishna, the benefactor of the world and saluta-
tion tó Govihda ! Salutation to liim, who as BrahmS creates
the universe and who, being existent all over, preserves jt.
Salutation to thee, who dost at the end of Kalpa assume the
from of Rudra, and vvho art tri-form. Thou art, Achyuta, the
cause'of gods, Yakhas, Asuras, Siddhas, serpents, choristers.
dancers, goblins, demons, men, beasts, birds, insects, reptiles,
plants, and stones, earth, fire wanter, sky, wind, sound, touch,
taste, colour, flavour, mind, intellect, soul, time, and the
properties of nature ; and these are all manifestations of
thine. Thou art knowledge and ignorance, thou art truth and
untruth ; thou art poison and nectar ; thou art the performance
and continuance of acts and thou art the actions laid down
in the Vedas. Thou art the enjoyer of the fruits of all actions
and the means for effecting them. Tlrou, Vishnu, who art
all, art the fruit of all acts of piety. Thou art in me, in others
and spread all over the vast universe. Thy univers.al
manifestation indicates miíjht and goodness. lord. The
ascetics me litate upon thee, the priests off«r sacrifice to thee.
Thou, identical with progenitors and celestials, re«eivést
burnt-offerings and oblacions. The universe is a huge
manifestation ofthine ; the world is lesser than that, lord ;
and lesser than that are all the subtile elements and elemen-
tary being and thy subtlest form is the suhtile principle within
them that is called soul. Thou hast in thee a supreme sonl,
better than this soul and beyond the percrption of all subtile
elements and which cannot be conceived. Glory be (o that
Purusottam form of thine. And salutation be to that imperish-
eble foi'ní öf thine, lord of gods, which is the sóul tof M
creatures, ano'ther manifestation óf thy might and whii'h is the
tda<gé <rf all qualities. I bow untp y^at_«ipreme goddts*

f«0 V15HNWURANAM.'

who is beyond tlie perception oí senses, the description of tfae
tongue and mind and who is to be distinguisbed only by
the wisdom of the truiy wise. Salutalion unto the. Great God
V&sudeva, wlio is not separate from any thing and at the
same time separate from all. Salutation again and again to
that Great Spirit who has neither name nor form and whose
existence can only be perceived. Salutation unto tliat Great
Spirit, whose incarnate forms on earth tlie deities adore, being
unable to behold his true form. Salutation unto that Great
God Vishnu, the witness of all, whobeing present in all roinds,
beholds the good and evil of all. Salutation unto that
Vishnu, from whom this world is not distinct. May He, who
is the object of the world's meditation, its beginning, and who
is undecaying, be propitiated with me. May that Hari have
compassion upon me, who is the stay of all, in whom the
univcrse is wapred and woven and who is impcrishable and
undecaying. Salutation again and again unto Vislinu, in
whom all things exist, from whom all thitigs proceed and
who is the supporter of all. Sulutation to him who also am
I, and who is everywhere and through whom all things are
from me. I am all things and all things are froro me who am
eternal. I am undecaying eternal, the asylum of tlie supreme
spirit. Brahmá is my appellation that is at the begining aud
«nd ofall things."

SECTION XX.

i ARASARA said :_'0 twice-bom t Thus meditating upon
Visbnu as identical with bimselí he attained to tbat unifieatipni
which is desired by all and regarded bim as the undecaying
diviaity. He forgot his individuality and was not ccaueiow

VISHNÍJPURANAM. I ,

of anything. And he thought that he himself was the endlcs*,
undecaying supreme soul. And on account of this efficient
notion of identity, the undecaying Vishnu, whose essence is
wisdom, appeared in his mind which was wholly purified from
sin. When the Asura PrahlJda had become identified with
Vishnu by virtue of contemplation all the bonds were at once
. severed, as soon as he shook. The mighty deep rose up in
waves and the monsters therein were terrified. And the
earth trembled with all her mountains and forests. And
throwkig aside the pile of rocks that were placed bythe
Daityas on his breast, the high-mirided Prahláda came out of
waters. And beholding the outer world, earth and heaven,
he remembered who he was and knew himself to be Prahláda.
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: Prahláda said, —
" Salutation unto thee who art the true wisdom, who art
subtile and substantial, mutable and immutable, perceptible
and unperceptible, who art with form and without it, in-
describable and describable. Thou art the asylum of all
attributes ; thou art without qualities and with them ; thou art
with shape and without it ; thou art minute and vast ; visible
and invisible ; thou art hideousness and beauty ; undecay-
ing Hari j thou art wisdom and ignorance. Thou art cause and
effect ; existence and non-existence ; thou dost comprise' all
that is good and evil ; thou art the substance of all perishable
and imperishable elements and the refuge of all undeveloped
rodiments. Salutation unto thee who art both one and many,
V&sudeva and the first cause of all. Salutation unto that
excellent Purusha, who is both large and small, manifest and •
hidden, who is present in all beings and not, and from whom
pröceeds tke universe although distinct from universal cause."
Partsatá said i— Whilé with his mind thus devoted to Vishnu
Prahllda chanted his praises; the Great Hari, clad in yellow
r«be», i»uddenly appsared before him. Beholding him, lu

toi vishnupuran'am.

respectfully rose and with hesitating speech exclaimed repeat-
edly " Glory unto Vishnu" and said,— ' thou who removest
the affliction of thy followers, Keshava, do thou be propitious
unto me. Do thou again purify me, eternal god, with thy
sight." The Deity replied, — " I am propitiated withthee for thy
unshaken devotion unto me. Ask of me, Pfahlaúa, whatever
thou wishest." Prahláda said,— " My faith in thee may never
suffer decrease in all the thousend births through which I may
be doomed to pass. May my devotion unto thee be as finfl
as the attachment cherished by the ignorant people tðwards
all worldly objects." The Deity replied, — "Thou hast already
devotion unto me — and it shall ever be the same ; but do
íhou beg of me a boon, Prahláda, whatever thou wishest."
Prahlada said,— " My father has treated me malignantly for
proclaiming thy praises. lord, do thou remove the sin he
'hath thus committed. He assailed me with weapons — he had
me thrown ínto fire, bitten by the serpents, had poison mixed
up with my viands, had me cast into the deep in bonds,
and buried down with rocks and many other ills he had
wrought against me out of malice for being devoted unto thee.
May my father, lord, by thy mercy, be sþeedily relieved
of the sin he hath thus committed." The Deity replied,—
Prahlada, all this shall be accomplished by my mercy. I wish
to confer upon thee another boon, son of Asura, do thou
beg it." PrahlSda said, — " All my desires, lord, have been
fulfilled by the boon thou liast confered upon me, that my
fáith in thee may never suffer decréase. What to speak oí
wealth, virtue or desire, even emancipation is in his hands
who has firm devotion in thee, the root of the universa'
Wórld."' The Deity said,— " As urtshaken is thy dévótioti unfo
ítíé fhou shalt by my mercy obtain final emancipatiori froffl
extítence." Par&sark said:— Having said this Vishmi dis-
áppeared from his sight, Máttreya and Prahl&da agaih went
to his father and bowed down before bim. Having smelt his
foríhead, embraced hím and shed tears, the father saíd, "Ð» st

VISHNUPURANAM. 103

thpu live my child? The Great Asura treated him with
kindness and repented for his past actions. And Prahláda,.
conversant with piety, attended diligently upon his father and
preceptor. After his father had been slain by Vishnu in the
form of the man-lion, he became, Maitreya, the sovereign
of 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, by virtue of his meditation of the deity
final emancipation from future births. So powerful was the
wise Daitya PrahlSda devoted to Vishnu, O Maitreya, about
whom you asked me. Whoever listens to the story of
Prahlada, is speedily freed from all sins. Forsooth a man is
released from the iniquities he commits day and night by once
hearing or reading the history of Prahláda. The reading of
this history, on the day of full-moou, of new-moon or in the
eighth and twelveth days of the Iunar half month, shall offer
fruit tantamount to the gift of a cow, twice born one. As
Hari protected Prahlada in all his calamities so he shall
protect him who constantly listens to his history.

SECTION XXI.

k ARASARA said : — The sons of Sanglhada were Ayushman
Sivi and Vashkala. The son of 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 giíted withgreat
prowess-^-Jharjhara, Sakuni, Bhutasantapana, MaMflabha,
MahS.feahu-and Kalanlbhan.*

* TtKNi is anathct readinj which hasbéen translatédby Wilson. "'■•The
»iÉl»ty««k>ed and'Valiant T«mk» :

104 VISHNUPURANAM.

Danu had many sons — Dwimurddha, Sankara, Ayomukha,
Sankusiras, Kapila, Samvara, Ekachakra, MahabShu, the
mighty Taraka, Swarbh&nu, Vrishaparvan, Pujomon and the
mighty Viprachiti : these were the powerful and renowned
sons Danu.

Swarbhánu had a daughter named Prabha ai»d Sarmistha
was the daughter of Vrishaparvan who had two other daughters
named Upadanavi and Hayasira.

The two daughters of Vaiswanara were named Puloma and
Kaliká who were both married to Kasyapa and bore hin» sixly
thousand celebrated Dánavas called Paulomas and Kala-
kanjas, who were mighty, dreadful and cruel.

Viprachiti begot on Sinhika several sons named — Vyansa,
Salya the strong, Nabha the powerful, Vatapi, Namuchi,
Hwala, Khasrima, Anjaka, Naraka, Kalanabha, the Valiant,
SwarbhJnu and the mighty Vaktrayodhi. These were the
most eminent Danavas who multiplied the race of 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.

Six daughters, gifted with great encrgy were born to,
Tarara — named Suki, Syeni, Bhási, Sugrivi, Suchi, and
Gridhrika. Suki gave birth to parrots, owls, and crows, Syeni
to hawks, Bhasi to kites ; Gridhrika to vultures, Suchi to
water-fowl ; Sugrivi to horses, camels and asses. These were
theoffsprings of Támra.

Vanati had two well-known sons, named Garuda and
Varuna ; the former also called Superna was the lord of the
feathered tribes and the dreadful enemy of the serpents.

The offsprings of Surasa were a thousand poweiful many-
headed serpents coursing the welkin.

Kadru had also a thousand powerful sons of unmitigated
prowess— all subject to Garuda and many-headed. The most
celebrated amongst them were, Sesha, Visuki, Takshaka)

vishnupuranaM. 105

Saflkha, Sweta, 1 Mahapadma, Kumbala, Aswatara, Elapatrá,
Naga, Karkkota, Dhananyaya, and many other deadly and
poisonous serpsnts.

Krodas gave birth to highly powerful monsters and Suravi
eave birth to cows and buffaloes. IrS was the mother of
trees and creeþing plants and shrubs and every kind of grass :
Khasa of the Rakshasas and Yakshas : Muni of Apsaras and
Aristha of the celebrated Gandharbas.

These were the offprings of Kasyapa whether moveable
or statiftnary ; their children and grand children multiplied by
hundreds and thousands. Such was the creation, Brahma
in rhe Swarochisa (or the second) Manwantara. In the pre-
sent or Viavaswata Manwantara Brahma being engaged in
sacrifices undertaken by Varuna I shall describe to you the
manner in which the progeny multiplied. The great Patriarch
begot as his sons the seven Rishis, who were in the days of
yore, engendered by his mind.

best of ascetics, when there was a quarrel amongst the
Gandharvas, serpents, Dánavas and gods, Diti, having lost all
her children, propitiated Kasyapa. Being perfectly adored by
her, Kasyapa, the foremost of the ascetics, promised her a
boon and Diti prayed for it in the shape of a valiant son
capable of destroying Indra. excellent Muni, he granted
his spouse that boon. And having granted her that boon
Kasyapa said — "You shall give birth to a son who shall
destroy Sakra, if with pious thoughts and a pure body, you
carry the babe in your womb for a huudred ycars." Having
said this the ascetic Kasyapa remained with her and she
conceived being perfectly pure. Knowing that this conception
Was for its own destruction, Indra the lord of immortals, came
to her and attended upon her with humility. And the slayer
of Pfika wanted there to thwart her intention. At last in the
last year of the century he found out an opportunity. Diti,
without washing her feet, went to bedl And when slie wa«
«4 '

10$ VISHNUPURANAM.

asleep the wieldef of tbethunder-bolt entered info hef womb
and severed the embryo ínto seven pieces.
: The child, thus severed, críed out bitterljr in the womb
but Sakra again and again saíd " Do not cry." The embryo
was thus cut into seven portions, and tndra, wroth again, cut
each portion into seven pieces with his thunder-bolt. From
these oríginated the swíft-coursíng deítíes cafled Maruts
(winds.) They got this name from the wordá wíth which Indra
tiad addressed Jthe embryo (Ma— rooda— do not cry) and be.
came forty-nine divinities, the assistants of the wielder of the
thunder bolt.

SÉCTION XXII.

Jl ARASARA saíd : — When Prithu was installed on rte
throne by the great Rishis the great Patriarch by and by
conferred kingdoms upon other kings. He bestowed upo»
the moon the sovereignty of stars, planets, twice-born onesj
grass, creeping plants sacrifices and penances. Vaisravana
was made king over kings, and Varuna was made lord oí
waters. Vishnu was made tbe king of Adityas and PSvaka
of Vasus. Daksha was made the lord of Patriarchs and
Vlsava of Maruts. And he conferred the sovereignty oí
Daityas and Dinavas upon Pr&hlada. And Yama, the king oí
justice, was made the king of the manes (Pitris). AirSvata
*w made the king of many efcphants, Garudaof birds,
Vísava of the celestials. Ucbaisravas was roade the king oí
horsesand Vrishabhaof kine. Shesba became the kingof
serpents, the lion, the monarch of the beasts and the holy fig'
tree the king of the trees. Having Ibus divided the kingdo*
tlhe great Patriarch BrahmS appotnted divkities to ptotect tk»

vishwpuranam; 107

different quarters: he made Sudhanwan, the son o[ the
patriarch Viraja, the protector of the east ; 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 these the whole earth, with its even islands
and cities, was righteously governed, each confining himself
to his own limit.

AU these and others appointed to govern the creation are
but portions of tbe Great Vishnu, foremost of Munis. All
the kings who have been and who shall be, O foremost of
twice-born ones, are the portions of Vishnu. The lords of
celestials, the kings of the Daityas, the sovereigns of the
Danavas, the rulers of the demons, the kings of the beasts,
birds, men, serpents, Nagas, the best oftrees, of mountains, of
planets — those that were, those that are, and those that shall
be, are but portions óf Vishnu who is identical with the
universe. None else is capable of protecting the world, but
Hari, the lord of all. greatly wise ascetic, the cssence of
the universal creation exists in him and none else. The
eternal Vishnu invested respectively with the qualities of
foulness, goodness, and darkness, creates the universe,
preserves it and destroys it. By a four-fold manifestation of
himself he creates the world and in the same way preserves
and destroys it. In one mánifestation as Brahma, the
invisible (Vishnu) assumes a visible shape ; in his second mani-
festation. he appears as the patriarch Marichi and others ; Kala
is the third manifestation and all other beings constitute his.
fourth manifestation. Thus he becomes four-fold in his creation
invested with the quality of goodness. The Deity in one
portion as Vishnn, preserves thc creation; in his second
Portion he assumes the shape of Manu and others ; in his
third portion he assumes the shape of time, and in his fourth
Portion he assumes the shape of all beings. Aní 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 fire — in another he assumes the shape
of time, and in his fourth portion he assumes the shape of all
beings. And thus in his four-fold form he is thp destroyer of
the universe. This is the four-fold division of the Deity,
Brahman, at all seasons.

BrahmS, Daksha, time and all beings, are the energies of
the Great Hari, which are the causes of creation. t Vishr.u,
Manu, time and all beings are energies, twice-born one,
of Vishnu, which are the causes of preservation. Ruora,
1 Antaka, time and all other creatures are the energies of
Janárdana that arc intended for universal dissolution. In the
begianing of the creation, till the hour of dissolution, Brahma,
the patriarchs and all other animals, are engaged with the
work of creation. At first Brahmá created the universe, then
Marichi and others were cngaged in multiplying the race and
then the other animals multiply it every moment- twice
born one, Brahmá cannot create the univers unless the
proper time comes, and Marichi and other partriarchs as wcll
as other animals, independent of time, cannot help the
creation. Thus at the time of creation as well as that of
dissolution the four-fold divisions of the Great Deity are
equally essential, Maitreya. Whatever is generated by
any Hving being, twice-born one — the agent is considered
as a portion of Hari. And whatever destroys any living
being, moveable or immoveable, is considered as the destroying
portion of Janardana as Rudra. In this wise Janardana is the
creatof, preserver and destroyer of the universe. And
assuming three qualities he is three-fold — in creation, preser-
vation and destruction — but his true form is void of these
qualities. And the four-fold manifestation of the Deity
comprises true wisdom, pervades the universe, and does not
adrhit of any sirnilitude. Maitreya said :— " Describe to tnei

VISHNUPURANAM. IOg

ín sooth, Muni, how could the supreme condition of the
Deity admit oí four varieties ?" Parásara said : — Maitreya,
that whicli is,called the cause of a thing is th» means of
accomplishing it; and what is the desire of the soul to- ac-
complish is the thing accomplished. The suspension of breath
and the like. operations, of the Yogi who is intent upon
obtaining fiiial emancipation, are his means and the end is the
supreme Brahmá from whom he does not return to the world.
Muni, the means, adopted for liberation by the ascetic, is
the discriminative knovvledge and this is the first variety of
the condition of Brahmá. great Muni, the second portion
is the knowledge that is to be obtained by the ascetics for
liberation from suffering. By the third sort, they arrive at
the knowledge of the identity of the end and the means and
the rejection of the idea of duality. The last sort is the
removal of whatever differences may have been formed
regarding the three first varieties of knowledge and the
necessary contemplation of the true essence of soul. The
highest condition of Vishnu, who is identical with wisdom,
is the knowledge of the truth. This knowledge requires no
exercise, is not to be taught, is spread all over, admits of no
comparison with anything, which does not require any other
thing to explain it, which is itself existent and does not
require any explanation, which is calm, fearless and pure,
which is not the subject of reasoning and does not require
any support. And this knowledge is the excellent condition
of Vishnu. twice-born one, these ascetics, who, by the
destroction of ignorance, emerge themselves in this knowledge
of Brahma, lose the semenial property and do not germinate
ia the field of worldly existence.* That which is the excellent
condition of Vishhu is pure, eternal, universal, undecaying
a nd uniform. And the ascetic who obtains this suprerae

* «'.*. Those who Obtain this highest knowledge regatding the condition of
SrahmS are f reed from future births í'.j. they are not required any more to go
^wugh the cycle of birtbs.

1» VI3HNUPURANAM,

condition of Brahmi is not required to be born again, for he
is freed from thc distinction of virtue and vice and suffering.

•There are two states of BrahraS — one with shape and the
other without it — one perishable and the other imperishable.
These two states are manifest everywhere. As the blaíe of
fire, at one place, spreads light and heat all around so this
vast universe is nothing but the manifestation of the energy
of the undecaying and eternal Brahmá. And as the light and
heat are stronger or feebler proportionate to the distance
of the spot, so the energy of Brahmá is more or less mar.ifest
in beings as they are more or less remote from him. O
Br&hman, BrahmS, Vishru and Siva are the most powerful
energies of Brahmi: next to them, Maitreya, are the
inferior celestials — next to them are the patriarch Daksha and
others — next to them, men, beasts, h'irds 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
disáppears as if being subject to birth and death.

The all-powerful Vishnu is but the manifestation of
Brahml. He being invested with form, the Yogis worship
him at the very commencement. And the great ascetics, with
their minds unagitated, in whose minds exists great spirit
of devotion with the object to be meditated upon and along
with the means for effecting it, endeavour to bring about
mystic union with him. O great Muni, Hari is the most
powerful of all the energies of Brahma, because he is the most
immediate. And hc is an embodiment of Brahmi because
he is composed entirely of his essence. In him the whole
univérse is interwoven— from him and in him is the universe,
Múni. Vishnu, the lord of the universe containing all 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 U»e universe with hisornaments and weapons.

VÍSHNtntlRANAM. tlf

ParASARA said :— -Having bowed down unto the imghty
and indescribable Vishnu I shall relate to yoo what was for*
merly described by Vasishtha. The Great Hari holds the pure
soul of the world uncontaminated and divested of qualities like
the Kaustava gem. The undecaying holds Pakriti as Srivatsa
mark and intellect exists in Mftdhava in the shape of his tnace,
The lord holds the two-folded divisions of egotism namely into
elements and organs of sense in the shape of his coneh-shell
and bow. He holds in his hand, in the shape of discus,
mind.whicli is the strengtli of all and excels wind in its flightí
The necklace, of the holder of mace, namely Vaijayenti,
contains five precious gems (pearl, ruby, emerald, sapphire
and diamond) being the emblems of the five elementa! rudi-
ments. J.inSrdana holds the faculties of action and precep-
tion in the shape of numerous shafts. The holy wisdom is
the bright sword of Achyuta concealed sometimes in the
scabbard of ignorance. In this wise, Maitreya, Hrishikesba
is the refuge of soul, nature, intellect, egotism, the elementí,
the senses, mind, ignorance and wisdom. And although Hari
is without any shape, yet, he, for the behoof of maukind, in
his dillusive form, embodies tlie elements of the world at
his weapons and ornaments. Then the lotus-eyed deity,
the lord of the universe, holds the nature and the universes
Maitreya, true wisdom, ignorance, all that is transient, all
that is everlasting, exist in the slayer of Madliu, the lord of all
creatures. The time with its division of seconds, minutes,
days, months, seasons, and years, is but the manifestation
of the Great Hari. Great Muni, the seven worlds, the earth
the sky, the heaven, the world of Patriarchs, of sages,of saints,
of truth are but diverse manifestations of his. His form is
the whole universe ; he is first born before all the first-born.
Heis tlie refuge of allbeing; he is bimself self-sustained ;
his various forms are celestials, men and auimals. Therefore
be ia the supreme lord of all ; eternal ; he has a visible shape
and is without '&, He i» known in the Vedaata as tat Jttch/

I f 2 VISHNUPURANAM. .

Yoyish, Slma and Atharva Vedas, history and sacred science.
The íVedas with their manifold divisions, the institutes of
Manu and the writings of other law-givers, sacred lores and
their transiations, poems and all that issaid or sungare bodily
forms of that Great Vishnu in the shape of sound. All kinds
of things with or without form — here or elsewbere are the
body of Vishnu. I am Hari ; all this is Janlrdana; cause and
effect proceed from none else but him. He, who is cognizant
of these trutlis, shall never be subject to the afflictions of
worldly existence. r

Thus, twice-born one, the first portion of the Purftna,
has been related to you, hearing which one may be freed fr,om
sins. The man, who hears this, obtains the fruit of bathing in
the Pushkara lake* for twelve years in the month of Kartik.
O Muni, the celestials confer upon him, who hears this
Purlna, the dignity of a divine sage, of a pat'riarch, or of a
spirit of a heaven.

* This lakc is still to be seen neac Ajmere.
THE END ÓF PART J.

PAK,T II.

BECTION I.

LAITREYA said : — venerable Sir, preceptor, you>
have fully described unto me all that I asked you regarding
the creation of the universe. But there is a portion of this
subject, foremost of ascetics, which I desire to hear again.
Pryavrata and Uttanapada were the two sons of Swayambhuva
Manu and you related to me the story of Dhruva, the son oí
Uttanapada. But, twice-born one, you did not mention-
the progeny of Pryavrata and I wish to hear from you an
account of his family. Parasara said: — Prayvrata married
Kanya,* tbe daughter of Kardama, and had by her twc-
daughters named Samrat and Kukshi and ten sons, wise,
valiant, humble, obedient to their father ; named Agnidhra,
Agnivahu, Vapushmat, Dyutimat, Medha, Bhabya, SavalA,
Putra. And the tenth of 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 tbe actions of their pristine birtbs, did not wish fpr
kingdom. And they deligently and in due time practised the
rites of austerities, wholly disinterested and expecting no
teward. Maitreya, foremost of Munis, Pryavrata con-
ferred the seven islands ,upon his seyen illustrious sons. The
father conferred upon Agnidhra the sovereignty of Jamvu-

* Marbandeya and Vayu Puranas have Kamya as the name of the
^ugkter of Hwdanvi. ,Wilsoa bas adopted this name.
«5

114 ViSHNUPURANAM.

dwipa; to Medhathiti lie gave Plakshadwipa : he made
Vapuslimat the soverejgn over the Dwipa of Salmali : and
appointed Jyotishmat, king of Kusadwipa : he made Dutimat
the kjng of Kraunchdwipa, Bhabya the king of 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. — Nlbhi,
Kimpurasha, Harwarsha, Ilavrita, Ramya, Hiranvat, Kuru,
Bhadraswa and Ketumala, who was a prince ever devoted to
the practipe of piety. *

Hear next.O Brahman, from me how he divided Jamvudwipa
amongst his sons. He conferred on Nabhi the country called
Hiina, south of HimavSn or snowy mountains. And he gave to

'Kimpurusha the country of Himakuta and to Harivarsha
the country of Nishada. And he bestowed upon llávrita the
country in the centre of which mount Meru is situated. And
he conferred upon Kamya the countries lying between it and

J the Nila mountain. He gave to Hiravat the country lying
to the north of it. He gave to Kuru the country bounded
by Sringavar. He gave to Bhadraswa the countries situate en
the east of Meru and he gave to Ketumala Gandhamadana
which was situate on the west of it. Thus that lord of men,
conferred the various portions of his kingdom, upon his sons.
And having installed his sons as kings of diverse regions that
lord of earth retired to the holy place of pilgrimage
Salagrama and engaged in penance, 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

'.íjimahwa as his kingdom, had by his queen Meru, the highly
effuljgcnt ?on Rishabha ; and who had again a hundred sonsi

VÍSHNUPURANAM. it$

the eldest of whom was Bharata. Having ruled over the
kingdom piously and performed many sacrifices the illustrious
Rishabha installed his eldest son Bharata as the lord of the
earth and weht to the hermltage of Pulastya, being bent upon
practising religiou9 penance according to the prescribed rites
of an anchoret. He practised religious austerities duly until
he was so reduced as to be but a collection of skin and fibres.
Thercupon putting a pebble in his mouth he went naked to
the great road. And from then the country was handed over
to Bharata by his father on retiring to vvoods and it was called
Bharata.

• Bharata had a highly pious son named Sumati. Having
ruled the kingdom for some time, the king Bharata, who was
fond of sacrifices, conferred it upon his son and invested him
withallroyal splendours. Muni, having engaged ih austere
practices, he renounced his life at the holy place of Salagrama.
He was again born in a distinguished family of ascetics,
which I shall describe to you later on.

From the illustrious Sumati was born Indradyumna : his sort
was Pratihara, who had an illustrrious son named Pratihartta ;
his son was Bhava who begot Udgitha, who begot Prastara,
whose son was Prithu. Prithu's son was Nakta, whose son
was Gaya, whose son was Nara, whose son was Virat. Virat'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 was divided into nine
parts and their progeny successively ruled the country fof
seventy-one cycles.

Muni, this was the progeny of Swayambhava Manu, by.
whom the earth was peopled, who was the lord of the first
Manwantara in the Kalpa of Vafaha.

SÍÖTION II.

LAlTRfcYA said :— Brahmana, you have related to itie
tbe progeny of Swayarribhuva, I wish to héar frpm you an
account of the earth. It behoveth thee, Muni to relate to
*me how many oceans there are, how many islaiids, how marty
'kmgdonw, how many mountains, forests, ri'vers, cities of the
gods} its size, its contents, its nature and its form. Parf sara
saidí-»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 girt by seven great seas:
the sea of salt water (Lavana), of sugar-cane juice (Ikshu), of
wine (Sura) of clarified butter (Sarpi), of curds (Dadhi), of
tnilk (Dugdha) and of fresh water (Jala).

Jambadwipa is situated in the centre of all theie and in
the centre of that island is situate the golden mount Meru,
which is eighty-four thousand yoyanas in height and sixteen
thousánd deep into the earth. The diameter, at its 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 Himavat,
Hemakuta aud Mishadha and on tts north are the boundary
mountains ííeela, Sweta andSringhee. The two mountain
ranges situate in the centre are a hundred thousant yoyanas
in extent. And others are ten thousand yoydnas lesser in
extent. Tbey are twothousand yoyanas in height and breadth.

O twice J bowi tme, the first country on the south of Sumeru
is Bharata, then Kimpurusha anð then Harivanha. North
xá Mera is Ramyaka, next to that is Hiranmaya and beyond
the latter'.is Uttarakuru foHowing the same direction as

VISIÍNUPURANAM. I17

Bhlrata. And each of these Varshas, foremost of the
twice-börn ones, is extended over a níne thousand Yoyonas.
IUbrita is also of the sarne size atid the gólden mount Meru
ís situate in 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 Yoyonas in
elevation. The one situate on the east is calld Mandara,
the one on the south is called Gandhamádana, that on the
west is # called Vipula and that on the south Suparswa. And
on each of these stands severally a Kadamba tree, a Jámbu
tfee, a Pipal and a Vata. And all these trees were eleven
thousand Yoyonas in height, standing as if like the banners
of the mountains. great Muni, because a Jambu-tree standí
ob that mountain that insular continent is called Jámbu-dwipa.
And that tree produces Jambu-fruits like so many huge
elephants. And those huge fruits are crushed into pieces as
aooíi as they fall on the möuntain. And out of the juice of
those ffuits hss come out the river Jámbu. And the inhabit-
ants, 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,
íeceiving the juice of these fruits and dríed up by pleasant
fereexe, is tttrned tnto gold called Jámbunada out of which the
«rnanent of the Siddhas are made. Vadraswa is situate on
the east of Meru and Ketumalá on the west. And in the
middle ttf these two Varshas, foremost of Munis, is situate
llábrita, on the east is the Chaitrarath forest on the south
öandhamádana, on the W3st Baibhrajn and on the north the
forest called Ntndana. On the four sides of Meru there are
lour tanks the water of which is partaken of by the celestials
nantely Atunoda, Mahabhadra, Sitoda and Manasa. There
are some tnðifKUin ranges Hke the filaments from the root of
*h« lotns on the east *f Meru— namely Sitáftta Mukunda,
KuAri, Mth/ftvta a«d VaikanU.

Il8 VISHNUPURANAM,

And on fhe south Trikuta, SisirS, Patanga, Ruchaka and
Nishadha, on the we9t Sikhivasas, Vaidurya, Kapila, Gandha-
madana and JSrudho, and on the north Sankhakuta, Rishabha,
NSga, Hansa and Kálanjara. These and others extend froro
the heart of the Meru.

On the top of mount Meru, Maitreya, there is a vast
city, named after 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. Falling there
she has divided herself into four branches namely Sit5,
Alakakandá, Chakshu and VadrS. Taking her course towards
the east and going from one mountain to another, in the
welkin Sita, watering Vadrawshwa has fallen into the
ocean. The Alakakanda flows southwards to the cotmtry oí
Bharata and dividing herself into seven branches on the way,
falls into the ocean. great Muni. And Chakshu crossing
over all the western mountains and passing through the
conntry of Ketumala falls into the ocean. And VadrJ,
traversing the northern mountains and passing through the
country of Uttarakuru, falls into the northem ocean, great
Muni.

Meru is thus situated between the mounlains Nila aná
Nishada (on the north and south) and between MSlyavSn and
GandhamSdana (on the west and east) and k lks there Iikcf
the peri-carp of a Iotus. And the countríes of BhSrata,
KetumSla, VadrSshwa and Kuru, lying outside the mountaíns,
are like petals of the lotus of the world. Jathara and Devakuta
are two mountainous ranges extendíng northward aíid south'
ward and connecting the mountain Nila and Nishada. The
two mountains GandhamSdana and KailSsha extend towards
the east and west for eighty Yoyenas from sea to sea.- Uk*

VISHNUPURANAM. H 9

the two mountains on the east the two ranges Nishahad and
Parípatra are situated on the western side of Meru. The
two mountaina Trisringa and Jarudhi are situated on the
north of Meru and they extend east aud west from one sea
to another. Thus I have described to you the eight mountains,
mentioned by 'the ascetics as bounding the mount Meru, and
situate in pairs on four sides. Sitánta 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 picturesque cities and forests, containing the
palaces of Vishnu, Lakshmi, Agni. Surya and other deities
and inhabitated by the ceiestials. And in those pleasant
vales Ganúharbas, Yakshas, Rákshasas, Daityas and Danavas
sport day and night. These are the abodes of the pious,
Muni and are calied the regions of paradise on earth where
the vicious, even after a hundred births, do not arrive.

In the country of Vadraswa, twice-born one, Vishnu
resides in his horse-headed form. in Ketumala as the boar and
in Bhirata as the tortoise. And in Kuru Janárdana resides
as the fish and Hari, the lord of all and everything, resides
everywhere in his universal form. And, Maitreya, he, the
soul oí the world, is the supporter of all 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
aífiictions and live for ten or twelve thousand years. Indra
does not send rain, there and people live upon the water of
the earth and there is no distinction of Satya, Treta and other
successive cycles. In each of these countries there are seven
principal mountainous ranges from which hundreds of river I
**ke their rjse, foremost of twice-bo.rn ones.

SECTIOK III.

JT ARAsARA said :— The country that is situate on thí
ocean and soutli of the HimSlya is called Bharata where reside
the descendants of Bharata. The extent of this land is nine
thousand Yoyonas, and is the field of action, on account of
which men go to heaven or obtain final emancipation. The
seven principal mountain ranges in Bhlrata are Mihendra,
Malaya, Sahya. Suktimat, Riksha, Vindhya and Paripajra.
From this land people attain to heaven or final emancipation
pr some hence, Muni, fall into heli or pass into the
condition of brutes. From here people obtain heaven,
(iberation, or the state in mid-air, or the state in the regions
under the earth for no other portion pf worid is the arena
of actions.

Ðo thou again hear of the nine divisions of the cquntrr
of Bharata. They are Indra-dwipa, 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, and on the west
Yavanas in the centre live Brahmanas, Kshtriyas, Vaidyas,
and Sudras engaged severally in sacrifice, arms, trade and
service,

The rivers Satadru, ChandrabhSga and others have taken
their rise from the Himjlaya. Vedasmriti and others have
taken their rise from the Vindya range. Tapi, Poypshni,
Nirbindha and others bave taken their rise from Riksba;
Godaveri, Bhimarathi, Krishnaveni and othera bave taken
their ríse from Sahya mountain. Aud all these remove the
dread of sin. Kritamala, Tamraparni and others flow from
the Malaya hills ; Trísama, Riabikulya and others from the
Mahendra ; and the Risikuh/a, Kumari and others from ' ne

VISHNUPURANAM. 12!

Suktimat mountains. There are thousands of rivers like
these and the tributaries thereof. The Kurus and Panchalas
in the middle di'stricts, the inhabitants of Káinrupa in the east,
the Pundras, Kalingas, Magadhas, and other southern nations,
the Saurtsthras, Suras, Bhiras, Arbudas in the west, the
Karushas and Ivialavas dwelling aloug the PSripatra mount-
ains, the Sauviras, the Saindhavas. the HSnas, the Sálwas the
inhabitants of Sakala, the Madras, the Ramas, the Ambasthas
and the Parishakas and others drink the waters of these
rivers and live on their banks liappy and prosperous.

•Ther'e are four Yugas or ages in the Bharata-Vars'ha,
Great Muni, namely the Krita, the Treta, the Dw3para, and
Kali — there is no such cycle of ages in any other land. Here
the ascetics are engaged in penances, the devout offer
sacrifices, and the people distribute gifts for the sake of
another' world. In JSmbu-Divipa, Vishnu, all sacrifice, in the
shape of sacrificial male, is worshipped by people witlr
sacrifices — there is altogether a different practice in other
lands. Great Muni, BhSrata therefore is the best of all the
divisions of Jambu-dwipa, for it is the land of actions and all
otlier divisions are places of enjoyment. sage, it is altet"
many thousand births, and by the accumulation of piety, that
living beings are sometimcs born in Bháratavarsa as men. The
celestials tliemselves have chanted "Blessed are those who are
born in Bliiratavarsa as' men even from the condition of thei
celestials for this is a land vvhich leads to Paradise and finaa
'iberation. Aud all áctibns, tliat are performed by men
born in tliis land ánd fréed from sins, careless of the meritecf
, rewards, are : coiisigned by them'to the eternal Vishnu, the
Great soul and tiiífn théy emerge fti him. We do not know
wheh thé acti'ons, thai "lávé secured fór usheaveri, shall b«íir
'mirs'kny wKen' wtí'sfiall b'e 'born agáin. Biit "Bléssed áre
"HMé whó árt Wr*ri in BharataVarsa' with per'fect 'fac'ultits/' ''

Maitteyá, I' tíave, thus in' shórt, déscribedto'yoo thé
nine dívisionrof Járobu-ðvvrþa 'which extend over a bundred-
16

1H VWHNUPURANAM.

thousand Yoyanas and which is girt, as if by a bracelet, by the
ocean of salt water wliich is similar 'm dimensions.

SECTION IV-

ARASARA said :— As Jambu-dwipa is encircled all^afound
by the ocean of salt water like a bracelet, so that ocearuis
arsofirt by the insular continent Plaksha. The extent of
Jambu-dwipa is a hundred thousand Yoyanas; and it ií said,
O Brahman, that the extent of Plaksha-dwipa is twice as
much.

Medhatiti, thc king of Plaksha-dwipa, had seven sons,
Santabhaya, Sisira, Sukhodhaya, Ananda, Siva, Kshemaka and
Dhruva. And all these seven became kings of Plakshi-dwipa.
The seven divisions were named after them — SantSbhaya-
varsa, Sisira-varsa, Sukhada-varsa, Ananda-varsa, Siva-varsa,
Kshemaka-varsa, and Dhruva-varsa. These seven varsas had
seven mountain-ranges as their boundaries. Do thou hear,
from me.the names of these mountains,0 foremost of Munis,—
Gomeda, Chandra, Nárada, Dundhubi, Somaka, Sumanas, and
Vaibhraja. In all these picturesque mountains the sinless
inhabitants dwell perpetually along with the celestials and
Gandharbas. There are holy villages where people live for
a long time, freed from care and pain and eojoying uninter-
rupted happiness. And in tbose divisions there are leven
rivers ali flowing into the ocean — I shall relate their names,
hearing which ail sins shall be removed. Tbey are tbe
Anutapti, Sikhi, Vipasi, Tridivi, Kramu, Amriti and Sukriti-
These are tbe principal rivers and mountains of Plaksba-
dwipa, which I have described to you ; but there are thousaods
ol others of inferior sue. Those, who partake eí the wate'*

VISIIIWPURANAM. rjj

of these rivers, always Hve happy and cobtented ; there i»
neither the increase nor decrease of the population ; th«
revolution o( .the four ages is not known there ; O thou of
great mind, the time there is uniformly of the character of
Treta Yuga. In all these Dwipas, O Brahman, people live
peacefully for" five thousand years, and religious rites are
severally performed by diverse castes and divisions of the
people. There are four castes which I shall relate to yoti.
They are Aryaka, Kuru, Vivasa and Bhavi corresponding
respecfively with Brahmanas, Kshatryas, Vaisyas and Sudras,
OJoreitiost of Muuis. As thére is a huge Jambu-tree in the
Jambu-dwipa so there is a large fig-tree in this insutar
continent and this Dwipa is called Plaksha after the name of
tliat tree, Ö foremost of tvvice-born ones. Hari, the all, the
!ord of all, the creator of the universe, is worshipped in the
form of the moon by the Aryakas and other caste people.
Plaksha-dwipa is girt, as if by a disc, by the sea of molasses
which is equal to the island in extent. I have thus given to
you, Maitreya, in a brief compass, a description of the
island called Plaksha; I shall now describe the island
Salmala ; do thou hear it.

The heroic Vapusmat is the sovereign of the Salmala-
dwipa ; do thou hear the names of his seven sons who gave
names to the seven divisions of this insular continent. They
were Sweta, Harita, Jimuta, Rohita, Vaidyuta, Manasa, and
Suprabha. The sea of molasses is girt by this insular
continent on all sides, which is twice in extent. There are
seven mountain ranges containing precious jems and dividing
the'Dwipa and there are seven rivers. They are Kumuda,
Unoata, Valahaka, Drona, abounding in medicinal herbs,
Kanka, Mahisha and Kakkudwat. The principal rivers are
Yauni, Toya, Vitrishna, Chandra, Sukla, Vimochani and
Nivritti ; the waters of all these remove sins. All the varsas
•*amely Sweta, Harita, Vaidyuta, Manasa, Jimuta and Suprava
«« v«ty charraing. All tliese varsas are peopled by men of

,24 VISHNURURANAM.

four castes. The four castes, great Muni, vvbo reside in
.Salmala-dwipa, are severally known as Kapilas, Arunas, Pitas
and Rohitas (or twany. purple, yellow and red) corresponding
to Brahmanas, Kshatryas, Vaisyas and Sudras.who all períorm
sacrifices and worship the Great undecaying Vishnu, the soul
of all things, in tlie form of Vayu (wind) vvith pious rites. The
pcoplethere enjoy frequent association vvith the celestials.
There is a huge Salmali (silk-cotton) tree in this insular
continent, which gives its name and affords delight to gods.

This Dwipa is encircled on all sides by the Ocean. named

Suroda, which is equal to the island in extent. This

ocean Suroda is again girt on all sides by the Kusa-dwipa

which is twice the Salmali island |in extent. The king

Jyotishmat in Kusa-dwipa had seven sons ; do thou hear their

names. They are 'Udvida, Venuman, Swairatha, Lavana,

Dhriti, Prabhakara and Kapita after whom the seven varshas

vvere severally named. There live men along with the

Daityas, Danavas, gods, Gandharvas, Yakshas, and

Kimparushas. The four castes devoted to the performance

of their respective duties are called Damis, Sushmis, Snehas,

and Mandehas corresponding, in order to Brahmanas, Ksha-

tryas, Vaisyas and Sudras. Tliey vvorship Janardnna in the

form of Brahma, in the Kusa-dwipa according to the rites laid

down in the Sastras for the proteclion of their kingdom and

setting aside actions which lead to temporal rewards. There

are seven mountain ranges (in this island) namely : Bidruma,

Hemasaila, Dyutimat, Pushpavan, Kusheshaya, Havi and

Mandarachala, great Muni. There are seven rivers— the

names of which I shall relate in order, 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. There is a huge clump oi

Kusa-grass and t'he island is named after that. It is' girt bj

the Ghrita sea (the ocean of butter) of the same dime«sion *

this insular conlinent.

VtSHNUfURANAM. 125

The sea ofCihritais encircled by Krauncha-dwi'p'a which
i$ twice as large as Kusa-dwipa. Ðyutiman was ■ the
sovereign of this island. . The high-souled king named the
seven varshas after his seven sons. They were Kusala,
Mallaga, Uslina, Pivara. Andhakaraka, Muni and Dundhuvi,
Murí. There are seven boundary mountains highly
picturesque and resorted to by the celestials and Gandharbas,
thou of great understanding ; do thou hear their names from
«ne. They are Krauncha, Vamana, Andhakaraka, Devavrita,
Pundarikavan, Dundhuvi, and Mahasaila — each of which is
doub|e the preceding one in height as each dwipa is twice as
extensive as the one before it. In these charming mouutains,
people reside, freed from fear, along with the celestials. In
ttiis island, great Muni, the Brahmanas, Kshatryas, Vaisyas
and Sudras are respectively called Pushkara, Pushkala,
Dhanya and Tishpa. Do thou, Maitreya, hear the names
of the rivers, the waters whereof are drunk by those men.
There are seven principal rivers and hundreds of small rivers.
The seven principal rivers are Gauri, Kumudvati, Sandhya
Ratri, Manojava, Kshanti and Pundarika.

In thw island the four caste people worship the great
Janárdana in the form of Rudra with various sacrifices.
Krauncha is girt by the sea of curds of a similar dimension
and that again is encircled by Slka-dwipa, which is twice as
much in extent, great Muni.

The high-souled Bhavya, the king of Saka-dwipa had
sevea sons upon whom he severally conferred the seven
portions. They are Jalada, Kumara, Sukumára, Manecchaka,
Kusumoda, Mandaki and Mahadruma. The seven varsas weré
named in order after the seven princes. Tbere are seven
boundary tnountains. Of these one situate on the east is
Udayágiri and others are named Jatadhara, Raivatak, Sbyama
Astagiri, Anqhikeya and Kesari. They are all cbarming and
excellent mountains. There is a large SSka (Te»k) tree,
frequeated by tbe Siddhas and Gandbarbas ; and the wind

Ii6 V1SHNUPURANAM.

produced by its fluttering leaves, spreads joy. Tlie holy lands
of this insular continent were inhabited by people of four
castes. There are seven sacred rivers whiclt rempve all sins—
they are Sukumari, Kamari, Nalini, Dhenuka, Ikshu, ?Benuka
and Gavasti. Besides these seven rivers there are numerous
rivulets. There are hundreds and thousands of- mountains.
People residing in Jalada varsa pertake of the waters of these
rivers. They seem to have come down from heaven to earth.
In tliose divisions ther« is no decrease of virtue ; there is no
quarrel and there is no deviation from honesty. Tbe four
castes, Nriga, Magadha, Manasa ahd Mandaga core-spoi^d
respectively to Brahmmanas, Kshatryas, Vaisayas and Sudras.
They worship Vishnu, in the form of the sun, having controll-
ed their minds with diverse pious observances. SSka-
dwipa, Maitreya, is girt by the sea of millc on all sides, as
by a bracelet, which is of the same dimension as the continent.
The sea of milk, Brahman, is again enclircled on all
sides by the insular continent of Pushkara, which is 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 in height and the same in breadth,
circular on all sides, and divides the island in the middle, as
if like a bracelet into two divisions. And being divided into
two portions by that mountain they are also of a circular
form. There the people live for ten thousand years, freed
from desease, sorrow, anger and jealousy. Their is neither
virtue nor vice, killer nor slain : their is no jealousy, envy
iear, hatred, malice, nor any moral delinquency. The varsa
stiuate on the oulside of Manosattara is called Mahavira and
the one stiuate inside is called Dhataki: they are both
iseqented by the celestials and Danavas. And in th»t island
of Pushkara there is netfcher truth nor falsehood. And in tbat

VÍSHNUMRANAM. uj

ínsular continent divided into two portions thire is no other
mountain nor tiver. All men and celestials here have the same
form and dress. There is no distinction oí caste or order ; they
do not perform rites and the three Vedas, Puranas, ethics,
polity and the laws of service are unknown there. These
íwo portions, O Maitreya, might be denominated as paradise
•on earth. In these two varsas of Dhataki and Mahavira,
where time affords delight to the inhabitanU who are freed
from sickoess and decay. There is a Nyagrodha-trce (Fisucus-
indica)* on this insular continent which is a favourite resort
of Brajima and whcre he lives worshippcd by the celestials
and Asuras. Pushkara is encircled by Syaduka ocean (sea of
fresh water) which is of equal extent with the island.

In this way thc seven insular continents are encircled by
seven seas and each ocean and island is twice the dimension
•of that which precedes it. The water, in all these occans,
remains the same at all íeasons and never increases or dimi-
nishes. Like the watcr in a caldron, which expands in
'consequence of heat, the walcrs of the oceang swell with the
Increase of the moon, foremost of Munis. Except in the
light and dark fortnights the waters neither increase nor
decrease. great Muni, the rise and fall of the waters is
five 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 of fresh water, there is the land of gold
which is twice its extent where no living beings dwell.
Beyond that is the mountain Lokaloka which is a ten thousand
Yayanas in height and as many in breadth. The other side
of the mountain is enshrouded with perpetual darkness whieh
»gain is encircled by the shell of egg.

Sach, Maitreya, is> the earth with all its continents, mount-
»ins and oceans and exterior shell. The extent of the earth
■s five hundred millions. It is the motherand nurse of beings,
the forenost oí all elements and the stay of all the worlds.

SECTION V.

1 ARASARA said :— The extent of the earth has beert
related to you by me. I have also said, O twiae-born one,
that the depth belew the surface is seventy thousand Yoyanas.
foreraost of Munis, each of the seven regions of Pátala,
extends over ten thousand Yoyanas. They are seven in
number— namely Atala, Vitala, Nitala, Gavastimat, Malmtala,
Sutalaand PátSla. Thus soil is severally white, black, pvsrple,
yellow, sandy, stony and of gold. They are adomed with
numberless palaces in which reside Danavas, Daityas, Yakshas
and serpents by hundreds, great Muni. Once on a time
Narada, afteí coming back to heaven from these regions,
declared amongst tlie gods that Patala was much more charm-
ing than heaven. He exclaimed " What can be compared
with Patila where Nagas are adorned with beautiful and
brilliant and pleasure-diffusing gems? This region is
embellished with the daughters ot Daityas and Danavas. Who
does not find delight in Patala? Even those who have
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 the time glides avvay. There are many charm-
ir»<» forests, tivers and ponds abounding in lotuses aind the
skies are resonant with the Koil's song, Charming omaments,
fragrant perfumes, ungents, tHesweet rousicof the lute, pipc
aitd tabor are always enjoyed by the Daityas,- Danavas and-
serpents who dwell in the regions of Patala.

• Below the regions of Patala there is a. form of Vishnu<

called Seslia* which is the outcome of the quality of dárknesSv

, _ , , — . — . , — ,-— i

* He is the great serpent upon which. Vlshuu rests during the intervals of
divine creations, - And the world i* supportedt-on histhouíínd heads., '

VtSlINUPtJRANAM. tí<)

The Daítyas and Danavas are incapable of* counting tlie
glories of this Deity. Thís ís Called Ananta by the ascetics
of accomplished piety and is worshípped by the Celcstials and
great sages. He has a thousand heads whicli are adorned
with mystic lines. For the belioof of the world he illuminates
all the quarters with the jewcls on his tliousand fang3 and all
the Asuras are disabled thereby. Itis cye rolU perpetually in
consequence of inebrietion ; he has an excllent Kundala,
a díadem on his head and a wrealli upotl each brow. He shineS
briliarftly like white rrtountain topped wíth flame. He alwayá
wíars^a pilrple raiment, is ahvays drunk and adorned w.ith a
white neclace and appcars like another Kailasha with sable
clouds and the Gan<jes flowing. In one hand he holds a
plough and in the othcr a mace. And he is beíng Worshipped
by the Goddess of wealth incarnato and Váruni (the goodnesá
of wine). At the time of great dissolution proceeds fíom his
mouth the veuomcd fire in the form oí Rudra, which devours
the three Worlds. This Sesha form of the great God
worshipped by celestials, is in Pátála, bearíng the entire
World on his head like a diadem. Even the celestials are not
capable of describing or knoiving his strength, prowess, fonrt
and nature. Who can describe his provvess who holds the
entire earth like a garland of flowcrs tinged with purple dye
by the brilliance of jems on his crests ?

When this Ananta, with his eycs rolling with intoxiíatíori,
yawns the entire earth with its oceans, rivcrs and forests
trembles ; the Gandharvas, the Apsaras, Siddhas, Kiiinaras,
serpents and Charanas have not bcen able to find out the
end of the qualities of his Being 1 wíthout end and hcnce he
ís called Ananta. The sandal paste, w'hich is ground by the
wives of thtflNagas, ís spread afound by hisi breath and
ícatters fragrance all oyer the quarters.

Having wofshipped him the ancíeöt ság'e Gafga obtaíned
fron* him a knowledge of astronömy, of the pianéts aitd of
the good aodevil presaged bý the aspects of the heavens.
17

IJÖ VISHNWRAfMM.

The earth «is supported by that Great Serpent, upon his
head ; and the earth agairt hoids the garland of spheres along
with men, celestiais atid Asuras.

SECTION VI.

JTarasAra said:— Brahmait, there are sorrfi:' hejfe
bcloitf the earth and the waters into which sinners fall. I
shall glve you an account, great Muni.

The names of the various helis are: Raurava, Sukara,
Rodha, Tála, Vbisana, Mahajwala, Taptakumbha, Lavana,
Vimohana, Rudhirandha, Vaitarani, Krimisha, Krimibfaojana,
Asipatravana, Krishna, Lalábhaksha, Daruna, PuyavSha, Pápa,
Vahnijwala, Adhosiras, Sandansa, Kalasutra, Tamas, Avichi,
Swabhojana, Apratishtha, and another Avichi. These are the
dreadful hells constituting the various provinceð of the
kingdora of Yama dreadful with his instruments of torture,
into which are hurled down those persons, who are addicteá
to sinful aclions.

Those who give false cvidence, those whe act as mediaton
through partiality, those who speak untruth, are thrown into
the Raurava (dreadful) helf. 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 Bráhmana, 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, is
despatched to the Táli (padlock) hell. And one, who-holds
«ce^(b«s intercourse with his jiater or slay». royal emissarv,
fiks to Taptakimbha (heated jar) heU. One, who sells h»

VISHNUPURANAM. rjt

ehaste wife, the jailor, one who deals in liorscs and forsakes
his followers, is sent to Taptalohá (red-hot iron) hell. One
who commits incest with a daughter-ih-law and daughter is
sent into Mahajawla hell. That vile of a man who disrespects
his spiritual guide or his betters, who reviles the Vedas or sells
them and who associates with women to wliom they should
not go, is sent into Lavana hell. A thicf and a hater of
prescribed rites fall into Vimohana hell. He who disrespects
his father, the Brahmanas and the gods, or one who spoils
gems, # falls into the Krimibhoksha. hell. He, who practises
magie^rites to injure others, falls into Krimisa hell. That
vileof a man who takes his meals before offering food to the
gods, to the manes and guests is despatched into Lalabhoksha
hell (where saliva is given for food.) One who makes arrows
is sent into Vidhaka hell. He, who makes lances, swordí
and other weapons, is sent into the dreadful hell of Visashana
(murderous.) He who takes bribes is sent into Adhomukha
hell (in which head is inverted) as well as he who offers
sacrifices to improper objects and predicts the movements
of stars and planets. One who eats alone sweetmeats, a
Br&hmana who deals in lac, flesh, liquors, sesamum, or salt,
one who commits violence, and those who rear up cats, cocks
goats, dogs, hogs and birds are despatched into hell Puyavaha
(or where matter flows.) The Bráhman who leads the life
of an actor, fisherman, who depends upon a person born in
adultery, who is a prisoner, an informer, one who lives by his
wife's immoral habits, who looks to secular affairs on Parva
days, who is an incendiary, a faithless friend, a soothsayer,
who vends birds, performs religious rites for the rustics, who
sells the juice of some trees is thrown into Rudhirandha
hell (whose wells are blood). He, who spoils honey or
devastates' a village, is sent into Vaitarani hell. He, who
eauses impotence, tresspasses upon others' lands, « impure
and Kves on magic rites, is sent into the Krishria hell (black).
H« who uselessly cuts down trees goes to Asipatravana hell;

13» VJSHNUPÚRANAM.

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 Sandan-
eana (or the hell of pincers.) The religious student who
sleeps in the day and becomes defiled and those ' who receive
instruction from their children go to the hell called SwSbho-
jana (where they feed upon dogs).

Besides these there are hundreds and thousands of otlier
hells, where persons, perpelrating diverse iniquities, areVisited
with various punishments. There are thousands of hefe like
the numberless crimes committed by men, in which they are
punished according to the nature of their offences. And
those who swerve (rom the obiigations laid upon them by
their caste or order, in thought, word or deed are thrown
jnto thesehells. The cclestials are seen by those whoare thrown
into these hells, with their own heads inverted and the celes-
tials also 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 spirits. grcat sage, each of these stages
is in succession a thousand degrccs superior to that which
precedes it. People go through these stages until they obtain
emancipation. There are as many inhabitants in hell as
are in heaven : those who commit sin and do not make an
expiation of guilt proceed to hell. Becoming acts of expia-
ijon íor every short of inquity have been laid down by th«
great sages. Maitreya, Swayambhuba and others have
dictated severe penances for great crimes, and light ones for
ordinary offences. Amongst the numerous arduous penances
laid down by them, the remembrance of Hari is the föremost.
For them, who are penitent after having commHted many
iniqmties, the greatest penance is the remembrance of Hari.
u a man meditatcs upon Hari eitber in ihe morning, at sun-

VlSHNUPURANAM.

set, midday or at night hc is released from all sins. By
meditating upon Vishnu lie is released (rom the heap of
worldly afflictions. He obtains final emancipation considering
even heaven as impediment. He, whose inind is devoted
to VSsudeva in prayer, burnt offering or aduration, considers,
Maitreya, even the dignity of Indra as an obstacle to the
acquirement of final liberation. What is the use of going to
heaven whence it is necessary to come back to earth ? And hovv
different is the meditation of Vásudeva wliich leads to final
liberaticn. Thereforc, Muni, the <uan, wlio meditats upon
Vjshnitoday and night, is rcleased from all sins and does not
go to Naraka after death. foremost of twicc-born ones,
that which gives delight to mind is heavcn, and that which
gives pain is hell, hence vice is dcnominated as hell and
virtue as heaven. The self-same thing some times gives
delight, sometimes produces pains, sometimes excites jcalousy
and sometimes anger. Therefore every thing (in this world)
is the source of miseries.* The same thing at one time
brings on anger and again conduccs to our delight. There-
fore nothing iii itself is either pleasurable or painful ; pleasure
pain and the like merely dcnominate the various statcs of
the mind. Therefore true wisdom consists only in the
knowledge of Brahma, which brings on confiuement to the
world. True wisdom pervades through the whole universe
and tliere is the existence of no other thingbutthis ; ignorance
and knowledge are therefore comprised in true wisdom,
Maitreya. twice-born one, I have thus d'escribed to you
the entire earth, all the divisions of the region under the
earth and the hells, the oceans, the mountains, the insular
continents, and the rivers. I havc described all to you in
short, what again do you hear ?

* There is another readinj Vastu Vastatmakan kuta : whkh whtn
twnilated- atinds as " Whenoc they can it be considered as essentialljr th« sanlt
•iAtheeither."

SECTION VII.

LAITREYa said : — The entire earlh has been described
to me by you. Bráhman, I wish to hear now, Muni,
an account of the rpgions above the world, the Bhuvar-Ioka,
the situation and dimension of the heavenly bodies. Do
you relate them to me, great sage. Parasara síié— The
terrestrial sphere (or Bhurloka) comprising tlie oceanSjTive/s
and mountains extends as far as it is illuminated by the
rays of the sun and the moon. The atmospheric sphere (or
the Bhuvar-loka), of the same extent both in diameter and
circumference, spreads upwards, twice-born one, as far as
the heaven. The solar region is situated a hundred thousand
Yoyanas from the earth ; and the region of the moon is
situated at an equal distance from the sun. About the same
distance above the moon is situatcd the orbit of all the lunar
constellations. And two hundred thousand Yoyanas, up«
wards, Brahman, is situated the region of the planet Budha
(Mercury). And at the same distance above that is situate
the planet Sukra (Venus). And at the same distance above
that is Anganka (Mars\ And at tlie same distance above
that is the priest of gods (Vrihaspati or Jupiter). And Sani
(Saturn) is two hundred and fifty thousand Yoyanas above
Jupiter. foremost of twicc-born ones, one hundred thousand
leagues above thst is theregion of seven Rishis. And at a
similar distance above that is Dhruva (the pole-star) the axis
of the circle of planets. Thus I have described to you,
grcat Muni, the elevation of three spheres, which constitute
th<f region of the fruits of works. And the land of works is
also here namely Bharata. At a distance of one Koti Yoyanas
above Dhruva is Maharloha (the region of saints) the'
inhabitants of which live for a Kalpa (or a day of Brahma).

"VISHNUPUKANAM,

"35

And at a distanCe of two Koti Yoyanas above that U Janaloka
where reside the pure-minded sons of BrahmS, Satianrta and
others, of whom I had described to you before, Maitryeya.
And at a distance of eight Koti Yoyanas is Tapa-loka
where reside the celestials named Baibhrajas, uncon-
sumable by fire. At six times the distancc from Tapa-
loka is situated Satya-loka, whrre-in the inhabitants do
not know deatli and which is otherwise named Brahma-Ioka.
Wherever earthly object cxists which may be trodden by
feet, that makes up Bhur-loka whose dimensions I 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 is called the seeond sphere,
foremost of sages. The distance, between the Sun and
Dhruva which extends over fourteen hundred thousands
leagues, is called Swar-loka by those vvho are conversant with
the position of planets. These three spberes are called
transitory, Maiireya and three, Jana, Tapa and Satya, are
termed durable. And Mahar-loka, which is situated between
these two, partakes of the nature of the both and tliough it
becomes devoid of all beings at the end of Kalpa it is not
finally destroyed. I bave thus described to you, Maitreya,
tlie seven Lokas, and tlie seven Pátilas constituting the
extent of the whole world.

As the seed is covered by its rind so the world is girt on
every side and above and below by the shell of the egg of
BrahmS. And this shell again, Maitreya, is eneircled
hy water which extends over space equal to ten times the
earth. And the watets again are eftcompassed or» the outer
surface by fire. And this fire is encompassed by the air, and
the air by the sky, the sky by the origin of the elements and
that again by the intellect, Maitreya. And each- of these
M »en extends ten times the breadth of one it encircles,
Maitreya. And the last is encircled by the Chief-Principl

* This is Pnkriti or íuptewe aatiKe*,

*■

tj6 VlSHNUPURANÁtó.

This suprcffle nature has no end and cannot be measurcd. tt
is therefore called endless, immeasurable and the • cause of all
existing things. This Prakriti, O Muni, is the source of the
endless universe and of thousand, ten thousands and millions
and thousands of millions of mundane eggs. As fire exists in
wood, oil exists in sessamun, so the sclf-conscious, alUspread-
ing and self-irraviating soul cxists in this Pradhana. thou o[
great intellect, this nature and soul exist as dependants and
are encoinpassed by the cncrgy of Vishnu, which is the soul
of the universe. tliou of great mind, this energy ofr Vislinu
separates thcm at thc tiriio of dissolution and unitw th,em
at the timc of creation. And this at the beginning of creation
is 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 tlie universe.*
As a trec, 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 them
grow grosser elements— from them Asuras and others and
who again are followed by sons and sons of sons. As the
first tree is not spoiled when another grows out of it so there
is no waste of beings by the creation of others. As space,
time and the like are the causc of the trec so the divine Hari
is the cause of the developments of the universe. As all
the portions of the plant remaining in thc seed of rice, or thc
root, the culm, the leaf, thc short, the steam, the bud, the fruít,
the milk, the grain, the chaff, the eár, grow up when they come
in contact with those things wiúch help theír gr-owth (earth
and water), so the celestials, men and other beingg, femain-
4ng in the states to which they are destíned in consequence of
their good or bad actions, appear in their full growth by virtue
cf the energy of Vishnu. He is Vishnu, the great Brahmli

'. • There is another reading PrttAhatta pmrushattakatit qustlifymg **
snivarse ■'. i. unirerse consiitittj of inert nature ai>d soi»l.

VISHNUPURANAM. 137

from whom the creation of the universe has proceedéd, who
is the world, in whom the world exists and in whom it wilt
be dissolved. He is Brahma, the e xcellent abode, the excellent
state, the essence of all that is visible and invisible, from
whom proceeds, the creation, animate and inanimate. He is
the primary nature, manifestation of the universe, in whom
all beings exist and in whom all beings will finally immerge.
He is the performer of all devotional rites, he is the sacrifice ;
he is the fruit that it confers and he is the tools by which it
is celekrated. There is no other thing but Hari.

SECTION VIIL

r ARASARA said : — I have described to you the system of
the universe in general : I shall now describe the situations and
dimensions of the sun and other luminaries.

foremost of Mnnis, the chariot of the sun is nine
thousand leagues in length and the pole is of twice that size j
the axle is more than fifteen millions and seven hundred thou-
sand yoyanas long, on which a wheel is placed with three
naves,* five spokes and six peripheries. It is undecaying
and continues for the year and consequently all the cycles
of the time are placed herein. The second axle of his chariot
isfortyfive thousand, five hundred leagues long. thou of
great mind, the. two halves of the yoke are respectively as
long as two axles. The short axle and the short yoke are
supported by pole star : the end of the longer axle to which
is fixed the wheel is situate on Manasa mountain. The seven
íteeds which draw the sun's car are the metres of the Vedas
Glyatri, Vrihati, Ushnih, Jayati, Tristubh, Anustubh and
Pankti.

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

"WMXSOMOns.

I38 VISHIWPURANAM.

The city of VSsava is situated on the eastern side of the
Manosottara mountain, on its shouthern side is the city oí
wealth, on its western side is the city of Varuna and on the
northern side is the city of Soma. I shall relate the names
of those cities ; do tliou hear them. The city of Sakra is
named Vaswoksara, that of Yama is called Samyamani ; that
of Varuna ia named Mukhyi and that of Soma VibhSvari.

Maitrcya, the glorious sun moves speedily like a dart on
his southern course attended by the constellations of the
Zodiac: He creates day and night and is the divine fath of
the sages who have got over the worldly afflictions. '•e ,

Maitreya, while in one instilar continent the sun shines
in midday, in the opposite Dwipas it will be midnight ; rising
and setting thus take place at all seasons and are always
opposed in the different cardinal and intermediate points of
horizon. Wherever the sun U visible he is said to rise
there and wherever he dissappears from view he is said to be
set. 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 is in the cities of Sakra and others, the tbree
cities and two itermediate pointsareilluminatedjand when
he is in an intermediate point he extends light to the two
cities and three intermediate points. From the time of
his rising till midday the rays of the sun gradually in-
crease ; and from then he moves towards , setting with his
diminishing rays. By the rising and the setting of the
sun the east and west quartars are ajcertained. As far
as the sun shines in front so far he shines behind, and
thus on both the sides illuminating all the places except
the court of Brímmil which !s situate on the summit of Mern
— the mountain of the celestials. When the rays of
tho sun reach the court of Brahma they are repelled and
chriven back by the radiance which prevails there. Conse-
quently there is the alternation of 'day and night in tb«

VISHNUPURANAM. 139

northern quarter in as much as all the insular continents
are situated on the 'north of Meru.

The radiance o( the sun, after its setting, is deposited
ín fire and hence fire is visible even at a greater dis-
tance in night. During day the rays of fire enter into
the sun by virtue of which the sun becomes more bri-
lliant. Elemental light and beat, proceeding respectively
from the sun and fire and mixing with each other, pre-
vail in diverse degrees both by day and night. When
the sun» prevails either in the northern or southern hemis-
phere-áay or night goes into waters according as they are
attacked by darkness or light ; it is for this reason that
waters appear dark by day because night is within them
and white by night because when the sun is set the light of
the day enters therein.

When the sun goes to Pushkara Dwipa, a thirtieth part of
the circumference of the globe, his course is equal in time
to one 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. At the begining of his nordiern
course the sun passes to Capricornus, thence to Aquarias,
thence to Pisces, successively passing from one sign of the
Zodiac to another. After he has gone through them the
sun gets at the vernal equinox when be makes the day and
night of equal duration. From then the length of the night
decreases and the day grows longer until the sun reaches
ttie 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 like the circumference
ot a potter's wheel revolving respectively. He glides along his
course with the velocity of the wind and traverses a great
distance tn a short time." In twelve Muhurttas it goes through
thirteen lunar asterisms and a half during the day, and during
the night, it goes tbrough the same distance only in eighteen
Muhurttas. As the centre of the potter's wheel revolves more

140 VISHNUPURANAM.

slowly than the circumference so the sun ín his northern
course revolves with less rapidity and passes over a iess space
óf the earth in a longer time, until at the end of his northern
route the day is 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, moves very
slowly and always remains in the centre like the clay. The
relative length of the day or night is dependant up\>n the
greater or less motion with which the sun rfcrolvfs
through the degrees between the two points of horizon.
During the midday when his diurnal course is quickest
his nocturnal is slowest and when he moves quickly by
night he moves slowly by day. The length of his journey
in both the cases is the same ; for during the day and
night he travels through all the signs of the Zodiac or six
by night and six by day. The length and shortness of
the day are measured by the extent of the signs ; and
the duration of day and night is measured by the period
which the sun takes to pass through them. When he
declines towards the north the sun moves quickest by night
and slowest by day and wheu he declines towards the south
the case is thoroughly the reverse.

The night is called Ushá and the day is called Vyushta
and the intervening time between them is called Sandhva.
When the dreadful Sandhyá sets in, the awful Rakshasas
named Mandehas attempt to devour the suu. Maitreya,
the Patriarch Brahmá imprecated this curse upon them that
they should perish by day and revive at other times. For
this reason a fierce contest takes place daily between thera
and the sun. At this time, great Muni, the pious Brah-
mins scatter water purified by the mystical Omkara atid
consecrated by the Gayatri * and by means of this water as by
'* It is a vedic verie in the shape of ashort prayerto the sun.

VISIINUPURANAM.

141

a thunder-bolt the dreadful Rakshasas are dtestroyed. While
during the course of rnorning rites the first oblation is offered
with solemn invocations, the sun, having thousand rays,
appears with unclouded splendour. Omkara is the glorions
Vishnu, the essence of the three Vedas, the lord of speech ;
and by its mention the Rakshasas are slain. The sun is a
principal porlion of Vishnu and light is his immutable essemre,
the manifestation of which is made by the myslic syllable Om.
Light, spread by the utterance of Omkára, becomes radiant
and buPns up completely the Rákshasas denominated as Man-
debas^'Therefore one should not be dilatory in the perform-
ance of Sandhyá sacrifice j for he, who neglects it, is guitlý
of the murder of the sun. Being thus protected by the
Brahmanas called Báiakhilyas the sun proceeds to protcct
the world.

Fifteen Nimeshas (twinkling of the eye) make a Káshtlia ;
thirty Káshth&s make one Kalá ; thirty Kalás a Muhurtta and
thirty Muhurltas a day and night ; the divisions of the
day become longer or shorter in the way explained before.
But as regards increase or decrease Sandhyá is always
the same for it is only one Muhurtta. From the time
when half of llie sun's orb is visible to the expiration of
three Muhurttas the interval is called Prátar (morning)
forming a fifth portion of the day. The next portion or
three Muhurttas from morning is called Sangava (forenoon);
the three next Muhurttas make the midday ; the three
next Muhurttas constitute the afternoon ; the three next
Muhurttas make the evening ; and thus the fifteen Muhurttas
°f the day are divided into five portions of tliree each.
But the day comprises fifteen Muhurttas only at tbe
equinoxes and increases and diminishes in number as
the sun declines towards the north or the south, when
the day encroaches upon the night and the night upon
the day. The equinoxes take place during the spríng
and autumn when the sun enters the signs of Aries and

142 VlSHNUPURANAM.

Libra. When the sun enters Caprtfcom his progress
towards the north begins and when lie enters Cancer his
progress towards the south commences. Fifteen days
of thirty Muhnrttas each are called a Paksha (fort-
night) ; two fortnights make one month and two months a
solar season and three seasons make one Ayana* (a northem
or southern declination) and two Ayanas make one year.
Years are made up of four kinds of months* and five years
make one Yuga or cycle. The years are respectively called
Samvatsara, Parivatsara, Idvatsa'ra, Anuvatsara and Vatsara.
This is the time called a Yuga. V ,

The mountain that is situate in the north of BhSratvarsa
is called Sringavan for its having three principal horns or
peaks, one to the north, one to the south and one in the
centre. The last is called equinoctial for the sun goes there
in the middle of the two seasons of spring and autumn,
arriving at the equinoctical points in the first degrees of Aries
and Libra and making day and night ot equal duration of
fifteen Muhurttas each. When the sun is in tlie first degree of
Kirtika and the moon in the fourth of Visakha or when the sun
is in the third degree of Visakhá and the moon is in the bead
of Kirtika that equinoctial season is holy and is cálled the
Mahavishubha. Atthis time devout persons should make
offering to the celestials and the manes and gifts to tbe Brah-
mans, for such gifts produce happiness. Liberality at the
equinoxes is always fruitful to the donor, and day and night
seconds, minutes and hours, intercalary months, the day
at full moon (Paurnam&si) ; the day of conjunction, when the
moon rises invisible, the day when it is first seen, the day
when it first disappears, the day when the moon is quite

* (a) The Seara containing the sun's passagc through a sign of zodiac ;
(í) Chandra ccntalning thirty lunations; (e) Savana containing thirty days
efswirise and sunsat;(d) Nakshatra or the moon's revolution throBÍ"
tkítwenjjr.eight lunarmansions.

VÍSHNUPURANAM. 143

round and the day when one digit is deficient are the seasons
when giíts prove meritorious.

The sun declines towards the north in the months of
Tapas, Tapasya, Madhu, Madhava, Sukra and Suchi and
declines towards the south in the months of Nabhas,
Nabhashya, Isha, Urja, Sahas, Sahasya.

There live four devout protectors of the world on the
mount Lokaloka of which I had mentioned to you formerly.
These are severally named Sudháman, Sankhapad — the
two soas of Kardama, Hiranyaroman and Ketumat. These
four jjtotectors of the world live around the naounkain
Loklloka. They are devoid of malice, haughtiness, are
active and have not taken to wive s.

On the north of Agastya, anrl south of Ajabithi (the
line of the Goat) and outside the Vaiswánarapath is situate
(he road of the Pitris. There live the great Rishis who
offer oblations to the fire. They read those portions of the
Vedas which contain injunctions for the multiplication of
the progeny. They perform the duties of ministrant priests
and at the end of yugas they make new rules of conduct
and re-establish the interrupted ritual of the Vedas. And
after their death they proceed by the southern course.
Mutually descendiog from each other in successive birtbs,
progenitor coming from descendant and descendant from
progenitor, they repeatedly appear in di fferent houses and
races along with their prosterity, austere practices and
established ritcs, residing to the south of the solar orb as Iong
as the moon and stars endure.

The path of the celestials is situate on the north of
the solar sphere of the Nágavithi and south of the seven
^ishis. There reside the Siddhas of subdued senses, con-
tinent and pure, not desirous of having offspring and con-
'equently victorious Uver death. Eighty-eight thousand
o( these continent ascetics iive in the regions north of
the Sun tiil 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. By immor%
tality is meant existence to the end of the Kalpa : living
as long as tíiree regions exist is exemption from death. The
consequenoes of the acts of impiety or piety such as
Brahmanicide and Aswamedha last until the end of a» Kalpa
when all within the interval between Dhruva and t^e, earth
is destroyed. The region between the seven Rishis and
Dhruva, the third region of the sky is the excellent celestial
path of Vishnu and is the splendid abode, twice-borné one,
of the ascetics, who have controlled their senses and are freed
from sins and in whom virtue and vice are annihilated. Those
in whoni virtue and vice are annihilated and who are freed
írom the consequences óf 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
with the superhuman faculties of Vishnu obtained by virtue,
of religious meditatiooi. With this excellent place of Vishnu,
M itreya, are intervvoven all that is and all that ever shall
be, animate or inanimate. The seat of Vishnu is being
meditated upon by the wisdom of Yogis at one with supreme
light as the radiant eye of heaven. In thts portion the
splendid Dhruva is stationed as the pivot of atmosphere. Oa
Dbruva are placed the seven great planets and on thent
depend the clouds. greafMuni, from clouds, proceed the
rains ; from them the water which is the nutriment and delight
of all the celestials and the rest. The celestials who receive
oblations, being pleased by burnt offerings, cause the rain
to fall for the support of created beiny. This hoiy seat of
Vishnu U the stay of the three worlds ás it is ..the source of
the rain.

VlSHNUPURANAM. i^

From th!s region, Brahman, proceeds the river Ganges,
that removes all sins, embrowned with the unguents of the
nymphs of heaven. She issues from the nail of the great toe
of Vishmi's left foot.

Dhruva, with devotion, holds her on his crown day and
night. And thence the seven Rishis 'practise their devout
austerities in her water wreathing their braided locks with
her waves. The orb of the moon, surrounded by her accumu-
lated current, increased in lustre by her contact. Having issued
from trfe moon she falls on the mount Sumeru and thence
to f urifý the world, flows to the four quarters of the earth.
Sita, AlakanandS, Chakshu and Ðhadra are only the'.four
divisions- of one river and are named so after the regions
towards which it proceeds. Alakananda, which flows towards
the south, was borne delightedly on his head by Mahádeva
for more than a hundred years. And having issued from the
braided locks of Sambhu and washed the sins of the sinful
sons of Sagara it raised them to heaven. Maitreya, the
iniquities of any man, who bathes in this river, are instantly
removed and they obtain unprecedented virtue. And its
water, if oftered reverentially for three years by the sons to
their manes, gives them rare gratification. Having wor-
shipped the excellent Purusha, the lord of sacrtfices, with
sacrifies in this river, many, born in the race of twice-bom ones,
obtain whatever they desire either here or in heaven. Saints,
who are purified by bathing in the wsters of this river, and
whose minds are devoted to Kesava, obtain final liberation.
The sacred river, when heard of, desired, seen, touche'd,
bathed in, or hymned, day by day purifies all beings. And
those who living even at a distance of hundred yoyanas
exclaim " Gangl and Ganga" are relieved of the sins commit-
ted during the three "previous existences. The place, from
which this river has issued for the purification of the three
worlds, is the third division of the celestial region— the seat
of Vishnu.

SECTION IX.

JTarASARA said*: — The form of the glorious Hari con>
taining the constellations, in the shape of a porpoise in the
tail of which is attached Dhruva, is seen in heaven. As
Dhruva revolves, it makes the moon, the sun and stars to revolve
also, and all the planets follow in its circular path j for the sun,
moon aud all the luminaries are in sooth tied to tfie polar
star by aerial cords. The porpoise figure of ihe ^fcelestial
sphere, which has been described by me to you, is upheld
by Náráyana, who himself, the source of all radiance, is
seated in its heart. And having worshipped the lord of
people, Dhruva, the son of Uttánpada shines in the tail of
the steller porpoise. Janardana, the lord of all, is the supporter
of this porpoise-shaped sphere — and this sphere is the supporter
of Dhruva ; and by Dliruva the sun is upheld. Brahman,
I shall describe how this earth is upheld by the sun ; do thou
listen to it attentively.

During eight months of the year the sun attracts th«
waters of the earth, and during the remaining four months
he pours them upon the earth : from rain grows corn and by
corn the whole world is upheld. The sun absorbs the mois-
ture of the earth by means of his scorching rays and nourishes
the moon thereby. And the moon through tubes of air
distributes them to the clouds which are made of smoke, fire
and wind. The clouds are called Abhras because their
contents are not dispersed. The waters in the clouds, being
driven by the wind, and freed from impurities by the sweeten-
ing process of the time, descend (upon earth), Maitreya.
The glorious sun, Maitreya, exhales moisture from four
sources, namely— seas, rivers, the earth and the living
creatures. He immediately pours down on earth, wHhout
turning it into cloud, the water that he absotbi írom thc

VISHNUPURANAM. 147

Gangi of the skíes, and people who are touched by this water
are freed from all iniquities and are not constrained to see
hell. This is callcd celestial abluiion. When the sun comes
in view ahd the water comes down from the sky without
cloud then the waters of theGanga in the skies are sprinkled
by the rays of the sun. And the water that falls from the
sky when the sun is in the nunsion of Kirtika and the other
asterisms counted by odd numbers, the vvater of the Ganga is
scattered by the elephants of the spheres. The water, that
falls from the bright and cloudless sky when the sun is in the
mansion, of Rohini and other even asterisms, is distributed
by fiis own beams. twice-born one, both the waters arc
lioly and they wash away the sins of the people : it is the water
of the Ganga in the skies and istermed celestial ablution,

The water that the clouds distribute -upou earth is in
fact, the ambrosia of living beings : for it sustains the planls
wliich are the support of their existence. By this water
all vegetables grow and are matured and become the ineans
of bringing about the well being of mankind, seen and un-
seen. Those men, who have got holy scriptures as their
eyes, perform sacrifices with them and give gratification to
llie celestials. In this wise all sacrifices, all celestials, Brah-
manas and other castes, all infernal creatures, all animals
ind the whole world are supported by the rains'which pro-
duce food. great Muni, this rain, which is the source of
mainfold blessings, proceeds from the sun. And the sun,
3 foremost of Munis, is upheld by Dhruva, which is again
mpported by the porpoise-shaped sphere which is at one
»ith NSrSyana; for the ever-existing glorious Nárayana,
he supporter of the universe and the primary deity, is seated
m Hie heart of the porpoise-shaped steller npliere.

SECTION X.

JT arasara said :— Between íhe 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. The Aditya Dhatri, thesage Pulas-
tya, the Gandharva Tumburu, the nymph KratusthajS, tlie
Yaksha Rathakrit, the serpent Vasuki and the RSjcshasas
Heti, live in the sun's car as its seven guardians, in the month
of Madhu or Chaitra. In the month of VaisSkha or Mádhava
the seven are Aryamat, Pulaha, NSreda, PunjikSsthali Ra-
thaujas, Kachanira and Praheti. In the month of Suchi or
Jaistha they are Mitra, Atri, Háhá MenS, Rathaswana, Taks-
haka, and Paurusheya. In the month ofSukraor AshSdhathey
are Varuna, Vasishtha, Huhu, SahajanyS, Rathachitra, NSga
and Budha. In the month of Nabhas or Srávana they are
Indra, Angiras, ViswSvasu, PramlochS, Srotas and Elapatra.
In the month of BhSdrapada they are Vivaswat, Bhrigu, Ugra-
sena, Anumlocha, Apurana, SankhapSla and VySghra. In
the month of Aswin they are Pushan, Gautama, Suruchi, Ghri-
tachi, Sushena, Dhananjaya and VSta. In the month of
Kártik they ara Parjanya, BharadwSja, (another) Viswivasu,
Viswichi, Senajit, AirSvata and ChSpa. 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
those Iiving in the sun are Vishnu, Visvamitra, Suryaverch-
$has, RambhS, Satyajit, Aswataia aud YajnSpeta.

VISHNUPURANAM. I 49

In this wise, 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 night-
rangers attend upon his steps ; the ' serpent harncsses his
horses and the Yaksha trims the reins and the Balakbilyas
surround his chariot. foremost of Munis, these seven
groups, residing in the suns, orb at their respectivc seasons,
become the instrumentals in the distribution of cold, heat and
rain.

SECTION XI.

LAITREYA said : — I have heard as described by you, O
holy preceptor, the seven groups of beings who are present
in the sun's orb and are the agents in the distribution of heat
and cold. Youhavealso dcscribed the individual functions
of the Gandharbas, serpents, Rakshasas, sages, Bálakhilyas
Apswaras and Yakshas who, supported by the energy of Vishnu,
remain as guardians in the sun's car but you have not des-
cribed the function of the sun himself. If the seven beings
stationed in the sun's ear are the agents in the distribution
of heat, cold and rain, how can it also be true, as mentioned
hy you before, that rain proceeds from the sun ? If the act of
the collective seven be same then why the people say that the
sun rises, reaches the meridian or sets ?

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-» ' -V«V>

IJO VISHNUPURANAM.

Yajush and Sáman 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
sun. And wherever in every month the sun exists ttiere is
the Vishnu-energy composed of the three Vedas. The Richas
shine in the morning.the hymns of Yajush at noon and Vrihad-
rathantara and other portions of the Sftman in the afternoon.
This threefold manifestation of Vishnn designated under the
three Vedas is the energy of Vishnu that Influences the divine
positions of the sun.

The energy of Vishnu does not exist only in the rob^of the
sun but is also manifest in Brahma, Vishnu and Kudra. At
the time of creation it is Brahma eonsisting of the Rig-veda ;—
in the work of preservation it is Vishnu composed of the
Yajur-Veda; — andin thc work of destruction it is Rudra
formed of the Sama-Veda, the utterance of which is therefore
inauspicious.

In this way the energy of Vishnu composed of the three
Vedas exists in the sun encircled by the seven beings. And
the glorious sun becomes radiant by that energy of Vishnu
and destioys the entire darkness of the universe. The sages
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, m the shape
of his energy, never rises nor sets and is at once the seven-
fold sun and distinct from it. As a man, nearing a mirror kept
on a stand, observe in it his own image so the energy of Vishnu
is never disjoined but remains month by month in the sun
whieh he there placed.

The sovereign sun gratifying the manes, gods and men,
revolves being the instrument of day and night. The moon
is cherished by the Sushumna ray of the sun, And in the
dark fortnight of the month the ambrosia of its suHstance is

VISIINUPURANAM. 15I

drunk by Ihe celestials. And at the last day o( tlie half month
the two remainig digits are drunk by the manes; then the
celestials and the progenitors are nourished by the sun. The
moisture, which the sun attracts from the earth he again
distributes for the nourishment of animals and plants and thus
the sun is the source of subsistance to every living being—
gods, manes, mankind and the rest. The sun gratifies the
celcstials for a fortnight, the progenitors once a month, and
men and other animals every day.

SECTTON XII.

}l ARASara said — The car of the moon has three wheels
and is drawn by ten steeds white as the Jasmine — five on
the right half and five on the left. The asterisms upheld by
Dhruva move before the sun. And the cords that fasten
the moon are tightened or relaxed in the same manner like
those of the sun. foremost of Munis, like the steeds of the
sun, the horses of the moon, sprung from the waters, drag
its car for a whole Kalpa. Maitreya, when the moon is
reduced, haviog its rays druak up by the celestials, to a single
Kala, the radiant sun supplied it with a single ray. And
as the moon is gradually exhusted by the celestials it is
re plenished i» the same way every day with his rays by the
g un, the plunderer of waters. Thus, Maitreya, when in the
°alf month the ambrosia is deposited in the moon, the celes-
lia Js drinkit for it constitutes their food, Tbirty-six thou-
^and tjhree hundred and thirty three divinities drink the
ambrosia of the moon. When two kalas remain the moon
enters the orbit of the sun and lives in the ray called

153 VISHNUPURANAM.

Ama and the period is accordingly called AmavasyS.
During this period the moon is first immersed for a day
and night in the water ; thence it enters the branches
and shoots of the trees and thence it proceeds to the sun.
Hence any person, who cuts off a branch or casts down a
leaf when the moon is in the trees is guilty o'f the crime
consequent upon the destruction of a Brahmin. When the
remainder of the moon contains but a fifteenth portion
the manes near it in the afternoon and drink tHb last
but sacred Kalá which is composed of ambrosKi and
contained in the two rMgits. The nectar that come's %!rqm
the rays of the moon on the day of codjunction is drunk by
the progenitors — and they remain satisfied thereby for a
month. The progenitors are divided into three classes ;—
Saumyas, Varhishadas, and Agnishwatta. In this wise, the
moon, with its cooling rays, nourishes tlie celestials in the
light fortnight and Pitris in the dark fortnight. It nourishes
the plants with its cool nectary aqueous atoms. And through
the development of those planfs it sustains men, animals and
insects and satisnes them with its radiance.

The chariot of Budha, the son of the moon, is made of thc
wind and fire and is drawn by eight bay hosres gifted with
thie velocity of the wind. The huge car of Sukra (Venus)
is carried by earth-bone horses, equipped with a protecting
fender and a floor, armed with arrows and adorned with a
pennon. The magnificient car of Bhauma (Mars) is made
of gold, of an octagonal shape, drawn by eight steeds of a
ruby red originated from fire. Vrihaspati (Jupiter) in a
golden car drawn by eight pale-coloured steeds, travels, at
the end of the year,from one sign to another. Tne slow-
paced Sani (Saturn) travels in a car drawn by piebald horses.
Maitreya, the chariot of Rahu are drawn by eight black
horses,, which once harnessed are attached to it for ever. At
tlie time of lunar and solar ecclipses the Rahu travels from
tlis sun to the moon and comes back again from tbe moon to

VÍSfÍHÚPURANÁM. i§j

tiie suri. The car of Ketu is is drawn by eight horses having
fleetness of the wind and of the dusky red colour of lac or
öf the smoke of burning straw.

I have thus described to you, Maitreya, the cháriots of
the nine planets all of which are fastened to Dhruva by
aerial cords. To Dhruva are attached the orbs of all thé
planetá, asterisiris and stars. And they all raove in their
respective orbits being kept in thcir places by their respec-
tive bands of air. As raany are the stars so many are thé
aerial cords by which they are fastened to Dhruva. As theý
turn rojind they cause the pole-star to revolve. As the
oilman goes round the spindle and makes it revolve, sö
the planets revolve suspeflded by the aerial cords which are
also .whirling round a centre. The air is called Pravaha
because it bears along the planets like a diác of fire driven by
the aerial wheel.

I have related to you, foremost^of Munis, that Dhruva is
fitted to the tail of the celestial porpoise : I shall now describe
in detail the constituent parts ; hear them as they are of great
efficacy. People are freed from the sins committed by them
during the day when they behold the celestial porpoise in the
hight. And those who behold it live as many years as there
are stars in it, in the sky or even more. Uttanpada is the
upper jaw and sacrifice the lower jaw of that celestial por-
poise. Dhruva is situated ori its brow and Naráyana in its
heart. The Aswinis are its two fore-feet and Varuna and
Aryamat are its two hinder legs. Samvatsara is its sexual
organ and Mitra is its organ of execretion. Agnij Mahendra
Kasyapa artd Dhurva are successively placed in its tail :
which four stars in this constellation never set.

I have thus related to you the situation of thé earth and
the stars. I had already described to you the Varshas and
rivers and the animals living there. I shall again describe
them in short : hear them.

From the jwaters which constitute the person of Vishnu
ao

i$4 VlSHNUÞUftANAM.

öriginated the lotus-shaped earth with its seas and möuri-'
tains. The stars are Vishnu, the words are Vishnu : forests,
■nountains, regions, streams, seas are Vishnu — all that is, all
that shall be — all that is not are Vishnu. The glorious Vishnu
is identical with knowledge. He has got endless forms but is
not a substance. All the mountains, oceans 'and. the various
divisions of the earth you must consider to be the illusions of
the apprehension. Wliert knowledge is pure, real, universal,
independent of actions, freed from defect then the varieties of
substance, which are the fruits of the tree o? desire, œase to
exist in matter. What is substance ? What thing is thíK whjch
has got no beginning, no middle and no end ? And which is of
one uniform nature ? How can that object be cailed real which
is subject to change and which reassumes no more its original
character ? The earth is seen as a jar ; the jar is divided into two
halves which are again broken into pieces : they again become
dust and the dust is again reduced into atoms. Is this reality ?
And although it is considered so by man it is because hís
self-knowledge is obstructed by his own acts, Therefore,
Brahman, there is nothing anywhere, or anything real at
any time save discriminative knowledge. On account of the
diversity of their actions, people, having diverse temperaments,
consider that one knowledge as manifold. Knowledge per-
fect and pure, freed from pains and renouncing attacfi-
ments towards all these which cause affliction — knowledge,
single and eternal is the supreme Vásudeva, besídes whom
there is nothing. I havc thus communicated to you the
truth — the knowledge which is truth ; and all tliat differs from
it is false. Tiiat which is seen by the knowledge is but
illusion of a temporal and wordly nature. I have also des-
Cribed to you the sacrifice, the victim, the fire, the priests,
the acid, juce, the celestials, the desire for heaven, the path
followed by acts óf devotion and tbe worlds that are theír
outcome. In this universe wbich I have described tp vou,
only those people travel who are subject to the influence oí

VISIINUPURANAM. ,jj

actions. But he, who knows Vásudeva to be eternal, immuta-
ble, and of one unchanging, universal form, should so perform
them that he may enter into the deity.

SECTION XIII.

LAITREYA said :— " O respected Sir, all that I ask of

you, has been perfectly related by you, namely the situation

of the earth, seas, mountains, rivers, and planets, the system

of the three worlds of .vhich Vishnu is the support ; you have

also related that the holy knowledge is pre-eminent. You

said that you would relate the story of Bharata, the lord of

the earth : it becomes you now to relatc that. Bharata, the

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

And he was engaged in devotion with his mind ever attached

to VSsudeva. Living at a sacred place he was always devoted

to Hari : Why then he failed to obtain final liberation,

twice-born one ? And vvhy was he born again as a Brahmin,

foremost of Munis ? It becomes you to relate this."

Parasara said : — The illustrious Iord of the earth,
Maitreya, lived for a long time at Salagram having his mind
wholly devoted to the glorious God. And having been con-
sidered, on account of his kindness and othervirtues, the
foremost of the virtuous, he secured in the highest degree,
the entire control over his mind. The Raja was ever repeat-
,n g the names'Yajnesa, Achyuta, Goyinda, Mádhava, Ananta,
Keshava, KrisTina, Vishnu, Hrishikesa. And nothing else
"ian this did he utter even in his dreams : nor did he meditate
u Pon anything, but those names and their significance. He

I5<5 VISHNUPURANAM.

accepted fuel, flowers and holy grass (or the worship of the
deity and did he celebrate no other religious observance
being entirely given to disinterested abstract devotion.

One day he went to the river Mahanadi for the purpose of
ablution. And having bathed there he engaged in after
ceremonies. Whilst thus engaged there came to'the same spot
a doe big with young who had come out of the forest to drink
of the stream. Whilst the doe was drinking there was audible
a dreadful uproar of a lion capable of striking terror into all
creatures. Thereupon, the doe, greatly terrified, jumped out of
the water on the ban':s ; on account of this great leáp her
fawn was suddenly brought forth and 'fell into the river.
And beholding it carried away by the stream'' the king
suddenly caught hold of the young one and saved it from
being drowned. The injury which the doe had received
on account of the violent exertion proved fatal. She lay down
and died. Having observed this the royal ascetic took the
fawn in his arms and came back to the hc rmitage. There he
fed it and nursed it every day : and undcr his fostering care
it throve and grew up. It frolicked about the hermitage and
grazed upon the grass in its neighbourhood. And sometimes
afraid of a tiger it used to come to the ascetic. In this wise
the young one sometimes wandered far away in the morning
and came back to the hermitage in the evening and frolicked
in the leafy bower of Bharata.

His mind, twice-born one, was thus attached to that
animal, playing either in the neighbourhood or at some dis-
tance and he was unable to think of anything else. And the
king, although he had severed all bonds of attachments to
wards his friends, his kingdom, his son and wife, grew
inordinately attached to this fawn. When absent for an
unusually long time he would think that it had been carried
away by wolves, devoured by a tiger or slain by a lion. He
used to cry out,— The earth is embrowned with the prints of
its hoops. What has become of the fawn thkt was barn f«

VISHNUPURANAM.

>57

ifíf delight ? How happy I should become if he had corae
fcack from the forest. I felt hjs budding antlers rubbing
.against my arm. These tufts, of saered grass, the heads of
which have been nibbed by hjs new teeth, Jook like pious
Jads chanting the Shama-Veda.'

Whenever'this fawn usfid to absent itself for a long time
from the bermitage the ascetic would think tlius. And he
was delighted and his countenance grew animated whenever it
neared him. His mind being thus engrossed by the fawn his
abstraction was interrupted although he had renounced family,
wefclíh and kingdom. His mind became unsettled with the
wanderings of the fawn. Whenever if wandered away to a
great distance the king's mind followed it and when it was
silent his mind became settled. Thus in the course of time
the king became subject to its influences and was watched by
the deer with tearful eyes Jike a son mourning for the father.
And the king, when he died, saw the young fawn only before
him ; and having his mind engrossed by him, O Maitreya, he
did not see anything else.

On account of such feeling at such an hour he was born
again jn Jambumarga forest as a deer with the faculty of
recoUecting his former life. Cherishing a distaste for the
world on account of this recollection he left his mother and
again repaired to holy place of Salagram. Living there upon
dry grass and leaves he expatiated the acts which had led to
his being born in such a condition : and upon his death he
was born as a Brahmin still retaining the recollection of his
former life. He was born in a devout and illustrious family of
asceticswho rigidly observed devotional practices. Having
been gifted with true knowledge and acquainted with the
spirit of all sacred writings he observed soul as contrádistin-
guished from Prakriti (matter). And acquainted with the
knowledge of self he observed the celestial and all other
beings as the same. When he was invested with the Brahmini-
Ca l thread he did not read the Vedas with a preceptor, did not

158 VISHNUPURANAM.

perform the ceremonies nor did he read the scriptures. And
requested again and again he replied incoherently in ungram-
matical and unpolished speech. His body was unclean and
he used to wear dirty clothes. Saliva dribbled from liis
mouth and he was treated with hatred by the people.
Undue respect from the people obstructs abstraction and
hence the ascetics, disregarded by people, attain to the con-
summation of their asceticism. Without polluting the way
treaded by the saints the ascetics should so behave that the
. ordinary folk might hate them and not come in thék com-
pany. Having thus thought of this saying (Bharata) 'giíted
with high intellect assumed the appearance of a crazy idiot
in the eyes of the people. He used to live on raw pulse,
potherbs, wild fruit and grains of corn and whatever came in
his way as a part of necessary but temporary infliction.

On the death of his father he was set to work in the field
by his brothers and nephews and fed by them with wretched
food. He was firm and stout like a bull and used to act like
a ísimpleton and people used to make him work and give
him food only as his wages.

Once on a time the gate-keeper of the king of Sauvira, re-
garding him as an idle uneducated Brahmin, considered him
a worthy person to work without pay and took him into his
master's service to assist in carrying the palanquin. One day
O Brahman, the king wished to go in palanquim to the
hermitage of the great sage Kapila, situated on the banks
of the river Ikshumati, to consult the sage, who was conversant
with the virtues leading to liberation, what as most desirable
in a world abounding with care and sorrow. And he was
one of those, who had, at the order of the head servant,
been compelled to carry the palanquin gratituously. And
that Brahman, gifted with the only universal knowledge and
rccollecting former birth, although compelled to do tbis,
bere the burden as the means of expatiating the sins for whi™
bc was desirous to atone. While the other bearers proceeo-

VÍSHNUFURANAM. i^g

ed with alacrity, he, fixing his eyes upon the pole, móved tar->
dily. And perceiving the palanquin carríed unevenly tlie king
exclaimed 'Ho bearers i what is this ? keep equal space.' Still
it went on unsteadily and the king again cried out. 'What is
this? How irregularly are you going ?' When this had again
and again taken place the palanquin bearers at last replied
to the king, -'lt is this man who lags in his space.' 'How
is this' said the king to the Brahmin, Are you exhausted?
You have carried your burden only a little way. Are yóu
unable to bear exhaustion ? But you Iook very robust.' To
which the Brahmin replied— 'It is not I, king, who am
rob»sl( nor is it I who carry your palanquin. I am not
exhausted, king ! nor am I capable of fatigue.' The
king said, 'I distinctly perceive that you are stout and the
palanquin is carried by you, and a heavy burden is weari-
some to all persons.' The Brahmin said : 'Tell me first what
you have distinctly seen of me and then you may distinguish
my properties as strong orweak. The statement, that you
behold the palanquin borne by me or placed on me, is unreal.
Listen, king, to my arguments about it. Both the feet are
placed on the ground : the legs are supported by the feet ;
the thighs rest upon the legs ; and the belly rests upon the
thighs ; the chest is supported by the belly and the arms and
shoulders are supporled by the chest; the palanquin is
carned by the shoulders and then how can it be considered
as my burden ? This body which is seated in the palanquin
is known as 'thou' thence what is elsewhere called this is
nere distinguished as thou and I. I and thou and others are
Made of elements and elements, influenced by qualities, assume
» bodily shape. Qualities depend on acts, and acts perpe-
trated in ignorance influence the condition of all beings. The
soul is pure, imperishable, tranquil, devoid of qualities, distinct
from nature and is without increase or diminution ; and if it is
'reed from increase or diminution then with what properity
you say to me, 'I see that you are robust ? If the palan-

l6o VISHNUPURANAM.

qulti Is placed on the body, the body on the feet, the feet oii'
the ground, then the burden is carried as much by you as by
me. Why are not others, king, feeling the burden of this
palanquin. If I am exhausted with a burden that is being
carried on another's shoulder, then why with the weight of this
palanquin, people may be worn out with the weight of moun-
tains, trees, houses and even of the earth. When the nature
of men is different, either in its essence or its cause, then it
may be said that fatigue is to be undergone by me. The
material, with which the palanquin is made, is the substance
of you and me and of all others being a collection of ílements
collected by individuility.' * .

Parasara said : — Having said this the Brahm'an became
silent and went on carrying the palanquin ; the king too speedi-
ly got down from it and touched his feet. The king said:
Brahman, leave off the palanquin and be propitiated with
me, Tell me who art thou under the disguise' of a fool?
The Brahman replied 'Hear me, king. Who I am it is not
possible to say; I go anywhere for receiving the fruits
of good and bad luck. The body is produced for the enjoy-
ment of pleasure and endurance of pain. Pleasure and pain'
originate from virtue and vice ; therefore the soul assumes
bodily shape for enjoying pleasure and enduring pain conse-
quent upon virtue and vice. The universal cause of all living
creatures is virtue or vice, why therefore enquire after the
cause of my coming to this earth.'

The King said :— " That virtue and vice' are thef caoses
of all actions and that people migrate into various bodies for
receiving their consequences, there is not the least doubt about
it ; but as regards what you have said that it is not possi-
ble for you to say who you are, it is a matter which I wish
to have explained. Brahman, how cannot a man declare
himself to be that which he (really) is : there can be no harffl tff
one's self from applying to it the word 'I.'

The Brahmana said :— To use the word 'l' undoubtedl/

ViSHMUPUfcAfoAM. íöi

is detrimental ; but it is not improperly used if it is applied
merely to the soul. But the term is erroneous in as much
as it conceives that to be the se!f or soul which is not self
or soul. The tongue articulates the word 'I' assisted by the
lips, the teeth and the palate ; and these are the origin of
the expresion.-as they are the causes of the productfon of
speech.

If by these instruments speech can utter the word T it is

not at all proper to say that speec.h itself is 'I.' O king, the

body ofra man having hands, feet and other limbs is composed

of .various parts : to what part shal! we apply the word T ?

If another being had existed in tliis body quite different from

me, then it may be said, king, that tltis is I, that is the

other; while one soul inhabit3 the whole body, then such

questions as " Who are you ? Who am I ?" are useless. Thou

art a monarch : this is a palanquin : these are the bearers :

these are thy followers : yet it is untrue that these are Lhine.

This palanquin, in which thou art seated, is made of timber

got from trees. Then tell me, what name, tree, timber or

palanquin, shall be applied to it, king. The people shall

not say that their monarch is seated on a tree or on a timber

but they shall say that he is in the palanquin. The artificial

assemblage of the pieces of timber is called the palanquin :

judge yourself, therefore, O king, in what the palanquin

differs from the wood. Again consider the sticks of the

umbrella, in their separate state. What then is the umbrella?

Apply this argument to thee and to me. A man, a woman,

a cow, a goat, a horse, an elephant, a bird, a tree, are names

given to various bodies, which they assume on account of

their primitive aetions. Man.is neither a god, nor a man, nor

a beast, nor a tree : these are the various shapes which he

assumes on account of his acts. king, your name is

Vasuraja and another name is Rajabhat — besides you have

got various other names-*-but none of these names is real

and is nothing but tbe work of imagination. And what thing

i62 VISHNUPURANHIV.

is therc in the world, king, which being subject to changes,
does not in the course o( time, go by different names ? You
are called the king of the world, the son of your father, the
enemy of your foes, the husband of your wife, the father of your
children, what name the shall I apply to you ? What is your
situation ? Are you tlie head or ihe belly ? Or are they yours ?
Are you the feet or are they yours ? You are, king, separate
in nature from the members of your body. Then considenng
properly, do you think who I am. And since the truth
has been got at, how is it posible for me to recogllize the
distinction and to apply to my individual the expression*' V "

SECTION XIV.

JCarASARA said : — Havihg heard his words pregnaht with
the true essence of things the king humbly said to the twice-
born one, ; ' What you have said, revered sir, is undoubt-
edly tlie truth — but in hearing tliis my mind has been greatly
worked up. What you have shown, twice-born one, in
various creatures to be understanding and discriminative
knowledge, is very grand and distinct from plastic nature. f
have not carried tlie palanquin nor is it placed on my shoul-
ders. The body, which has carried the palanquin, is different
froni me. The three qualities influence the actions of the
animals and these three qualities are again influenced by
destiny. This reachíng my ears, tbou conversant with
profound truth, my mind has been greatly disturbed for knoW-
tng that real and holy truth. twice-born, 1 had already

VISHNUPURANAM.

163

addressed myself for going to the great ascetic Kapila, to
learn of him what in this life is the most desirable object.
But what, you have said in the interim, has attracted my mind
towards you for being acquainted with tlie profound trutli.
Brahmin, the great ascetic Kapila is a portion of the
glorious Vishnu, who is at one with all elements. He is born
on eartli to remove the illusions of the world. But what you
have said couvinces me that the great Kapalia, for my well-
being, has appeared within my vision. To me, who am thus
askinjf, twice-born one, explain what is the best of things,
for you are an ocean overflowing with the waters of the
divine wisdom.' The Brahmana said— ' You ask me, lord
of earth, what is the best of all things, not the great end of life.
There are many things which are best in the world and there
are many truths of life. king, sorne worshipping the gods
desire for wealth, prosperity, children or kingdom: these are the
best things in their estimation. A sacrifice that gives
heavenly pleasures is also the bcst. That, which gives
best rewards though not asked for, is also the best. To him, who
with concentration meditates upon the great soul, union with
it is the best. Thus there are hundreds and thousands of
best things but these are not profound truths. Hear, I shali
describe to yon what is the profound truth. If wealth is the
end of life then why do people spend it for the acquisition
of piety and for acquiring desired-for objects? lord of
men, if son is the end of life then the father of that son is
another's end of life and he again is another's. If then every
action becomes the end of every cause then there exists no
suprcme or final truth in this world. And if the acquirement
of sovereignty be characterized as the great end of life then
finite ends would sometimes be and some times cease to be. If
you consider the rites laid down by Rik, Yayur and Shama
Vedas as the ends of Iife, hear what I have got to say on that
head. Anything, that is the outcome of tbe instrumentality
of earth, partakes of its charactf r and consists of clay.

164 VISHNUPURANAM.

So any act, that is performed by sucli perishable things as
fuel, clarified butter and Kusha grass, must be in nature
perishable. The great end of life must be considered by
wise men as eternal and it would be transient if it were
accomplished through transitory things. If you consider
that which gives no reward to be the true end* of life then
that which brings on final liberation is not the true end of
life. If the union of the individual soul with the Great soul
is considered as the supreme end of life tben this becomes
false : for one substance cannot become substantially artother.
Thus there are undoubtedly very many best things in^this
world : hear from me, in short king, the true end of life.
It is soul, one, all-pervading, uniform, perfect supreme over
nature, freed from birth, growth and destruction, omnipresent
undecaying, made up of tr,ue knowledge, independent and
not connected with unreal things, with name, species and
the rest and in titne, present, past and future. The spirit,
which is essentially one in one's own and in all other bodies,
is the true wisdom of one who knows i lie unity and the true
principles of things. As air spreading all over the vvorld going
through the perforation of a flute is distinguished as the notes
of the scale so the (true) nature of the great spirit is one though
it assumes various forms consequent upon the fruits of
actions. When the difference, between the various froms,
such as that of god and man, is destroyed then the distinc-
tion of things ceases."

SECTION XV.

ARASARA said — Having heard those words the king
became speeoliless and engaged in meditation and the Brahm-
in told a tale illustrating the principles of unity.

The Brahmin said — "Hear great king what in the
days of yore Ribhu said for the instruction of iliustrious
Nidagha. The great patriarch Brahiv.l had a sou by
nap« Ribhu, who was by nature, king, conversant with
true wisdom. A son of Pulastya by name Nidagha became
his disciple and (Ribhu) greatly delighted gave him
various instructions. 0, lord of men, he being thus ins-
tructed, Ribhu did not doubt of his being fully confirmed in
the doctrines of unity.

The residence of Pulastya was at Viranagara, a big,
beautiful city, situated on the banks of the river Devika.
And there lived in a beautiful grove near this river, Nidagha,
the desciple of Ribhu, acquainted with all devotional practices.
After a thousand divine years Ribhu went to the city of
Pulastya to see his pupil who stood at the gate after
the completion of the sacrifice to Viswadevas. He was
beheld by his pupil who came there specially to offer him
Arghya, (the usual present) and led him into the house.
And when his hands and feet were washed and he was
seated Nidagha requested him respectíully to eat.

Ribhu said — '0 foremost of Brahmins, tell me what food
is there in your house ? I do not like wretched food.'

Nidagha said— 'There are cakes, of meal, rice, barley
and pulse in my house. Eat, reverend Sir, whatever
pleases you best.'

Rjbhu :— twice-born one, these are wretched viands.
Give me sweet meats. Give me rice boiled with sugar,
wheaten cakes and milk with curd and molasses.'

166 VISHNUPURANAM.

Nidagha said — '0 dame, quickly prepare whatever is
most excellent and sweet in my house and satisfy hitn
therewith.'

Havingbeen thus addressed the wife of Nidagha in
consonance with her husband's behest prepared sweet food
and placed it before the Brahmin. And, king, he then,
spoke humbly to the great Muni, who was delightedly eating
the meal.

Nidagha — 'Have you been greatly delighted with thismeal,
twice-born one ? Has yout mind obtained contenfment ?
Where is your residence, Brahminand where areyoú going?
And tell me, whence art thou coming, twice-born one ?

Ribhu said : — 'O twice-born one, he, who has got appetite,
is pleased with his meals. I have got no appetite and hence
have got no satisfaction : why do you queslion me in vain? Hun-
ger is created, when by fire the earthly element is dried : and
thirst is produced when the moisture of the body is absorbed
by internal heat. These aretheU.o functions of the body,

twice-born one, not mine — I am satisfied with thatby which
they are removed. And pleasure and contenment are the
faculties of the mind, twice-born one : ask those men about
it whose ininds are affected by them. As regards your three
other questions— Where I dwell, wither I go and whenca

1 come, hear my reply.

Man goes everywhere and penetrates everywhere Iike
the ether. Then is it rational to ask "Where is thy residence?
Whence are you coming ? And where will you go ? I am not
coming from any where. I shall not go anywhere and I
do not live in one place. Such is the case with you and other
men. What people see of you is not real you ; what people,
see of other men are not real they, and what people see of
me is not real /. I made distinction between the sweetened
and not sweetened food only to hear of your opinion about
tbat : do thou hear my explanation about this, twice-born
pne. Is there anything really sweet and not sweet to him

VISHNUPURANAM. 167

who takes meals ? That which is considered sweet is no
longer so when it causes the sense of repletion, and that
which is not sweet, becomes so when a man considers it as
such. What food is there which is equally delightful from
the first to the middle and last ? As a house built of clay is
strengthened by fresh plaster so this earthly body is main-
tained by earthly atoiis. And barley, wheat, pulse, butter,
oil, milk, curds, treacle, fruits and the like are made of earthly
atoms. You have now understood vvhat is sweet and what is
not ; do'you so act that you may be impressed with the notion
of Uletitity which leads to final Iiberation."

Having heard those words explaining the true end of
life, the illustrious Nidagha humbly bowed to him and said—
"Be then propitiated with me, tvvice-born one. Thou hast
come here for my welfare. Tell me whence thou hast come ?
Hearing thy words the infatuation of my mind is removed."

RlBHU said : — "0 twice-born one, I am thy preceptor
ftibhu. I have come here to confer upon thee the true
knowledge. Now I depart ; for you have been acquainted with
thetrue end of Iife. Consider again this universe to be one
undivided nature of the supreme spirit Vásudeva."

Having said 'so be it' Nidaglia reverentially bowed to
and worshipped him. And Ribhu too repaired to his wished-
for quarter.

SECTION XVI.

After the expiration of another thousand years Ribhu
a gain repaired to tliat city for conferring knowledge upoit
him. The ascetic beheld Nidagha at the outside of the city
"hen the king was about to enter it with a huge army and a
host-of relations. He savv his illustrious ptapil staivding at a

168 VlSHNUPURANAltf.

distance avoiding the crowd— his throat was parched with
hunger and thirst coesequent upon carrying thicket fuel and
ho'ly grass. Beholding Nidagha and saluting him Ribhu
aaid — 'Why are you standing aloof, O twice-born one ?'

Nidagha said : — "There is a great rush of. people for the
lord of men is entering this huge and picturesque city : I aro
staving to avoid the crovvd."

RibhU said :— '"0 foremost of twice-born one, who is the
king amongst these ? And who are his attendents. Me-
thinks you know all these. Tell me."

Nidagha said :--"He, who is seated on the infufiated
elephant, huge as a mountain, is the king : and all others
are his attendents."

Ribhu said :— -"You have simultaneosuly pointed out to me
both the king and the elephant, but you have not particularly
said, who is the king and which is the elephant. Therefore
illustrious one, tell me in particular, who is thekingand
which is the elephant ; I am anxious to know it."

NlDAGHA said : — " That which is under is the elephant
and one who is above is the king. Who is not aware, twice-
born one, of the relation betvveen that which bears and
that which is bornc ?"

Ribhu said : — " Explain to me in the way in which Ican
understand it. What is meant by the word underneath and
what is meant by the word abovel "

As soon as he had said this Nidagha jumped upon Ribhu
and said — " Hear vvhat you have asked of me. I am above
like the king, you are underneath like the elephant. I shoff
this example, Brahman, for your better information. "

Ribhu said— " O/íoremost of Brahmins, it seems thatyou
are as if the king 'and I am the elephant and tell me notf
which of us two is you and whicb is /."

Ribhu having s< ö ';,tbis Nidagha, speedily got downand
falling at his feet sáid-4" Sure thou art my saintly preceptoí
Ribhu. The mind of no other person is so much acquainted

VlSHNuPuRANAM. 169

wíth the principles of unity as that of the mind of my pre-
teptor. Therefore I know that thou art he."

RlBHU said : — " Nidagha, I am your preceptor Riblm.
Pleased with the attention which you had shown to me
before, I have come here to give you instructions O yol
gifted with ahigh mind. I have briefly described to you
the divine truth, the essence of which is the none-quality
of all."

Having said this the learned Ribhu went away. Nida-
gha, too by his instructions, was impressed with belief in
unity. He began to observe all beings in no way distinct
írom him. And being devoted to Brahma he obtained final
liberation.

" Therefore, king, O thou, conversant with duty, do thou,
consider thyself as one with all beings, regarding equally
friend or foe. fi\ the same sky looks apparently as white
or blue so Soul, \&.uch is in reality one, appears diversified to
erroneous vision. That, which exists in the universe, is
one which is Achyuta. There is nothiog distinct from Him.
He is I : He is thou : He is all : This universe is His form.
Give up theröfore the misconceived notion of distinction."

Parasara said: — The Brlhmin having uttered this the
king became cognizant of the true end of life. He re-
nounced all ídea of distinction and the Bráhmin, who, on
account of the recollection of former lives, had obtained
perfect knowledge, now acqiiired liberation from future
births.

He, whö will reverentially hear this story of Bharata or
harrate it, will have his mind illuminated and will not mistake
the nature of individuality. And he who remembers it even
shall be considered áft object of reverence.

The end of PArt II.

!''■

n\ »

^nm^}^/

PART III.

SECTION I.

MLr

WTREYA said : — The situation of the earth and of seas
the systím of the sun and the otlier planets, the creation of
the celestials and the rest and of the Rishis, the origin of the
four castes and of the brute creation and the stories of Dhruva
and Prahlad have been fully described by thee, my preceptor.
Do thou describe to me, O Venerable Sir, all the Manwan-
taras and all the presiding d '^ties with Sakra as their chief.
I wish to hear this from you. 6

Parasara said : — " I shall serially describe to you all the
Manwantaras that had passed away and all that shall take
place.

The first Manu was Swayambhuva. Then came Swarochisba
then Auttami, then Timasa, then Raivata, then Chakshusa :
these six Manus have passed away. Vaivaswata, the son of
the '.sun now presides over the seventh Manwantara, which
is the present period.

The era of Swayambhuva Manu, which took place in the
beginning of Kalpa together with the celestialsf saints and
other personages, has been related by me. I will now des-
cribe to you the period of Swárochisha Manu together with
the presiding deities, saints and his sons.

There fiourished two classes of celestials in the Manwan-
t«a of Swarochisha named Parávatas and Tushitas— and
the 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.

Kimpurusha and others. I have tlius described to you the
second Manwantara. In the third Manwantara of Uttami,
Susanti was the king of the celestials, who were severally
denominated as the Sudliamas, Satyas, Sivas, Pradersanas
and Vasavertis and each of these orders consiíted of twelve
deities. The seven sons of Vasishtha were the seven celes-
tial saints and Aja, Parasu, Divya and others were the sons
of the Manu.

In the reign of Tamasa the fourth Manu, the Surupas,
Haris, Satyas and Sudhi* were the orders of the éelestials
each consisting of Uventy-seven. Sivi was their KÍngjvho
was named Satakratu by his performance of hundred sacri-
fices ; the seven Rishis were JyotirdhámS, Prithu, Kavya,
Chaitra, Agni, Vanaka and Pivara. The sons of T&masa
were the powerful kings Nara, KhyJti, Santahaya, Janujangha
and others.

In the fifth Manwantara Raivata was the Manu : Indra
was their king and the celestials were Amitabhas, Abhutara-
jasas, Vaikunthas, and Sumedhasas each consisting of four-
teen divinities. The seven Rishis were HiranyaromS, Vedasri,
Urddhabahu, Vedabahu, SudhSman, Parjanya and Mahamuui.
The sons of Raivata were Balabaudhu, Susambhavya, Satyaka
and other brave kings.

These four Manus, Swarochishas, Uttami, Tamasa and
Raivata were born in ihe race of Pryavrata who propitiated
Vishnu by his devotions and obtained in consequence thereof
these rulerf of Manw3ntaras as his son.

In the sixth Manwantara Chakshusha was the Manu, when
Manojava became the king of the celestials who we re
erouped as Adyas, Prastutas, Bhavyas, Prithugas, and the
high-minded Lekhas each consisting of eight divinities ; the
seven Rishis were Sumedhas, Virajas, Havishmat, UttanM>
Madhu, Abhinaman and Sahishnu. The sons of Chakshu»l>»
were the mighty Uru, Puru, Satadyumna and other kings ot
theearth.

VISHNUPURANAM. 173

O twice-born one, the Manu, who reigns in the present
period is the wise and illustrious lord oí obsequies the
offspring of the sun. The celestials are the Adityas, Vasus
and Rudras. Their king is Purandara. Vasishtha, Kasyapa,
Atri, Jamadagni, Gautama, Viswamitra and Bharadwaja are
the seven Rishis. And the nine pious sons of Vaivaswata
Manu are the kings Ikshawku, Nabhaga, Dhrista, Sanyati,
Narishyanta, Nabhanidishta, Karusha, Prisliadhra and the
wcll known Vasumat.

Tlfc incomparable energy, of Vishnu at one with the
<]iiality of goodness and preserving all created things, rules
overall the Manwantaras in the shape of divinity. From a
part of that divinity Yajna was born in the Swiyambhuva
Manwantara the will-begotten child of Akuti. Aud at the
arrival 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,
Tushitas were born as the excellent Satyas, of Satya. In
the Manwantara of Tamasa, Satya became Hari along with
the Haris, the children of Hari. And in the Raivata Man-
wantara of Sambhuti the excellent Hari was born as Manasa
along with the celestials called Abhutarajasas.

In the next Mauwantara Vishnu was born of Vikunthi,
»8 Vaikumha along with the celestials called Vaikunthas. In
tlie present period Vishnu was again born as Vamana the son
of Kasyapa by Aditi. With three paces he conquered the
worlds and having released them from all disturbances he gave
them to Purandara. By these seven persons, in tbe various
Manwantaras, the created beings have been preserved. He
is called Vishnu because his energy pervades the whole world
from the root Vis to ' enter' or 'pervade :' and all the celea-
tials, the Manus, the kings of the gods are but the imperso-
Wions of the power of Vishnu.

SECTION II.

LAITREYA said : — foremost of Brahmins, you have
described to me the seven Manwantaras that have passed
away. It behoves you to describe now the Manwantaras that
shall take place in future.

PARASARA said :— Sanjná, the daughter of Viswa'kaímjn,
was the wife of the sun, and bore him three children, the
Manu Vaivaswata, Yama and the goddess Yami. Beúif
unable to endure the fervours of her husband, she engaget
Chaya in his attendance and repaired to the forest to practis<
devout austerities. Considering that Chaya as SanjnS, he goi
upon her three other children — Sanaischra (saturn) anothei
Manu Savarni and a daughter Tapati. Once on a time being
offended with Yama, the son of Sanjna, Chaya imprecateí
a curse upon him and gave out to Yaraa and the sun that she
was not in reality Sanjna the mother of the former. (Having
heard this) the sun, by his meditation saw her as a mare in
the region of Uttara Kuru.

Thereupon assuming the shape of a horse the sun begot
upon SanjnS three other children the two Aswins, and
Revanta ani brought her back to bis own house. To de-
minish his fervours Viswakarman placed him on his lathe
and reduced some of his effulgence ; to the eighth portion,
for more than which was insperable. The portions of the
divine Vaishnava effulgence that were in the sun being
filed off by Viswakarman, fell down shining on the earth
and the irtist constructed of them the discus of Vishnu— the
trident of Siva, the weapon of the god of wealth, the lance •>
Kartikeya, and the weapons of the öther celestials : alf ihesc
Viswakarman made Irom Jhe additional rays of the sun.

VISHNUPURANAM. 173

The son of ChSya, who was also called a Manu, was
SSvarni on account of his betonging to the same caste as his
elder brother the Manu Vaivaswata. He rules over the coming
or eighth Manwantara, the details whereof and of those
following I shall now describe.

In the era when Sávarni shall be the Manu the orders
of the celestials will be Sutapas, Amitabhas and Mukshyas,
each consisting of twenty-one divinities. The seven
Rishis will be Diptimat, Gálava, Rama, Kripa, Drauni : my
son VySsa will be the sixth and the seventh will be Rishya-
sringa. *The chief of the celestials will be Bali — the innocent
son of Virochona who, on account of Vishnu's favour, is the
king of a portion of Patala. The sons of Savarni will be
Virajas, Arvarivas, Nirmoha and others.

Maitreya, Daksha-Savarní will be the ninth Manu.
The Paras, Marichigarbhas and Sudharmas will be the
three orders of the celestials each consisting of twelve divi-
nities. Indra Adbhuta will be their mighty king. Savana
Dyutimut, Bhavya, Vasu Medhatithi, Jyotishman and Satya,
will be the seven Rishis. Dhritaketu, Driptiketu, Panchahasta,
Niramaya, Prithusrava and others will be sons of the Manu.

Inthetenth period Brahma-Savarni will be the Manu:
the celestials will be the Sudhamas, Viruddhas and Sata-
sankhyas: their king will be the powerful Santi. The
Rishis will be Havishman, Sukriti, Satya, Apammurtti,
Nabhaga, Apratimaujas and Satyaketu and the ten sons of
the Manu will be Sukshetra, Uttamaujas, Harishena and
others.

In the eleventh period Dharma-Savafni will be the
Manu and the leading celestials will be Vihangamas, Kama-
gamas and Nirmanaratis each cansisting of thirty ; Vrisha
wiU be their king. The Rishis will be Niscbara, Agni-
tejas, Vapushman, Vishnu, Aruni. Havishman and Anagha.
Savarga, Sarvadharma, Devanika an.d others— the king»
9Í the earth— will b« the sons of the Manu.

J76 VISHNUPURANAM.

In the twelfth period Savarni, the son of Rudra, will be
the Manu. Ritudhama will be the king of the gods who wil!
be Haritas Lohitas, Sumanasas, and Sukarmas, each con->
sistingof fifteen divinities. The Rishis will be Tapaswi,
Sutapas, Tapomurtti, Taporati, Tapodhriti, Tapodyuti and
Tapodhana. And the Manu's sons will be Devayan, Upadeva,
Devareshta and others — who will be the powerful kings of
the earth.

In the thirteenth period Rauchya will be the Manu. The
gods will be the Sudhmanas, Sudharmans and Suk^rmaits
each consisting of thirty-three. Their king will t be
Divaspati. The Rishis will be Nirmoha, Tatwadersin, Nish-
prakampa, Nirutsuka, Dhritimat, Avyaya, and Sutpas.
The sons of the Manu will be Chitrasena, Vichitra, and
others who will be the kings of the eafth.

At the fourteenth period Bhautya will be the Manu and
Suchi will be the king of the celestials who wilí be the
Chakshushas, Pavitras, Kanishthas, Bhrajiras and Vavriddhas,
The seven Rishis will be Agnibahu, Suchi, Sukra, lÚEgadha,
Grighra, Yukta and Ajita. Uru, Gabhira, Bfadhna and others
will be the sons of Manu who will 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 -
them. In every Krita age the presiding Manu beeomes the
legislator and during the Manwantaras the ceíeítiahs of the
various classes receive sacrifices. And those borh' in the race
of Manus lord over the earth for that period. ín every Man-
•wantara, the Manu, the seven Rishrs, the king of the god*
and the sons of the Manu rule over the eartli. ín this wise (
O Brahmin, fourteen Manwantaras constitute a tíalpa. Ano
it ís succeeded by a night of similar duration.

And the gforious Jannardana, wcaring form of Brahma,
'thc essence of all things, the tord of all, the cieator of »ft
involved in his own illnsrons and haring swaliow^ Ur *

VtStJNUPtíRANAM. iý?

threé spheres, sleeps upon the serpent Sesha in the midst
of the ocean. And awaking after sieep the undecaying Hari,
resorting to the quality of foulness, creates all things
ás they were before. And by virtue of a part of his essence
Which is identical with the quality of goodness he, as the
Manus, the celestials, theit chiefs, kings, as well as the seven
Rishis, preserves the universe. I will now explain to you,
Maitreya, how Vishnu, who is regarded as Providence all
through the foUr ages, preserved (the universe).

In the Krita Yuga, He, for the behoof of all creatures,
Was.hprn*as the great ascetic Kapila and imparted to thend
true wisdora. In the Treta Yuga he was born as the Lord
Paramount and repressed the wicked and protected the three
Worlds. In the Dwápara YugaHe was born as Vyasa and
divided the Vedas into four divisions which were agaia
dmded into various branches ; which Were again divided into
diverse sections. And at the end of Kali the fourth Yuga,
He shall be born as Kalki and shall lead again the wicked
tothe paths of piety. Thus the endless Vishnu creates,
preserves and destroys the universe. And there is none else
hut Him. 1 have thus described to you, Brahman, the
realnatureofthatGreat Beingwhoisatone with all things,
and besides whom there is nothing else, nor has there been,
nor will there be either here or elsewhere. I have also
described to you all the Manwantaras with their presiding
deitiesi Wliat else do you wish to hear ?"

SECTION III.

LAITREYA said : — I bad been informed before by you
that this universe is but the manifestation of Vishnu, that it
exists in Him and that there is nothing else distinct from
Him. I wish now to hear how the illustrious Veda 4 vyasa
divided the Vedas into varfous sections in diverse Yugas.
Ðescribe to me, great Muni, who were the Vyásasin
different eras, and what were the various divisions of the
Vedas?

Parasara said :— Maitreya,— The great tree of Vedas
has a thousand branches. It is impossible for me to describe
them at length. Listen, I sliall, however, describe them ia
short.

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. Beholding the diminution
of the prowess and energy of mankind, He, for their behoof,
divided the Vedas into various divisions. Tlie form, in which
the glorious Vishnu divides the Vedas, is named Veda-vySsa.
Usten, I shall now describe to you, Muni, who were the
VySsas in their respective periods and how they divided the
Vedas.

In the Vaivaswata Manwantara in the Dwapara age, the
Rishis divided the Vedas twenty-eight timcs and accord-
ingly twenty-eight Vyásas have passed away who divided
the Vedas in their respective periods into four. In the
Dwapara age the distribution was made by Swayambhuva
(BrahmS) himself; in the second period Veda-vyJsa was
the Manu ; in the third, Usanas ; in the fourth, Vrihaspati :
in the fifth, Savitri ; in the sixth, Mrityu ; in the seventh,
Indra;in the eighth, Vasishtha ; in the ninth, Saraswata ; v>
tke tenth, Tridhaman ; in the eleventh, Trivreshan ; in th«
twelfth, Bhawdwaja; in the thirtcentb, Antariluha j in th«

VISHNUPURANAM. iyij

fourteenth, Vapra ; in the fifteenth, Trayyaruna j in thc six-
teenth, Dhananjaya ; in the seventeenth, Kritanjaya ; in the
eighteenth, Rina ; in the nineteenth, Bliaradwája ; in the
twentieth, Goutama ; in the twenty-first, Uttama, also called
Haryatm 5; in the twenty-second,Vena,who is otherwise named
RSjasravas; in-the twenty-third, Somasushmapana, alsoTrina-
Vindu ; in the twenty-fourthjRiksha, the descendant of Bhrigu,
who is known by the name Válmiki ; in the twenty-fifth my
father Sakti was the Vyasa ; I was the Vyasa of the twenty-
sixth ptriod ; and was succeeded by Jaratkaru : the Vyasa,
in t|j»twénty-eighth period, was Krishna Dwaipáyana. These
are the twenty-eight'.elder Vyasas who divided the Vedas into
four in the preceding Dwapara ages. In the next Dwapara,
Drauni, the son of Drona, will be the Vyasa when my son
the Muni Krishna DwaipSyana, who is the actual VySsa,
sball cease to be.

The syllable Om is defined to be the eternal monosyllabic
Brahma. The word brahma is derived from the root Vriha
to increase because it is infinite and beeause it is the cause
by which the Vedas developed. The regions, Bhur, Bhuva
and Swa exist in Bhrama, who is Om. Glory to Brahma,
who is known as Om and who is at one with Rik, Yajur, and
ShSma. Salutation unto Brahma who is the cause of
creation and destruction, who is the great and mysterious
causeof the intellectual principle (Mahat), who is devoid
of limit in time and space and is freed from diminution and
decay, from whom proceeds worldly illusion and in whom
exists the end of soul through the qualities of goodness and
foulness. He is the refuge of those who are acquainted
with the Sankhya philosophy and those who have mastered
their thoughts and passions. He is the invisible and im-
perishable Brahma, assuming varíous forms but invariable
in substance and the chief seif-create principle. He lightens
the recesses of heart, is indivisible, radiant, undecaying
»nd multiform. Salutation unto this supreroe, , Brahnut,

l8o VISHNUPURANAM.

cver and ever— this form of Vasudeva who is at one with
the supreme spirit. This Brahma, althongh diversified as
threefold, is identical, is the lord of all, exists as one in all
creatures, and is perceived as many on account o'f their
diversity of understanding. He, composed of Rik, Shama
and Yajur Vedas, is at the same time their essence as He
is the soul of all embodied spirits. He, though at one with the
Vedas, creates them and divides them into various branches.
He is the author of these divisions — He is those branches
collectively ; for that eternal lord is the essence t>f true
knowledge.

SECTION IV

X arasara said : — The original Vc da, divided into four
branches, consists of one hundred thousand Stanzas—and
from it originated sacrifice of ten kinds — the fulfiller of all
desires. In the twenty-eighth Dwapara era, my son Vyl«
divided the Veda into four branches.

As the Veda was divided by the intelligent Veda-VySsa,
so it was divided at various other periods by myself a&4
other Vyasas. In this way, foremost of twice-born ones,
the Veda is divided into various branches and the peopte of
t!he four Yugas perform sacrifices. Maitreya, Icbow
this Krishna Dwaipayana Vyása, as the Narayana, fo'
who else on this earth could have composed the Maha<*
bharata ? How in the Dwipara a$e the Veda was divid**
by my high-souled son, I shall describe, Maitreyai : ^
thou hear it.

When Vylsa was engaged by Biahral in the wock e '
Mranging the Vedas, he took fonr persons, preficient i"
Úme works, as his disciplea. He appointed Paila readtf

VISHNWURANAM. I&|

of the Rich ; VaisampSyana of Yajush ; and Jaimini of the
SbSma Veda. Artd Sumantu, who was acquainted with the
Atharva-Veda, was also the disciple o( the learned Vy&sa,.
He also took Suta, who was named Lomaharshana, as his
desciple in histoíy and Puránas.

There was- but one Yaju Veda, which he divided into
four parts — (rom which originated the sacrificiat rite that is
performed by the four orders of priests. In this, the Muni
enjoined the Adhwaryu to recite the prayers of Yajuns ; the
Hotri ttfsing the hymn of (Rik-Veda); the Udgatri to sing
the.kymns of Shama-Veda and the Brahman to utter the
formulæ of the Atharva-Veda. He then compiled the Rig.
Veda with the collection of these hymns (Richas) ; the Yajur-
Veda with the prayers and directions named Yajush ; and
Shama-Veda, with those called Sháma ; and with the Atharvas
he laid down the function of the Brahman and the rules for
the performance of all the ceremonies by kings.

In this way the huge Veda tree was dlvided into four
*tems. which sooft spread out into an extensive foresí.
Brahmin, Paila first divided the Rig-Veda and gave the two
Sanhitas to Indra-Pramati and to Bháshkali. Bhashlcali agatn
divided his Sanhita into four and handed them over to his
dtsciples 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 Mandukeya, which thence descended through
successive generations and disciples. Vedamitra, other-
wise called S&kalya, reaá the same Sanhita and divided
i( into five Sanhitas which he gave to his discipres nanted
'everally Mudgala, Goswalu,, Vatsya, Siliya aod Sisira.
Sakapuíni made a different classification of the original
Sanhita into tbrea and added a Nirukta (glossary) consti-
tuting a fourth. And he gave these tbree Sanhjtas to his
three pupHs, Kraanch, Vaitalaki,, and Valaka. And.the

l8ð VISHNUPURANAM.

glossary was given to the fourth who was named Niruktakrit
and who was versed in the Vedas and their various branches.
In this way,- foremost of twice-born ones, Vedas, their
divisions 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,
Vaisampayana made out twenty-seven branches of the tree
of Yajur-Veda and gave them to as many disciples, of whom
Yajnawalka, the son of Brahmarata was famous for piety
and obedience to his preceptor.

Formerly at one time the Munis had entered into a
covenant that any one of them, who at a certain time,
did not join a council held on mount Meru, should perpe-
trate the críme of Brahminicide within a period of seven
níghts. Vaisampayana alone was not present at the ap-
pointed hour and so broke the engagement. And he ac-
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 con-
sequent upon the destruction of a Brahmin on my behalf-
You need not hesitate in this." Thereupon Yajnawalka
said— "What is the use of troubling these miserable
and inefficient Brahmans? I shall alone perfom this p'-
nance." Thereupon the high-minded preceptor, enrageA
said to him— "0 thou who hast insulted these Brahmins,
relinquish all thou hast learnt from me. Dost thou s*y
that these Brahmins are tnefhcient ? What is the use oi *

VÍSHNUPURANAM. 183

disciple who disobeys my commands " Whereto Yajna-
walka replied— " I spoke this out of my devotion to thee. It
is more than enough— do thou take, twice-born cne, what
I have learnt from thee."

Having said this, he ejected from his stomach the texts of
Yajush stained in blood. He then went away. The other
pupils of Vaisampayana transforming themselves into partridges
(Tittiri) picked up the texts which he had ejected, which, ín
consequence thcreof, were called Taittriya and the pupils
were aatned the Charaka professors, of tlie Yajush, from
Cha/aHh* — 'going through.' Yájnawalka too, Maitreya, who
was accomplished in devout practices engaged in propitiating
the sun, being desirous of recovering the texts of the Yajush.

YajnawALKa said : — Salutation unto the sun who is the
gate of final emancipation, the spring of bright radiance,
the three-fold source of splendour as the Rig, the Yajur
and the Sama-Vedas. Salutation unto him, who is the
Agnishome-f sacrifke, the cause of the universe and who is
charged with radiant heat and the Sushumna ray. Salutation
unto him, who is identical with the idea of time and all its
divisions of hours, minutes and seconds, who is the visible
form of Vishnu, as the impersonation of the mystic Om.
Salutation unto him, who is gratifícation, who nourishes the
moon with his rays and feeds the manes and the gods with
nectar and ambrosia ; salutation unto the sun, who in the
form of three seasons distributes and absorbs the water in the
time of the rains, of cold and heat. Salutation unto Vaiva-
swata, who, alone as the lord of the world, dispels darkness
and who is clothed with the quality of goodness. Salutation
unto him, until wbose rising people cannot perform religious
ceremonies, water does not purify and who is the source of

* Th»t is perfoming the expistory rites for tkeir master.
t Thereis another reiding Agnisoma Bhutaj/a which professor Wilion his
**>ptti i>.,ffha m fire »nd the meon t

i«4

VlSHNUPURANWV.

all religious riteð. Salutation 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
celestials and demons. Salutation unto hím who is the eye
of the universe borne in a golden car whose banfters scatter
ambrosia.

Parasara said .— Being thus eulogised by Yajnawalka
the sun assumed the form of a horse and said— " Ask of me
what you desire." Having bowed unto him Yajnawalka
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
sun in the form of a horse, the Brahmins who study this
portion are called Vajis (horses). Fifteen branckes of this
school originated from Kanwa and other pupilsof Yajnawalkav

SECTION VI.

Jl arasara said :— Hear Maitreya, how Jaimini, the'
pupil of Vyasa, divided the branches of Sama^Veda. The
son of JarniHn was- Sumanta whose son was Sukarman.
They both studied the same Sanhita under Jaimini. The
latter composed Sahasra Sanhita vvhich he gave to his
two pupíls named Hiranyanabha, otherwise natned Kau-
salya and Paushyinji. Fifteen pupils of the latter eomposed
as many Sanhitas and they were called the northern chanters
of Sáman. Hiranyanabba had as many desciples wh<*
were called the easrern chanters of Saman. Lokakshmii
Kuthami, Kushidi and Langali were thefpupils of.Pauíhyinj' ;
and by them and their desciples, many other branches weW

VISHNUPURANAM. 185

made. There was anothér learned disciple of Hiranyá-
nibha by name Kriti who gave twenty-four Sanhitas to as
many pupils; who again divided Sama-Veda into various
branches.

I will rtow give you an account of the various branches
of 'Atharva-Veda. The highly illustrious ascetic Sumanta
taught this Veda to his pupil Kabandha whodivided it
into two and gave them to Ðevadersa and Pathya. Tha
disciples of Devadersa were Mandga, Brahmabali, Saul
kiyani,»and PippUáda. Pathya had three disciples, Jajali,
Kuj^idaði and Saunaka to whom were severally given
three Sanhitas. Saunaka divided his Sanhita into two and
gave them to his disciples Babhru and Saindhavayaft and
from them originated two schools the Saindhavas artd
Munjakesas. The Sanhitas of the Atharva-Veda are divided
into five Kalpas or ceremonials ; namely Nakshatra Kalpa
or rules for worshipping the planets ; the Vaitana Kalpa
or rules for oblations ; the Sanhita Kalpa or rules for sacrí-
fices; the Angirasa Kalpa or incantations and prayersfor
the destruction of enemies ; the Santi Kalpa— or prayers
foraverting evil.

The glorious Veda-Vyasa, conversant with the knowledge
of Puranas, composed a Pauranik Sanhita consisting of
historical and tegendary traditions, prayers and hymns
and sacred chronology. He had a distinguished pupil Suta,
who was otherwise named Romaharshana, to whom he
gavethe Purlnas. Suta had six disciples, Sumati, Agni-
varchas, Mitrayu, Sánsapayana, Akritavrana, who is other-
wise called Kasyapa and Saverni. The last three Composed
three principal Sanhitas and Romaharsana himself compiled
^ fourth, which is named (after him) Romaharshanika. The
substance of these four Sanhitasis embodied in this Vishnu-
Porana.

Brahma is the first of all the Puranas. Those, wbo
af e conversant with the knowledge of Purtoas, enumerate,
.34

IÍ6 VISHNUPURANWV-

them as eighteen— BrHhma, Padma, Vaishnava, Saiva,

Bhagvata, Naradya, Markandeya, Ageney, Bhavishyat.Brahma

Vaivartta, Lainga, Varáha, Skanda, VSmana, Kaurmma,

Matsya, Garura, Brahmanda, The creation of the universe

and its successive generations, the genealogies of patriarchs

and kings, the Manwantaras, and the royal • dynasties are

described in the Puranas. The Purana, which I have des-

cribed to you, Maitreya, is Vaishnava and is next to

Padma. And in every part, in the creation of universe

and the successive generations, in the description< of the

genealogies of the patriarchs it has declared the* glorjr of

the great Vishnu. There are fourteen principal kinds of

knowledge— namely, the four Vedas, the six Angas,* the

Mimansa (theology,) Nyaya (logic,) 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 ; Dhanur-veda, the science of archery,

taught by Bhrigu ; Ghandharba-Veda, the art of music, dan-

cing &c of which the Muni Bharata was the author ; and the

Artha Sastram or the science of Government, taught by

Vrihaspati.

There are three orders of Rishis— the royal Rishis or
prínces who have devoted themselves to devotion as Viswa-
mttra ; divine Rishis or demi-gods, as Narada ; and Brahman
Rishis, who are the sons of Brahmð as Vasishtha and others,

I have thus related to you the various branches of the
Vedas and their sub-divisions, the persons by whom they
made and the object with which they were ushured into exis^
tence. Such was the division in all the Manwantaras. The
prímítWe Veda, which was instituted by Brahma at the begin*
ing of Kalpa, is eternal ; these branches are but its modifica-
tions.

* Tbese ate the subsidiary portion of the Vedas— namely («) Sitsto>
taUs fot recíting ptayets (b) Kalþa, ritual (c) Vyakaram, (grammer) (i) *'*'
mkta, glossary (c) Ckantfas, mcttc (f) Yoytish, asttonomy.

ViSHNUPURANAMV t8?

1 have thus related to you, Maitreya, the Vedas which
you desired to hear. What else do you wish to hear now ?

SECTION VII.

LAITREYA said :— twice-born one, you have related
to me what I have asked of you. I wish to hear one thing
raore from you : Relate that to me. grcat Muni, this egg
of BrahmS, consisting seven zones, seven subterrestiaf re-
gions, and seven spheres, abounds in living creatures, large or
small, smaller and smallest, larger and largest. And there
is not the eighth part of an inch wheré they do not dwelL
And all these are bound by chains of acts and at the end of
existence are subject to the power of Yama by whom they are
doomed to dreadful punishments. And being freed from
those inflictions they are born as celestials, men and the like;
And those living creatures, as Sastras inform us, perpetually
revolve. I wish to hear from you, performing what pure ac-
tions people are freed from subjection to Yama.

Parasara said :— Muni, hear from me what his grand-
bther Bhishma said when this question was put to him by
the high-souled Nakula.

Bhishma said : — my son, there came on a certain time,
& friend of mine, a Brahmin from Kalinga country, to visit met
He told me that he had put this question to an ascetic who
had the recollection of his previous.births. To which the Muni
feplied 'What is now shall be (the same) in future' What
w as said by that intelligent sage proved to be true. When
*nat twice-born one was again accosted by me with due reyen

183 VISHNWVRANAM,

enee, he'said that he had never fouod otherwise what hád heen
related to him. Once I put to him the same question which
you have asked. Andhe, remembering the words of the
BrShmin who retained the recollection of his former births
said— "I shall reveal to you the mystery that was revealed to
me by the Bráhmin retaining the recoílection of his former
births and I shall describe to you a dialogue that took placc
between Yama and one of his ministers."

The BrShmin of Kalinga said — "Beholdidg his own emis-
sary with a noose in hand approach, the Yama said to<his ears
'Never bring here any one who has obtained the shelUy: of
tfae slayer of Madhu ; for I am H>e lord of all spirits but not
of the spirks of those who are devoted to Vishnu. I was ap-
pointed by Brahmá, honored by the immortals, to sit in judg-
ment trpon ttte good and bad conduet of mankind. Hari i»
my lord ; 1 am not índepertdent, for he can mete out punish.
ment to me. As gold, though (m realky) tt ís one 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
again into the earth when the wind 1 disappears, so gods, man
and animals created by the agitation of qualkies are reunited
with the eternal with the end of disturbance. He, who rever-
entially bows unto Hari, whose lotus-feet are being medítated
apon by the ceiestiats, is freed from all irriquities. Do yotf
avoid such a man who is freed froro alí sttiful bonds like
wito fire fed with elarified butter."

Having heard these words of Yama, his nressenger, with
noose in hand r said "ToII me, O Lord, how am I to dlsíinguish
the worsMpper of Hari, who is the Lord of all beings ?" Yantt
saiá— " Consider hirrr as the worshipper of Vishnu who never
swerves from thw duties asigned to his caste, who regard*
with an imparti*! eye his owo self, his friends and enemfeSi
does not steal nor irrjure any body and whose mind is ínti
*r»m all passions. Knew him to be a follower of Hari) wbose

VISHNUfURANAM. lt<)

heart is taot sullied by iniquities of Kali who meditate Jan&r-
dana ín his mind freed from illusions. Consider that excel-
lant man to be a worshipper of Vishnu, who, looking upon
good in secret, holds that which is another'a wealth as grass
ánd devotes all his thoughts to the Lord.

There is Vishnu as mountain of clear crystal : for how
can he live in the hearts of those men suflied with malice
and envy ? The glowing heat of ftS does not exist in the
closter of the cooling rays of the moon. Vísudeva always
resides *in his heart whose mind is pure, free from malice,
quisfc) who has a pure character, is a friend to all, speaking
wisely and kindly, humble and sincere. The eternal Vishnu
residing in his heart a man appears lovely to all, as 3
beautiful young Sal-tree declares that there is the excellent
juice inside it. Depart, my emissary, speedily from
those men, whose sins have been washed away by self-
control and moral descipline, whose minds are always
deroted to the undecaying and who are freed from avarice,
unkindness and malicc. If the divine Hari, who is without
heginning or end and is armed with a sword, conch and
toace, lives in the heart of a man he is freed from all sins : for
how can darkness exist in the sun ? He, wbo pilfefs another's
wealth, slays animals, speaks untrue and cruef words, whose
toind is impure and is addicted to impious actions, does not
get the Endless in his heart. JanSrdana does not reside
in the heart of that vile wight who cannot bear the pros-
perity of another, vAo vilifies the vious, does not perform
sacrifices and does not make gifts to the pious. Consider
■>ot that person, engaged in vile actions, as the worshipper
«f Vishnu, who by foul means, earns wealth for his dear
'fiend, wife, son, daughter, father, mother or servants.

That beast of a man is not a follower of VSsudeva whose
liínd is addicted to foul actions, who is always engaged in
v 'le actions, who lives for a long time in evil company and
*ho always endcavours U> drown himself in sins. Do you stand

t pO V15HNUPURANAM.

tiloof from those persons in whose hearts resides Aníaöta f
from him, who by his pure understanding conceives the
supreme male and ruler Vasudeva as one with his devotees
and the whole world. Do you depart from those, my
emissary, who are freed from sins and who always invoke
the lotus-eyed Vasudeva, Vishnu, the upholder of the earth,
the immortal weilder of the discus and the shell, the refuge
of the world do not approach him in whose heart dwells
the imperishable soul for he is protected against my power
by the discus of his deity and he is bound for the heaVen of
Vishnu." *•

The Brahmin of 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 me and I have in turn related them

to you.

BHISHMA said :— This was communicated to me, Nakula,
by the iBrahmin, hailing from Kalinga. And I have duly
related that to you, my son, and thus there is no protection
in the ocean of the world but Vishnu. They whose minds
are always devoted to Keshava, have no fear from deatb/
his servant, his rod, his noose and his tortures.

Parasara said :— Muni I have thus described to yo»
what you desired me to say and what was related by the sofl
of Vivaswat. What else do you wish to hear ?

SECTION VIII.

LAITREYA said :— reverend sir, tell me how should
they worsliip the glorious Vishnu, the lord oí thc earth, who
desire to get a( the other end of the ocean of the world. I
wish to hear from you, great Muni, what fruits can be
be obtained by worshipping the glorious Vislinu.

PARASARA said : — The question you have put to me,
was put to Aurva by the high-souled Sagará. Do you hear
froi»»me what he said (on this). Having bowed to Aurva,
born in the race of Vrigu, Sagara said — " foremost of
Munis, tell me the mode of worshipping Vishnu, and the
fruits that a man can obtain by worshipping him." Heaf
from me, Maitreya, all that he said when thus questioned
(by Sagara).

AURVA said : — Vishnu being worshipped, a man obtains the
consummation of all earthly desires and attains to the regions
of the celestials and of Brahma and even final liberation.
king of kings, whatever a man desires, either small, or great,
he gets by the worship of Achyuta. king of earth, lyou
have asked me how Vishnu can be worshipped. Hear
I shall relate all that to you. He is the true worspipper
«f Vishnu who observes duly the duties of the four castes
and rules of four Asramas. There is no other means of
Sítisfying Vishnu. He who offers sacrifices, sacrifices to
nim : he who recites prayers, prays to him ; he who ín-
jures living beings injures him ; for, Hari is identical with
>H living beings. Therefore, he, who observes duly the duties
of his caste, is said to worship the glorious Janárdana.
'ord of earth, the Brahman, the Kshatriya, the Vaisya, the
Sudra by attending to the duties prescribed by his caste,
best worships Vishnu. He, who does not vilify another
*'ther in his presence, or in his absence, who does not
s peak untruth, does not injure others, pleases Keghava the

192 VISHNUPURANAM.

best. Keshava is best pleased with him, king, who does not
covet another's wife, wealth and who does not bear ill feeling
towards any. lord of men, Keshava is pleased with him who
neither beats nor slays any animate or inanimate thing. lord
of men, Govinda is pleased with that man who is ever intcnt
upon serving the gods, the Bráhmans and his spiritual pre-
ceptor. Hari is always satisfied with him who is ever anxious
for the welfare of all creatures, his children and his own soul,
Vishnu is always pleased with that pure-minded man whose
mind is not sullied with anger and other passions. *He best
worships Vishnu, king, who observes the duties Taid „djwn
by scripture for every caste und condition of life ; there is
no other mode." Sagara said :— foremost of twice-bom
ones, I wish to hear of the duties of caste and condi-
tion. Relate them to me. Aurva said:— Hear attentively
from me in order the duties of the Braliman, the Kshatriya,
the Vaishya and the Sudra. The duties of the BrShmins
consist in making gifts, worshipping the celestials with
sacrifices, studying the Vedas, performing oblations and liba-
tions with water and preserving the sacred fire. For main-
tenance, he may offer sacrifices for others, teach otherí
and may accept liberal presents in a becoming manner.
He must advance the well-being of all and do injury to
none— for tbe greatest wealth of a Brahman consists m
cherishing kind feelings towards all. He must consider
wirh an equal eye, the jewel and stone belonging to another.
He should at proper seasons beget offspring on his wife,

kingof earth.

The duties of the Kshatriyas consist in making g'«»
to the Brahmins at pleasure, in worshipping Vistínu vfith
various sacrifices and receiving instructions from the pr*"
ceptor. His principal sources of maintenance are arms aiw
protection of the earth. But his greatest duty consistí" 1
guarding the eartb. By protecting the earth a king atW M
his objects ; for he gets a share of the merit of all S8cr»fi<* s '

ViSflftUÞUftAftAM. igj

tf á kingi by maintaining the order of caste, repfesses the
wicked, supports the pious he proceeds to whatever region
htí desires.

lord of men, the great Patriarch Brahma, has ðssigned
to the Valsyas, for their maintenance, the feeding of the
cattle, commertíe and agriculture. Study, sacrifice and gift
are also within the duties of the Vaisyas : besides these they
may also observe the other fixed and occasional rites.

The Sudra niust maintain himself by attending upon the
three castes, or by the profits of trade, or the earnings of
itíeclianical labour. He may also make gifts, offer the sacri-i
fices in which food is presented and he may also maké
obsequial offerings.

Besides these, the four castes have got othef duties
nadlely — the acquisition of wealth for the support of servants,
co-habitation with their wives for the sake of children, kindness
towards all creatures, patience, humility, truth, purity, content-
ment, decorum of manners, gentleness of speech, friend-
liness, ffécdom from envy or avarice and the habit of vilifying.
These also constitute the dnties of every condition of
life.

In cases of emergency a Brahmin may follow the occupations
«f a Kshatriya or Vaishya ; the Kshatriya may adopt those of
Vaishya and the Vaishya those of Kshatriya : but the last two
'houid nevef adopt the functions of the Sudra if they could
woid them. And if that be not possible they must at any
kte avoid the functions of the niined caste. I will now des-
ínbe to you, king, the duties of the several Asramas.

SECTIONIX.

Aurva said :— king, when a youth is invested with
the sacred thread, he must reside in the house of his precep-
tor and study the Vedas with a coticentrated mind, and leading
a life of continence. He must, with pure practices, waitupon
his spiritual preceptor and with the performance of feligious
rites acquire the Veda. He must, king, with conCentigtion,
worship both in the morning and evening, the fire and the
sun and after that he must bow to his spiritual guide.
King, he must stand when his preceptor is standing, he must
move when he is walking and he must sit beneath him when
he is seated ; he must nevet sit nor walk, nor stand when hi»
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 when«permitted
by his teacher and eat thc food thus collected. He must
bathe in the water which has been first used by his preceptor
and every morning he must bring for him fuel, water or any-
thing that he may rcquire. Having thus completed his-
studies, he must receive dismissal from his preceptorand
tben enter into the order of the householder ; and taking to
himself with lawful ceremonies, house, wife and wealth, he
must discharge to the best of his power the duties of his life. Me
must satisfy the manes with cakes, the celestials with sacri-
fices, the guests with hospitality, the Rishis with holy studyi '
the Patriarch with progeny, the spirits with oblations and »H
the worlds with trothful words. By thus dischargiog &
dutíes a householder may attain to heaven. A householdtf
is a refuge to those who dependí upon alms for their maif
tenance and those who lead an itinerant Ufe of self denial í
thus the condition of the bouseholdcr is the best of all. loti

V1SHNUPURANAM, 195

the Brahmins travel all over the earth either for studying the
Vedas or for beholding the holy places ; many of them are
houseless and without food and live for the night at the house
at which they arrive in the evening. The householder is
always a refuge to these people. O king, it is his duty to
welcome 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 and takes away the accumulated piety
of the householder. In the house of a good nran, contumely,
arrogance*, hypocrisy, repining, contradiction and violence
are strictly prohibited : and the householder, who performs
the principal duty of hospitality, is freed from all chains and
attains to better stations after death.

king, having performed all these duties, when a house-
holder is stricken in years, he must proceed to woods, either
with his wife, or leaving her to the charge of his son. He
must hve there upon leaves, roots and fruits ; allow his hair
and beard .to grow, and braid the former upon his brows
and sleep upon the ground. His dress must be made of skin
or of Kasa and Kusá grasses. He must bathe thrice a day,
offer oblations to the celestials and to fire and treat all his
guests with hospitality. He must beg alms and give food
to all creatures. He must annoint himself with such unguents
ss are found in the forest and while carrying on his devout
practices he must endure heat and cold. He, who leading
the life of a hermit, follows these rules, destroys like fire all
iraperfections, and attains to the region of Brahman.

The fourth condition of life, O king, is called by the
M ges, that of a mendicant. I shall relate the characteristics
thereof : do thou hear. lord of men, having relinquished
*H attachments for wife, children and other earthly objects,
men leading the life of a hermit, must enter into the fourth
"age of life. He must forego the three objects of life, naraely
P'easure, wealth and virtue either secular or religious. And

igg VISHNUPURANAW-

regarding all with an equal eye, he must be friend to all
living beings. And being devoted, he must not injure any
living creature, human or brute, either in act, word, ot
thought and renounce all attachments. He must notlive
more than one night in a village and more than flve nights
in a city. He must live in all those places where good feeling
iand not animosity is created in mind. He must, for his
maintenance, beg íor alms at the houses of the three first
castes at the time when fires have been put out and peoples
have eaten. The itinerant beggar must not call anything
his own and must suppress desire, anger, covetousness, jpride
and folly. The ascetic, who gives no cause of fear to any
living creature, does not apprehend any danger from them.
The Brahmin, who, having placed the sacrificial fire in his
own body, feeds that flame with the butter that is procured by
alms, through the altar of his mouth, goes to his own proper
abode. But the Brahman who Iongs tor final emancipation,
who has got a pure heart, and whose mind is pefected by
self-investigation, goes to the regiou of Brahman, which is
quiet and is as bright as the flameless smoke.

SECTION X.

Oagara said:— foremost of twice-born ones, you
have described to me the duties of the four orders and four
castes. I wish to hear from you the religious observances
of men. Methinks you know every thing, foremost of
Vrigus, tell me all about these observances, either invariable
occasional or voluntary. Whereto Aurva replied, «' I sball
describe to you all you have asked, the invariable and oeca-
sional ceremonies ot men : do you hear, king.

As soon as a son is bot n his father should perform tw
éeremonies consequent upon the birth of a child and a

VÍSHNUPURANAM. 197

qther initiatory ceremonies as well as a Sradh which is the
lource oí prosperity. He must feed two Brahminis, seated
with their faces to the east and according to his means
must offer sacriflccs to the celestials and the progenitors, O
lord of earth. He must delightedly offer to the manes,
balls ol meat, mixed with curds, barley and jujubes with
the four part of his finger. On every occasion of prosperity,
he must perform this with all offcrings and go through
circumambulalations.

UpQn the tenth day after birth the father should give a
name tothe child, the first term of which shall be the name
of a god and the second of a man as Sarman or Varman.
The former is the proper designatain of a Bráhmin, and
the second of a Kshatriya. And the Vaisyas and Sudras
should have the designation of Gupta and Dasha. A name
should not be devoid of any meaning, should not be indecent,
absurd, iuauspicious nor dreadful. It shouid contain an evcn
uumber of syllables ; it should not be too long nor too short,
nor too full of long vowels, but contain a due proportion of
short vowels and be easily articulated.

After going through these initiatory ceremonies and
being purified the youth should acquire knowledge from his
preceptor. And having acquired knowledge from the pre-
ceptor aod given him presents, king, he should, desirous of
entering the order of householders, marry. If he desires
to continue his life as a student, he should, taking that vow,
engage in the service of his preceptor and his descendant
or he may, according to his premeditated inclination, Q king,
at once become a hermit or adopt the order of the leligious
mecdicant.

He must marry a maiden, who is of a third of his age,
one who has not too much of hair, but is not witout aoy,
one who is not very black nor yellow complexioned and
who is nor from birtb a cripple or deformed. He must not
marry a giri, who is yicious or unhealthy, born of a low

198

VISHNUPURANAM.

family, or suffering from any disease ; one who may have been
badly trained, one who talks improperly, one" who inherited
some disease from father or mother ; one who has a beard
and has got a masculine appearance ; one who speaks thick
or thin or croaks like a craven, who has got eyes without
eye lashes, or sufficiently covered with them ; one who has
got legs covered with hairs, thick ankles ; oné, who bas
dimples in her cheeks when laughing. The learned should
not marry a girl who has not got a tender countenance, who
has got white nails, and who has got red eyes. The wise
and prudent should not marry one whose hands and *legs^re
heavy, who is a dwarf, or who is very tall or one whose eye-
brows meét, or whose teeth are far apart and resemble tusks.
O king, a householder should marry a girl who is at least five
degrees distant in descent from his mother and seven degrees
from his father.

There are eight forms of marriage— namely, Brahma,
Daiva, the Arsha, PrajSpatyS, Asura, Gindharba, Rakshasa
and Paisacha and the last is the worst. And every one
should marry according to the mode enjoined to his caste by
the sages and should never marry according to the PaisScha
mode. Thus entering the order of householders, jf a man
takes a wife observing the same religious and civil obligations
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, I wish to hear from you of such
religious observances, performing which a householder does
oot meet with the wane of piety either in this world or in t»

VISHNUPURANAM. 19$

AuRVA said — "Hear, lord of earth, an account of all
those religious observances celebrating wbich a man conquers
both this and the next world. The tem sat means Sádhu ;
and they are called Sádhus or saints who are freed from all
blemishes. And their practices are called Saddhacharas. O
lord of earth, the seven Rishis, the Manus and the Patriarch»
are those who have laid down and observcd those practices,
Let the wise, king, get up at Brahma Muhartta,* when
the mind is at rest, meditate upon virtue and wealth not in-
compatible with the former. He should also meditate upon
desice not conflicting with the other two. And he must
equally meditate upon the three ends of life for the pnrpose
of counteracting the unseen consequences of good or best
acts. He should renounce, O king, sucb wealth and desire
as stand in the way of virtue, and he should abstain from
such religious acts as give uneasiness, and as are not com-
patible with the rules of society. lord of men, having got
up from bed early in the morning, he must offer adoration to
the sun and then proceeding to the South-East quarter at
a distance of a bow-shot or more, or somewhere remote from
the village he must void the impurities of nature. A man
should not void the impurities of narue either in the court
yard of his house or in any place where is the print of a
man's foot. The wise should not pass urine either on his
own shadow, nor on the shadow of a tree, nor on a cow, nor
against the sun nor on fire, nor against the wind, nor ort
»piritual preceptor, nor men of the firt three castes. Nor
he should pass excrement in a ploughed field, or a pasturage,
or in the company of men, or on a high road, or in rivers
and the like which are holy, or on the bank of a river or in
* cremation ground. king, the wise should pass
«nne with his face towards the horth during the day and to-
wards the south during the night. While passing excrement

* Thc third Muhurtta about two hours befora lunriie.

ÍOd VlSHNUPÚRANAM.

he íhould spread gfass on the earth and cover his head wítfi
cloth and should not wait there long, 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
from what has been left after being used for that purpose,
nof fröm what has been used to plaster a cottáge, nor that
which has been thrown up by insects, or turned over by the
plough. He must avoid all these kinds of earth for the
pnrpose of cleanliness ; he should use one handful after pas-
sing urine, three handfuls after passing excreffleift, teu
handfuls are to be rubbed over the left hand and seveifon
both hands. He should then rince his mouth with pure water
which is neither fetid, nor frothy nor full of bubbles. After
that, he should, being composed, use earth to cleanse his
feet, washing them well with water.

He must then drink water thrice and wash his face twice
With it and then touch with his head, the Cavities of the eyes,
ears and nostrils, the forehead, navet and the heart. Having
finally washed his mouth he must clean and arrange his hairs
and must decorate his body, before a looking glass witb
unguents, garlands and perfumes. He, then according to the
practice of his caste, should earn money for mairrtenance
and should worship the deities with firm faith. Sacrifices
with acid juice, those with clarified butter and those witft
offerings of food, may be performed with wealth ; thereforff
men should endeavour much to acquire weakh.

For performing daily devotional íites a man should bathe'
in the water of a river, a natural channel, or a möuritairt
torrent or he should bathe on a dry ground with the water
drawn from well or he should bríng that water to his house if
he had any objection to bathing on the spot. Bathed and
clad in clean clothes, he should, with concentrated mind
oðer oblations to the manes and Rishis wíth that water.
He should offer water thrice for the satisfaction of the celes*
tíals, thrice for the satisfaction of the Rishis and once for tbe

VISHNUPURANAM. 201

patriarchs. He should make three libations (or the salisfac-
tion o( the manes. He should, with the part o( the hand sacred
to the manes, offer waler to his patemal grand (ather, great
grand father, maternal grand (ather, great grand fathcr and
his father, and according to his plearure to his own mother
and his mother's mother and grand mother, to the wife of his
preceptor, to his preceptor, his maternal uncle, and other
relations, to a dear frieud and to the king. He should then,
king, offer water to the celestials for the benefit of all animals,
reciting»the prayer. " May the celestials, demons, Yakshas,
Serjjents'Rákshasas, Gandharbas, Pisáchas, Guhyakas, Siddas,
Kushmandas, trees, birds, fish, all that in habit the waters or
the earth, or the air, be propitiated by the water I have offered
to them. This water is presented by me for the mitigation of
the sufíerings of all those who have been put to hell. Let
them be propitiated with this water who are my friends, who
are not my friends, who were my friends in my former birth
and all those who expect water from me. May this water and
sesamum offered by me remove the hunger and thirst of all
those who are suffering therefrom wherever they may live."
The offcrings, of water, king, in the manner I have des-
cribed, give satisfaction to all the world. Having offered
water duly and reverentially to all the sinless man obtains
tlie piety that comes from satisfying the world.

Having rinsed his mouth he must offer water to the
sun touching his forehead with (olded hands and reciting
Úie following prayer — " Salutation to the radiant Vaivaswat— -
the effulgence of Vishnu; to the pure illuminator of the
universe ; to SSvitri, the giver of fruits for all actions." He
"nust then go through the family worship, offering water,
Bowers, and incence to the tutelary deity. He must then
offer oblations to fire,- first invoking Brahma then Prajapati.
He must then offer water to Guhya, Kashyapa and Anumati
in succession and then offer the remainder to the earth, to
*»ter aud to rain in a pitchcr at hand. foremost of men,
26

?03 VÍSHNUPURANAM.

he must offer water to DhStri Vidhfttri at llie doors of his
house and to Brahroa in the middle of it. Hear from me how
he should then worship the deities presiding over the various
quarters.

He should offer the Bali containing the remaining portions
of the oblations to Indra, Yama, Varuna and Soma on the
four sides of his house. And in tbe north-east quarter the
wise should offer it 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 points, to,
Brahma, to the atmosphere, and to the sun, to all the celes-
tials, to all beings, to the lords nf beings, to the tnanes, and
to Yakshas. Thereupon taking other rice the learned should
cast it on a clean spot of ground as an offering to all beings
and with a collected mind should repeat the fullowing prayer
— " May celestials, men, animals, birds, saints. Yakshas,
serpents, demons, ghosts, goblins, trees and all those who
desire food from me ; may ants, worms, uioths and other
insects who are hungry and chained in acts, obtain satisfac-
tion from food offeerd by me and enjoy bliss. I offer this
food on the ground for them who have got no mother, no
father, no friends, no food, nor the means for preparing
it. May they be satisfied with the food offered for their
salisfaction. All these aninals, this food and myself are at
one with Vishnu — (or there exists nothing but Vishou ; I am
not different from all beings, and therefore for their sustenace
1 oífer this food. May all beings, that belong to the fourteen
orders of existent things, be satisfied and delighted with the
food offered by me. "

Having repeated this prayer the householder should
devoutly throw the food on the ground for the benefit of all
beings ; for the householder is thence the supporter of them
all. He should also disperse tood on the gr.ound for dog*>
outcasts, birds and all mean and degraded persoas.

Thereupon to receive guests the householder shouw

VlSHNUPUfcANAM. 203

wait ifl the countryard o( his house as long as it takes to
milch a cow or for a longer period if he pleases. If a guest
comes he muot be received with all hospitality ; he must be
offered a seat, his feat are to be washed, food should be
respectfully given to him, he must be spoken to with all
kindheís ahd • civility and when he goes away, the friendly
wishes of the host must accompany him. The householder
should pay attention to that gucst who comes from another
place and whöse lineage is not known. Hc should not make
him a iguest who is an inhabitant of the same village. He
whsj,fee<ís himself, neglecting a guest, who is poor, who is
not his relation, who comes from another place and is de-
sirous of eating, goes to hell. The householder should re-
ceive his guest regarding him as the golden embryo* without
inquiring his studies, his schools, his practices or his race.

A householder, king, at the Sradha ceremony of his
father, should feed anothcr Bráhmin, who is of the same
village, whose pedigree and practices are known and who
performs the five sacramental rites. He should also present
to a Brahmin, who is well versed in the Vedas, four hand-
fuls of food, set apart, with the exclamation Hanta. If he
has got means left after making these three sorts of gifts,
the learncd should, according to his pleasure, make gifts to
8 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, who goes elsewhere disappointed from any house,
transfers his own sins to the owner of the house and take*
away the house-holder's merits. Brahma, Prajapati, Indra fire,.

* The mundane egg floating on the water at creation, óf that metal, 'tx
°' slmilar colout from which the deitr issued according to some legendt; i.t.,
•>* ihould treat him with alt reverence.

304 VISHNUMJRANAM.

the Vasus, the sun are present in the persori of a guest aní
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 m her father's
house, those who are ill, the pregnant woman, the aged and
the infants of the house and then he should eat himself.
The householder, who eats his food without feediwg these,
feeds upon his own inrqoity and after his death is condemned
in hell to feed upon phlegm. He, who eats, without^er-
forming aWutions, feeds upon filth; he, who eats without
repeating bis prayers, feeds upon matter and btood ; he, whð
pats unconsecrated food, drirrks urine; and he, who eats
before the mfants and the aged are fed, is doomed in heB
to live upon ordure. foremost of kings, I shall now des-
cribe, do you hear, how a householder should eat and
for which he would not be suHied with iniquity, his perpettál
health and increased vigour would be secured aiid all evils
and hostifities would be averted. Having bathed and offered
duly libations to the cerestiails, Rishis' and manes and
adorned his hand with prccious jewels, having recited intro-
ductory prayers, offered oblations with fire, food to guests,
to Brahmans, to his elders and to bis family, the householder
should take his meal, wearing unsullied cmth, excellent
garlands and sprinkled with perfumes. He must not eat, lord
of men, with a single garment on, nor with wet hands and

feet.

He must not eat with his face dh-ected to amy intermidiate
point of norizon, but facing the east or the north ; and
with a smiling countenance, happy and attentive, leí nú»
take good and wholesome food boiled with clean water, ptf'
cured from no mean person, nor by improper means nor ffl-
properly cooked. Having given a part to his hungry campa m '
•ns he should take food without reproach froro a eleaoy n » n(i

VtSHNÚPURANAM. 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 tofire.

His food, king, must be consecrated with stiitable 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 a man

should never eat that of which the juices have been extracted,

Nor a man should so eat as nothing will be left of his meal

except in the case of flour, cakes, honey, water, curds and

buttgr. He should with a devoted mind first taste that which

has good flavour 5 in the middle he should take salt and sour

things and in the end he should take those which are pungent

and bitter. The person, who begins his food with fluid

things, takes solid food in the middle arfdfinishes withfluid

things, will ever be strong and healthy. In this wise he

shðuld take such food as is not prohibited, should be silent

at the time of eating and should take five handfuls for the

nutriment of the vital principle. After he has taken his food,

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

having washed his hands up to the wrist he should again

sip water. Then with a satisfied and calm mind be

should take his seat, meditate upon his tutelary deity and

pray "May fire excited by air cause this food to digest in

the space afforded by the etherial atmosphere, convert this

fato the earthly elements of this body and give me

atisfaction. May this food, when assimtlated, contribute

to the vigour of the earth, water, fire, and air of my body

»nd afford unmixed satisfaction. May Agasti, Agni and sub-

Warine fire bring about the digestion of the food I have

taken and may I enjoy happiness consequent thereupon and

»ay my body be freed from all ills'. May Vishnu, who is the

chief princxple of all senses, of all bodies and souls, be

Pfopitiated with my faith and may cause such assimilation

of the food I have eaten as may invigorate my h'ealtb. Verily

ÍOÖ VISHNUPURANAM.

Vishnu is the eáter, the Food and the nourishment, may the
f»od,I have taken, through this faith, be digested."

Having recited this prayer he should rub his stomach with
his band, and renouncing idleness should engage in such
action 'as can easily he performed. He should spend the
day in the reading of sacred writings and íh such arnuse.
ments as are authorized by the righteous and when the
Sandhya sets in he must engage ín devotion. king, he
must perform the morning rites before the stars have dis-
appeared and perform the evening rites before «the sun
has quite set. The morning and evening rites shofild jjever
be neglected except at seasons of impurity, anxiety, sickness
or alarm. He, who but for illness lies on bed at the hours of
sunrise and sunset, is guilty of iniquity. Therefore a man
ahould rise before the sun in the morning and sleep not until
after he has set. Those, who sinfully neglect the per-
formance of both the morning and evening rites, go to ihe
faelt of darkness after death. And having prepared food
in the evening, the wife, of the householder with a view to
ofotain the fruit of the Vicwadeva rite, should give food,
without offering any prayers, to outcasts or unclean persons.
•The householder, as his means allow, should again show
hospitality to any guest who may come receiving him with
the salutation of evening and offering him water to wash his
feet, a seat, a supper and a bed. The sin, consequent
upon not receiviug hospitably a guest who comes after sunset,
is eight times grcater than that of turning away onö who
comes during the day. A person should therefore particularly
show respect to him who seeks refuge after sunset, for the
respect, given to his satisfaction, will afford pleasure toallthe
celestials. The householder should, therefore, as his means
permit him, give a guest food, potherbs, water, a bed, a ^'
•r if he cannot give any thing more, ground only ön w.hich to
lie.

Having taken his evening meal and washed his feet *

^SHNUPURANAM. 20?

Houseliolder should take rest. His b«d must be complete antj
made of wood, it must have ample space, must not be cracked
nor uneven, nor dirty nor tnfested by insects and must have
a bedding. The householder must sleep with his head cither
to the east or to the soulh ; any other position is unhealthy.
In proper tinie, under the influence of an auspicions planet
and in an auspicious moment he should go to his wife if she
is not uobathed, sick, unwell, unwilling, angry, pregnant,
hungry or over-fed. He should also be free írom all these
imperfcctjons and should be neatly dressed and adorned and
excited bytenderness and affection. Havingbathed, wearing
garlands, using perfumes, delighted and animated by desire
he should go to liis wife — not being hungry and excited with
anxiety. There are certain days on which tlie use of unguents,
flesh and women is prohibited as the eiglith and fourtbeeth
Itrnar days, new-moon and full-moon and the entrance of the
sun into a new sign. On tliese occasions the wise should
conirol their appetites and engage in the worship of tbe
celestials as Iaid down in scripture, in meditat.ion aiul prayer.,
And he, who acts otherwise, will be doomed toa hell where he
will be constrained to live upon ordure. A man should not
excite his desires by medicines nor satisfy them with un-
natural objects or in public or holy places. A man should
not go to a woman under a huge tree, in the courtyard, in a
; place of pilgrimage, in pasturage, where four streets meet
"i a cremation ground, in a garclen or in the waters. Qn alt
these occasioas mentioned before in the morning or in the
wening qr being unclean the wise should not cohabit with.
Women. If a, man goes to a woman during the Farva be
iqse s weaJth, if during the day he is visited with sin„if he
^^nabits with a woman on ground he loses his fame. A mao,
snould not think voluptuously of another's wife, qor should.
'ie speak tc- her forthat purpose; for sucha wight wUl be
ww in his next Iife as a creeping insect. The cohabitatioa
wuli auolher's wífe is a source of fear to him both in this life

»8 VISIINUPURANAM. '

, and in the next — for in this he loses his longivity and in tbe
next he is doomed to hell. Considering all these things a
man should approach his own wife in proper season or even
atother times.

SECTIONXII.

AuRVA said : — The householder should venerate, gods,
king, BrShmanas, saints, aged persons and holy preceptors,
He should also observe duly the two Sandhyas and offer
oblations to fire. He should use untorn garments, delicate
herbs and flowers, wear emeralds and other precious stones,
keep his hair neat and clean, perfume his body with delicious
unguents and should always go out handsomely dressed and
decorated with garlands and white flowers. He should not
misappropriatc another's property nor should treat him
unkindly. He should alvvays speak amiably and the truthand
should not speak out publicly another's faults. foremost of
men, he should not envy another's prosperity — nor shauld
he create enmity with another ; he should not use a broken
conveyance, nor shsuld he sit under the shadow of a tree on
the banks of a river. The wise should not make friends witn,
nor should they wend the same way with, one who ís hated,
who is a sinner or a drunkard, who has niany enemies, or who
is lousy with a harlot or her gallant, with a pauper or a Ii* r i
with a prodigal, a slanderer or a knave. A man sbould » ot
batbe in river when it is ebb-tide, should not enler a hou« e

VISHNUPURANAM. 209

when it is on fire nor climb to the top of a tree ; nor (when
in the company of others) clean his teeth, nor blow his nose
nor grape without covering his mouth, nor clean his throat,
nor cough, nor laugh Ioudly, nor emit wind with noise, nor
bite his naiis, nor cut grass, nor cratch ground, nor put his
beard into his mouth, nor crumble a clod of clay, nor look upon
the planets when he is unclean. He should not see another's
wife when she is naked nor see the sun at the time of its rising
or setting. He should not express disgust at a dead body for
the odour of it is the produce of the moon. He should avoid,
during 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
venerable person, of an image of a deity, of a flag and of a
heavenly luminary. He should not travel alone in a forest
nor sleep alone in an empty housc. He should live at a
distance from hair, bones, thorn, filth, remnants of offerings,
ashes, chaff and earth wct with waler in which anothcr has
bathed. He should not seek the shelter of a degrarded wight
and should renounce the company of vvily persons. He should
not approach voracious animals and should not lie down
on bed long after slcep is broken. He should not, for a too
'ong time, lie down on bed, sleep, keep up nights, sit and
kke exercise. The wise sliould avoid, even at a distance,
animals with tusks and borns and exposure to frost, wind
and sunshine. A man should neither bathe, nor sleep nor
nnse his mouth when he is naked; he should not wash
nis mouth nor perform any sacred rite with his waistband
'oosened. Nor he should, with one piece of cloth on, offer
->lations to fire, sacrifice to the celestials, wash his mouth,
salute a Brahman or utter a prayer. He should not associate
*'«i evil companions — the intercpurse for half an instant,
w "n the pious is desjrablc. The wise should not quarrel
Wlt hmen inferior or superior to 'them ; dispute and marriage
'*" cquals are always desiranlc. The wiso should nevcr
27.

810 VÍSHNUPURANAM.

enter into dispute and should always avoid useless enmily,
It is better to suller a trifling loss but he should not acquire
wealth by hostility.

When bathcd he should not wipe his limbs with the cloth
he has put on nor with liis hands ; he should not shake his
hair nor rinse his moulh before he has risen. He should not
put one foot upon another nor spread out his foot before his
eldcrs but should modestly sit in a posture called Verasana
i. c, on his knees. He should not go round a temple upon
his lelt hand nor circumambulate any vcnerable object in
the reversc direction. The wisc should not spifc nor voitl
impurities before the moon, fire, the sun, water, wiifÖ, or
any respectable person. Nor should he pass urine stand^
ing or upon a public way ; he should not pass ovcr phlegm,
ordurc, urine or blood ; nor should he spit forth the mucus
of the throat at the tiinc of eating, offering sacrifices or obla-
tions or reciting prayers or before a respectable person.

A man should not treat women disrcspectfully nor shoulil
he place too much confidence in them. He should not deal
with them impatienlly nor should he give them suprcmacy
in inportant niatters. king, wise persons, cver treading
the path of morality, should not is^ue out oí his house
without saluting the chnplets, ílowcrs, jevvels, clarified buttcr
and venerablc persons. He should salute ihe places wherc
fotir roads meet, perform sacrifices at proper seasons, relicve
the poor and vcncrate thc learned and good-natured. Hc
who worships the celeslials and saints, gives cakes and watcr
to 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 perpe-
tual 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. Jlí

o( ecílpses. The aUainment of heaven is a trifling thing
to liim who allays the anger of the angry, who is friend to
all and freed. from malice, and who removes the fear of the
pious. A man should use an umbrella to protect him against
the sun and rain ; he should carry a rod vvhen he goes by
liight or through a forest arid he should use shoes if he wishes
to save his body from bcing hurt. As he proceeds he should
not look up nor about him. nor afar off but kecp his eyes upon
the ground to the extent of a couple of yards.

He, *vvho, having controlled himsclf, puts a stop to liie
sousees of all these imperfectious, meets vvith no obstacle
in tlie acquisition of piety, wealth and desire. Kinal einan-
cipation is in his grasp, who is sinless towards thcm vvho
cominit mischief by him, who speaks amicably to them who
use harsh vvords and whosc soul mells with the benevolence.
The earth is upheld by the truthfulness of those who have
controlled their passions, and who, always following pious
obscrvances, are not sullied by desire, covctousncss and
anger. A man should thcrefore speak truth when it is
agreeable and hc should be silent whcn that truth would
give pain. He should avoid agrecable words when they
are detrimental and unrcasonable, for it is always better lo
speak those disagreeable words vvhich would produce salutary
eífect, altliough it would give offcnce. A prudent man slionhl
always cultivate that, in act, thought and specch, vvhich coii-
duccs to thc well-being of all living creatares both in this
♦vorld and thc next."

SECTION XIII.

jfXURVA said: — A father, without changing his clotli,
should bathe when a son is born ; he should then go through
the ceremonies consequent upon the birth and perform the
Sráddlia which shouid always be celebrated upon occasions
of prosperity. With a composed mind and thinking on
nothing else, he should worship both the celestials and the
manes and revcrentially go rornd keeping Brahmans oíi his
left hand and offer them food. And standing with his face
directed to the east, he should, with the portions of the
hand sacred to the celestials and Prajápati, offer balls of
food with curds, unbruised grain and jujubes. He should
perform on every acccssion of prospenty the Sráddha cere-
mony, by which the manes called Nándimukhas are propi-
tiated. On the occasion of the marriage of a son or daughter
on entering a new house, on giving a name to a child on
performing his tonsure and other purificatory rites at the
binding of the mother's hair during gestation, on first, seeing
the face of a son and on similar other occasions a house-
holder should deligently vvorship the manes so named. I
have describcd to you, king, the mode of worshipping the
manes, as laid down by ancient sages } hear, I shall now
describe the rules for the performance of obsequial rites.

"Having washed the dead body with sacred water, adorned
it with garlands and reduced it to ashes outside the village,
the relatives having 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 pasture,
and when stars appear, should go to rest, sleeping on mats

VISHNUPORANSW. 213

spreaó upon the earth. (And as long as the morning lasts)

every cb>y a ball o( food should be placed on the ground as

an offering to the dead and they should take rice without

flesh. And as long as the mourner wishes he should feed

the Brahmans for the soul of the dead derives pleasure in as

much as his kinsmen are satisfied with their entertainment.

(After the death of a person) on the first day, or the third,

or seventh or ninth, his relatives should change their clothes

and bathe out of doors and offer a iibation of water with

sesamum-seeds. On the fourth day the bones and ashes

should be»collected ; after which the body, of one connected

witn the dead by offerings of funeral cakes, should be touched

without thereby incurring impurity. And those who are related

by presentation of water are qualified for any business. The

former class of kinsmen are allowcd to use beds but still

they are prohibited from using arguments and flowers and

must observe continence after ashes and bones have been

collected. When a child is dead, or one who is abroad, orone

who is degraded, or onc who is a spiritual guide, or whenone

commits suicide, or when one destroys himself by water,

fire or by hanging, the period of uncleanliness is over as soon

as the news is received. The food of a family, in which a

relation is dead, should not be taken for ten days. Duriiig

the period of uncleanliness, gifts, acceptance, sacrifice ai)d

the study of sacred writtings shouhl be suspended. Theterm

of uncleanliness for a Brahmin is ten days ; for a Kshatrya

twelvedays; for a Vaishya fifteen days and for a Sudra

» whole month. On the first day after the period of impurity

•s over, the nearest relative of the dead should feed Brahmins

at his pleasure, but in uneven number and should offer to the

dead a ball of rice upon lioly grass placed near the

femaining portion of the food • that has been consumed.

After the Brahmans have been fed, the mourner, according

to his caste, should touch water, an weapon of goad or a

staff — fo r he is purified by such contact. He should then

2Í4

VlsHNuPURANAM.

resume the duties assigned to his caste and maintain his
livelihood by the acquisition of wealth.

He should then perform tlie Sraddha of his deceased
relative on the day of his death in each month (for a year).
And then feeding the Brahmins in an uneven rtumberhe should
offer balls to the deceased. The Brahmins sbould then be
accosted by the sacrificer if they are satisfied and after they
have declared their satisfaction he should relate the prayer,
"May this ever satisfy such a one."

The Sráddha, which is called Ekoddistha, should,be per-
formed monthly for one year after the death of a pejson.
And at the expiry of onc year tlie ceremony called Sapindana
should be obscrved. Hear, king (I shall describe) how shall
that be celebrated. This ceremony should bc cclebratcd in
tbe same way as monthly obsequies— onlg four vessels should
be placed with water perfumes and sesamum. O king, (of
these four) one should be dedicatcd to the deceased and three
to the manes, and the contents of the former should be
transferred to the latter three. After the deceased has been
included in the list of manes, king of earth, the ancestors
should be again worsliipped with all the ceremonies of the
Sraddha. The pcrsons connected by thc offering of cake,
who are competent to celebrate the obsequial ceremonies, are
the son, grandson, great grandson, a kinsman of the dcad.the
descendants of a brother or the prosperity of one connected
by funeral offerings. And when all these relations are want-
ing, the ceremony may be performed by those allied by the
offerings of water only or those allied by offerings of cakes
or water to matemal ancestors. When males, both in the
matemal and paternal families, are extinct, the funeral obse-
quies may be performed by women or by those who are
connected with Ihe deceased in social and religious institutions
or by him who inherits his property.

And even when friemls and those, who will inherit he
property, are wanting the king. may have, his obsequia

VISHNUPURANAM. 215

rttes, initiative intermediate and subsiqucnt, celebrated.
Hear, I shall now describe the difference of these three
classes of rites. The first are those which are performed
afterthe burning of the dead body until the touching of
water, weapons &c. The Sráddhas, called Ekoddistha
which are performed every month, are called intennediate
rites; 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 the«relative of tlie father or mother whether allied by
the oífering of the cake or of water by the companions of the
dead man or by the king who inherits his property. Both
the intermediate and suhseqnent rites should be celebrated
by sons and other relatíons, and by daughter's sons and their
sons. In every year, king, the obsequial ceremonies should
beperformed either by males or females, in the same way as
tlie ceremonies of month by obsequies are enjoined. Hear
king, I shall now describe, at what seasons and in what
Itianner those ccremonios arc lo be pcrformed."

SECTION XIV.

jnLURVA said:— "Whcn a man celcbrales reverentially
'lie Sráddha of his ancestors, Brahmá, Indra, Rudra, two
Aswinis, the sun, fire, Vasus, Maruts, Vicwadevas, Rishis,
birds, men, beasts, reptiles, manes and all otlier creatures,
become propitiated. This should be performed. king,
ev ery month, on the fifteenth day of the darlj fortnight, or
°ti the eighth day of the sanc pniod in some months or

2l6 VISHNUPURANAM.

at particular seasons. Hear, I shall now explain them. A
householder sliould celebrate it when he will find all requisites
ready, when a lcarned Brahmin has come to the house for which
ancestral ceremonies are appropriate. He should voluntarily
offer sacriíice upon any atmospheric portent, at the equinoctial
and solstitial periods, at eclipses of the sun and moon, on
the sun's entrance into a Zodiacal sign, upon unpropitious
aspects of the plancts and asterisms, on dreaming unlucky
dreams and on eating tlie grain of the year's harvest. The
manes obtain satisfaction foreight years from ancestral
offerings upou the day of tlie new moon when the star of the
conjunction is Anurádhá, Visakhá or Swáti and for tWélve
years when it is Pushya, Ardrá or Punarvasu. He, who
desires to satisíy the celestials or tlie manes, very seldom
gets an opportunity on a day of new moon wlien the stars
are those of Dhanistha, Purvabhádrapáda or Satabhisa.
Hear alos the description of another class of Sráddhas which
give special deliglit to tlie manes as explained by Sanat-
kumara the son of Brahmá, to the noble Pururavas when
brimful with faith and devotion to the manes he asked how
he might please them. The third lunar day of the month ot
Vaisakha (April, May) and thc ninth of Kartika (October,)
November) in the light fornight ; the thirteenth of Nabha
(July, August) and the fifteenth of Magha (January, February)
in the dark fornight are called by the sages of yore the
anniversaries of the first day of Yuga and are regarded as
most sacred. On these days water mixed with sesamum-seed
should be duly offered to the progenitors as well as on every
lunar and solar eclipse ; on the eigth lunations of the dark
fortnights of Agraháyana, Mágha and Fálguna on the two
days beginning the solistices when the mights and days
alternately begin to diminish ; on the days whtch are the
anniversaries of the beginning of Manwantaras ; when the
sun is in the path of the goat and on all these occasions
when meteors appcar. A Sráddha, pcrformed on thesc

VISHNUPURANAM. 217

occasions, gives plcasure to the tnanes for a thousand years ;
and this is tlie secret which they have given. The fiíteenth
<jay, of the dark fortnight in the month of Mágha when united
with the conjunction of the asterism over which Varuna
rules, is also a sacred season when offerings particularly
afford delíght to the raanes. When the asterism Ðhanishtha
is united with the day of ncw moon, food and water. offered
bymembersof respectable families, satisfy the manes for
ten thousand years. And 011 the day of new tnoon when
Ardra is» in the ascendant they rest satisíied by offerings for
a whole a'ge.

He, who after having offered food and libations to the
manes bathes in the Ganges, Satlaj, Vipasa Saraswati or
the Gomati at Naimisha, is freed from all sins. The maties
also sing— " After having obtained gratification for a
twelve month we shall derive fttrther satisfaction by liba-
tions offered by our descendants at some place of pilgrimage
at the end of thc dark fortnight of Mágha. (Thc songs of
Pitris) confer upon men purity of mind, prosperity, pros-
perous seasons, perfect rites and íirm faith and all otlier
thtugs which they dcsire. Hear, O king, I shall repeat
some verses as suhg by the manes, hearing which, you will
follow them with a conlrolled mind. " That wise man who
does not shrink from spending his wealth and presents us
with cakes shall be born in an illustrious family. He should,
rf he is rich, grve to Brahmans in our honour, jewels, cloths,
'and, conveyances, wealth and various other eatables. If he
has not got so much wealth he should feed with faith and
humility excellent Brahmans according to his means. If he
cannot afford to give them food even he should according
to his might, present them with unboiled grain or with some
gifts however trifling they may be. Should he utterly
"nable even to do this, king, he must give to some ex-
wllent Brahmin, bowing before him sesamum-seeds, adher-
ln g to the Hps of his fingers. Or he should sprinkle water
28

?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
and give it to a cow, by which he will, if firm in faith, give
us satisfaction. And if it js impossible for him to go through
any of these he should go to a forest raise up his arms to
the sqn and other planets and say aloud — " I have no money,
nor property nor grajn nor any thing whatever which I may
give as an .offering to my ancestors. So I reverentially bow
unto my ancestors ; may tliey be propitiated vvith my devo-
tion only — I throvv up my arms in the air." These, are the
vvords of the progenitors. king, he who etideavours
(o satisfy their desircs, pcrforms the ancestrcd rite callccj
Sraddha.

SECTION XV.

/\.URVA saíd : Hear, king, what descriplion" of
Prahman should be fed at ancestral ceremonies. He must
þe Trinachiketa, Trimadhu and Trisuparna*; or one who is
versed in, the six supplementary sciences of the Vedas ; one
who is wcll acquainted with the Vedas ; one who practises
the d.uties laid down in the Vedas.t one vvho is, yogi,í one

* íhe Biahmans here are classed into Trinachiketa, Trimadbu »4
Trisuparna. The rírst is » called from reciting three Anuvakas of the Katba-
Kabranchofthe Yajur-veda,beginning with the term Trinachikeia &Ci tte
s,econdfrom three Anuvakas oftheSameVedabegúwingJlfaiiAma/«i andtiie
third from a similar portion comnvencing Brahmavan namami.

f There is some diBerence betweep veda vit and Srotrya—Jht fjtst studfc*
tþe Vedas ouly and the second practises the rites thereof.

t Vogi is oap who practises strícteit penances,

VISHNUPURANAM. 219

who is Jestka S&maga ; * an officiating priest, a sister's son,
a daughter's son, a son-in-Iaw, a falher-in-law, a maternal
uncle, an ascetic, a Brahman who keeps up the five fires, a
pupil, a kiflsman ; one who respects his parents. king, a
man shoujd employ the Brahmans first mentioned in the
þerforrriance of the SrSddha ceremony of his ancestors ; and
in the subsidlary rites performed to please his manes he
should engage the others. He should not invite at a Sraddhat
ceremony a false friend, one who has got ugly nails, one who
Í8 eunuch, one who has got black tectll, a ravisher, a Brahman
who negleCts the service of fire and secred duty, a vender of
Soma plarit, a man accused of any ctime, a thief, a calum-
niator, a Bfahman who performs the feligious ceremonies
for degraded persons, one who gives Instructions to his
servants in sacfed writings; or one who is instructed in it by
his servant, the husband of a woman who has been formerly
betrothed to another, a man who has neglected his parents,
the protector of a Sudra, the husband of a Sudra woman, and
aBrahman who worships idols. On the first day of the Sráddha
» wise man should invite eminent teachers of Vedas and other
Brahmins, and according to their instructions he must settle
what is to be dedicatcd to the celestials and what to the
manes. And in the company of the Brahmins he should
abstairt from anger, continence and hard work. He, who
having eaten himself in a Sráddha and fed Bráhmans and
appointed them to their sacred offices, is guilty of in-
continence, thereby dooms his progenitors to shameful suffer-
'"g- Therefofe on the day before tiie Sraddha, eminent
nrahmans should be invited. If a Brahman, who has
controlled his senses, comes to the house uninvited he should
a 'so be enteftained with food. The Brahmins are to be
re9 pectfully received with water fdr their feet and after they
" av e rinsed their mouths and washed their hands they

A chantei of the principal Sama-veda. Portions of it contained in th«
Ari inyaka ore called the Jyestha 'elder' or principal Saman.

220 VISHNUPURANAM.

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

Thus the householder, with faith, should ofier oblations
to the maternal grand father along with the worship of Viswa-
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. And there who are
for the paternal ancestors and ancestors in gcneral should
be fed with their faces to the north. Some say, king,
that seperate Sráddha should be performed for Hiese two
classes of ancestors and others hold that they should bofh be
entertained witli the same food. The wise should spread
Kusa grass for the seats of the Bráhmans and tlien worship
them with libations ; and having received permission from
themhe should theninvoke the deitics. Thenthe man who
is 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 of the Brahmans, should invoke with the
usual prayers, the mancs to the ceremony, offering libation
on his left hand of water and sesamum. If any guest arrives
at the time who is desirous of eating or wlio is passing along
theroadhe should worship him with the permission of
Bráhmansjforthesaints, for the behoof of mankind, travel
overtheearth disguiscd in various shapes and forms. Itis-
forthisreason.Oking.that the wise worship a person who
comes atsuch an hour-andifaguest is neglected— the fruits-
of an ancestral offering are baffled.

With the permission oí the Brahmans assisting in tke
ceremony the householder should offer food without salt and

» It is a ceremony whith comprehends offerings to both pateriul »°
maternaí ancestors or ancestors in general.

VISHNUPURANAM. 221

seasoning to fire three sevcral times, exclaming first. "To
fire, the conveyance of oblations ; to the progenitors Swaha."
Next addressing the oblation to Soma, the lord of the pro-
genitors and giving the third to Vaivaswat. He should theh
place the residue in the dishes of the anccstors. He should
thcn offer to Bráhmanas choice viands well dre9sed and sea-
soned and profuse and request them most gently to partake
of it at their pleasure. The Brahmanas should atten-
tively, in silence and with smiling faces eat that food.
Tlie sacjificer not hungrily, nor in ha^te but wiih derout
f;iith sholild oílcr that food. Thereupon repeating tbe
prayers that slay Rakshas and scattering sesamum-seeds on
tlie ground he should regard these eminent Brahmanas as hh*
ancestors and addressed them (saying). "May my father,
grand father and great grand father entcr the persons ol
these Brahmans and be propitiated with (my offerings). May
my father, grand father and great grand father drrive satis-
faction from thesc oblations to fire. May my father grand
father, great grand father derive gratification froin tlie balfs
of íood placed by me upon the ground. May my fathrr,
grand father, gaeat grand father be propitiated with what
Ihaveoffered them, this day, in faith. May my maternal
grand father, his father and his father derive gratification
from my offerings. May all the celestials derive satisfaction
and evil beings die. May the imperishable Harr tbe lord of
sacrifice accept the oblation offerered to the manes or to the
celestials and may all malignant spirits and enemies of the
celestials depart from the ceremony."

When the Brahmans have been entertained with food t»
'lieir satisfaction he should scatter a portion of the food on
the ground and present them individually with water to rinse
their mouths. And then obtaining' their permission he shonld
P'ace upon the ground, balls 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 VÍSHNUPURANAMí

•acréd to tlie manes ; and with tbe samé párt of the íiand Itts
should offer cakes to his rrtaternal ancestors. He should
dilígently make gifts on all these occasions in lonely placen,
tiaturally picturesque and by the side of streants. Upon Kusa
grass the tips of which arö directed to the soiith and lying
near the remnants of meats the householder .íhould pfesent
tbe fírst ball of food consecrated with fíowefs and incense
to his father ; second to his grand father and the third to his
great gíand father ; aftd then wiping his hands wíth the roots
of Kusa grass he should satisfy theiri who are cojitented
with the wipings thereof. Then having satisfíed the«maternal
ancestors with balls offood consecrated with incerise and
flowers he should offer water to the principál Brahmans to
rinse theif mouths. And then giving pfesents to the
Brahmanswith attention and piety according to hís means
soliciting their benedictions accompanied with the eíclaraa-
tioit "Swadha" and having distribute d those presents to the
Brahmans he should address the gods sayíng "May the
Viswadevas be propitiated' and receive the reply thereto
from the Brahmans. The Brahmans having said 'So be it,'
and granted him blessíngs he should first send away his
paternal ancestors and then the cclestials. The same order
as regards food, gift and dismissal should be observed with
the roaternal ancestors and the gods. Beginning with the
washing of the feet and ending wtth the dismissal of the gods
and Brahmans all the ceremonies should be first performed
fur paterna! ancestors and then for matefnal aöcestors-

Thereupon he should dismiss the Brahmans with sweet
words and reveretice, folloW them to the gate and then come
back with their permission. The wise wlll then perform the
invariable ceremony called the worShip of Viswadevas
and tben wiíh a controlled mind he should take his meals 1«
tbe company of revered persons, friends and servants.

The Jearned should then celebrate the ancestral cew
nwny-for the ancestors being propitiated all his desirea are

VISHNUPURANAM. 223

*
fulfilled. The things are specially considered sacred at

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

sesamum-seeds ; the gift or naming or seeíng of cilver is

also auspecious. king, the person performing a Sraddba

ceremony should abstain froin anger, walking about and

hurry and those who take their meals at the Sraddha should

alsoavoid them. kiug Viswadevas, paternal ancestors,

and niaternal ancestors are pleased with him who performs

these obsequial rites,

kÍDjg, the moon is the supporter of the manes and he is

sDstainedty acts of austere devotion. Hence oue, who prac-

tises austerities, should be appointed at the performance of a

Sriddha. king, if there is one Yogi in the midst of a

thousand Brahmans, he liberates both the sacrificer and all

lliose who take their meals there.

SECTION XVI.

-oo-

JI.URVA said— Ancestors are gratified for a month with
Havishya, * fish, or the flesh of the hare, of birds, of the
togi the goat, the antelope, the deer, the gayal, or the sheep,
ot with the milk of the cow t and various preparations
'liereupon, They are perpetually pleased with flesh in

Havishya i. e. offeringa msde of rice or othcr grains with clarified butter.
t The expression Gavya literally means »11 that is derived from cow. But
» being associated with ftesh rcaders may mistake it for the flcsh of cow'.
' nough the sacriSce of a cow or calf formed part of the ancient Sradda H is
P'escribed in the present ago. So it must mean herc milk' or any preparátion
•Mt.

\ *■■>•' ■•'"■Á'

224 VISIINUPURANAM.

general and with tliat of the long-eared white goat in parti.
cular. The flesh of tlie rhinoceros, the Kalasaka, potherb and
honey, give special satisfaction to those who are adored at tlie
obsequial ceremonies. Blessed is he, and the king who per-
forms at the due time the Sraddha ceremony of hií ancestors
at Gya and that affordsspecial delight to his aneestors. Grains
that spring up spontaneously, wild-rice, white and black Panic
forest vegetables, barely, wheal-rice, sesamum, various kinds
of pulse and mustard are considered specially fit for anceslral
offerings. king, a householder should not offer any- kind of
grain that is not rendered sacrcd by religious rites nojthe
pulsecalled Rajamðsha, nor millet, nor Ientils, nor gourds,
nor garlick, nor onions, nor nightshadc, nor camel's thorn,
nor salt, nor the effloresccnce of salt deserts, nor red
vegetable extracts, nor any thing that looks like salt, nor any
thing that is hated by people. He should not offer that water
at a Sráddha that has been brought by night, or has been left
off, or is so little as cannot satisíy a cow, or smells badly or
is covered with froth. He should not offer milk of animals
with undivided hoof, of a camel, a ewe, a deer, or a buííalo.
Neither the celestials nor the mancs will partake of the food
if a Sraddha is Iookcd at by a eunuch, a foundling, an out-
cast, a heretic, a drunken man, or one diseased, a cock.a
naked ascetic, a monkey, a village hag, by a woman in her
courses or pregnant, by an unclean person, or by a carrier of
corpses. The ceremony should be celebrated on a plot <•'
grouud carefully cnclosed. The porformer should scatter
sesamum on the ground and drive away evil spirits. He
should not offer food that is fetid, or spoiled by hairs or
insects, or mixed with acid gruel, or stale. Whatever pw e
food is offered to the manes, with faith and mentioning tbeif
names and race, gives them nourishment. king, i" tbe
days of yore, in the forest of Kalápa the Pitris said to
Ikshwaku, the son of Manu "Those, who shall respectfol'y
offer to us cakes at Gya, shall follow a righteous path. May

VISHNUPURANAM.' 22$

lie be born in our family, who sliall givc us on the thirteenth
of Bhadrapada and Mágha milk, honey and clarified butter,
wno shall marry a maiden, shall liberatc a black bull and
shall liberate a horse sacrifice accompanicd with liberal
presents.

SECTION XVII.

1 ARASARA said : — In the days of yore the glorious Aurva,
when accosted by the illustrious king Sagara, said thus regard-
ing the usages to bc practised by mankind. I have described
toyou all those observances which no one should violate.

MAltREYA said :— venerable Sir, I know all those who
are called Sanda* Apabidhaf and Udakeeí but I wish tó
know who is called Nagna ; doing what he is called so, and
"hat is the character of such a person to whom you have
Kferred.

Parasara said :— The Rig, Yajur and Sáma Vedas are the
'hree-fold covering of the several castcs and the sinful wight
«ho throws off this is called nacked or apostate. The three
»edas constitute the dress of all men and when people
ne g'ect them they are left bare. Héar, what my grand father
* e pious Vasishtha said about this to the noble Bhishma.
^jfo faeya I h eard what my grand-father said about this.

8 «awA. t Ono ejected from the aociety . J A womait in her co urse.
«9

22Ö VÍSHNUPURANAM.

There took place in thc days of yore a battle hetween the
gods and demons for the period of a divine year in which.the
gods were defeated by the demons under the command oí
HrSda. The celestials, who were defeated, fled away to the
northern shore of the milky occan, where being engaged in
devout practices, they thus prayed to Visluiu— " May the
glorious Vishnu, who is without beginning, the lord of all beings,
be propitiated with the words that we are going to address
to him. Who can sing the glories'of that great God from wliom
have originated all beings and in whom thcy cease ^O exist ?
Thoug thy true gre.itness is not wiihin the reacB of words
still we have been engagcd in glorifying thee being discom-
fitted by our encmies. Tliou art carth, water, fire, air, etlier,
mind, Prakriti and Purusha. thou at one with all souls,
thy form, visible or unvisible, pervades all from Bralima to a
stock diversified by time and place. Salutation to thee,
who art Brahmá originated from thc lotus springing from
thy navel for the purpose of creation. Salutation to thee
who att Indra, the sun, Rudra, the Vasus, fire, the winds and
even also ourselves. Salutation to thee, Gavinda, who
art at one with all demons, who are the creature of arro-
gance and want of discrimination uncontrolled by patience
and self-control. Salutation to thee who art at one with the
Yakshas, whose miuds bave no idea of perfect knowledge
attd who are accordingly of unmitigated prowess and whosí
nature is charmed with sounds. Salutation to thee, fore-
most of Purushas, who are at one with all night-rangers,
originated frcin the quality of darkness, fierce, fraudulent and
cruel. Salutation to thee, Janarddann, who art that virtue
that gives rewards for the virtuous actions of those who
live in heaven. Salutation to thee who art at one with thí
saints of accomplished piety, who are always contented .
and who traverse unobstructed all permeable elements. Salu-
tation to thee who art at one with the serpents, dooble-
tongued, jmpulsive, cruel, not satisfied with enjoyment and :

VISHNUPURANAM. 227

having immense weallh. Salut.ition to tlice vvlio art at one with
the Rishis who are freed froin sins and imperfeclions and
at 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
beings at the 'end of Kalpa. Salutation to thee who art at
one with Rudra, who dances with delight after devouring all
beings— gods and men. S.alutation to thee, Janarddana,
who art at one with mcn, who, actuated by the quality of
fouIness, < b$gage in actions. Salutation to thcc who art at one
with«brute animals — the spirit that leads to perversity, which
proceeds from the quality of darkness and is encumbered
with twenty-eight kinds of obstruction. Salutation to thee
who art that chief spirit that appears diversified in the
vegetablc world and which are the substance of sacrifice is
the agent of accomplishing the perfection of the universe.
Salutation to thee who art identical with every thing and
whose first form is the objects of perception and heaven and
animals and nien and celestials. Salutation to that form of
thine, which is the cause of causes and which is distinct
from and superior to the endless universe composed of in-
telligence, matter and the like and with which nothing can
be compared. Salutation to thee, great God, who hast
neither colour nor extent nor dimensity and which is beyond
*ll qualities and whose essence, purest of the pure, can be
conceived only by sages. Salutation to the Brahma form of
ftine, who pervades in our bodies, who exists in a!l objects,
who is without birth or decay and distinct from whom
"othing exists. Salutation to thee, Vásudeva, the supreme
'ord of all, who is unsullied, the root of all things, freed from
oissolution, unborn, eternal, who in essence is the supreme
condition of spirit and in substance the whole of tfae unU
wrse."

Having thus recited the prayer the celestials beheld
•kri the supreme lord of all, seated on Garuda, armed with

2 g VISHNUPURANAM.

the shell, the discus, and the mace. And having placed
themselves before him they addressed him and said " Have
pity upon us, lord, and save us, who have come to thee
íor help, from the Daityas. supreme lord, transgressing
the commands of Brahmá, the demons headed by Hrada, have
taken possession of the three worlds and áppropriated the
offerings which are our portion. Though thou art atone
with the endless creation and we are a portion of thyself,
we, impressed by illusions, behold all things of the nniverse
as distinct. Our enemies are engaged in the dutijí of their
respective orders, follow the paths laid down by sacred wriU
ings and practise religious penanccs so we cannot lay them.
thou of immeasurable wisdom, do thou so instruct us that
we may root out the enemies of the celestials."

When the glorious Vishnu heard their prayers he emitted
from his person an illusory form wliich he gave to the celes-
tials and said. "This illusory form shall so deceive the
Daityas, that being led astray from the path of the Vedas,
they shall be slain ; for all gods, demons and others, who
shatl transgress the authority of the Veda, shall perish by my
prowess which I exercise for the preservation of the universe.
Go then ; be not affraid ; this illusory form shall go before
you. celestials, it shall be of great service to you, tbis
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. And approac -
ing them in the guise of a naked mendicant, with his hM

VISHNUPURANAM. 229

shaven and carrying a bunch of peacock's, fealhcrs he ad-
dressed them gently " lords of Daitya race — why do you
practice these devout penances ? Do you expect rewards in
thisworldor in the next? The Asuras said:— "0 thou of
great mind, we have been engaged in these penances with a
view to reap 'fruits in the next vvorld. Do thou tell us if thou
hast got anything to say on this." The deceptive figure said:—
"If you are desirous of final emancipation hear my words, for
you will obtain the revelation which is thc door to final happi-
ness. IBh^e instructions, superior to which there is nothing,
I wHI give you, are the secrct path to final emancipation. If
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 Vedas by various persua-
tions and many spacious arguments, teaching that the same-
thing might be for the sake of virtue and of vice ; might be
and might not be ; mighl or might not lead to final emancipa-
tion; 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 astray from the path of their duties by the con-
tinued teachings of their illusory teacher, keeping up the
equal truth of contradictory teachings. And those were called-
Arhatas from the phrase he had employed of " Ye are worthy
(Arhatha) of this great teaching " that is of the false teachinga
which he induced them to follow. Thus did the illusory
figure lead away the Asuras from the teachings of the Vedas.
And being impressed by those teachings the Asuras initiated
°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 pulting on garments of red colour, with collyriunt
in his eyes, the illusory i5gure again addressed others of the
same family in sweet and mild accents— ■" ye demons,
gifted with strength, if ye wish for heaven or final rest desist
from the sinful massacre of animals and hear from me what
you should do. The whole universe is composed of dis-
críminative knowledge ; understand my words well for they
have been uttered by the wise. The world is without stay.
and is pcrpetually revolving in the straits of existence
being engaged in the pursuit of erroneous knowledge and
sullied by passion and others. •

Paras»RA said : — In this wise exclaiming to them "Know
(Budhyadwam) and they saying (Budhyate), it is known,"
those Daityas were led away from their own religion. They
thUs renounced their respective duties being impressed by
the reasonings and arguments of that illusory figure.
Maitreya, they, impressed, pursuaded others to do the same
and thus the heresy spread and many abandoned the prac-
tices laid down by the Vedas and Smritis. twice-born
one, with variousother erroneous teachings, the illusory figure
converted many other Daityas. Being thus deluded, the
Asuras, in no time, abandoned the doctrines and rites laid
down by the three Vedas. Some of them, twice-born one,
spoke ill of the Vedas and others villified the celestials. Some
spoke against the Vedic rites and sacrifices and others calum-
niated the Brahmans. "The precepts" they preached "that
lead to the sacrifice of animals, are highly culpable. To
say that throwing clarified butter in fire produces rewards is
simply childishness. If any one, after having obtained
godheadby multiplied ceremonies, is fed along with Indraupon
the wood used as fuel in holy fire, he is lower than a
brute which feeds upon leaves. If a beast, being sacrificed<
attains to heaven, why does not the sacrificer slay his father
iit a sacrifice ? If a dead person is satisfied if another is
íed flt a Sráddha theo why does not the íood offered by his

VISHNUPURANAM. 2Jt

son reach him who resides at a distance ? All these words
therefore depend upon individual respect so it is better for
ycu to neglect tliem and appreciate mine. The words of
authority, mighty Asuras, do not fa.ll from heaven ; reason-
able words only are to be acknowledged by me and persons
like yourselves. " Ðy 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 been led astray, the gods,
with careful preparations, addressed themselves for fight.
And therc again began a terrible encounter between the
gods and demons. And the demons wcre now defeated and
siain 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, Maitreya, thoae, who have followed
the religion prcached by the illusory figure, are called nacked
for they following a wrong track have thrown off the garment
of the Vedas. There arc four orders of men, namely;
thereligious student, the householder, the hermit and the
mendicant; there is no fifth order. The sinful man, who
after relinquishing the order of the householder, does not
become either a hermit or a mendicant, is said to be naked. The
man, who, although able, does neglect his parmancnt observ-
ances for one day, commits sin for one day ; and if he neg-
'ects them, not being in trouble, for a fortnight he can be
purified only by arduous expiation. The virtuous must see
tne sun after looking upon a person who has neglected
Ws pcrmanent observances for a year ; if they have touched
"'m they must bathe with their clothes on — but that vicious
0l) ehas no individual expeation for himself. There is no
S| nner on earth, more culpable, than one in whose house the
celestiajs, progenitors and spirits are left to sigh unworship-
P^. No man thould associate, in residence, sitting or society

$3* VISHNUMJRANAM.

with him on whose person or in whose house the gods, pfogfr
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 eats himself without satisfying the gods, manes,
spirits and guests feeds upon his own iniquity and there is
no salvation for such a person. The Bráhmans an/ men of
Other castes who neglect their respective duties or take, up
a degraded profession are said to be naked. To Iive in a
place where thcre is an intcrmixture of four castes is detrimental
to the character of the righteous. Those who converse with
him who eats without offering a porlion to the gods, the
sages, the mancs, spirits and guests, are doomed to hell. A
wise man should not therefore talk with or come in contact
with these heretics who are rendered impure for renouncing
the three Vedas. A Sráddha ceremoney, although performed
with great care and devotion, if looked upon by these heretics
does, not please the gods or progenitors.

As described, there was in the days of yore a king named
Satadhanu whose wife : Saivya was a woman of great piety.
She wasfaithfulto hcr husband, kind, sincere, pure, and gifted
with every female accomplishment, humility and discretion.
The king, with his wife, worshipped with great devotion
Janarddana the lord of gods. Hc daily worshipped Him
with whole-mindedness, oblations to fire, prayers, gifts and
fasting. One day when they had fasted on the full moon of
Kartika and had bathed in the Bhagirathi, they saw as thejf
came up from the river, a heretic to approach them who was the
friend of the king's military preceptor. The king, out of his
respect for the preceptor, entered into conversation with him
but his devoted wife Saivya did not utter a single word.
And thinking that she was fasting she turned írom him an

VlSHNUPURANAM. ift

looked towards the sun, Having arrived at 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 of the sin committed by Satadhanu for speak*
ing to a hereticwhile fasting he was born again as a dog. His
wife was born as the daughter of the king of Kási having
aknowledge of her former birth, versed in every science
and gifted with every virtue. Her father was anxious to
marry hw with a good husband, but she always opposed and
the Jting was prevented from celebrating the nuptials. The
daughter of the king of Kási, by the knowledge of her prís*
tine birth, saw that her huband wa's born as a dog in the city
of VisidhS. And having gone there she saw her husband in
that plight. And knowing that animal to be her husband she
placed upon his neck the bridal garland going through the
marriage rites and prayers. And being pleased with the excel*
knt food offered, the animal expressed his joy after the manner
of his species. He thus sporting as a dog, she was greatly
ashamed and bowing unto her husband, born as a dog, she
said :— "0 king.remember the civilities shown by you (towards
your preceptor's friend) for which thou hast been born as
a dog and art fawning upon me. Dost thou not remember,
% Iord, that by conversing with a heretic after bathing in a
sacred river, thou hast been born as a dog ?"

Parasara said:— Being thus remided the king called
*° his memory his former condition and was wrapt in medita-
tion and felt humiliation. With a broken heart he went away
'fom the city and falliog dead in a desert he was again born
as a jackal. In the following year the princess, again by
wr knowledge, perceived that he was born as a jackal and
*«nt to the mount Kotahala to find him out. Fmding him
ln *re the beautiful daughter of the king thus spoke to her lord
wrn as a jackal— "0 king, dost thou not remember thy eon-
ver »atbn with.the. heretic which.I called to thy memory,
3°

234 vishnupuranam:

wheh tliou wast a dog ? Thus accosted the king perceived
what the princess had said was true. Thereupon he abstained
from eating and died. He was then born as a wolf but his
wife repairingto a lonely forest again called back to the recol-'
lection of her husband his former state " noble lord, thou
art not a wolf but the king Satadhanu. Thou * wast born as.
a dog, then as a jackal and thou hast been bom as a wolf."

Parasara said : — Upon thus recolkcting his former state
the king renounced his life and was born again as a vulture.
His lo*ing queen agaín found hiin in that state a^td calleil
back to his memory his former condition. " king" ,she
cried out, " remember thy true seif — do thou renounce this
ugly form to which thou fiast been condemned by the sin
consequent upon thy conversing with a heretic." The king
was next born as a crow and the princess making him out by
virtue of her knovvledge of tlie pristine birth thus spoke to
her lord"01ord, thou art now being born as a crow eating
the tributary grain, lo whom, in a previous birth, all other
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 as is agreeable to the peacocks. There-
llpon tbe king, Janaka, undertook the celebration of a mighty
horse sacrifice. In the ablutions with which it ended the
princess caused his peacock to be batbed, bathing also herself.
She then reminded Shatadhanu how he had been successively
born as various animals. One recollecting this he renounced
his life. He was 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. Her father too announceá*
for a Swayambara. When all had assembled at that meeting
that chaste damsel found out her (former) lord and agai»
tfected him as her husband. The prince lived happily *'*"

VISHNUPURANAM/ 23$

jier and on the death of her father ruled over the country
of Videha. He celebrated raany sacrifices and distributed
many gifts and begot sons atid defeated many eneraies in
war. Having ruled duly and cherished the earth that king
renounced his liíe in battle as became the warrior caste. The
princess again • followed him in death and in agreement with
sacred precepts once more mounted cheerfully his funeral
pyre. Thereupon the king, vvith the princess, attained to the
regions beyond the region of Indra, where all desires are
for ever .satisfied, obtaining eternal and unequalled bliss in
heaven, the consummate happiness that is the reward of con-
jugal fidelity which is hardly attained.

I have thus describle to you, Maitreya, the sin conse-
quent upon conversing with a heretic and effects of bathing
after the solemn sacrifice of a horse. A man should therefore
carefully avoid the conversation or coming in contact with a
beretic especially at seasons of devotion and when engaged
in the performance of the religious rites before a sacrifice. The
prudent should look at the sun after seeing a person in whose
house domestic ceremonies have been neglected for a mouth.
And there is the greatest need of expiation if they meet
persons who live upon other's rice and who have wholly
abandoned the Vedas and who dispute the doctrines of sacred
writings. A man should not even talk with heretics, those
who do forbidden acts, pretended saints, scoundrels, sceptics
and hypocretes; communication with such sinful wretchcs
Wer at a distance, all association with schismatics pollutes a
nian j a man should therefore carefully avoid them.

These are the persons, Maitreya, called naked, the
meaning of which term you wanted me to explain. If they
witness a Sraddha ceremoney that becomes fruitless— com-
■nunication with whom spoils the piety of one day. These
** the heretics with whom the wise should not converse-— and
s Peaking to whom destroys the virtue he might have obtained
ð »thatday. Menfallinto hell if they convese with them

336 VISHNUPURANAM.

who uselessly assume the twisted hair and shaven head, who
eat without oílering food to gods, spirits and guest and
those who do not offer cakes and libation of watertotheir
manes.

END OF PART II|.

PAET IV.

SECTION I.

Iaitreya said : — venerable sir, you have described
to me the permanent and occasional observances to be ob-*
served by those pious individuals who are diligent in their
devotions. You have also described to rae the duties whicH
appertain to several castes and several orders oí men. I
wish you to relate to me now the dynasties of the kings who
have ruled over the earth.

PARSARA said:— Hear Maitreya, I shall describe td
you the faniily of Manu beginning with Brahma and com-
prising a number of pious, high-minded and heroic princes.
It is said, that never does his family become extinct, who
daily calls to his mind the family of Manu springing from
Brahma. Hear, therefore, Maitreya, an account of the origim
of his family, hearing which all sins shall be removed.

From the mundane egg originated Brahma, who was
Hiranyagarbha, the form of that supreme BrahmS which
consists of Vishnu as identical with Rig, Yajur and Sama
Vedas— the flrst, uncreated cause of all worlds. From the
r 'ght thurab of Brahma origmated the Patriarch Daksha
whose daughter was Aditi, who was the mother of the sun.
rrom the sun sprang Manu whose sons Were Ikshawaku,
"óga, Dwrishta, Saryati, Narishyanta, Pransu, Nabhaga,
^edishta Karusha, and Prishadhra. Being desirous of having
°%>ring formerly. Manu celebrated a saerifice in honour oí

338 VÍSHNUPURANAM.

Mitra and Varuna; but the ceremony being unsuccessful
on account of some irregnlarity from the presiding priest a
daughter Ila was born. But by the mercy of the two deities
however, her sex was changed and she became a man under
the name of Sudyumna. And he again became a woman under
an imprecation (from Siva) near the hermitage of Buddha,
the son of the moon.

One day while she was walking near the hermitageof
Buddha, he became attached to her and begot on her a son
named Pururavas. After his birth, the noble Rishis^desiring
to restore Sudyumna to his sex, prayed to the glorious Vijhnii
who is the essence of the four Vedas, of mind, of every thing
and of nothing and who is the sacrificed male. By his mercy
I lá once more became Sudyumna, in which character he bad
three sons, Utkala, Gaya and Vinata.

On account of his having been formerly born a female he
did not receive any portion of his paternal kingdom. His
father bowever at the request of Vasistha conferred upon
him the city of Pratishta, and he gave it to Pururavas.

Of the other sons of Manu, Prishadhra, on account df the
sin consequent upon slaying a cow, was degraded tothe
condition of a Sudra. From Karusha sprang the heroic persons
named Kárushas. The son of Nedistha, named Nábhaga
became a Vaisya ; his son was Bhalandana, wbose son was
the well-known Vatsapri ; his son was Pransu, whose son waí
Prajani, whose son was Khanitra, whose son was the brave
Chakshupa, whose son was Vinsa, whose son was Vivúv
aati, whose son was Khaninetra, whose son was the power?
ful, 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 sacrifice like one celebrated by
Marutta ? AU the implements and utensils were made
of gold. Indra was intoxicated with tbe drinking of Soma
juice and all the Btlhmans were greatly pleased.on h&'

V13HNUPURANAM. ifö

ing liberal présents. In his sacrificc the winds were the
guards and the other celestials were the courtiers. Marutta
was a lord paramount ; he had a son named Narisbyanta ;
his son was Dama ; his son was Rayavarddana ; his soi»
was Suddhriti ; his son was Nara, ; his son was Kevala ;
his son was Banduhmat ; his son was Vegavat ; his son was
Budha ; his son was Trinavindu, who had a daughter under
name of Ilavita. Being enermoured of Trinavindhu, the
nymph Alambusha bore him a son named Visala by whom
the city Vaisali was founded.

V,inata had a son whose name was Hemchandra; hís
son was Suchandra ; his son was Dhumraswa; his son waa
Srinjaya ; his son was Sahadeva ; his son was Krisaswa ; hi9
son was Somadatta, who performed ten times the sacrifice
of a horse ; his son was Janemajaya, whose son was Sunati.
These kings are known as Vaisálas, of them it is said— " By>
the mercy of Trinavindhu all the kings of Vaisali were Iong«
Iived, magnanimous and just and brave."

Saryati had a daughter named Sukanyá. Chyavana
marrífd her. He had a pious son named Anartta, who had a
son called Revata who govemed the country called after the
name of his father Anartta and lived at the capital called
Kusarsthali. The son of this king was Raivata or Kakudmin,
tlie eldest of a hundred brethern. He had a daughter named
Revati. He repaired with her to the region of Brahma to
consult with the god springing from lotus upon whom to
confer her. When he reached there the Gandharhas, Haha
»nd Huha, were singing before Brahmá and Raviata waited
were till they had finished. And the ages passed away during
the performence seemed to him as a moment. When they had
nnished ninging Raivata laid himself low before Brahma and
Mked him about a fitbridegroom. Brahmasaid — "Whomshould
you wish for a son-in-law ?" And bowing again Raivata men-
"Oned to him various persons whom he Hked. Noddinghis head
* n d smiling graciously Brahma said to him— " Of those whon»

046 Vt9«NUPURANAM.

you have mentioned there is no trace of their family on earth,
Many ages have passed away whilst you were listening to
the songs of Gandharbas. Now the twenty-eighth great age
of the present Manu is well-nigh goné. Kali ís fast approach-
ing. You alone give away this jewel of a daughter to some
bodyj all thy friends ministers, servants, 'wife, kinsmen,
armies, wealth have along since been taken away by the
hand of Time."

< That king, being terrified again, said, bowing, to Brahmí
"0 lord, such being the circumstance, upon whom slydl I confer
tlíis daughter?" Thereupon nodding, the preceptor o| the
seven worlds— the god, whose throne is lotus, said to the
king, standing humbly before— " The being, whose beginning,
middle or end we donot know, who exists ín all, who is the
creator, whose real and infinite nature and essence we do
oot know is (Vishnu). His power cannot be measured by time,
consisting of moments and hours and years ; he has no birtb
or death — all objects are his form— he is eternal— he has no
form or name. By the mercy of that imperishable being I am
the agent of creation — Rudra is the agent of destructiot and
Vishnu is the agent of preservation. He, assuming my forro
<reates the universe ; in his own essence he provides for its
duration ; in the form of Rudra he devours all things ; anJ
with tbe body of Ananta he upholds them. In the person of
Indra and other celestials he protects mankind and as ihe
sun and moon he dispells darkness. Assuming tbe nature
of fire he bestows warmtb and maturity, and in that of earth
he nourishes all beings. In the shape of air he give activity,
in the shape of water he gives satisfacfion and in the sbape oí
íky he provides space for all objects. He, beíng creator,
treates himself ; he, being preserver, preserves himself ; h e i
fceing destroyer, destroys his own universal form. He is ímperi'
shable ; there is nothing distinct from him. In him isthe worW;
ke is tbe world } and he, the primeval self-born, is again pr**
■KiA b the world. king, the glorious Vishnu has incarnated

VISHNUPURANAM, 241

Bportion of himself on earth. king, your picturesque city
Kusasthali, like the city of Indra, is now called Dwarká.
There reigns a portion of Kesava in the person of Beladeva,
Oking, confer this daughter of thine upon him, who appear9
under the guise of a man. He is an excellent bridegroom for
this gem of a daughter and she is a fit bride."

PARASARA said :— Being thus advised by the deity spring-
ing from lotus, the king returned to earth and beheld mankind,
greatly reduced in size and vigour and weakened in intellect,
Therenpon that king, having incomparable wisdom, repairing
to his owir city Kusathali which he saw greatly changed,
gave his daughter to Baladeva whose breast was as fair and
radiant as crystal. And beholding that damsel of excessive
height the king, whose banner is a palm tree, shortened her
with the'end of his ploughshare. Being thus shortened she
became like other women. Balarama thus married duly
Revati, the daughter of Raivata. And the king, too giving
away daughter, retired to the mountain Himalaya and en-
gaged in penances with a subdued mind.

-00

SECTION It.

w«

HILST Kakudmin Raivata was absent in the region of
wahmS, Rakshasas named Punyjanas devastated his capital
^isasthali. Hi* hundred brothers ; afraid of the enemies,
™d in different directions and their descendants the Kasha-
w y»s settled all over the country. .
3»

343 VISHNUPURANAM.

From Dhristha originated the Kshatryarace of Dharshtaka-
the son o( Nabhaga wa9 Nabhaga> his son wasAmbarisa;
his son was Virupa; his son was Prishadáswa; his son
was Rathinara, of whom it is said — " these princes of
Rathinara family, although Kshatryas by birth, were call-
ed Angerasas or sons of Angera and werft Brahmans ind
Kshatryas.

As Manu was sneezing Ikshawku was born from his
nostril. He had a hundred sons of whom the three well-
known were Vikukshi, Nimi and Danda. These and fifty
under Sakuni were the rullere of the north. Forty^eight were
the rulers of the south.

Being engaged in the celebration of an ancestra) rite
upon Ashtaka day ikshawku ordered Vikukshi to bring
him flesh suitable for the offering. The prince, therefore,
went into woods and slew many a deer and other wild animals
for the purpose. Being exhausted with hunting he was
hungry ; accordingly he sat down and ate a hare. And
being refreshed he carried the rest of the game to his father.
Vaisishtha, the family priest of Ikshawakus, was invited to
consecrate the food; but he said that it was impure on
account of Vikuksh's having eaten a hare from amongst it.
Being thus informed by his spiritual preceptor the father
abandoned his son who, in consequence thereof, received tbe
epithet Sasáda (hare-eater) On the dimise of his father he
piously ruled over the earth. A son, Puranjaya by naroe,
was born to him.

There took place a dreadful conflict in the Treta yuga
between the gods and demons in which the former were
defeated. They accordingly repaired to Vishnu for help afl< '
propitiated 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'
Kshatryra king named Puranjaya, son of thc roya' sain »

VÍSfeNUPÚtlANAM. 14%

SasSda. Infusing a portion of myself into his body I shall
descend on earth and slay all the demons. Do you so cn»
deavour that Puranjaya míght engage in the work of the
destruction of Asuras." Hearing those words the celestials
bowed unto the glorious Vishnu and went to Paranyaja and
addressed him,' saying, "Oferemost of Kshatryas, we have
come to thee to secure thy help in the destruction of our
enemies iu which we have been engaged. It will not behove
thee to neglect our friendship who have come here." Being
thus addr°|sed Puranjaya said — " If Indra, the Iord of the
three* worlds, the king of you all, who is known as the
performer of hundred sacrifices, agrees to carry me upon his
shoulders, I shall then fight with your enemies and help you."
The celestials and Indra immediately said " so be it."

Thereupon Satakratu assumed the shape of a bull and
the king mounted upon his shouldcr. And being invigorated
by the power of the undecaying God, the lord of all move-
able and and immoveable things, he slew all the Asuras in ihe
battle between the gods and demons. And in consequence
of his destroyíng the Asura army whilst seated upon the
nump of the bull he obtained the appellalion Kakutstha. The
son óf Kakutstha was. Anenas, whose son was Pritha, whose
>on was Viswagaswa, whose son was Arda, whose son was-
Yuvanaswa, whose son was Sravasta, by whom the city of
Srlvasti was founded. The son of Sravasta was Vrihadawa
whose son was Kuvalayaswa. This prince, invigorated by
'he energy of Vishnu, slew the Asura Dhundhu, who had
disturbed the pio,us sage Uttanka, and he was accordingly
Mmed Dhundhumara (slayer of Dhundhu. Whilst fight-
'"g with the demon he was attended by his twenty one
™ousand sons, who all, with the exception of three, were
c «nsumed by the fiery breath of dhundhu. These three.
Wer e Dhridhaswa, Chandraswa and Kapiláswa. The son
M Dhridhaswa was Baryaswa, whose son was Nikumbh*,
hose sort was Sanhatasvva, whose son • was Krisaswa,

*44 WSHNUPURANAM.

wbose son was Baseoajit, whose son was another Yuva.
náswa,

Being aggrieved in consequence of having no son he
lived in the hermitage of saints. And being worked up vvith
compassion of sages engaged in the performance of a reli-
gious ceremony for this offspring. When half the night had
passed away they finished the ceremony and having placed a
vessel of consecrated water upon the altar they slept.

When they had slept the king, distressed with thirst, en-
tered the cottage and did not like to disturb the Rjshis. He
then drank the vvater in the vessel consecrated and rendered
efficacious by sacred texts.

When the Rishis got up in the morning, they said— "Wlio
has drunk this consecrated water? Drinking this the wife
of the king Yuvanáswa would have given birth to a valiant
son." Hearing this the king said — " I have unknowingly
drunk this vvater."

Accordingly a child vvas conceived in the belly of Yuva-
nSswa; it grew and in proper time it ripped open tlte right
$ide of the king and was born. But the king did not die. The
son being born the Rishis said — '<Who will be its nurse."
There appeared the king of the celestials and said He shall
have me for his nurse (mamayan dhásyati)" He was thence
called Mindháta, Indra put his fore-finger into the mouthof
tbe infant, who sucked it and drew it from heavenly nectar.
And he grew up and became a powerful king and brougbt the
seven continents into his subjection. It is said of him
" From the rising of the setting sun all that is lighted by k»
rays is the land of Mándhata the son of Yuvanáswa.

MándhSta married, Vindumati, the daughter of Sasavimto
and begot on her three sons Purukutsa, Ambarisba and
Muchukunda ; he had also fifty daughters.

An ascetic, narred Saubhari, versed in Rig V«da li ved
\n the waters for twelve years. There lived a huge &*"*
who was the i swereign, named Sammada. He h a ° a

VISHNUPURANAM. 245

numerous progeny. His children and grand children used to
sport around him in all directions and he lived happily
amongst them, playing with them day night before the ascetic.
Being disturbed in his devotions that ascetic, in the
waters, beholding the sport of the king of fish with
his children and grand children, thought vvithin himself
— " Blessed is the being, who, althougli born in a degraded
state, is sporting with his children and grand children.
This has created envy in me and I wish to sport with my
children and grand children." Having thus made up his
mind the' ascetic speedily came up from the water and
being desirous of becoming a householder went to Mándhatft
to demand one of his daughters as his wife.

Thereupon hearing of the arrival of the sage the king
rose up from his seat and worshipped him with libation.
Having taken a seat Saubhari said to thc king — " I have
made up my mind to marry. Do you, king, give me one
of your daughters as a wife. Don't disappoint my love. If
any one comes to the race of Kakutstha with a desire he
does not go back disappointed. king, there are many
other sovereigns 011 this earh who have got daughters ; but
thy family is renowned above all in granting liberal gifts to
them who come with that purpose. king, you have got
fifty daughlers — confer one of them upon me so that I may
be relieved from the anxiety I feel in consequence of the
fear that my request may not be granted.

Parasar* said — Hearing the words of the sage and
heholding his body worn out with infirmities (he did not
Me to satisfy his desire) — but afraid of an imprecation he
*as much disturbed in mind and lowering his head thought
'°r some time. The Rishi said — í' What are you meditating
"pon, king ? I have not asked for any such thing which
you cannot give. Your daughter must be given to some
"ody. But if you fulfill my desires what is there that cannofe
** obtained by you?" Thereupon the king ; afraid of hi»

246 VtSHNUPURANAM.

displeasure, said — "0 illustrious *ir, such is the practice íii
our family, that daughters must be given to such fitting per-
sons as they shall themselves select. I did neverexpect
that such a request vvould corfie (rom you — I do not know
why such a desire has taken place in your mind. This has
created perplexity in me and I am at a los's what to do."
Hearing that the sage thought wilhin himself — "This is
merely an indirect way of not yeilding to my request. I am
an old man, having no attractions for women and his daughters
Will not accept me. Whatever it may be, I shall to thftt."
Thinking thus, tlie sage said to Mlndhata — " If such be *he
custom of your family — give orders that I may be admitted
into the interior of your palace. If any one of your daughters
selects me I shall take her as my wife — if none of them be
willing, I shall desist from such an attempt considering
that I am too old for it." Having said this the sage was
silent.

Being afraid of the imprecation of the sage, the king
ordered the eunuch to conduct him to the inner apartment.
As he entered, he assumed a form of beauty far exceeding
that of men or gods. Addressing the princesses his guide
said to them — " Your father, young ladies, sends this pious
sage to you who wanted of him a bride. And the king has
promised that he will give her to him who will select him."
Heating these words the princesses were all excited with
desire and passion, and like a troop of female elephants
encircling the lord of the herd, they all contended to have
him as their husbaud, They said to one another— " Away
away, sister, I shall take him as myhusband. He has already
been selected by me ; he is not a meet bridegroom for yott. He
hasbeenpurposely created by Brahma for me as I have been
created to become his wife. As soon as he entered the house
I setected him as my husband ; why do you prevent him from
becoming so?" Thus there arose a conflict amongst the
djiugijtets of the king, e«ch contending that I have selected

VISHNUPURANAM. 247

him as my husband. While that blameless sage was thus
selected by all the princesses the eunuch went to the king
and with down cast looks reported to him what had takert
place. Having received all information, the king, perplexed
the more, thought — " What is all this 1 What I am to do now f
What is it that I have said" and then with extreme reluctance
gave away all his daughters to the sage.

Thus the wished-for marriage of the great sage was
accomplished and hc took away all the princesses to his
hermitage. Thereupon he ordered Visvvakarma like second
Brahmi, the inventor of art, to construct separate palaces
for 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. Tbereupon
the celestial architect carried out the orders of the sage.
And at the behest of the great sage, Saubhari, the divine
and inexhaustible treasure Nanda lived there permanently.

Thereupon the princesses entertained there day and night
all theirguests and dependant with richest and choicest viands.

Once on a time the king, attracted by his affection for thé
daughters, 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
one of the palaces and embracing his danghter, the king said
to her with tears of affection and delight in his eyes — " Dear
child, tell me how are you here. Are you happy here or
»ot ? Does the great sage treat you kindly ? Do you remem-
ber thy early home" ? Being thus addressed the daughter said
toherfather — " father, this palace is picturesque surroun-
ded by charming gardens with birds emitting sweet notes, and
tanks abounding in full-blown lotuses. I have got here rich
v 'ands, fragrant unguents, precious ornaments, costly clothes,
soft beds and every other thing tbat wealth can give- But stiH

248 VÍSHNUPURANAM.

then, why should I not remember my early horae. By tliy
favour I have obtained all these things, But there is one source
of my grief — my husband never goes out of my house. He is
solely attached to me and is always at my side;henever
goes to my sisters ; for this my sisters are sorry ; this is tlie
only cause of my uneasiness." Being thus • addressed he
went to the second palace and embracing his daughter and
taking his seat lie put the same question. Tlie same account
of the enjoyment of palaces and other things was given by
her ; she also made the same complaint that tlie sage was
solely attached to her and paid no attention to KSr sisters.
Hearing this the king went round all the palaces, put tlie
same question to all his daughters and received the same
reply. Having his heart filled with satisfaction and wonder
he repaired to the glorious Saubhari who was alone and
reverentially said to him — " illu9trious sage, marvellous is-
thy power— I have never seen this in any other person. CMi
great is the reward of thy austere penances." Having bowed
unto the sage and been welcomed by him with great re-
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 of Mindhata bore to
Saubhari one hundred and fiíty sons. Gradually he becarae
more and more attached to his children and his mind was
wholly ongrossed with selfish thoughts. He always used to
thiult— •' When will these sons of mine speak to me in sweet
accents ? VVhen will they learn to wglk ? When will they attain
toyouth?When shall I see them wedded? Wbenshaill
behold them with their sons?" With these anticipatiorfs, he
spent some time and at last thought" What exceeding
folly is mine 1 There is no end of desires even in ten thott*
sand or a hundred thousand years. With one desire gratified
another springs up. I have seen my infants walk-— I h ave
seen their youth, their manhood, their marriage, their chil-
dren, still my desires are not gratified and mind longs *&**

vishnupuranam: 249 :

'seeing the descendants of their descendants. When I shatt
see them another desire will spring up. Wben that is satis-
fied another wish will be engendered.

How can the growth of desires be prevented ? I have
now learnt that there is no end of desires till death. His
mind can nevef be devoted to the supreme spirit who is a per-
petual slave of desires. My devotions, whilst I was in
the waters, were thwarted by my attachment to my friend,
the fish. The outcome of that connection was my marriage
and the result of that marriage is the cycle of worldly desires.
Bir^h withlone body is a source of many ills. By my mar-
riage with the princess 1 have got one hundred and fifty
sons so my miseries have been multiplied to that extent
And they will be infinitely multiplied by their children, by
their wives and their progeny — thus a married life is a source
of individual anxicty. My devotions, which I practised in
the waters, have been thwarted by my worldly wealth and
I have been beguiled by the desire for the progeny which
was created in me by the association with Sammada. For
the ascetics separation from the world is the only way to
Rberation; association with others is a source of many evils.
Even the most accomplished ascetic is degraded by worldly
attachments what to speak of those whose observances
are incomplete. Though my intellect has been possossed
ty the desire of married life still I shall exert myself for
the salvation of my soul so that freed from human infirmities
I may be reléased from human sufferings. For that purpose
by austere penances I shall propitiate Vishnu, the creator of
the universe whose form cannot be ascertained, who is
smaller than the smallest, larger than the largest, the source
°f darkness and light— the king pf gods. May my mind,
'reed from sins, be devoted to his body which is both des-
crete and indescrete substance, boundlessly mighty, at one
*'th the universe so that I may not be born again. I seek
">e refuge of that Vishnu, who is the teacher of teachers,
32

3J0 VISHNUPURANAM.

who Í8 identical with, all beings, the pure eternal lord q|
all, without beginning, middle or end and besides whom thert
exists nothing.

SECTION III.

JT ARASARA said— Having thus thought within himsdf
Sauvari renounced his children, his home, his splendour
and wealth and repaired with his wives to the forest. Having
daily performed there the observances of the ascotks
called Vaikhanasas (or ascetics having families) he cleanseá
himselffrom all iniquities. When bis mind was ripe and
freed from passions he concentrated in his spirit the sacramen-
tal fires and became a religious mendicant. Then having
made over all his aetions to the glorious god he attained
to the condition of Achyuta which is above ebange, tfce
vicissitudes of birth, transmigration or death. Wboever
shall read, hear, reraember, or understand this story of
Sauvari and his marriage with the daughters of Mándhita,
shall never, for eight successive births, be addkated H>
evií thoughts nor shall he act unrighteously, nor shall he thi»«
of improper objects— nor shall he be subject to selfishness;
shall now describe to you the progeny of Mandhata.

The son of Ambarisha, the son of Mandhlta, was Yuvana-
swa ; his son was Harita from whom sprang Ang'*
Hiritas.

VISHNUPURANAM. 251

In the regiöns below the éarth, the Gandharbas námed
Mauneyas, six million in numbér, had defeated the snake-
gods, usurped their kingdom and stolen away all theirpre-
cious jewels- Defeated by the Gandharbas the serpent
chiefs addressed the lord of celestials, sleeping on the sur-
face of the ocea'n of milk as he awoke from his sleep ; and the
blossoms of his lotus eyes opened as he Iistened to their
hymns.

They all bowing said— "How shall we be relieved fromthe
fear of these Gandharbas ?" Where to the glorious god re-
plieóV- "I shall enter into the person of Purukutsa, the son
of Mandháta, the son of Yuvanaswa and slay all the Gan-
dharbas." On hearing these words the snake-gods bowed
andwentaway and returningto their country sent Narmada
to secure the help of Purukutsa.

Accordingly Narmadi went to Purukutsa and led hiin
totheregionsbelowtheearth, where, being filled with the
energy of Vishnu he slew all the Gandharbas. He then returned
to his own house. And the snake-gods conferred upon
Narmadá a boon that whosoever should think of her,
mention her name, should never have any fear from
ll >e snakes. This is the invocation : "Salutation unto
Narmadá in the morning ; salutation unto Narmadá at night,
nlutation to thee O Narmada, save me from this serpent's
Poison." Whoever shall repeat this day and night shall riot
e bitten by a serpent in the dark or in entering a room.
"°f shall he, who shall rémember this, suffer from poison,
"kn he eats even food mixep vvith it. They also
Woferred a boon on Purukutsa that none in this family
*fl be bitten.

Purukutsa begot on NarmadS a son, named Trasa-

a y a » whose son was Sambhuta, whose son was Ana-

"*"J a i who was killed by Ravana when he iraversed

eountry for conquests. Anaranja's son was Prishadaswa;
"soawasHaryyaswa; his son was Sumanas ; his sodWas

2S2 VISHNUPURANAM.

Tridhanwan ; his son was Trayyaruna ; his son was
was Satyavrata who received the name of Trisanicu
and was degraded to the state of a Chandala or
outcast. Once on a time there was a famine for
twelve years. He used to suspend flesh opon a fig-tree on the
banks of the Ganges for the wife an'd children of
Viswamitra— he did not give it with his own hands for he
might not accept the present of a Chandala. For this Viswa-
mitra was highly pleased and took him in his living body to
heaven.

The son of Trisanku was Ha.is Chandra, whose somwas
Rohitaswa, whose son was Harita, whose son was Chunchu,
who had two sons named Vijaya and Sudeva. Ruruka was
the son of Vijaya and his son was Vrika whose son was Bahu.
This king was defeated by the tribes of Haihayas and
Tálajanghas and his country was devastated by them for
which he fled intowoods with his wives. One of those was
pregrant and the rival queen being jealous gave her poison
to prevent her delivery and the child was confined in the
womb for seven years. And Bahu, being striken in years,
died near the hermitage of the sage Aurva. Having con-
structed the funeral pile the queen was about to ascend it when
the sage Aurva, who was cognisant of past, present and future-
came out of the cottage and prevented her saying— "HoW,
hold | This is sinful ; there is in thy womb a heroic king — tfce
sovereign of many kingdoms, the offerer of many sacrificts,
the slayer of his enemies and a lord paramount. Ðo not
commit such an unrighteous act." Being addressed thus the
queen gave up her intention. The sage then took her to his
own cottage and after some time she gave birth to a valiant
son— -and with him the poison came out. And after perfor-
ming ceremonies consequent upon birtb, Aurva gave him, ' or
tbat, the name of Sagara (from sa with and gara, poison). He
then invested him with the sacred cord, toughthim the Vedas
and the use oí alt weapons and especially those of fire call"

VISHNUPURANAM. 353

after Bhárgava. When Sagara grew up he one day asked
his mother, saying — " mother why are we living here ? Who
is my father? Whereishe? " Being thus questioned his
mother related to him everything. Hearing this he was
greatly enraged and pr.omised to recover his father*s kingdom
and destroy the Haihayas and Tálajanghas by whom it had
been devastated. When he grew up he destroyed all the
Haihayas and would have also destroyed the Sakas the
Yavanas, Kambojas, Paradas, and Pahnavas, had they not
solicited the protection of Vasishtha, the family priest of
Sagara. *

Vasishtha, making them deprived ot their power, although
living, thus said to Sagara — " my child, these, are already
dead What is the use of pursuing them ? To keep up your
vow I have made them renounce their own religion and the-
company of twice-born ones." Sagara reverentially obeyed
the request of his spiritual guidc and imposed upon them pecu-
liar distinguishing marks. He made the Yavanas shape their
heads entirely and the Sakas partially. The Paradas wore
their long hair and the Pahnavas allowed their beards to.
grow according to his command. He withdrew from these and
other Kshatrya races the privilege of offering oblations to fire
and studying the Vedas. And being thus deprived from the
performance of religious rites and having bcen abandoned by
tl»e Brahmins they all became Mlechasas. Having thus
tecovered his kingdom Sagara ruled over the earth having
seven continents with undisputed sway.

-00-

SECTION IV.

JT araSARA said : — Sagara had two wives Sumati, the
daughter of Kasyapa and Kesini, the daughtéf of king
Viderbha. Having no offspring the king earnestly solicited the
help of the sage Aurva who conferred upon him a boon that
one wife should bear him a son who would keep up the race
and tbe other sixty thousand sons ; but he allowed them to
make their election. Kesini chose to have one son and the
other chose to have sixty thousand. Within a few days Kesini
gave birth to a son named Asamanjas who upheld the family
and Sumati the daughter of Vinata gave birth to a sixty thou-
sand sons. Asamanjas had a son whose name was Ansumat.

Asamanjas was very wicked from his boyhood. His
father hoped that with manhood he would reform his conduct.
But he continued same even with age so his father renounced
him. The sixty thousand sons of Sagara followed the example
of tbeir brother Asamanjas. The sons of Sagara having
thus trodden the paths of virtue and piety in the world the
celestials went to the ascetic Kapila, who was free from guilt,
versed in learning and in whom was a portion of Vishnu.
Having bowed unto him they said— •" These sons of Stgara
have followed the conduct of Samanjas. lf they continue
so how will the world be upheld ? Thou art incarnate for the
.protection of the world." Hearing this Kapila said— "Tbey
•hall soon be destroyed."

Thereupon Sagara undertook the celebration of a horse
Mcrifiöe. They were all engaged to look after the bor?e.

VISHNUPURANAM. 255

Nevertheless some one stole the horse and earríed it to the
region below the earth. He then ordered them to search
out the steed. Then following the impressions of its 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, np and down like unto
the autumnal sun freed from clouds. Then with uplifted
weapons they rushed towards him, saying-— "Slay him, slay
him ; this villain has spoiled our sacrifice ; he has stolen ouf
horse." Tfien turning his eyes a Iittle Kapila looked towards
them and with the sacred flame that came ottt of his body, the
sons of Sagara were in no time reduced to ashes.

Wheh Sagara came to know that all his sons, whom he
bad sent in puest of the horse, had been destroyed by the
might of the sage Kapila he sent Asamanja's son to bring
the animal. Ansumat, proceeding by the path which Sagara's)
sons had ^dug, arrived where Kapila was and reverentially
bowing unto him so pleased him that he said — "Go my son
and gave over the horse to your grand father ; ask of me a
boon j thy grand-son shall bring down the river of beaven
on earth." Ansumat begged of the glorious Rishi a boon
that bis uncles, who had died on account of his displeasure
although unworthy of it, might be raised to heaven. The
Rishi said— " I have told you that your grandson shall bring
down the Ganges upon earth. When the ashes and bone*
« Sagara's sons shall be washed by her waters they shalt
"» raised to heaven. Such ís the glory of the stream that
Wsues from the.toe of Vishnit that they all, who bathe in it
'Mentionally or accidentally, go to heaven. Even those shaH
8° to heaven whose bones, skin, fibres, hair or any other
f®t shall be left after death upon the earth which is con^
'■guous to the Ganges." Thereupon reverentially bawing
u »to the sage and taking the steed, he went where his grand-
ather vvas celebrating the sacrifice., On receiving back tiw

Sjj5 víshnupuranam;

hórse Ságara completed the sacrifice and in memory of
Kis sons he gave the name of Sagara* to the chasm which
they had dug.

The son ef Ansumat was Dilipa 5 his son was Bhagiratha
who brought down the Ganges on earth, whence she is
caUed Bhágirathi. 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 with
a couple of tigers who had cleared the forest of the deer.
Hé killed of these tigers with an arrow. At the time of
dying the form of the animal was changed and it assumed
that of a dreadful and hideous fiend. And the second dis>
appeared saying— "I shall take vangeance upon'-you."

After some time Saudlsa celebrated a sacrifice which was
conducted by Vasishtha. At the end of the ceremony
Vasishtha went out when the Raksha assuming the shape of
Vasishtha said— " The sacrifice is finished to-day. You must
give me flesh to eat ; I shall just now come back." Having
said this he went away and transforming himself into the
shape of the cook prepared some human flesh. Saudása
placittg it on a dish of gold, waited for Vasishtha. As soon as
the sage came back the king offered to him the dish. Thereat
the sage thought — " Alas t what improper conduct on the part
of the king that he> is offering me flesh ! " Then by virtue of
his meditation he came to know that it was human flesn.
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 *
the same name where there is a pilgrimagc of Kapila where sttll »»" ,alte,
piace as«nnuatjair.

VISHNUPURANAM. 2$jr

— " Since you have offered, though you know it, to such
Jioly men as we are what should not be eaten, hencefertb,
yourappetite shall be excited by similar food."

The king said — " It was yourself who commanded this
food to be prepared." Vasishtha said — " By me, how could that
have been." Aud being engaged in meditalion again he found
out the whole truth. Being pleased with the king he said
— " The food to which I have doomed you shall not be your
iustenance for ever ; it shall be only so for twelve years."
And the king, taking water in his palms addressed himself
for ,cursing the sage but gave up his intention, being remind-
ed by his queen Madayanti that it ill became him to imprecaté
a curse upon a holy teacher who was the guardian divinity
of the family. Unwilling to throw the water upon the earth lest
it should wither up the grain for it was filled with malediction
and being equally unwilling to throw it up into the air lest
it should blast the clouds and dry up their contents, he threw
it upon his own feet. Scalded by the heat which
was in the water on account of his angy imprecation the
feet of the king became spotted blaclc and white and
hetherefore obtained the name of Kalmashapáda (i.e. having
spotted feet).

On account of Vasishtha's curse the king used tobecome a
cannibal every third night and travelling through the forests
■devoured many men. Once on a time he saw a pious sage
engaged in dalliance with his wife. And beholding that
terrible Rákshasa form they fled away in fear but he got
hold of the husband whilst they escaping. Thereupon the
wife of the Brahman begged of him her husband again and
again— " Thou art the great king Mitrasaha, the pride of
'"e Ikshwaku race — not the Rákshasa. It is not proper for
'ltee who knowest the nature of wemen, to carry off my'
""sband and devour him." In vain deed she lament in
>»any wa y S . h e devoured the Brahman as a tiger devours
'deer. Being worked up with ire the Brahman's wife-
33

aSg VISHNUPURANAM.

addressed the king and said— " Since, you have devoured
my husband before l was satiated in his company, you
shall die as soon as you shall associate with your queen,"
Having thus cursed him she entered the flames.

Aíter the expiration of twelve years when he was freed
of the curse, he, being desirous of dallying with his wife,
thought of Madayanti who reminded hiir. of the curse of
Brahmani. He, therefore, abstained from conjugal inter-
course. Being childless he solicited the help of Vasishtha
and Madayanti became pregnant. The child was not born
for seven years, and the queen devided the womb <vith a sharp
stone and a son was born who was named Asmaka, Tho
son of Asmaka was Mulaka. When the Kshatriyas were raoted
out from the earth, he was concealed by a number of women,
hence he was called Narikavachá (having woman for
armour). The son of Mulaka was Dasaratha; his son was
Ilavile ; his son was Viswasaha ; his son was Khatvvanga,
called also Dilipa, who, being invited by the gods in a war
with the Asuras, destroyed a number of them. Being pleased
thereby the celestials asked him to pray for a boon.
Dilipa said— " If you press mc to accept a boon, tell me what
is the duration of my life." The god said " The length of
your life is but an hour." Thereupon Khatwanga, who was
gifted with great velocity, came down, in his easy-coursing
car to the world of mortals. Having reached there, he ■
prayed and said— " If my soul has never been dearer to
me than tho sacred Brahmans ; If I have never deviated
from the satisfaction of duty ; if I have never looked upon
gods, men, animals, vegetables, and all created things as differ-
ent from the imperishable, may I then attain unswervingty
to that divine boing, upon whom the holy sages meditate.
" Having th«s spoken he was united with that supreme bemg
— Vásudeva who is the preceptor of all the gods, who » s
abstract existence and whose form cannot be describedi
Thus he was unjtcd with Vasudeva and obtained absorptioo-

VISHNUPURANAM; 259

A stanza was cited by the seven rishis in the 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 of Khatwanga was Dirghábaliu, whose son was
Raghu, whose son was Aja, whose son was Dasaratha. The
glorious god, from whose navel the lotus springs, was born,
for the protection of the world, as the four sons of
Oasaratha — 'namely Rama, Lakshmana, Bharata and Satrughna.
Whjle a boy Rama was taken by Viswamitra to protect his
sacrifice and slew Tadaká. In the sacrifice, Máricha was
slain and throvvn away. Suváhu and others were also
slain by him. He removed the iniquity of Alialyá by merely
looking upon her. Arriving at the palace of Janaka he easily
broke the bow of Maheswara, and received Sita, self-born
daughter of the king Janaka as the meed for his prowess.
He humbled the pride of Parusharama — the Ketu of the
Haihaya race and the slayer of all Kshatryas. At the behest
of his sire and not being sorry for the loss of kingdom he
went to woods accompanied by his brother Lakshmana and his
wife, where he destroyed in battle Viradha, Kara, Dusana
»nd other Rakshasas, the headless demon Kavandha and
Vali the king of monkeys. Having constructed a bridge
across the deep and slain all thc Rakshasas, he brought
back his spouse Sitá who had been carried away by the
Ten-necked Rávana. Having purified her by the fiery ordeal,
'nd accordingly her virtue chanted by the celestials, he
feturned with her to Ayodhyá.

Having slain a number of Gandharbas, Bharata became
Ae master of their country and háving slain the Rakshasa
chief Lavana, the son of Madhu, Satrughna took possesion
of thoir capital Muthrá.

Havingthus by their unequalled might and strength
Wved the world from the grasp of the wicked, Rama, Laksh-

360 VISHNUPURANAM.

ftiana, Bharata and Satrughna went back to heaven and were
followed by those inhabitants of Kosala who were one-
mindedly devoted to those incarnate portions of VÍ9hnu.

Ráma had two sons one was named Kusa and the other
Lava. Lakshmana too had tvro sons by the name of Angada
and Chandraketu. The sons of Bharata weré Taksha and
Pushkara. Subáhu and Surasena were the sons of
Satrughna.

The son of Kusa was Atithi, whose soit was Nishadha,
whose son was Nala, whose son was Nabhas, whose son vvas
Pundarika, whos son was Ksher.iadhanwan, whose son jvas
Devaníka, whose son was Ahinagu, whose son was Paripatra,
whose son was Dala, whose son was Chhala, whose son was
Uktha, whose son was Vajranábha, whose son was Sáukanátha,
whose son was Abhyuthitaswa, whose son was Viswasaha
whose son was Hiranyanabha, who was a pupil of the great
ascetic Jamini and imparted spiritual knowledger upon
Jajnawakla. The son of this pious king was Pushya whose
son was Dhruva Sandhi, whose son was Sudarsana, whose
»on was Agniverna, whose son was Sighra, whose son was
.Maru who, by virtue of his power of devotion, is still living
in the village called KalpS and who in future will be the
restorer of the Kshatrya race ín the solar dynasty. Maru s
son was Prasusruta, whose son was Susandhi, whose son was
Amarsha, whose son was Mahaswat, whose son was Visrutavat,
whose son was Vrihadbala, who was slain in the great war by
Abhimanyu, the son of Arjuna. These are the most illustrious
kings ia the race of Ikshawku. Whoever hcars of the
accoant of them will be freed from all sins.

SECTION V.

— :o:-

1 HE son of Ikshawlcu, by name Nimi, instituted a sacri*
(ice for a thousand years and appointed Vasíshtha as the
presiding priest. Vasishtha said to him— " I have been already
appointed bv Indra for presiding at a sacrifice for five hun-
dred. years. Wait for some time, I shall come afid officiate
asa priest at your sacrilice." Being thus addressed the
king did not ansvver. And Vasishtha Went away supposíng
that he had agreed. Nimi in the meantime engaged Gautama
andother ascelics and conducted the sacrifice. After the
sacrifice of the king of celestials had been finished, Vasíshtha
hurried on to celebrate Nimi's sacrifice and found that it waa
being conducted under the superintendence of Gautaraa,
Vasishtha then imprecated a curse upon the king who was
asleep, saying ' Suice the king, not informing me, has entrus-
t«dGautama with the charge of tlie sacrifíce, he shall cease
to exist in a corporeal form. When Nimi got up he came
to know what had happened and in retum imprecated a
curseuponhis unjust preceptor tliat he should also cease
to exist in a corporeal form as the punishment of uttering
a curse upon him without previously communicating withr
•"m. Nirai then gáve up his bodily form. The spirit of
'asishtha, also renouncing his body, was united wfth tbe
'pirits of Mitra and Varuna for some time, vvhen at last on
fccount of their lustful desire for the nymph Urvasi he was
boro again in a different body. Nimi's body continued to be
^ nandsome and being eml.lamed with fragrant oilsand resins-
"wasnot decomposed and remained like the corpse of
ne J«st dead. . When the gods arrived there to teceive their
P° r tion on the completion of the sacrificc tbe priests requested

262 VISIINUPURANAM.

them to confer blessings upon the celebrator of the sacrifíce,
And being ordered by the celestials for the same Nimi
said— " celestials, you remove all ills from the world. There
Is not in the world a greater cause of distress than thc
separation of soul and boty. I therefore wish to dwell in the
eyes of all beings and not to take up a corpbreal form any
more." The celestials agreed to this and Nimi was placed
by them in the eyes of all living beings and therefore their
eye-lids are ever opening and shutting. As Nimi had rto son
the sages were afraid that the earth would have no ruler. So
they churned the body of the k'ng and a son was bcrn ,who
was named Janaka. As his father had no body Janaka was
also called Videha. He also received the name of Mithi for
having been produced by mathana or agitation. The son
of Janaka was Udavasu, whose son was Nandivarddana,
whose son was Suketu, whose son was Devarata, whose son
was Vrihaduktha, whose son was Mahavirya, whose son was
Satyadhristi, whose son was Dhrishtaketu, whose son was
Haryyaswa, whose son was Maru, whose son was Pratiban-
dhaka whose son was Krisaratha, whose son was Krita, whose
son was Vibudha, wbose son was Mahadhriti, whose son was
Kritirata, whose son was Mahadhriti, whose son was Suvarna-
roman, whose son was Haraswaroman, whose son was
Siradhwaja.

Siradhwaja ploughing the field, to make it ready for a
sacrifice which he undertook in order to obtain progenjr,
there sprang up in the furrow a darasel who became hi»
daughter Sita. The brother of Siradhwaja was Kusadhwaja
whowasking of Kasi. His son was named Bhanumat
whose son was Satadhyumna, whose son was Suchi, whose
sonwas Urjjavaha, whose son was Satyadwaya, whose
son was Kuni, whose son was Anyana, whosesori was Retuj>t<
whose son was Arishtanemi, whose son was Srutayasr
whose son was Sanjaya, whose son was Kshemari, whose
aon was Anenas, whose son was Minaratha, whose son «» 9

VISHNUPURANAM. 263

Satyaratha, whose son was Upagu, whose son was Sruta,
whose son was Saswata, whose son was Sudhanwan, whose
son 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,
whose son was'Kriti with whom ended the family of Janaka.
These are the kings of Mithilá who shall be principally welU
versed in spiritual knowledge.

&ECTI0N VI.

— :o—

Laitreya said : — reversed sir, you have descrfced to
me the solar dynasty but I wish to hear now of the kings
of the lunar dynasty, who are still well-known for their
glorious deeds. It behoves you to relate it gladly to me.

Parasara said : — foremost of Munis, hear from me, a
description of the illustrious family of the moon which has
produced many well-known kings of the earth. Tbis family
's adorned with many kings giíted with regal qualities of
strength, valour, magnificence, prudence and energy such
*s Nahusha, Yayati, Kartavirya, Yaryuna and others. Hear
I shall describe this family to you.

Atri was the son of Brahma, the creotar of the universe,
who originated from the lotus that grew from the navel of
Nárlyana; The son of Atri was Soma whom Brahma made tlie
•""g of plants, Brahmans and of the stars. 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 Tará, 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
and remonstrated by the holy sa»es. Usanas, who wasanenemv
of Vrihaspati, took the side of Soma. Riidra, who was a pupil
of Angiras, the father of Vrihaspati, assisted his fellow student.
Because their preceptor Usanas joined Soma, Jambha,
Kujambha, all the Daityas, Dánavas and other enemies of the
celestials came to liis help. Indra and all other celejjtials'
assisted Vrihaspati.

Thus there took place a terrihle combat which being
on account of Taraka was called TarakSmaya or TarakJ
war. In this the celestials led by Rudra hurled their weapons
upon the Asuras and the Asuras equally overwhelmed the
gods with weapons. Thus in the conHict between the gods
and demons the universe, greatly overwhelmed, sought pro-
tection of Brhma. Thereupon the glorious God asked
Usanas with the demons and Rudra with the cflestials to
desist from fighting and give back Tará to Vrihaspati.
Finding that sbe was pregnant Vrihaspati desired her no
longer to keep her burden and in satifaction of his orders
she was delivered of a son whom she kept in a clump of
long Munja grass. And the child as soon as it was born
proved its character of divinity hy its radiance. Beholding
both Vrihaspati and Soma fascinted by the beauty of the
child the celestials, to know whose son it was, asked TSrS,
saying ' damsel whose son is he ? Is he Vrihaspati's or
Sorna's.' " Being thus addressed Tará was aahamed and
did not answer.

Though she was repeatedly asked by the celestials she
was still mute and the child, being enraged, vvaí about '°
CUtse her, saying— " Unless, vile woman, you immediately
speak out, who is my father, I shall so punishyou íor youf

VISHNUPURANAM. 265

useless shame that no woman in uture shall speak the truth "
Brahmi again interfered and pacifying the child said,
addressing TarS " Tell me my daughter, is this the child of
Vrihaspati or of Soma? "Of Soma,,' said Tari flushing.
Tbereupon the countenance of the king of constellations
became bright. and expanded with joy. He at once em-
bracedhisson and said— "Well done my boy, forsootb,
thou art wise." And accordingly the boy was named
Budha.

I have already described how Budha begot Pururavas
on 115. Paruravas was a prince famous for liberality, devo-
tion, magnificence, love of truih and beauty. Having in-
curred the curse of Mitra and Varuna Urvasi made up her
mind to live in the Iand of mortals and descending there
saw Pururavas. As soon as a she saw him she forgot all
reserve and not caring for the comforts to heaven became
greatly attached to him. And finding her far superior to
all other females in beauty, elegance, symmetry, and deticacy,
Pururavas was equally enamoured of her. Both the
man and the woman were equally attached to each other and
thought no more of any other object. The king then
boldly said— " Fair woman, I love you } have pity on me
»nd return my affection." Urvasi turning her face a
'iWe through modesty said— "I will do so, if you satisfy the
conditions I propose to you."

"What are they" ? asked the king "speak them out'*
"I have two rams" said the 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
Kog readily agreed to these terms.

After this Pururavas and Urvasi lived together for sixty

0l >e thousand years in AlakS, sporting amidst the groves and

**<» of Chaitraratha abounding in lotuses and the other

or «sts. By these enjoyments Urva«'s attachment jncreased

S66 VlSiINVPURANAM.

every day and she forgot all desife for residing in the region
of immortals. In the absence of Urvasi heaven appeared
devoid of beauty to the ceiestials, nymphs genii and quiris-
ters. Knowing the engagement that Urvasi had contracted
with the king, Viswasvasu was appointed by the Gandharbas
to bring about its dissolution. And coming Jby night to the
room where they were sleeping he carried off one of the
rams: Urvasi got up by its cries and exclaimed — •' Ah mej
who has stolen one of my children : Had I ;got a husband
this would not have taken place. To whom shall I go for
help ?" The king heard the lamentations but cofild not go
lest he might he seen undressed. The Gandharbas then
took away another ram. Again hearing tbe sound of its
being stolen away in the sky she lamented saying— -''Alas
1 have got no husband. I have taken the shelter of a das-
tardly person." Thinking " it is darkness" the |king took
up a dagger and pursued them, saying — " stop, wicked
I shall soon slay you." Immediately the Gandharbas created
a flash of brilliant lightning in the room and the king was
seen undressed by Urvasi. The contract was broken and
she instantly disappeared. And leaving behind the rams the
Gandharbas too went to the region of the celestials. Taking
the rams, the king, delighted came back to his bed-room but
found no Urvasi. Not finding her he wandered naked all
over the world like a maniac. At length arriving at Kuruk-
shetra he saw Urvasi sporting with four other nymphs in a
lakeabounding in lotuses. Like a mad man the king neared hún
and exclaimed — " my wife, wait, speak with me, thou of
an iron heart." Urvasi replied — " great king useless «
this inconsiderate attempt. I am now pregnant, go away
just now and come here again after a year when I shall g' VB
you a son and remaín with you for one night." Being thus
solaced Pururavas came back to bis capital. Urvasi theo
said to her mates. 'This king is th'at excellent man being
Artwn by uhose altachmentl lived for sucb aloog 1«"*

VISHNUPURANAM. 367

ff earing this the other nymphs said. " Great is . his beauty ;
we too witb. him could live happily for ever."

After the expiration of a year the king again came to
that place and Urvasi gave him a son by the name of Ayus.
Livingwith him for one nightshe again became pregnant to
bear to him five sons. She then said to the king — " king
all the Gandharbas, on account of their regard for me, are
ready to confer upon thee a boon. Do thou pray for it."
The king said— " I have slain all my enemies — my faculties
are all very powerful ; I have friends, relations, armies and
treasures ; <»o there is nothing which í want but Iiving witli
my Urvasi in the same region. So I wish to live with her
always."

After he had spoken this the Gandharbas brought to hitn
a vessel with fire and said, — " Take this fire and accor-
<ling to the precepts of tbe Vedas divide it into three parts:
then offer oblation to it for Urvasi and your desires shali
tliusbe gratified." The Gandharbas having said this, the
kiog took the vessel and went away. Then coming to a.
forest he thought — " Ob, what stupid I am; I have brought
tbk vessel but not Urvasi." Then leaving the vessel there
fee came back to his capital. When half the night had passed
he awoke and thought — " The Gandharbas conferred upon me
this vessel of fire to enablc me to live with Urvasi. I have
Wtthat in the forest. I shall go there to briug it." 4 Having
saidthishe wentthere but did not find the vesseL Thea
beholding a young Ashwattha tree growing out of a Sami plant
*« argucd within himself — " I left here a vessel of fire and
I now see a young Ashwattha tree growing out of a Sami pJant
I shall take this type oi fire to my capital and having created
*re by their attrition I will wbrship it."

Having thus made up his mind he took tbe plantsto his citir
*nd made their wood tor attrition wjth pieces ot as many inches
ong as there are syllables in the Gayatri. He recited tliat
My verse and rubbed together sticks of as many inchet «s

«68 VISHNUPURANAM.

he recited syllables in the Gayatri. Having created fire there-
frora he divided it into three portions accordingto the precepts
of the Vedas and offered oblations to itwith the view of obtain-
jng re-union with Urvasi. Having performed many sacrifices
with this fire he attained to the region of the Gandharbas and
suffered no more separation from his beloved- Urvasi. Thus
fire, that was at first one, was made three-fold in the prosent
Manwantara by the son of 115.

SECTION VII.

X URURAVAS had six sons— Ayus, Dhimat, AmSvasu,
Viswavasu, Satayus, and Srutayus. The son of Amavasu
was Bhima, whose son was Kánchana, whose son was
Suhotra, whose name was Jahnu. Whilst celebrating a
sacrifice this king beheld the whole of the place over-flowed
with the waters of the Ganga. Being offended therefore
withhiseyesredwithangerheunitedthe spirit of sacnfice
with himself and by the power of his devotion drunk up the
river. Thereupin the celestials and the sagespleased him and
got back Ganga in the capacity of his daughter*

The son of Jahnu was Sumanta, whose son was AjaKa.
whosesonwasValakiswa, whoseson was Kusa, who ha
fonr sons, Kusamba. Kusanabha, Amurttaya and Amavasu,
Kusambhaengagedindevoutpenances with the obje
„f having a son equal to Indra. Beholding the intensity o

hUdevotions.Indrahimself took birth as his son to*
iwince equally powerful like him might be born. He

^Tfot this the Gangí U'calM Jábnavi i*. iisoing frem Jahnu

VISHNUPURANAM. 269

accordingly born as Gadhi or Kausika. Gadhi had a daughter
called Satyavati. Richika, one of the descendants o( Bhrigu,
wanted her in marriage. The king was reluctant to give
his daughter in marriage to a peevish old Brahmin and
wanted (rom him as the bridal present a thousand fleet
steeds whose -colour should be white with one black ear.
Having propitiated Varuna, the god of ocean, Richika ob-
tained from him, at the holy place called Awatirtha a thou-
sand horses. 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 milk for his wife to eat. And
being requested by her he made a similar mixture for her
mother, by partaking of which she should give birth to a
roartial prince. Keeping both the dishes with his wife and
giving her instructions which was intended (or her and which
for her mother, the sage went to the forest. At the time
of taking the food her mother said to Satyabati — "Daughter,
every one wants to have a son gifted with great qualities—
and no body wishes to be excelled by the qualities of his
mother's brother. It is therefore desirable for you to give
me the food which your husband has set apart for you and
to partake of that intended for me ; for my son shall be the
sovereign of the world. What is the use of wealth, strength
and prowess for a Brahmin." Beiug thus addressed Satyavati-
gave her own food to her mother.

When the sage came back from the forest and saw
Satyavati he said to her — " Sinful woman, what hast thou »
done? Your body appears as very fearful to me. Surely thou
"*st taken the food which was intended for thy mother.
Thou hast committed a wrong. That food I had consecrated
*ith the properties of power, strength and heroism j where-
M your food was consecrated with the qualities of a Brahman
""•gentleness, knowledge and resignation. As you have
«changed messes your son shall follow ajvarrior's ptopen-

jf/ .-■**■ _..-.-.. "//,
m£ ' " ■ %á

i?ð VtóHtfWURANAM.

sities and use weapons, and fight and slay j your móther's son
shall be born with the desires of a Brahmin and Bhall be
devoted to peace and piety." Hearing this Satyaváti fell
at her husband's feet andsaíd— "1 have done this through
my ignorance. Be thou propitiated so that I may not have
such a son. If this is inevitably let my grand son be such, not
my son.*' Being thus addressed the sage said— " So be it."

Thereupon she gave birth Jamadagni and her mother
brought forth Viswamitra. Satyavati afterwards became the
Kausiki river, Jamadagni married Renuka the daughter of
Renu, born in the race of Ikshwaku and begot ofT her a # son,
ParusarSma the destroyer of the Kshatrya race, who was a
portion of NarSyana, the preceptor of the universe. Suna-
sepha was conferred upon Viswamitra by the celestials as his
9on, who became known as Devarata. Viswamitra had other
sons— Madhochandra, Yaya, Kritadeva. Devashtaka, Kachapa
and Hareetaka. These founded many families, all of whom
were known by the name of Kausikas, and inter-married with
the families of various Rishis.

SECTION VIII.

A.YUS, the eldest son of Pururavas, married the daifghter
x>f Rahu upon whom he begot five sons, Nahusha, Kshatra-
vridha, Rambha, Raji and Anenas.

The son of Kshatravridha was Suhotra, who had three sons,
SKash, Lesa, and Ghritsamanda. The son of Ghritsamnada
was Saunaka who first iMtrtuted tke distinetÍM of the to*

VISHNUPURANAM, ajt

castes. The son of Kasa was Kasiraja, whose son was
Dirghatamas, whose son was Dhanwantari, who was not
subject to human infirmities and who had been master of
universal knowlcdge in every birth. In his past life Nárayana
had conferred upon him the boon that he should be, in
his next life, born in the race of Ks>hatriya, sliould be the
author of the eight fold system of medical science and should
be entitled to a share of offerings made to the celestials.
Tbe son of Dhanwantari, was Kesumat, whose son was BhU
maratha, whose son was Devadasa, whose son was Pratard-
dana, so called from destroying the race of Bhadrasrenya.
He nad various other names — as Satrujit. The victor o£
enemies' on account of his having defeated all his enemies^
Vatsa or ' child' for his father used to call him often times by
that name ; Ritadhwaja ' whose emblem was truth' for he was
a great observer of truth ; and Kuvalayaswa for he had
ahorse called Kuvalaya. His son was Alarka of wliom this
verse is recited in the present day — " For sixty thousand and
sixty hundred years, no other youthful king except Alarka,
governed the earth." The son of Alarka was Santati,
whose son was Sunitha, whose s>on was Suketu, whose son
was Ðharmaketu, whose son was Satyaketu, whose son waa
Vibhu, whose son was Suvibhu, whose son was Sukumara,
whose son was Dhristaketu, whose son was Vainahotra whose
son was Bharga, whose son was Bliargabhumi, who laid down
the rules of the four castes. These are the descendants of
Kasa. We shall now enumerate the descendants of Raji.

SECTION IX.

-:o:-

IVAJl had five hundred sons who were. all gifted with
great power and heroism. Once on a time there arose a
conflict between the gods and the demons, and they.all
desirous of slaying the other party, inquired of Brahmí,
saying "0 glorious god, which of the parties shall be
victorious? The deity said— "that for whichr Raji sball
take up arms.', The Daityas immediately went to Ra'i to
secure his help, which he agreed to give if they would make
him their king after defeating the celestials." Hearing this
the Ásuras said— "We cannot say one thing and do the
otherwise. Prahlada is our king and for him we wage war."
Having said thistheywent away and the celestials came to
him for the same purpose. Raji proposed to them the same
conditions and the gods agreed and said. "Weshallmake
you our Indra." Thereupon Raji assisted the army of the
celestials and by his various weapons destroyed the Asuras.
When all the enemies were defeated, Indra the king of tbe
celestials placed Raji's feet on his crown and said. "Tbou
art our father since thou hast released us from fear ; thou art
the supreme lord of all the worlds, because, I, whoam the lord
of the three worlds, have acknowledged thee as my father."

The king smiling said— " So be it. Even if the enemies
admit humiliation by flattering speeches that cannot be resis-
ted." Saying this he repaired to his own city. Satkratu
too continued to rule as Indra.

A few days after the king went to heaven, and his sons,
being incited by the sage NSrlda, demanded the rank <»
Indra as there hereditary right. When he refused to g'«
ttiem the slation the highly powerful princes reduced hi»
to subraisston and usurped his rank. When some time

VISHNUPURANAM.

273

nadpassed, Indra, deprived of his share in the sacrifices
of the three worlds, spoke to Vrihaspati in a retired place,
— "3ive me a little of the sacrificial butter not bigger
even than a jujube for I am in want of sustenance."

VftiMASáATi said ;— « Had you applied to me before I
could have done any thing for you; however I will now
try to gain back for you your position." Saving this he
undertook the celebration of a sacrifiœ for 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 their duties and regardless of the teachings
of the Vedas ; when tliey became devoid of religion and
morality, Indra slew them and gained back his sovereignty by
the help of the priest of gods. Whoever shall hear of
fndra's acquirement of the position, shall always keep his
proper place and shall not be guilty of iniquity.

Rambha, the third son of Ayus, had no offspring.
Kshatravriddha had a son named PratikshatrS, whose son
was Sanjaya, wh6se son was Vijaya, whose son was Yajna-
Mt, whose son was Harshavarddhana, whose son was
Sahadeva, whose son was Adina, whose son was Jayasena,
whose son was Sankriti, whose son was Kshatradharmá.
These were the progeny of Kshatravriddha. I will »ow
wumerate those of Nahusha.

SEGTION X.

J TAHOSHA had six brave sons namefy, Yáti, Yayati, 9an-

y»tí, Ayati, Viyátí and Kriti. Yati declíned the thróne atid

ll >«eforé Yíyati su'ccéííded. He had two' wfves; Devayani,

*e daughter ol Usanasj and SarmishM, riie daúgliféföf

374 visHnupuranam.

Vríshaparvan. His genealogy is thus recited— " Devayani
gave l>irth to two sons, Yadu and Tarvasu. Sarmishtha, the
daughter of Vrishaparvan, gave birth to three sons, Druhya,
Anu and Puru. Owing to a course of Usanás Yayati became
untimely old and decripit. Having propitiated his father-in-
law however he got the permission to transfer his old age to
any one who would agree to take it. He first called his
eldest son Yadu and then said, — Your maternal grand-father
has caused this untime decripitude of mine. By his per-
mission I may transfer it to you for a thousand years. I am
not still satisfied with worldly jnjoyments and wisn to egjoy
tlirough your youth. Do not refuse compliance with my
request." Being thus addressed he did not agree to take
the decay upon him for which the king imprecated a curse,
saying— " No one in your prosterity shall be the king." He
then successively requested Druhya, Turvasu and Anu to give
liim 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.
That youth, of ripe understanding, at once agreed and bowing
unto his father said — " I have been highly honored." He
then took upon himself his father's infirmities and gave him
his youth in exchange.

Being thus gifted with renewed youth Yayati governed
the kingdom for the good of his people enjoying such
pleasures as were suited to his age and strength and were m
consonance with piety. He enjoyed in the company of a
nymph Vishwachi day and night thinking that there would be
an end of all desires. By continued enjoyment all things
began to appear more pleasant to him and he then said—
" Desire is never satiated by enjoyment as fire, fed with
oi', becomes the more intense. No one is satisfied with r ' ce '
barley, gold, cattle or women ; therefore renounce excessive
desire. When a man does not cherish any sinful feeling
tQwards creatures and looks on all with, an equal eye-**

VISHNUPURANAM. 37$

thett Bnds everything full of pleasure and delight. The
wise become happy by renouncing that desire whích the
[eeble-minded cannot abandon and whicii grows not old witb
the aged. With age the hair becomes gray, the teeth fall off
but the love of wealth and life is never gratified. A thousand
years have expired and still my mind is attached to worldy
enjoyments: my desires are excited every day by new
objects. I shall therefore renouncce all enjoyments of sense
and devote myself to the culture of spirilual truth. And
renouncing all attachments and not influenced by the alter*
natiues of pleasure and pain I shall roam in the forest witb
the deer.

Having thus made up his mind Yayati returned the youth
to Puru and took up his own decrepitude. He th^n made his
youngest son the sovereign and went to Tapovana (the wood
of penance). He appointed as viceroys — Turvasu of the
south-east districts, Druhya of the west, Yadu of the south
and Anu of the north— and made Puru the supreme monarch
of the earth.

SECTION XI.

k ARASARA said:— I will first enumerate to you thc
*»cendants of Yadu, the eldest son of Yayati — one of whom
* a s an incarnate portion of Vishhu — of whom golry cannot
' )e described though chanted for ever to confer the fruit of
*" their desires — whether for virtue, wealth, plearure or ftnal
'toancipation — upon all created beings, upon men, saints,
^ndharbas^ spirits of evilj nymphs, centaurs, serpents, birtty

#fo VISHNUPURANAM.

t demons, gpdí, sages, Brahmanas and ascetics. Whoever shali
hear. of tbe descendants of Yadu shall be freed from »11 iníqi.
tie?, for the supreme spirit — devoid of any form—Visbnu w«
incarnajte in this family.

Yadu had four sons Sahasrajit, Kroshti, Nala and Raghu,
Sasajit was the son of the eldest brother and bad three sons
r-Haihaya, Venu and Haya. The son of Haihaya was
Dharmanetra, whose son was Kunti, whose son was Sabanji,
wbpse $on was Mahishmat, whose son was Bhadrasona, wliose
son was Dardama, whose son was Ðhanaka, who liad
four sons, Kritaviryya, Kritagni, Kritayarman' and Krita-
uyyas. Kritaviryya's son was Aryunu, who was the king
pf the seven insular CQntinents and the mastsr of a thou-
sand arms. This king propitiated the sage Dattatreya, the
descendant of Atri who was an incarnate portion of Vishnu
and obtained from him these boons — a thousand arms,
acting always justly, governing the world witli justice, pro-
tecting it impartially, victory over his emenies and death
by the hands of a persou renowned in the three worlds. By
these means he governed the earth powerfully and justly
celebrated ten thousand sacribces. Of him this verse is
said — "Tbe kings of the earth shall never equal him in
sacrifices, liberaltiy, in devotion in good manners and in self-
control. In his reign nothing was lost or injured, so he
governed the wbole earth with undecayed bealth, prosperity,
power and strength for eighty-five thousand years. Arriving
at the city of Mahismati, on his tour of conquests whilst its
king was sporting in the waters of NarmSda excited with wwe,
Ravina, proud for defeating the gods, demons, Gandharbas,
and their king, was taken prisoner by Karthaviryya and con-
fined likeatame beast inacorner in his capital. At the
end pf a long reign Karthaviryya was slain by Parashurám*
tyho. W as an incarnate portion of Vishnu. The tfng ha
Kftndred sous of which five were principal, namfly S««*
Suta»6na, Vnshana, Madhu, and Jay»dwaja. Tb,e *&**

VISHNWURANAM. ÍJ7

tbe last was THUjangha who had a hundred sons named
after him Talajanghas. The eldest of these was Vitipotra,
another was Bharata who had two sops— Vrisha and Sujati.
The sons of Vrisha was Madhu; he had a.hundred sons, the
cbief pf whom was Vrishna and from him the family obtained
the name of Vrishni. From the nanie of their father Madhu
t,hey were called Madhavas and from the name of their
corarnon ancestor Yadu they were all called Yadavas.

SECTION XII.

r ARaSaRA said— Kroshtri, the son of Yadu, had, a son
named Vrijinvat, whose son was Swchi, wliose son was Kusha-
dra, whose son was Chitraratha, wiiose son was Sasa-
vindu, who was the master of the íourteen great geme. He
bad a huudred thousand wives and a million of sons.
Tlie raost famous of them were Pryihuyasas, Prithu-
karroan, Prithujaya, Prithukirtti, Prithudaha and
Prithusravas. The son of the last of these six was Tamas,
vhose son was Usanas who performed a hundred horsé sacri-
fices. His son was Siteyus, whose son was Rukmakavacha,
whose son was Paradrit, whohad five sons, Rukmesbu, Prithu-
'ikman, Jyamagha, Pahta, and Harita. In the. present period
tbe following verse is recited of Jyamaglia — "Ofallthe
tnsbands obedient to their wives, who have been or who will.
\ the most famous is the king Jyamagha, who was the
''usband of Saivya." Saivya was barren— but Jyamagha
*M so mueh afraid of her that h? could not take any other
*i f *. Once on a time after a hard fighting with horse and

ÍJÍ Visdnupuranam.

elephants the kíng defeated a powerful enemy who, leaylng
behind his wife, children, relations, army, treasure and kíng<
dom, fled. When the enemy had fled Jayamagha saw a
beautiful princess, exclaiming. " Save father, save me, bfother"
while her expansive eyes rolled wildly with fear. The king
was much attracted by her beauty and cherished love for
her and said to himself — "This is accidental ; I have n«
children and am the liusband of a barren lady. This maiden
has fallen in my hands to keep up my family. I will marry
her. But I must take her jn my car to my palace, where
I must have the permission .;f my queen for the marriage."
So he took the princess into his car and went back to his
capital.

To welcome the return of the victorious king, Saivya
came to the palace-gate with the ministers, courtiers and the
citizens. And beholding a damsel on the left hand of the king
Saivya with her lips swollen and trembling in jealousy
«aid to the king— "Who is this fickle girl Jbat
is sittíng with you in thechariot?" The king was not
prepared with a reply and maid answer, all on - a sudden
through fear of his queen — " This is my daugeter-in-law ? "
I 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
of Saivya displayed, gave this answer to avoid further con-
tention. The king said,— " She is the young bride of the
future son whom thou shalt give birth." Hearing this Saivya
gently smiled and said " so be it " and the king entered into
his great palace.

This conversation regarding the birth of a son having taken
place in án auspicious conjunction, aspect, and season, tbe
queen, although Ghe was greatly advanced in years, became
pregnant and bore a son. His father named him Vidarbha
and married him to the damsel he had bronght home. H«
HdMtaé sons, Kratha, Kaisika'and Romapadíi. Tbe w»

VÍSHNUPURANAty, 379

©f Romapida was Dhriti. The son of Kaisika was Cliedi
whose children were the Chaidya kings. The son of Kratha
was Kunti, whose son was Vrishni, whose son was Nirvriti,
wbose son was Dasárha, whose son Vyoman, whose son was
Jimuta, whose son was Vikriti, whose son was Bhimaratha
whose son was.Navarathe, whose son was Dasaratha, whose
son was Sakuni, whose son was Karambhi, wbose son was
Pevarata, whose son Devakshatra, whose son was Madhu,
whose son Anavarathu, whose son was Kuruvatsa, whose son
son was Anaratha, whose son was Puruhotra, '.whose son was
Ansu, whose»son was Satwata, from whom the princes of this
famify were called Sátwatas. This was the progeny of
of Jyamagha. He, who will hear of the account, will be freed
from sins.

SECTIONXIII.

1 ARASARA said — The sons of Satwata were Bhajina
Bhajamana, Divya, Andhaka, Devavriddha, Mahábhoja and
Vrishni. Bhajam5na had three sons, Nimi, Krikana, and
Vrishni by one wife and as many by another, Satajit, Sahas-
rajit and Ayutajit. The son of Devavridha was Babhru
of whom this verse is recited — " We hear, when we are
>t a distance and we see when we are near that Babhru is
the foremost of men and Devavriddha is equal to the celes-
tials : sixty six persons who were the disciples of one and
s 'x thousand and eight who were disciples of the other
ohtained immortality." Mahabhoja was a virtuouj king
Ms descendants were the Bhojas, the kings of MirttikSvati-
^ence denominated Mirttikavattas. Vrishni had two soljs

áte VlSHHUPURANAM.

Sumitra and Yudhajit : from the former Anamitra and Sinf
were born. The son of Anamnitra was Nighna who had
two sons Prasena and Satrajit. The god Aditya ot the sun
was the friend of the latter.

Once on a time arrivíng at the banks óf the ocean, Satra-
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. Seeing him in an indistinct shape he said to
to the Sun— " I see thee in this sky as a globe of fir* — I be-
hol'd thee just now in the same shape and do not perceive any
distinttion as a matter of favoar." Being thus íddiessed 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
from, with a body like burnished copper and with slightly red-
dish eyes. While he bowed unto him the divine Sun said to
Satrajit — " I wish to confer upon thee a boon ; do thou pray
for it." He then wanted that jewel. The sun gave it to
him and then resumed his place in the sky. Satrajit placed
that precious gem round his neck and lighting up all the
quarters with his radiance like the sun entered the city of
Dwarka. Beholding him approach the inhabitant of Dwarka
went to that 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 to visit
you." But Krishna smiled and said t " It is not the sun
but Satrajit. He is coming here With the Syamantaka gem
conferred upon him by the sun. You . all see him with a
íearless heart." Hearing this the inhabitants of Dwarkl
rcpaired to their respective habitations. Satrajit too having
gone to his house placed that jewel which gave daily eigh*
loads of gold and through its uncommon power removéo
all fear of portents, wW beasts; fire, íobbers and «»«"««•
Krishna thought that the gem was wörthy of the ki»g u 8 rr
í*pa and desired to take it but did not do so l*lt it A'í 1 *
6au*e some disturbance in the famíljí. JJndéMtaii4ing that

VISHNUPlfRANAM. íif

Kríshna would ask of him the jewel Satrajít transferred it
to his brother Prasena. It was the peculiar virtue of that
gem, that if worn with all purity it would yield gold and
prosperity of the kingdom but if worn by a man of bad
character it would bring on his death. Prasena having taken
the jewel and 'placed it round his neck mounted his horse
and went to the forest to hunt. While thus hunting he
was killed by a Hon. The lion taking the jew.el in his mouth
was about to go when was seen and killed by Jamvabat the
king of the bears, wRo taking the jewel went to his cave
anij gave ífto his son Sukumára to play with.

When sometime had passed and Prasena did rtot conte,
the Yadavas began to whisper, one to another, " This must
be Krishna's doing; being willing to get the jewel and not
obtaining it he has committed the murder to get this into
his possession."

When these calamities reached the ears of Krishna he
gathered some members of the Yadu family and in their
company followed the course of Prasena by the impressions
of his horse's hoops. And having found it by this way that
he and his horse had been destroyed by the lion he was
acquitted by all people of any sharc in the death. Desirous
of getting back the jewel, he thence followed the foot-marks
of the lion and at no great distance came to the place
where the lion had been killed by the bear. Pursuing the
foot-prints of the latter he arrived at the foot of a mountain
where having kept the Yadavas he pursued the course.
And following the impressions of the feet he found out a
eavern and before he entered it he heard the nusre of
Sukumara saying to him " The lion killed Prasena ; the lion
has been killed by Jamvavat: weep not Sukumara the
Syamantaka is your own." Having thus ascertained the
tr "Jth Krishna entered into the cavern and espied the jewet
"> the hands of the nurse who was giving it as a plaything
to Sukumara. The nurse in no time found out his approach
30

28* VISHNUPURANAM.

and seeing his eyes eagarly fixed upon the jewel called aload
for help. Hearing her cries, Yamvabat, worked up with
anger, came to that place and an encounter took place
between him and tlie Achyuta which continued for twenty.
one days. The Yadavas who followed Krishna waited
there for seven or eight days expecting his' return but as
the slayer of Madhu did not come they arrived at the
conclusion that he must have been destroyed in the cave.
" It could not have taken so many days" they thought " to
defeat a foe." They therefore went away, and came
back to Dwarki and announced that Krishna had b«en
killed.

His rdatíves too performed ceremoníes necessary for the
occasion. Food and water offered reverentially to worthy
persons tended to support his life and invigorate his strenglh
in the conflict in which he was engaged. While his enemy
being exhausted by dailv combat with a powerful enemy,
brtiised in every limb by heavy blows and enfeebled by want
of food became unable to resist him. Being thus defeated
by his powerful enemy Jamvabat prostrated himself before
him and said " O mighty being, thoo art, for sooth invincible,
by the spirits of heaven, earth or hell, thou canst not be
defeated by man and powerless creatures in a human shape—
what to speak of such as we are — who are of brute origin.
Methinks thou art a portion of my lord NaröyRna the pro-
tector of the universe." Being thus addressed by the lord
oí bears Krishna explained to him fully that he had incar-
nated himself to take upon himself the burden of the earth.
And deltghtedly touching him with his palms he relieved hwt
of the pairt which he had suffered from the fight. Jamvabat
again laid himself low before Krishna and presented to hii»
his daughter Jamvabati as a suitable offering to a gue st -
He also handed over to him the Syamantaka jewel. AW)Ough
'rt was not becotning to accept a present from such » n
individual still he took the fem with a vrew tö cfesr hi»

VÍSHNUPURANAM. 283

reputation. He then came back with his bride Jamvabati
to Dwarká.

When the inhabitants of Dwarká saw Krishna come back
alive they were filled with joy so that even those who were
greatly stricken in years were filled with youthful strength ;
and all the nlembers of the Yadu family, men and women,
gathered round Anakadundubhi, the father of the hero and
congratulated him. Krishna described to the assembled Yáda-
vas all that had taken place exactly and giving back the
Syamantaka jewel to Satrajit was cleared off the charge of
murder. He then conducted Jamvabati to the inner apart-
ments.

When Satrajit thought that he had been the instrumental
ofthe false charge against Krishna he was terrified and to
satisfy him he gave in marriage with him his daughter Satya-
bhama. She had ere been sought in marriage by many
illustrious members of the Yadu family as Akrura, Kritaver-
man, and Satadhanwan, who were greatly worked up with
anger on account of her being married to another, and
íormed a common cause of enmity against Satrajit. Th«
most leading man amongst thcm with Akrura and Krita-
varman said to Satadhanwan — "By given her daughter to
Krishna this caiiiff Satrajit had iusulted you and us grossly
who wanjed her : why do you not kill him and take the
jewel ? Should Achyuta on that account enter into conflict
with you we will take your part." Having secured this pro-
mise Satadhanwan undertook to destroy Satrajit.

When the intelligence reached Krishna that the Pandavas
kad been burned in the house of wax, he, who was acquainted
*ith the real truth, tmmediately started for Baranlvata to
allay the enmity of Duiyodbana ánd perform the necessaty
duties of his relationship. Taking advantage of his absence
Satadhanwan killed Satrajit while asleep and secured the
jewel for himself. When Satyabhami came to know this,
5 He, highly angered on account of her father's murder, at once

ity VISIINUPURANAM.

ascended the chariot, went to Baranavat and told her husband
how Satrajit had been killed by Satadhanwan in anger on
account of her being raarried to another, and how the jewel
had been taken away by him. And she requested him to
take immediate steps to avenge such a henious crime.

Being thus informed Krishna, though pléased at heart,
said to SatyabhamS, assuming an indignant look— " This is an
insult to me I I shall never brook it. One cannot destroy the
birds that have built their nests on a tree without assailing
it. Remove excessive grief therefore ; you need not lament
to excite my wrath." Immediately coming back/to Dwa/kl
Kríshna took Baladeva apart and said to liim. " A lion slew
Prasena while hunting in the forests ; and now Satrajit has
been killed by Satadhanwan. As both these are gone, the
jewel which belonged to them, is now our common right,
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
fight with both Krishna and Baladeva. Being disappointcd
he again solicited Akrura for help who said— " You must
go to some body else for help. How should I be able to
defend you ? Even none, amongst the celestials whose glories
are chanted throughout the universe, is capable of fighting
with the holder of the discus, trodden by whose foot the
three worlds tremble, whose hand makes the wives of the
Asuras widows, whose weapons,— no army, however powerful
can resistj— no one is able to fight with the wielder of
ploughshare, who by his very looks, nullifies the prowess of
his enemies, whose eyes roll with the joys of wine, and whose
huge ploughshare manifests his prowess by destroying the
mostpowerful enemies." Whereto Satadhanwan replied—
'■** While such is the case and you are unable assist me, you
may at least help me by keeping this jewel in your possession.

VISHNUPURANAM.' 28$

« ! can keep it " Akrura said " if you promise tliat even in the
last extremity you won't give out that the jewel is in my
possession." Satadhanwan agreed to this and Akrura took
the jewel. And mounting a fleet mare that could run hun-
dred leagues a day Satadhanwan fled from Dwarká.

When this iútelligence reached Krishna, he made reaðy
his four horses, Sarvya, Sugriva, Meghapusfipa, and Balahaka,
set them to his car and accompanied by Balaráma, started
in his pursuit. The mare went on speedily and finished her
hundred leagues but when she reached the country oí
Mithila, her S\rength was exhausted and she dropped down
and died. Having got down, Satadhanwan continued his
flight on foot. When the pursuers came to the place wbere
the mare had died Krishna said to Balaráma — " Do you remaia
in car ; I sha.Il follow tlie villain on foot and kill him ; the
ground here is bad ; and tlie horses will not be able to carry
the car accross it." Aecordingly Balaráma remained in thecar
and Krishna followed Satadhanwan on foot. When he had
pursued him for two Koshe discharged his discus atid although
Satadhanwan was at a considerable distance the weapon
dissevered his head. He then searched his person and
clothes very attentively but did not find the jewel. Then
coming back he said to Balaráma — " I have for nothing
destroyed Satadhanwan — for I have not found on his person
the precious gem— the quintessence of all worlds." When
Balarama heard this, he was excited with anger and said
'o Vásudeva — " Shame upon you — so greedy of wealth. I
don't acknowledge you as my brother. Here his my path.
Go wherever you like, I have done with Dwarka, with you
*ith all our house. It is useless for you to try to decieve me
with these perjuries." Having remonstrated with his brother
">Mi who in vain tried to please him. Balarama went to the
•% of Videha, where Janaka recived him hospitably and
""ere he remained. Vásudeva came back to Dwarka. While
B alarama stayed in the house oí Janaka, Duryodhana, the

a8<5 vishnopuranam.

Bon of Dhritarastra learnt from him the art of fighting with
the mace.

In this way three years passed away. Babru, Ugrasena
and other Yádavas then repaired to the city of Videha and
convinced Balaráma that Krishna had stolen the jewl.
They then brought him to Dwarká.

Akrura too, to utilize the gold produced by the jewel,
continually engaged in the celebration of sacrifices.
Considering that the murderer, of a Kshatrya or Vaisya
engaged in religious duties, is the slayer of Brahmin, Akrura
spent sixty-two years being protected by thí armour of
devotion. And by virtue of that gem there ' was no dearth,
nor pestilence in the whole country. At the end of that
period, Satrughna, the great grandson of satwata was killed
by Bhojas. As they were connected with Akrura he acconv
panied them in their flight from Dwarká. From the time of
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 place at the same time. On
this Andhaka one of the elders of the Yadu family spoke—
"Wherever Swaphalka the father of Akrura lived, there
famine, plague, dearth and other visitations were unknown.
Once when there was want of rain in the kingdom of
Kasiraja, Swaphalka was brought there and immediately
there fell rain from the heavens. It also happened that the
queen of Kasiraja concieved and was big with a child M
when the time of delivery came the child did not come out of
the womb. Twelve years went away and still the gid waí
unborn. Then the KasirSja spoke to the cbild, saying
"Daughter, why is your birth thus delayed? Comeoi*>
I wish to see you ; why do you inflict this continued suffermg
upon your mother?" Thus addressed the infant said— "°
father, ifyon will present acow daily to the Brahmans '

VISHNUPURANAM. 28;

sfiall be bornattheend of three years." Accordingly the
king presented a cow every day to the Brahmans and at the
end of three years the girl came out of the womb. Her
father called her Gandini and he afterwards gave her to
Swaplialka when he came to his palace to help him.
Gandini as long as she lived, gave a cow to the
Brahmans every day. Akrura was her son by Swaphalka.
And he is thus born from a combination of extraordinary
excellence. When such a person is absent from us it is
liltely that famine, pestilence and prodigies should take
placet Let h\j then be requested to come back j the weak
points of men of excellence, should not be too severely
criticized."

In accordance with the a^vice of Andhaka the elder, the
YJdavas sent a mission headed by Kesava, Ugrasena and
Balabhadra, to assure Akrura that no notice of his fault
would be taken. And having convinced him that he would
expect no danger they brought him back to DwarkS. Aj
soon as he arrived on account of the virtue of the jewel, the
plague, dearth, famine and every other calamity and portent
disappeared. Seeing this Krishna thouglit that the birth of
Akrura from Gandini and Swaphalka could not bring
íbout such an effect and he must have some other more
poweríul virtue to arrest pestilencc and famine. " Certainly"
thought he within himself '* the great Spmantaka jewel
m «st be in his keeping, for these, as I have heard, are the
ffoperties of the jewel. Akrura too has been performing
«iany sacrifices j his ovvn means are not sufficient for tbe
fwpose, undoubtedly he has got the jewel in his possession."
Having a'rived at this concluskn, he called together all
^ 1 * 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 Krishna began to converse with Akrora and
* fter 'aughing and joking, said to him—" Kinsman, yoti

>88 VISHNUPURANAM.

are a prince in your liberality and \ve know very well
that the valuable gem which was stolen by Sudhamvafl
was given to you and is now in your possession, to the
great benefit of this kingdom. So let it remain ; we all
defive advantage (rom its virtues. Ðut Bhalabhadra sus-
pects that I have it and therefore, out of kindness to me
shew it to the assembly." When Akrura, who had the
jewel in his possession, was thus taxed he hesitated what he
should do. He thought — " If I deny that I have the jewel,
they will search my person and find the gem hidden amongst
my clothes. I cannot submit myself to a searrS." Tlikiking
thus Akrura said to NarSyana, the cause of the universe
" It is true, Syamantaka jewel was given to my care by
Satadhanwan when he left this place. I expected every day
that you should ask me for it and with great inconvenience
to myself I have retained it. The care of this has put me to
so much anxiety that I have not been able to enjoy any
pleasure or a moment's rest. Being afraid lest you miglit
think, that I am unfit to keep this jewel which is the source
of welfare to the kingdom I did not mention to you that it is
in my possession. Now take it yourself and give its charge
to any body you like." Having said this Akrura got out
of his clothes a small *old box and took from it the jewel.
When it was shown to the assembled Yadavas the
room in which they sat, was illuminated with its radiance,
"This" said Akrura " is the Syamantaka jewel which
was left to my care by Satadhanwan. Let him t»
whom it belongs now take it."

When the Yádavas saw the jewel they were filled wiui
surprise and loudly expressed their joy. Balabhadra ímme'-
diately claimed the jewel as his property jointly with Achyuta
as was formerly settled ; whereas SatyabhamS wanted «
b» her rightful property for it belonged to her father. ° e *
tween these two Krishna considered himself as an ox between
thc two wheels of a cart, and thus said to Akrura

>n the

VÍSHNUPURANAM. 28J

presence of the Yadavas— "This jewel has been shown to you
all in order to clear my reputation ; it is the joint-property
ofBalabhadra and myself and is the paternal property of
Satyabhama. But as a source of advantage to the king-
dom this jewel must be consigned to the charge of one who
leads a life of perpetual continence ; if worn by an impure
man it will prove the cause of his death. As I have sixteen
thousand wives I am not qualified to use it. It is not proba-
ble that Satyabhama would agree to the conditions, satisfying
which she may possess it And as regards Balabliadra, he
is greatly addicted to wine and sensual pleasures. We are
therefore all out of question. AU the Yadavas, Balabhadra,
Satyabhamá and rayself request you, most liberal Akrura, to
lceep this jewel in your possession, as you have done up to
this time for the general behoof ; for you are qualified to
keep it and in your hands it has proved beneficial to the
country. You must comply with your request."

Thus requested Akrura took the jewel and thenceforth
wore it publicly round his neck where it shone with dazzling
radiance and he moved about like the sun wearing a garland
of light.

He, who remembers the vindication of Krishna's character
from false charges, shall never be subject to any false charge
in the least degree and living in the full display of senses,
shall be freed from every sin.

SECTION XIV.

JTaraSARA said :— The younger brother of Anamitra was
Sini, vvhose son was Satyaka, vvhose son was Yuyudhana,
otherwise known as Satyaki, whose son was Asanga, whose
son was Yuni, whose son vvas Yugandhara. These princes
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, besides Akfura, Upamadgu,
Mridura, Sarimejaya, Giri, Kshatropa, Kshatra, Satrughna.
Arimarddana, Dharmadhris, Dhristasarman, Gandha, Mojavaha
and Prativaha. He had also a daughter, named SutSra.

Devavat and Upadeva werc the sons of Akrura. The
sons of Chitrika were Pritha and Vipritha and many others.
Andhaka had four sons, Lukkura, Bhojamana, Suchi, Kambala-
varhish. Thc son of Kukkura was Vrishta, whose son was
Kapotaroman, whose son vyas Viloman, whose son was Bhava,
vvho was otherwise named Chandanodakadunbubhi; he
was a friend of the Gandharba Tumburu ; his son was
Abhejit, whose son was Punarvasu, whose son was Ahuka ;
he had also a daughter called Ahuki. The sons of Ahuka
were Devaka and Ugrasena. The former had four sons
Devavat, Upadeva, Sudeva and Devarakshita ánd seven
daughters— -Vrikadeva, Upadevá, Devarakshita, Srideví,
Santideva, Sahadeva and Devaki; and all the daughters were
married to Vasudeva. The sons of Ugrasena were Kansa,
Nyagroddha, Sunaman, Kanka, Sanka, Subhumi, Rashtrapala-
Yuddhamushthi, and Yushtimat and her daughters were
Kansa, Kausavati, Sutana, Rashtrapali and Kanki.

vishnUpuranam. agjr

The son of Bhajamana was Viduratha, whose son was .
Sura, whose son was Samin, whose son was Pratikshatra,
whose son was Swayambhoja whose son was Hrídeka, who
had Kritavarma, Satadhana, Devamidusha and others.
Sura, the son of Devamidhusa, was married to Marisha
and had by her ten sons. When Vasudeva, who was one
these sons, was born, the celestials, to whom future is known,
foresaw that the divine being would be born in his race and
they therefore joyously sounded the celestial drums and ac-
cordingly Vasudeva was named Anakadundubhi. His brothers
were Devahhaga, Devasravas, Anadhristi, Karutídhaka, Vatsa
baláka, Srinjfeya, Syama, Samika and Gandusha. They had
five sisters who vvere named Pritha, Srutadeva, Srutakirtt
Srutasrava and Rájadhidevi.

Sura had a friend named Kuntibhoja who had no son.
And to him he presented duly his daughter Pritha. She
was married to Pandu and bore him 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 the twin sons of
Aditya, Nasatya and Dasra, two sons, Nakula aud Sahadeva.

A Karusha prince by name Vriddhasarman married
Srutadeva and begot on her a dreadful Asura named Danta-
vaktra. Dhristaketu king of Kaikeya, married Srutakirti
and had by her Santarddana and four others sons known as
the five Kaikeyas. Jayasena, king of Avanti married Raja-
dhidevi and had two sons, Vinda and Anavinda. Damaghosa,
the king of Chedi, married Srutasravas and' begot on her a
son named Sisupala. This prince in his pristine birth, was
the wicked and valiant king of the Daityas, Hiranyakasipu,
who was killed by the divine guardian of creation. He was
in another birth was born as the ten-headed Ravana, whose
unequalled, strength, prowess and power were overcome
l>y Rama, the lord of tlie three worlds. Having beeu

VISHNUPURANAM.

destiroyed by the deity in the shape of Raghava, he was
exempted from an erabodied staté for a long time' asa
reward of his virtues but had now been born once more as
ÍJisupala the son of Damaghosa, king of Chedi. In this
character he began to show greatest hostility rowards Krishna
an incarnate portion of the glorious Pundarikaksha to carry
tbe burden of the world. He was killed by the great God.
And on account of his thoughts being entirely devoted to
him Sisupala was united with him after death ; for the lord
giveth to those with whom he is propitiated what they desire
and he confers a heavenlyand exalted station/ even upon
those whom he destroys in displeasure. á

SECTION X V.

— :o:-

IVIaitr^VA said : — Being killed by Vishnu as Hiranya-
kasipu and Ravana he obtained enjoyments vvliich are not
attainable even by the immortals. Why did they not obtain
absorption albeit slain by Vishnu ? And why as Sisupala
were they absorbed into the eternal Hari ? foremost of
those conversapt with religion, I wish to hear of all these ;
I am greatly striken with curiosity ; do thou relate them.

Parasara said:-— When the creator, preserver and
destroyer of the universe killed Hiranyakasipu, the king ot
Daityas, he assumed the figure of a lion and man, he was
not aware that his slayer was Vishnu. He thought this wonder-
full figure was but the creation of bis accumulated piety-

VISHNUPURANAM. 2$}

And the quatity of passion being predominant in bis mind
be obtained destruction from man-lion. And in consequence
of his death at the hands of Vishnu iie obtained sovereignty
over three worlds and immense riches and enjoyments as
pasasana. He was not absorbed into the supreme spirit
that is without* beginning or end because his mind was not
wholly devoted to that object. Dasásana, thus being entirely
subject to love and being entirely taken up by thoughts of
Janaki, could not perceive that the son of Dasaratha whom
he saw, was in fact the divine Achyuta. At the time of liis
death he wai^impressed with the idea that his enemy was a
mortal and therefore the fruit he obtained from being slain
by Vishnu was his birth in the illustrious family of th á e king9
Chedi and the possession of extensive dominions. And he
was known as Sisupala. In this birth many circumstances
occured by which he was constrained to utter the name of
the great God and on all these occasions the enmity, that
had accumulated through successive births, influenced his
mind. And always speaking disrespectfully of Achyuta he
repeated all his names. Whether walking, eating, sitting,
or sieeping his enmity was never at rest and Krishna was
always present to his mind in his ordinary form, having eyes
like lotus-petals, clad and bright yellow raiment, adorned
with a garland, wilh bracelets on his arms and writs and a
diadem on his crown ; having four stalwart arms bearing the
wnch, the discus, the mace and the lotus. Uttering his names
ilways although in malediction Krishna was always present
>D his mind, and while inflicting his death Sisupala saw him
radiant with shining weapons and in his true Bralima form
void of passion and enmity. Being slain by the discus of
Vishnu at this moment all his sins were removed by hia
í'vine enemy and he was united with him by whose niight he
"as destroyed.

I haye thus related to yon everything. He, who names
or remembers the glorious Vishna even in the eniuity obtains

35* VISHNUPURANAM.

final emancipafion which is not attainable by the gods or
demons. It is useless to say tliat he, who reverentially names
or remembers him, obtains final liberation.

Vasudeva, otherwise named Anakadundubhi, and Rohini,
Pauravi, Bhadrá, 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. The sons of Sarana were Marshti, Marshtimat,
Sisu, Satyadhriti, and others. Bhadraswa, Bhadrabahu,
Durgama, Bhuta and others were born in the race of Rohini.
The son of Vasudeva by Madira were Nanda-, Upananda,
Kritaka and others. By his wife Vinsáli hfe had onéson
named Kausika. Devaki before him six sons . Kritimat,
Sushena, Udayin, Bhadrasena, Rijudása and Bhadradeha all
of whom were killed by Kansa.

When Devaki was again big with a child the seventh time,
Yoganidra (the sleep of devotion), despatched by Vishnu,
extrícated the embryo from maternal womb at the mid-night
and transferred it to that of Rohini ; and from having been
thus taken away, the child (who was Balarama) received the
name of Sankarshná. Being desirous of relieving the world
of the burden, the divine Vishnu, the source of the vast
universe, beyond the understanding of all gods, demons sages,
and men, past, present or future, worshipped of Brahmá
and all the celestials, who is without beginning, middle or
end, descended into the womb of Devaki and was born as
her son Vasudeva. YaganidrS, always proud tosatisfy bis
orders, removed the embryo to Josodá the wife of Nanda,
the cow-herd. At this birth the earth was relieved of all
sins; the sun, nioon and planents shone with unclouded
brilliance ; all fear of evil portents was removed aud universal
happiness prevailed. And from the time of his birth people
were led into the righteous path.

Whilst this powerful being lived in the land of mortals
líe had sixteen thousand and one lmndred wives of whow

VtSHNUPURANAM. 20$

the Principal were Rukmini, Satyabhama, Jamvabati, Jala-
hasini and four others. The divine Krishna, the universal
form without beginning, begot on all these wives a hundred
and eighty thousand sons, of whom thirteen were most cele-
brated, Pradyumna, Charudeshna, Samba and others. Prady-
umna, married • Kakudwati, the daughter of Rukmimi and had
by her Aniruddha. Aniruddha married Subhadrá, the grand-
danghter of the same Rukmni and she bore him a son named
Vajra. The son of Vajra and Bahu and his son was
Suchtru.

In this way the members of the Yadu family increased and
were many nundreds of thousands of them so that it would
be impossible to repeat their names in hundreds of years.
Two verses regarding them are recited. " The domestic
teachers of the boys in the use of arms numbered three
crores and eighty lacs. Who shall enumerate Ihe powerful
members of the Yadava family who were tens of ten thou-
sands and hundreds of hundred thousands in numberr Those
powerful Daityas, who were slain by them in 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 of the hnndred and one branches of
family of Yadu. Visbnu. was their teacher and ruler and
all the members were obedient to his commar.ds.

Whoever hears often times of this account of the origin
of the heroes of the race of Vrishni shall be f reed from all
iniquities and shall attain to the region of Vishnu.

SECTION XVI.

XARASARA said :— I shall now briefly give you an account
of the descendants of Turvasu.

The son of Turvasa was Tab«i, wbose son was Gobhanu,
whose son was Traisamba, whose son was Karandhama,
whose son was Marutta. Marutta had no issue and he there-
fore adopted Dushyanta of the race of Puru by which the
line of Turvasa merged into that of Puru. This^was brought
about by the curse imprecated on his son by Yayati.

SECTIION XVII.

1 HE son of Druhya was Babhiu, whose son was Setu,
whose son was Aradwat, whose son was Gándhara, whose son
was Dharma, whose son was Dhrita, whose son was Durya-
man, whose son wls Prachetas, who had a hundred sons
and they were the princes of the lawless Mlechehhas or
barbarians of the north.

— :o:—

SECTION XVIII-

ÍIlNU, the fourth son of Yayati, had three sons, Sabhanara,
Chakshusha and Paramekshu. The son of the first was
Kalánara, whose son was Srinjaya, whoseson was Puranjaya,
whose son was Janamenjaya, whose son was Mahamani,
whose aon«as MaliSmanas, who had two sons, Usliinara and
Titikshu. Ushinara had five sons, Sivi, Trina, Gara, Krimi,
Darvan. Sivi liad four sons Vrishadarva, Suvira, Kaikeya
and Madra. Titikshu had one son Ushadratha, whose son
was Hema, whose son was Sutapas, whose was Bali, on
whose spouse five sons were begotten by Dirghatamas—
namcly Anga, Banga, Kalinga, Sauhma and Pundra and
their progeny and the couutries they inhabited were known
by the same names.

The son of Anga was Pára, whose son was Divaralha,
whose son was Dharmaratha, whose son was Chitraratha,
whose son was Romapada also called Dasaratha, to whom
on account of his having no offspring, Dasaratha, the son
of Aja gave his daughter Sánta 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 of Champa was Haryyanga, whose
son was Bhadraratha, who had two sons, Vrihatkatman and
Vrihadratha. The son of the former was Vrihadbhanu, whose
son was Vrihanmanas, whose son was Jayadratha, who by a
wife, who was the daughter of a Kshatrya father and Brah-
man mother, had a son named Vijaya.

Vijaya had a son whose name was Dhriti, whose son was
Dritabrata, whose son was Satyakarman, whose son was
Adiratha who found a son in a basket on the banks of the
3 8

298 VtSIINUPURANAM.

Ganges. This was Karna, the son of Pritha ín her maiden-
hood. Karna's son was Vriahasena. These were the Anga
kings. I shall now describe to you the descendants of Puru.

SECTION XIX.

1 akASara said :— The son of Puru was Janamenjaya,
whose son was Prachinvat, whose son was Pravira, whose son
was Manasyu, whose son was Bhayada, whose son was
Sudyunna, whose son was Bahugava, whose son was
Samyati, whose son was Ahamyati, whose son was Raudra-
swa, who had ten sons, Riteyu, Kaksheyu, Sthanditeyu,
Ghriteyu, Jaleyu, Sthaleyu, Santaleyu, Dhaneyu, Vaneyu,
and Vrateyu. The son of Riteyu was Rantinára, whose
sona were Tansu, Apratirtha and Dhruva. The son of the
second of these was Kanwa, whose son was Medhátithi, from
whom the Kanwayana Brahmanas were sprung. Anila was
the spn Tansu, who bad four sons of whom Dushyanta was
the, elder. The son of Dusbymanta was the Emperor
Bbarata, regarding whom a verse is recited by the celestials.
"Themother is merely the receptable ; it isthe fatherby whom
a aon is begotten. Rear up thy son, Dusbyamanta, treat
not Sakuntala with disrespect. Sons, who are born from tbe
loins oí their father, save their manes from hell. Thou art
tfc father of this boy > Sakufttali has apoken the truth."

Bbarata begut on lús wives nine sons, beholding. whom

VlSHNUPUttANAM. »99

he said that they were not after him. The qúééns, being
afraid lest he might desert them, destroyed those soiis. The
birth of sons being thus useless the king celebrated a sacri-
fice ín hoitour oí Maruts. They gave him Bharadwaja, the son
of Vribaspati by Mamata, the wife of Utathya, expelled
untimely by the Jcick of his half brother Dirghatamas. Thé
following verse explains the meaning of the name — " Silly
woman" said Vrihaspati " cherish" this child of two fathersi
(Bhara-dwa-jam) " No, Vrihaspati" replied Mamatá "you take
c»re of him." So saying they both left him and from these
expressio:\s the boy was naraed Bharadwaja. He was álsó
called Vitatha for both the sons of Bharata proved fruit-
less. The son of Vitatha was Bhavanmanya, who had many
sons, the principals among whoin were Vrihatkshatra, Maha-
viryya, Nara and Garga. The son of Nara was Sankriti,
whose sons were Ruchiradhi and Rantideva. The son of
Garga was Sini and their progeny were respectively called
Gargyas and Sainyas ; although Kshatryas by birth they becamé
Brahmans. The son of Mahaviryya was Urukshaya, who had
three sons Trayyaruna, Pushkarin and Kapi, the last of whom
became a Brahman. The son of Vrihatkshatra Was Suhotrá,
whose son was Hastin, who founded the city of Hastinapur.
The sons of Hastin were Ajamidha, Dwimidha, Purumidha.
One son of Ajamidha was Kanwa, whose son was Medha-
tithi ; his otber son was Vrihadishu, Whose son was Vrihad-
vasu, whose son was Vrihatkarman, whose son was Jayadratha,
whose son was Viswajit, whose son was Senajit, whose sons
were Ruchiraswa, Kasya, Dridhadhanusha and Vasahana.
The son of Ruchiraswa was Prithusena, whose son Was Para,
whose son was Nipa, who had a hundred sons, of whont the
chief Samara was the king of Kampilya. Samara hád thret
sons Para, Sampara Sadaswa. The son of Para wái
Prithá, whose son was Sukriti, whose son wás Vibhrata,
whose soiv was Anuha, Who mafried Kritwi, thedaughter
of Suka and had by her Brahmadatta, whösé sorr wai

300 : VISHNUPURANAM.

Viswakseria, whose son was Udaksena and whose son wat
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,
who by his power destroyed the Nipa race of Kshatryas.
His son was Kshemya, whose son was Suirra whose son was
Nripanjaya, whose son was Baharatha. These weie all calléd
Pauravas.

Ajamidha espoused Nilini and by her had a son called
Nila, whose son was Santi, whose son was Susanti, whose
son was Purujanu, whose son was Chakshu, whose son was
Harryaswa, who had five sons, Mudgala, Srinjaya, Vrihadishu,
Pravira and Kampilya. Their father saicí— " These five sons
of mine are capable of protecting tlie countries" and hencc
they were 2 "ed Panchalas — (i.e., Pancha— five and alam—
able). From Mudgala sprang the Maudgahya Brahmans.
He had also a son called Bahwaswa, who had two children,
twins, a son and daughter — Divodasa and Ahalya. The son
of Saradwat or Gautama by Ahalya was Sátanands, 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
and feeling pity for them took them and reared them up. As
they were brought up through Kriþi, pity, they were called
Kripa and Kripi. The latter became the wife of Drona and
the mother of Aswathaman.

The son of Divodasa was Mitrayu, whose son was
Chyavanna, whose son was Sudasa, whoseson was Saudasa,
also , called Sahadeva, whose son wás Somaka, who had a

VISHNUPURANAM. 30^

hundred sons of whom the eldest was Jantu and thé youngest
was Prishata. The son of Prishata was Drupada, whose son
was Dhrishtadyumna, whose son was Drishtaketu.

Another son of Ajamidha was called Riksha, whose son
was Samvarana, whose son was Kuru, who gave his name to
the holy distríct Kurukshetra. His sons were Sudhanush, Jahnu,
Parikshit, and many others. The son of Sudanusli was Suhotra,
whose son 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
ofVrihadratha.was Kusagra, whose son was Rishabha, whose
son was Pushpavat, whoso son was Satyadhrita, whose son
was Sudhanwan, whose son was jantu. Vrihadratha had
another son. He was born in two parts which were joined
together by a female fined named Jará and accrodingly he was
named Jarásandha. His son was Sahadeva, whose son was
Somápi, whose son was Srutasravas. These were the kings
of Magadha.

SECTION XX.

JT arasara said : — Parikshit had four sens— Janamejayt,
Srutasena, Ugrasena and Bhimasena. The son of Jahau
was Suratha, whose son was Viduratha, whose 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.

was Uilipa, whose son was Pratipa, who had three sons,
Devapi, SJntanu, and Báhlika. The first took to a íorest
life in childhood and Sántanu became the king. Regardiog
him this verse is recited throughout the earth— "SSntanu is hií
name because if he places his hands upon an old man he
restores him to youth arid by him men obtain tranquility."

In Santanu's kingdom there was not rainfor twelve years.
When he perceived that the whole kingdom was about to
be devastated he called together all the Brahmans and said
to them — " Why does not the God pour rains in my kingdom?
What fault have I committed ?" They told him that he was
a« it were a younger brother married before a'n elder Tor he
was governing the kingdom which was the rightful property
Of his elder brother. " What then ain I to do ?" said the
king. The Brahmanas replied — "Aslongasthe Brahmanas
shall not be displeased with Devapi on account o( his
deviating froin the path of righteousness the kingdom is his;
youshould therefore give it over to him." When the minister
of the king Amarisarin heard this he collected a number of
ascetics who taught doctrines opposed to those of the Vedas
and sent them into the forest. They met Devlpi,
perverted the understanding of the simple-minded prince
and led him to cherish heretical notions. Being informed
of his offence by the Brahmanas, Slntanu was greatly pained.
Accordingly he sent them before him into the forest and
then went there himself to restore the kingdom to his elder
brother. When the Brahmans reached the hermitage of
Devapi they informed him, that, according to the doctrines
of the Vedas, succession to a kingdom was the right of the
elder brother. But he discussed with them and set forth
various arguments which were opposed to the teachings of
thft Vedas. When the Brahmans heard this they looked
towards Sftutanu and said " Come here king you need oot
give yourself further trouble in this matter. The dearth is
gorte, this man has fallen from his condkion for behas

VI5HNUPURANAW. 3O3

uttered disrespectful words to the authority of tíie eternat,
uncreated Veda, When the elder brother goes down to a
degraded state there is no sin consequent upon prior espou-
sals of his junior." Thereupon Santanu came back to his
capital and governed the kingdom as beforej his elder
brother was deg'raded for declaring doctrines opposed ta
the Vedas. Indra poured down abundant rain, which was
followed by rich harvests.

The son of Bahlika was Somadatta, who had three sons,
Bhuri, Bhurisravas and Sala. The so.n of SSntanu was the
well kpown alnl the learned Bhishma, who was born to him
by the holy Gangð. He had by his wife Satyavati two sons,
Chitrangada and Vichitraviryya. Chitrangada, in his yhuth
was slain in an encounter with a Gandharbha called Chitran-
gada. Vichitraviryya married Amba and Ambálika, the daugh-
ters of the kiag of Kasi, and enjoying too much connubial
pleasures was attacked with consumption and died. By
comraand of Satyavati, my son Krishna-Daipayana, who was
always obedient to his mother, begot upon the widows of his
brother, the princes Dhritarastra and Pandu and upon a
female servant Vidura. Dritarashtra had Duryodhana,
Dushásana and others to the extent of a hundred. Hav-
>Qg incurred the imprecation of a deer whose mate he had>
^in in a chase, Pandu was prevented from procreating.
dúldren. Accordingly his wife Runti bore to him three sons;
*bo were begotten by the deities, Dharma, Vayu and lndra—
Mmely Yudhishtira, Bhima and Arjuna. His wife Mádri had
|*o sons by the sons of Aswini — namely Nakula and Saba-
* íl These each had a son by Draupadi. The son of
"udhishtira was Prativindhya ; of Bhima.Srutasoma; of Aijuna,,
Swtakirti ; of Nakula, Satanika, and of Sahadeva, Sruta-
'Wman. The Pandavas had also öther sons. By his wife
uudheyi Yudhishtira had Devaka; Bhima had by Hidbrriba,.
"ítotkacha, and had another by his wife Kasi, Sarvairaga.
5 »hadeva had by Vijaya, Suhotra and Niramitra was th# son

30| VISHNUPURANAM.

of Nakula by Karenutmati. A'rjuna had IrSvat by the
scrpent nymph Ulupi— by the daughter of the king of
Manipur he had Babrubabana, who was adopted by hi»
roatemaf grand father, by his wife Subhadra, Abhimanyu
who even in his boy-hood was famous for valour and strength
and crushed the enemies' cars in figlit. The son of Abhimanyu
by his wife Uttara was Parikshit, who after the destruction
of all the Kurus, was killed in his raother's womb by the
weapon hurled by Aswathama. But by the mercy of Krishna
at whose feet bow all the gods and clemons and who for his
own pleasure had assumed human shape he/fras restsred to
life. This Parikshit now guverns the earth with undisputed
sway.

SECTION XXI.

JT ARASARA said :— I shall now give you an account of
Ihe future kings. He, who is the sovereign now, shall have
four sons, namely Janamejaya, Srutasena, Ugrasena, and
Bhimasena. The son of Janamejaya shall be Satineeka-
He shall study the Vedas from Jagnawalka, learn the use
of weapons from Kripa and then disassociate himself h»tt>
woridly affairs. And then receiving instructions regardm?
the knowledge of self from Saunaka he shall attain final
liberation.

From Sataneeka shall be born Aswamedhadatta, whosei
son shall be Adhiseemakiishna and whose son shall be
Nichakshu who shall reside in Kusambhi, when HastinuP"'
shall be at the bed of the Ganges. Nichakshu's son sba
be Ushna, whöse son shall be Chitraratha, wbose son sba

VtsHNuÞtlRANAM. áoj

be Suchiratha, whose son shall be Brishnimlh, whose son
shall be Sushena, whose son shall be Suneetha, whose son
shall be Richa, whose son shall be Nrichakshu, whose son
shall be Sukhabala, whose son shall be Pariplava, whose son
shall be Sunaya, whose son shall be Medhabee, whose son
shall be Nripanjaya, whose son shall be Mridu, whose son
shall be Tigma, whose son shall be Trihadratha, whose son
shall be Vasudana, whose son shall be the second Sataneeka,
wliose son sahll be Udayana, whose son shall be Aheenara,
vvhose son shall be Khandapani, , whosc son shall be Nira-
mitrj, whose son shall be Kshemaka. The following verse
is recited of Kshemaka — "The family of Kuru, that has
produced many Brahmanas and Kshatriyas, that has been
ornamenied by many a royal saint, shall end with Kshemaka
iu the Kali Yuga."

SECTION XXII.

ÍARasara said :— t shall now engagc in giving you an
Hccount of the future kings of the Ikshawku race.

The son of Vrihadvala shall be Vrihatkshana, whose son
shall be Guruksepa, whose son shall be Vatsa, whose son
shall be Vatsabhuha, whose son shall be Pratibyoma, whose
s on shall be Divákara, whose son shall be Sahadeva, whose
s °n shall be Vríhadaswa, whose son shall be Bhanuratha,
wliose son shall be Suprateeka, whose son sha.ll be Ma*udeva,
39

3«6 VISHNUPURANAM.

whose son shall be Sunakshatra, whose son shall be Kinnara
whose son shall be Antariksha, whose son shall be Suverna
whose son shall be Amitrajit, whose son shall be Vrihádwája
whose son shall be Dharma, whose son shall be Kritanjaya
whose son shall be Rananjaya, whose son shall be Sanjaya
whose son shall be Sakya, whose son shall be Krudhodana,
whose son shall be Ratula, whose son shall be Prasenajit,
whose son shall be Kshrudraka, whose son shall be Kundaka,
whose son shall be Suratha, whose son sliall be the second
Sumitra. These kings of the Ikswaku family are the des-
cehdants of Vrihadvala. There is a verse often recited
regarding this race— " The family of Ikshawku shall extend
up to Sumitra ; with this king the family shall end in the
Kali Yuga."

SECTION XXIII.

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

The son of Jarasandha shall be Sahadeva, whose son
shall be Somapi, whose son shall be Srutavan, whose son
shall be Ayutayu, whose son shall be Niramitra, whose son
shall be Sukshatra, whose son shall be Vribatkarman, whose

VlSHNUPURANAM. 30J

son shall be Senajit, whose son sball be Srutanjaya, whose
son shall be Vipra, whose son shall be Suchi, whose son shall
be Kshemya, whose son shall be Subrata, whose son shall
be Dharma, whose son shall be Susrama, whose son shall
be Drirasena, whose son shall be Sumati, whose son shall
be Subala, whose son shall be Satyajit, and whose son shall
be Ripunjaya. The kings of the race oí Vrihadratha shall
reign for a thousand years.

SECTION XXIV.

-00-

IaraSARA said :— Ripunjaya, the last king of the race
of Vrihadratha, shall have minister by the name of Sunika.
Slaying his Master he shall place his own son Prodyuta ort
the throne. He shall have a son by the name of Pálaka,
whose son shall be Visákayupa, whose son shall be Janaka,
whose son shall be Nandivardana. These five kings of the
family of prodyuta shall govern the earth for^.wndred and
thirty eight years.

Thereupon Sisunága (shall become the king). His son
shall be Kakavarna, whose són shall be Kshemadarman,
whose son shall be Kshatraujas whose son shall be Vid-
misara, whose son shall be Ajatasatru, whese son shall be
Darvaka, whosc son shall he Udayashwa, whose son shall be

jþð VISHNUPURANAM.

Nandivardaoa, whose son shall be Mahanandi. These ten
kings of the family of SisunSga shall lord over the earth fpr
three hundred and sixty-two years.

iMahanandi shall beget a son on a Sudra woman by name,
Mahapadma Nanda, who shall be very avaricious and shall
extirpate all the Kshatryas like Parashurama. From that
time Sudra kings shall govern the earth. And this Maha-
padma shall enjoy the earth as lord paramount, and his com-
mands shall no where be disobeyed. He shall have eight
sons— -Sumatya and others. Mahapadma and his eight sons
shall reign for a hundred years. Thereupon a Brahman, by
name Kantilya shall root out Nanda and his sons.

After the family of Nanda, Mauryas shall lord over the
earth. This Kantilya shall instal the Maurya king Chandra-
Gupta on the tlirone. He shall have a son by name Vindu-
sara, whose son shall be Asokavardana, whose son shall be
Sujasas, whose son shall be Dasaratha, whose son' shall be
Sangata, whose - son shall be Sálisuka, whose son shall be
Vrihadratha. These Maurya kings shall reign for hundred
and seventy-three years. After them the Sungas will enjoy
the earth.

Thereupon slaying his own master the Commander-in-
Chief Pushpamitra shall establish himself on the throne. His
son shall be Agnimitra, whose son shall be Sujestsha whose
son shall be Vasumitra, whose son shall be Ardraka, whose
son shall be Pulindaka, whose son shall be Ghosavasu, whose
son shall be Vajramitra, whose son shall be Vagabata, whose
lon shall be Devabhuti. These ten Sunga kings shall reign
for orie hundred and twelve years. Thereafter the Kanwa
kings shall lord over the earth. Slaying his own master,
the Sunga king Devabhuti who shall be addicted to gam-
Wing, the minister Vasudeva shall place himself on the throae.
His son shall be Vumimitra, whose son shall be Naráyana,,
whose son shall be Susarma. These four Kanwa kings sball
í* igo for (orty-five years..

VlSHNUPURANAM. 30$

A servant by name Sipraka of the race of Andra shall
slay Susarma, the Iast Kanwa king and by force place hiro-
self on the throne. Thereafter his brother Krishna shall
govern the earth. Krishna's son shall be Purnotsanga, whose
son shall be Lambodara, whose son shall be Durlaka, whose
Bon shall be Meghaswaii, whose son shall be Paruman, whose
son shall be Aristhakarman, whose son shall be Hál, whose
son shall be Pathalaka, whose son sliall be Prabillasen,
whose son shall be the beautiful Sátakarni, whose son shall
be Sivaswati, whose son shall be Gomatipatra, whoso son
shal] be Patimari, whose son shall be Sivasreesatakarma,
whose son shall be Sivashkandha, whose son shall be Yajna?
sree, whose son shall be Vijaya, whose son shall be Chandra-
sree, whose son shall be Pulomarchi. These thirty illustrious
Andhra kings will govern thc earth for four hundred and fifty
years.

Thereafter seven kings of the Avira race, sixteen kings
of 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 hundred and ninety-nine years. There-
after eleven Paura kings shall govern the earth for three-
hundred years.

When the Pauras shall spread all over the earth the Yavar
nas of .Kailakila shall become kings. And amongst thern
one Viridhyasakti shall be the lord paramount. His son shall
be Paranjaya, whose son shall be Ramchandra, whose son
shall be Dharma, whose son shall be Varanga, whose son
shall be Kritamandana, whose son shall be Sashinandi, whose
s °n shall be Nandiyasð, whose son shall be Sisaka, whos«
son shall be Pravira. Thesé nine kings shall ieig» for
bundred and sixty years.

Thereaíter thirteen kings of this family, three oí Valheeka,
^ushpamitra, Parupmitra and Padmamitra, tke ni«e ktngs.

310 VISHNUPURANAM.

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

One king of the city of Magadha by name Víswasphatika
shall create many a new mixed caste. He will root out
the Kshatriya or martial race and elevate fishermen, barba-
rians and Brahmans and other castes to power. Jhe nine
Nagas will reign in Padmavati, Kantipuri. and Mathuri;
and the Guptas of Magadha along the Ganges to Prayaga.
A king by name Devarakshita will reign in a city on the sea
shore over the Kosalas, Pundras and Tamraliptas. The
Guhas will occupy Kalinga, Mahihaka and the mountains
of Mahendra. The race of Manidhanu will occupy the
countries of Nishadas, Naimishikas and Kalatyas. The
people called Kanakas will occupy the Amazon country and
that called Mushika. People of the degraded three tribes
and Abhiras and Sudras will occupy Sauráshtra, Avanti
SuraArbuda and Marubhumi. And Sudras, outcasts and
barbarians will occupy the banks of the Jadus, Darvika, the
Chandrabhaga and Kashmir.

These and all the contemporary kings will be of churlish
spirit; violent temper and always addicated to falsehood and
wickedness. They will destroy women, children and cows ;
they will seize upon the property of their subjects, will be of
limited power ; they will rapidly rise and fall ; the duration
of their life will be very short ; they will form high expecta-
tions and acquire very little piety.

The people of the countries, thcy will rule over, will im-
bibe the same nature. And the barbarians being powerful
under royal patronage will destroy the subjects. Wealth
andvirtue will decrease day by day until the whole world
witl be depraved. Wealth will be the test of pedigree and
virtue ; passion will be the only tie of marriage ; falsehood
will be the only means of success in litigation ; and women
willbe merely the objects of scnsual gratification. Eartn
wjlj bc respected for its mineral trcasures sacrificial t' irca(

VISHNUPURANAM. 31I

will be the only test of a Brahman ; external marks will
constitute the only distinction of orders and wickedness will
be the only means of livelihood. Weakness will be the
cause of dependance menace will be the cause of learning :
gifts 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 ; a man wearing good clothes will be
considered honest and water at a distance will be considered
a ho!y spring. When the world will be thus sunk in faults,
he, who will be the strongest amidst those castes, shall be the
king; They will grow avaricious and the subjects, unable to
bear the burden of various taxes, will take refuge amongst the
valleys of the mountains and will be glad to feed upon wild
honey, herbs, roots, fruits, flowers and leaves : their only
covering will be the bark of trees and they will be exposed
to the cold and wind and sun and rain. No man shall live
more than three and twenty years. Thus in the end of the
Kali Yuga most of human-kind will be annihilated.

Thus when the ceremonies of the Vedas and the institutes
of law shall nearly have ceased, and the end of the Kali Yuga
will approach, a portion of that divine being, who is the
creator of the whole universe, preceptor of the mobile and
immobile, who is the beginning and end of all, who is at one
with all, who is identical with Brahma and all created beings,
shall incarnate himself on earth. He will be born in the
family of Víshnuyasas, an eminent Brahman of Sambhala
village as Kalki gifted with the eight superhuman faculties.
% his irrepressible power he will slay all the Mlechchhas
índ thieves and all those who are addicted to sins. His
greatness and mighty shall be unobstructed.

He shall again establish virtue on earth and when the
Kau Yuga will completely close, the remaining people shalt
be 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. A verse is recited regarding this— "When thesun,
moon, and the lunar asterism Tishya and the planet Jupitet
are in mansion the Krita age shall come back.

Thus, great sage, I have enumerted all the kings
of the solar and lunar dynesties— those who are bast and those
who are present and those who shall be. From the birth o(
the king Parikshit and up to the installation of king Nanda
it is to be known that 1065 years have passed. Wheh the
two first stars of the seven Rishis rise in the heavens and
some lunar asterism is seen at night at an equal distance
then the seven Reshis continue stationary in that conjunc-
tion for a hundreds years oi men. At the birth of the king
Parikshit they vvere in Magha and the Kali Yuga then began
which consists of twelve hundred divine years.

When the portion, of Vishnu born in the race of Yadu
went back to heaven the Kali Yuga set in. But as long as
he touched with his lotus feet the earlh the Kali Yuga could
not effect it. As soon as the incarnation of the eternal Vishnu
has departed, Judhisthira the son of Ðharma and his brothers
renounced the kingdom. Seeing evil omens, on the depar-
ture of Krishna the son of Pandua installed Parikshit on the
throne. When seven Rishis will be in Parvashadha, then
Nanda wili begin to reign and thenceforth the influence of
Kali will increase.

Tbe day of Krishnas' departure from the earth will be the
first of the Kali Yaga, the duration of which you shall learn
from me. It will continue tor 360,800 years of men. After
twelve hundred divine years the Krita-age shall come back.

Thus, foremest of twice-born ones, thousands of emi-
nent Brahmans, Kshatryas, Vasyas, and Sudras bave passed
away. It will be tautology and useless to mention the
names and numbers of them born in various famUi* 8 - '
therefore refrain from doing so.

The king Devapi of the Puru race and Maro'of the
Ikswaku 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
they wil! come to the city and give origin to the Kshatriya
dynasties. In this 'wise the earth is occupied tbrough every
series of the first three ages, Krita, Treta and Dwapara by
the descendants of Manu. As Devapt and Maru are still
living so one of thetn remains in the Kali Yuga. to serve as
tbe seed of the renewed generations.

I have thus related to you briefly the families of the
various kings. To relate them at length would be impossible
in a hurtdred Hves.

The kings mentioned above and others, who assuming
fraií bodies have ruled over the ever-during world, and bei»g
binded by illusions have indulged the feeling— " Tbis earth
is mine— -it is my son's— it belongs to my dynasty," have gone
away. Those who reigned before them, those who succeeded
them, those who will be kings in future, have ceased and
shall cease to be. The earth, with her autumnal flowers, as if
smiles, beholding the king eager for conquest and fightings.
Hear, Maitrya, I shall now recite some verses that were
chanted by Earth and which the Muni Asita communícated
to Janaka, whose banner was virtue, " How greatly are the
princes, although reasonable, mistaken, that they consider
themsclves immortal when they themselves are bnt foam
upon the wave. Before they have subdued themselves they
endeavour to reduce their ministers, their servant, their
subjects to subjection; they then attempt to defeat thetr
enemies. They say 'We shall by and by subdue the sea-girt
earth ?' Their minds being thus always taken up witfc those
thoughts, they cannot perceive the near approach of death.
The subjugation of the sea-girt earth is not so very difficuit
for him who has subdued him ; for the final liberatio© is
another fruit of self-control. It is throogh ignoranee tbat the
kings wish to possess me whom tbeir predecessors ha*e been
conÉraiii«d to leave and whom. their fathers have not kept.
Ce^tved by the selfish love of powar fáthers Sght with sona
40

r«4 VISHNUPURANAM.

and brothers with brotliers for occupying me. All the kings
who reigned on this earth and who are now dead foolishly
thought — 'AH this earth is mine— every thing is mine, it
will be in my house for ever for he is dead.' How is
it possible that such vain desires should be cherished
by his descendants, who have seen their progenitor, on
account of the thirst of dominion, compelled to' desert me,
whom he called his own and tread the path of dissolution.
When I hear a king communicating to another through his
ambassador, 'This earth is mine — you give up all your claims
for it," I laugh at first but that laughter is soon turned into
pity for the infatuated fool." #

PARASARA said : — These w^-re the verses, Maitreya, which
Earth chanted, hearing which ambition melts away like
snow before the sun. I have novv given you a complete
account of the descendants of Manu amongst whom manv
were endowed with a portion of Vishnu engaged in the
preservation of the universe.

He, who hears reverentially from the beginning to the end,
of the account of this family of Manu, gets his heart puriiied
and all this sins are removed. Hearing of the description
of the illustrious solar and iunar dynasties, people, with theír
faculties perfect, shall live in unequelled affluence, plenty
and prosperity. He who has heard of the races of Ikshawku,
Jahnu, Mandhata, Sagara, Abiksheta, Raghu, Yayati, and
Nahusha, who have all perished and of other wealthy kings
gifted with great strength and power, who have been
subdued by still more powerful time and are now only tale,
will learn wisdom and forbear to call eitlier children, or
Wtfe, or house or lands or wealth his own. Those heroic
men, who have performed penances for many years with
uplifted hands, those who have celebrated many sacrlfices,
have been left by time as subjects of narration, That
Prithu, even, whose discus dissevered many an etjemy,
whp unobstructed travelled all over the regions, haffíí« n

VíSHNUPURANAM. íry

destroyed by the last of time like the light 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 of a theme, a subject for affirmation
or contradiction. The riches, of the kings Dashanana,
Raghava, Abikoluta and others, which dazzled all the
quarters, have all been reduced to ashes by the very frown
of time. Oh ; fie upon such wealth. The lord paramount
of the earth, by the name of Mándháta now exists only in<
name. And what pious man, hearing this story, wiH be sr>
foolish as to cherish the desire of possession in his soul ?
Bhagiratha, Sagara, Kakutstha, Dasanana Ráma, Lakshmana,
Yudhisthira and others have been. Is it so? Have they
really existed ? Where are they now ? We know not t
The kings,. who are now reigning, who shall be kings in
future, and those whose names have not been specified,
shall all remain only in names like their predecessors. The
wise man, cognizant of this, will not cherish attachment
even for his own self — what to speak of children, lands and
properties.

THE END OF PART IV.

PART V.

SECTION I.

Laitreva said :— You have described to me at length
the origin and spread of the families of kings. I wish to hear
íb particular, venerable saint, why Vishnu incarnated a
portion of himself in the family of Yadus. Tell me, Muni,
what actions did the illustrious and excellent Purusha perform
in his descent upon the earth.

Parasara said :— I shall relate to you, Maitreya, what
you have requested me to do — the birth, of a portion of Vishnu
*nd the benefits which his actions conferred upon the world.
great Muni, Vasudeva espoused the illustrious god-like
Devaki, the daughter of Devaka. After their marriage,
Kansa, the increaser of the race of Bhoja, drove their car as
toir cbarioteer. A voice was heard in the sky, loud and
k*p as thunder, which addressing Kansa, said — " foolish,
"•* eighth child of this damsel, whom thou art carrying in
"* car, along with her husband, shall destroy thy life."

Hearing this the highly powerful Kansa uplifted his sword
N was about to sUy Devaki when Vasudeva said— " thou
bving long arms, Devaki should n$ be slain by thee ; I shall
W oyer to thee every chitd that she shall bring forth."
4»

318 YISHNUPURANAM.

foremost of tvvice-born ones, saying ' so be it' Kansa
obeyed Vasudeva's request and out of respect for him did not
slay Devaki.

In the meantime, Earth, oppressed by her heavy load,
repaired to an assembly of celestials on Mount Meru and
addressing them, with Brahma, at their head, describedin
piteous accents all her distresses. "Agni" said Earth " is the
progenitor of gold ; Surja, the rays of light ; the Supreme
Naráyana, is my guide and the guide of all spheres ; He is
BrahmS, the lord of the lord of patriarchs, the eldest of the
eldest born, one identical with minutes and hours and time
having form thongh indisrrete. celestials, you are all
but a portion of Him. The Sun, the winds, the saints, thi
Rudras, the Vasus, the Asvvins, fire, patriarchs of whom Attri
is the first, are all but the forms of the mighty and inscrutable
Vishnu. The Yakslias, the Rakshasas, the Daityas, Pisachas,
Uragas, Danavas, Gandharvas, and Apsaras aré all but the
forms of the glorious Vishnu. The sky painted with stars,
fire, water, wind, mysclf, and this manifest universe are all
identkal witli Vishnu. Still the diverse forms of that mani-
fold being encounter and succeed one anotlier night and day
like the waves of the sra. Amongst them Kálanemi and other
Danavas have occupied the regions under the earth and been
distressing 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,
Keahi, Pralamba, Naraka, Sunda, Atyugravana, and the son
of Baii aod other highly powerful ones born in various
royal families, cannot be counted. celestials, manyAkshau-
hini hosts of powerful Daityas — the chiefs of their race,
assuming beautiful shapes, are now treading upon me. I am
unable, being oppressed by this load, to support myself; ■
hav.e therefore vome to you for herp, ty cetestial chiefs,
illustrious deities, it becoyiés. you to relieve me of this burden,
kst helpless I sink into th* nethermost abyss."

VtSHNUPURANAM. 319

PaRASARA said :—Hearing these words of Eiirth, Brahma
at their request, explained to them how her burden might bð
lightened. " Deities" said Brahmá " all that earth has said ía
true. Myself, Siva and you all are but a portion of Nára-
yana; the impersonations of his power are for ever mutually
fluctuating ; an'd excess or diminution is indicated by the pr«-
dominance of the strong and the depression of tlie weak.
Come, therefore, let us go to the northern shore of the milky
sea and having glorified Hari, report to him what we have
heard. He, who is the soul of all and at one with the uni-
verse^ descends, for the preservation of Earth in a small por-
tion of his'essence, to establish righteousness below." Accor-
dingly -'BrahmS, accompanied by the celcstials went to the
milky -ocean and with minds devoted to him, praised hin))
whose emblem is Garuda. Brahiná said " lord, thou art dis-
tinct froM the Vedas, tl«y double nature is two-fold wisdom,
superior and inferior, and thou art the essential end of both.
Thou, alike possessed and devoid of form, art the two-fold
Brahma ; smallest of the least and largest of the large ; all
and knowing all things ; that spirit which is language, that
spirit which is Supreme ; that wliich is Brahma and of which
Brahma is composed. Thou art the Rich, the Yajush, the
Sicnan and the Atharvan Vedas. Thou art accentuation,
ritual, signification, metre and astronomy ; history, tradition,
grammar, theology^logic and law and art inscrutable. Thou
art the doctrine that seeks to (ind out the distinctions be-
tween soul and life and body and matter endowed with quali-
fications and that doctrine is nothing else but thy nature
ioherent in and presiding over it.

Thou art imperceptible, indescribable, inconceivable,— with-
out name, or colour, or handsor feet, pure, eternal and infinite.
Thou hearest without ears and. seest without eyes. Thou art
ooeand manifold. Thou movest without feet and holdest with-
out hands. Thou knowest all Ijiujt art not by all to be known.
He who qbserves thee as the most subtile of atoms, not subs,-

399 VISHNUPURANAM.

tantially existent, puts an endto ignorance and the final
liberation is the roeed of that wise man wbose understanding
cherishes nothing but thee in the íorm of supreme delight.
Thou art the common centre of all, the protector oí the
universe and all beings exist in thee. Thou art all that has
been or will be. Thou art the atom of atoms j" thou art spirit,
thou only art separate from primeval nature. Thou, as the
lord of fire, in four manifestations, givest light and fertility
to Earth. Thou art the eye of all and assumer of many
shapes and without any hinderance travellest the three regions
of the universe. As fire, though one, is variously lighted
and though unchangeable in íts essence, is modified in many
ways, so thou, lord, who art 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. There is nothing else but thou,
lord, nothing else has been or will be. Thou art both
discrete and indiscrete, universal and individual, omniscient.
all-seeing, omnipotent, possessed of all wisdom and strength
and power. Thou art subject, neither to increase nor de-
crease. Thou art independent and without beginuing. Thou
art the subjugator of all. Thou art not subject to weariness,
sloth, fear, anger or desire. Thou art free from sin, supreme
merciful, uniform, undecaying, lord over all, the support
of all, the fountain of light, and imperisjiable. Salutation
unto tbee, uninvested by material envelopes, unexposed to
sensible imaginings, aggregate of elemental substance, spirit
supreme. Thou assumest a shape, pervader of the uni-
verse, not as the consequence of virtue or více nor from
any mixture of the two, but for the sole object of uphcdding
righteousness in th'e universe."

Parasaka said : — Having heard these eulogiums, the
uoborn umversal Hari, pleawd, saidto Brahma^'TeH'me,'
BMhmft, whatyoui.and the telestials desiré- itö CÖiistóW
thlttras already gratified.-' -

VIJHNUPURANAM. 3*í

Beholding that divine and universal form of Hari, Brahma
again prostrated himself and began to chant his glories—
"Salutation unto thee, again and agaih, thou having thousand
forms, having thousand arms, many faces and many feet.
Salutation unto thee, the illimitable author of creation, des-
truction and pfeservation and the inscrutable. Be propitiated
with us, god, great soul, most subtile of the subtile, most
vast of the great ; thou, who art nature, intellect and
consciousness and who art other spirit even than the spiritual
root of those principles. lord, this earth, oppressed by
powerful Asuras and shaken to her very foundation, comes
to thee, the upholder of the universe, to be relieved of her
burden. Myself, Indra, the Aswins, Varuna, Yama, the Rudras
the Vasus, the sun, the winds, fire and all other deities are
prjpared to do whatever thou shalt and desire us to do.
Do thou, who art perfect, king of the celestials, give thy
orders to thy servants, we are ready."

When Brahmá had said this, the supreme deity plucked
off two hairs, one vvhite and one black and said to tbe celes-
tials— " These my hairs shall go down upon earth and shall
relieve her of the burden of her distress. Let all the deities,
in their own portions, descend upon earth and fight with the
proud Asuras who are there assembled and every one of
them shall be slain. Doubt not this— they shall be des-
troyed by the withering glance of my eyes. This, my black
hair, shall be impersonated in the eighth conception of the
goddess-like Devaki, the wife of Vasudeva and sball destroy
Kansa, who is the demon Kalanemi." Having said this,
Hari disappeared and the celestials, bowing to him, though
iavisible, went back to the summit of the mount Meru froro
where they came down on earth.
, Thereupon the illustríous 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 VlSHNUPURANAM.

Accordíng to tiis promise Vasudeva delivered to Kansa each
infant as soon as it was born. It is said these, to the number
öf six, were the childreu of the demon Hiranya-Kasipu, in.
troduced into the womb of Devaki by Yogonidra, at the
behest of Vishnu, who was his illusory energy and by whom
the whole world is beguilH, and who is known as utter
ígnorance. The great god said to her--" Go, NidrS, to the
nether regions and by my command introduce their six
princes to the vvomb of Devaki. When these shall be des-
troyed by Kansa, the seventh conception shall be a portion
of Sesha, who is a portion of me. There is another.wife
of Vasudeva in Gokula named Roliini and this you shall trans-
fer to her, before the tiine of birth. The rumour shall be
that Devaki miscarries through the anxiety of imprisonment
and dread of tlie king of Bhojas. And on account of his being
extracted from his mother's womb, the child shall be desig-
nated Sankarshana and he shall be like the peak of the
white mountain in bulk and complexion. I shall myself then
descend in the eighth auspicious conception of Devaki and
you shall immediately enter into the womb of Yasoda. In
the níght of the eighth lunation of the dark half of the month
of Nabhas in the season of the rains, I shall be born. You
will be born on the ninth. Being aided by my energy
Vasudeva shall carry me to the bed of Yasoda and you to
(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
ýou and shall accept you as his sister. Having destroyed
Sumbhá and Nisumbha and thousands of other Daityas you
áhall sanctify the earth in many places. You are wealth,
progeny, fame, patience, heaven and earth, fortitude, modes-
ty, nutrhion, dawn and every other female (form or virtue).
fhose, who shall reverentially invoke you, moríiing and e«n-
Ibjjf, atid praise and call you Arya, Durga, Vedagaftíba, Atn*
ÉfcJ, BhadrS, Bhadrakálika, Kshemi, or Kshemanltari, sball

VÍSHNUPURANAM. 3*3

receive, by my grace, whatever they desire. And pleased with
their offerings of wine and flesli and various other kinds yoú
shall gratify the prayers of mankind. By my favour all roen
shall have perpetual faith in you. Assured of this, go, god-
dess, aud salisfy iny orders. I "

SECTION II.

jDking thus ordered by the god of gods, Jagadhatri (the
nurse of the universe) transferred six embryos into the womb
of Devaki. And the seventh conception was conveyed into
the womb of Rohini after which Hari, for the behoof of the
three worlds, entered into tlie womb of Devaki. And as
commanded by tlie great god, Yogonidra, on that very day
entered into the womb of Yasodá. The portion of Vishnu
having descended on earth, the planets moved ín auspicious
order and the seasons became regular and genial. No body
could gaze upon Devaki, invested with light — and beholdiag
her thus dazzling, the minds of the people were distufbeA
The celestials, invisible to men and womcn alike, chanted the
prai9es of Devaki, day and night, from the time that Vishnu
entered into her person. They said— " Thou art that Prakriti
infinite and subtile, which formerly bore Braluiil in ks womb.
nurse of the univer«e, thou art his words— from thee have
sprung the Vedas, fair damsel, thou existing perpetuslty,
thou art the very creation and' in thy wonró is the Sun: thou
art the seed of all— thou art the parent of the tri-form Sacri-
fice. Thou art Sacrifice whence all f ruit proceeds— thou art
wood whose attrition cr<ates fire. Aa Aditi thou art the

3^4 VISHNUPURANAM.

mother of the cetestials, as Diti thou art the mother of t| )e
Daityas their foes. Thou art light which creates day— thou
art humility — the mother of true wisdom ; thou art royal þolicy
the tnother of order— thou art modesty the mother of affec-
tion. Thou art desire from whom love is produced— thou art
contentment from whích resignation is produced; thou art
intelligence, the mother of knowledge, thou art patienct the
parent of fortitude ; thou art heavens whose children are
stars, and from thee proceeds all that exists. These and thou.
sand others are thy mighty faculties, goddess ; and number.
less are thc contí-nts of thy womb, mother of the
universc. That Vishnu, whose real form, nature, nSmf,
dimensions are above human conception, is in thy womb,
with whom are identical the whole earth, embellished with
oceans, rivers, continents, cities, villages, hamlets, towns;
a!l the fires, waters and winds, the stars, asterisms and
planets, the sky abounding in variegated cars of the celes-
tials and ether that provides space for all substance ; the
spheres of earth, sky and heaven ; of saints, sages; ascetics
and of Brahml ; the white egg of Brahma, with all its popu-
lations of Gods, demons, spirits, snake-gods, fiends, demons,
ghosts and imps, men and animals, and whatever creatures
have life. Thou art Swaha, thou art Swadha, thou art wis-
dom, ambrosia, light and heaven. Tliou hast descended upon
earth for the preservation of the universe. Have pity upon
us, goddess, an<l do good unto the world. Be proud of
bearing that deity by whom the universe is upheld."

SECTION í I í.

1 arasara* said ; — Being thns eulogised by the celestialsy
Devaki conceived in her womb the Iotus-eyed deity— the'
saviour o( the universe. The sun of Achyuta rose in the dawn
of Devak'i, to cause the lotus-petal of the universe to expand.
On the day of his birth, all the quarters were lighted up with
joy and it gave delight to all people like unto the rays of the
moon.

The pious obtained new delight ; the strong wind were pá-
cified and the river flowed silently when Janardana wasabout
to be born. The oceans made music with their murmurings,
the Gandharbas began to sing and the Apsaras began to
dance. At the time of Janardana's birth the celestials,
stationed in the sky, began to pour flowers and the holy fires
glowed with a mild flame. At midnight, when the sup-
porter of all was about to bc born, the clouds began to emit
low sounds and pour down rain of flovvers.

As soon as Anakadundhubhi saw the child, looking like
fall-blown lotus-petals, having four arras and the mystic
mark Sribatsa on his breast -, he began to chant his glories irt
terms of love and respect and represented the fears he
entertained of Kansa. Vasudeva said. 'I have known thee^
sovereign Iord of the celestials, thou the holder of cotfcb,'
discus and mace. Be pleased to withhold this thy celestials
'orm, for Kansa will surely destroy me when he wiH know
Uiat thou hast deseended in my dwelling." Devaki saíd.—
"God of gods, who art identical wkh all things, in whose
P«rson all tlie religions of the world extst and who, by
'llusion, hast assumed tbe condition of an infant, have pity
°n me, wrthhold thy four-armed shape. Let not Kansa,
^e wicked son of Diti, know of this birth."
42

326 VfSHNUPURANAM.

To this Bhagavat replied "0 worshipful dame, I wss

worshipped by thee before to be botn as thy son, Thy
prayers have now been granted and I am now born as thy
son.'' So saying he was silent and Vasudeva, taking the
babe, went out the same night. The guards and gate-keepers
o( Mathura were all charmed by Yoganidrá and none of
them obstructed the passage of Anakadundhubhi. It vvas
raining heavily at that time and the many-headed serpent
Sesha followed Vasudeva spreading his hoods above theit
heads. And when he, with the child in his arms, crossed
the Yamuna, deep as it was and dangerous with num roas
whirlpools, the waters wete silent and rose not above liis
knee. On the bank he saw Nanda and others who had come
there to bring tribute to Kansa, but they did not see liim.
At that time Yasoda was also influenced by Yoganidrl,
whom she had given birth as her daughter and whom the
wise Vasudeva took up, placing his son in her place by tlie
side of the mother. 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 unpercieved and placed the child in the bed
of Devaki. He then remai ned as usuat. The guards were
awakened by the cry of the new-born babe and startingup
they informed Kansa that Devaki had given birth to a child.
Kansa immediately went to the house of Vasudeva where
hegot hold of the infant. Devaki faintingly prevented lii«i
crying out again and again — "Do not destroy itt Donot
destroy it" Kansa dashed it against a stone; it at once
went up to the sky and expanded into a gigantic figur'i
having eigbt arms each bearing a formidable weapon, Tliis
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
■tbe celestials, who was formerly tbe destroyer, Considering

VÍSHNUPURANAM. 3*7

rt,is do thou accomplish what shall tend lo *thy welfare."
Having said this, the goddess. decorated with heavenly
„nguenU and garlands, and glorified by the spirits of the air,
disappeared frora the sight of tlie king of the Bhojas.

SECTION IV.

í arasara said : — Kansa, greatly disturbed in mind,
called together all the leading Asuras, Pralamba, Kesin and
others and said to them — "O ye, leading Asuras, Pralamba,
Dhenuka, Putana, Arishta and all others, hear my words.
heroes, the wicked celestials, troubled by my power, have
been trying to destroy me — but I do not much care for them.
Save murdering the Asuras by fraud, what can the weak Indra
and the ascetic Hara or Hari do ? Wliat have we to fear from
the Adityas, the Vasus, the Agnis or any other of the immor-
tala who have all been defeated by my resistless arms?
Have you not seen the king of the celestials, when he had
come out into the conflict, quickly fly from the field receiving
my arrows upon his back, not bravely upon his breast ? When
Indra withheld rains from my kingdom, were not the clouds
compelled by my arrows to pour water as much as was
Kquired? Are not all the kings of the earth afraid of my
pfowess and subject to my orders, save my father Jarasandbaf
ye leading and heroic Daityas, I have already got batred

328 YlsHNUPURANAM,

towards the celestials— it has created roy laughter that they
have been tryiog to slay me. And it is my fixed determina-
tion to inflict still deeper degradation upon those vicious and
and wicked-minde celestials.

Let us therefore kill every man who is known for liberality
(in making gifts togods and Brahmans) and letcvery man.who
is celebrate for performing sacrífices, be slain ; and thus the
celestials shall »be deprived of the means they live upon.
The goddess, who has taken her birth as the child of Devaki,
has said to me that he is again born vvho destroyed me in one
of my previous birth. Let us vigorously find out all young
children upon earth and let every boy in whom thete are signs
of unusual vigour, be killed mercilessly."

Having passed these orders Kansa went to his palace and
liberated Vasudeva and Devaki from their captivity. He said
to them, — "In vain have I killed all your children, for he, who
is distined to kill me, has escaped. It is 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, Kansa, greatly terrified for hira-
6elf, went into the inner apartments of his palace.

SECTION V.

HEN Vasudeva was freed, he went to the waggon of
Nanda and found him greatly delighted tliat a son was born
to him. He then kindly said to hiin " It is a blessing that you
have got a son in your old age. Have you given your annual
tribute to the king? If you have finished your work, you
shoujd not wait here for you are men of property. Why do
you wait here since the work that has brought you, is fitiished?
Go therefore, speedily, Nanda, to your Gokula. I have
also got a son there, born of Rohini, and he should be
brought up by you as this your own son."

Parasara said :— Thus having paid their dues to the king
and placed their goods in their waggons, Nanda and other
cow-herds went to their village. And while they were thns
living in Gokula, Putaná the child-killer, taking up Krishna,
asleep in night, gave him her breast to suck. And whatever
child is suckled by Putana in night, dies instantly having its
iimbs wearied and exhausted. But Iaying hold of the breast
with two hands, Krishna sucked it with such violence that he
drained it of the life and the terrible Putana, roaring aloud
índ giving way in every point, fell on the ground dead.
Hearing those cries, the inhabitants of Vraja, terrified, got up
and saw Putana lying on the earth with Krishna in her
arms. Snatching up Krishna, Yasoda waved over him a cow-
tail-brush to guard him from harm, whilst Nanda placed dried
cow-dung powdered upon his head ; he gave him also an amu-
•et, saying at the same time — " May Hari the lord of creation,
he, from the lotus of whose navel the world was produced
a nd on the tip of whose tusks the globe was upraised from
waters, protect thee. May that Kesava, who assumed the
form of a boar, protect thee. May that Kesava, who, as'

330 VISHNUPURANAM.

the man-lion, rent with his sharp nails, the bosora of his foe,
save thee. May that Kesava, who [appearing first as the
dwarf, traversed with all his power with three paces, the
three regions of the universe, constantly protect thee. May
Govinda guard thy belly, Janarddana thy legs and feet, the
eternal and irresistible Narayana thy face, thlne arms, thy
mind and thy faculties of sense. May all ghosts, goblina
and malignant spirits, that shall be engaged in thy mischief,
be destroyed by tlie bow, the discus, the mace, the sword of
Vishnu and the by echo of his chonch shell. May Vaikuntha
guard thee in thy cardinal points and Madhusudana in # the
intermediate ones. May Hrishikesha defend thee in the sky
and Mahidhara upon earth." Having recited these prayers to
avert all evil, Nanda caused the child to sleep in his bed
underneath the waggon. Seeing the huge carcass of Putaná
Ihe cow-herds were filled with surprise and fear.

-oo-

SECTION VI,

JL arasara said :— Once on a time while the slayer of
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
Boise the wives of the cow-herds came exclaiming.— " Ah I
4»hj" and there they found the child sleeping on hisback.
i'i ^Vbo could have overturned the.w.aggon?" exclaimed.the

VISHNUPURANAM, 3JI

cow-herds. "That child," said some of the boyswhosaw
the circumstance. "We saw him," said the boys, "crying
and kicking the waggon and so the waggon was upset ; no
one else had anything to do with it."

The cow-herds were therefore greatly surprised and not
knowing whaí to do Nanda at once took up the boy and
Yasoda offered worship to the broken pieces of pots and to
the waggon, with curds, flowers, fruits and unbruised grain.

Being commissioned by Vasudeva, Garga performed the

initiatory rites of the two boys secretly in Vraja. The eldest

was named Ráma and the other Krishna by the wise Garga,

the foremost of the intelligent. In a short time they began

to crawl about the ground, supporting themselves on their

hands and knees and creeping everywhere, often amidst

ashes and filth. Neither Rohini nor Yasoda was able to pre-

vent them from getting into 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

him to the wooden mortar and being angry, she said to him

"Now you wicked boy, get away from here, if you can."

Having said this, she went about her domestic affairs. As soon

as she had gone, the lotus-eyed Krishna, trying to extricate

himself, pulled the mortar after .him to the space bstween the

two Arjuna trees that grew near together. Being dragged

there the mortar became wedged between the two trees, and

Krislma haviug pulled it, the two huge trees covered with

manyjeaves, were uprooted. Hearing thecracking noise the

inhabitants of Vraja came to see what was the matter and

there they beheld the two huge trees with broken branches

and stems lying on the ground with the child fixed between

them, with a rope rouhd his belly, laughing and shewing his

white teeth, just budded. It is from this that Krishna is cailed

332 VtSHNUPURANAM.

D&modara from the binding of dama (rope) round his udara
(belly). The elders among the cow-herds, with Nanda at their
head, looked upon these circumstances with alarm, considering
them as inauspicious signs. They said — " We cannót remain
in this place— let us go to some other part of the forest.
Here many evil omens threaten us with deátruction— the
death of Putana, the upsetting of the waggon and the fall of
the trees without their being uprooted by the wind. Let us
go away from here without any delay and go to Vrindavana,
where evil omens may no longer disturb us."

Having thus made up their minds, the inhabitants of Vraja
communicated their intention to their families and desired
them to go without delay. Accordingly they started with their
waggons and their cattle, driving before them their bulls and
cows and calves ; they threw away the fragments of their
household stores and in no time Vraja was overspread with
flights of crows. Vrindavana was selected by Krishna, who
was above thfc influence of actions, for the sake of providing
for the nourishment of the kine, forthere in the hottest season
the new grass springs up as profusely as the rains. Havwg
sgone to Vrindavana from Vraja, the inhabitants of the latter
dr>wup their waggons in the form of a crescent.

Astfee two boys Rama and Dámodara grew up, they Hved
always together in the same place and engaged in the same
boyish sports. They made themselves crests of the peacocks'
plumes and garlands of forest flowers andmusical instruments
of reeds and leaves or played upon the pipes used by cow-
herds; their hair was arranged like the wingsof the crow,
and they looked like two young princes and portions of *e
god of war. They were robust, and walked about alwayí
kwghing and playing sometimes with each other, sometimes
with other boys; driving, along with other young cow-herds,
the calves to the pasture. Thus the two protectors of the
Uiiiverse were keepers of cattle until they b«c»me seveo
yííafS old in the cow-pens of Vrindavana.

VÍSHNUPURANAM. 333

Then began the rainy season when the atmosphere was
full of clouds and the quarters of ihe horizen were blended
into one by the driving showers. The water of the rivers
rose and overflovved thetr banks, and spread beyond all limits
like the mind of the weak and wicked transported byond
restraint by sudden prosperity. The pure radiance of the
moon was obscured by heavy vapours as the teachings of
the sacred writings are darkened by the arrogant scoffs of
the unbelievers. The bow of Indra held its place unstruiig
inthe sky like a worthless person elevated to honour by an
indisereet king. Wtiite line of storks appeared upon the
back of the clouds in such contrast as the bright conduct of
a man of respectability opposes to the conduct of a scoundrel.
The ever-fickle lightning, being newly allied with the sky,
was like the friendship of a profligate for a man of substance.
Overgrown by the spreading grain, the paths became diffi-
cult of being traced like the words of tlie ignorant carrying
no definite meaning.

Krishna and Rama, delighted, began to live in the forest
in that beautiful season maddenning the peacocks and bees,
Sometimes tliey sang and danced with the cow-lierds and
sometimes sat under the cool shade of a huge tree for rest.
Sometimes they beautified tliemselves with garlands of
Kadamba flowers aud again witli garlands of peacocks'
(fiathers ; sometimes they painted themselves with the miner-
»'s of the mountain ; sometimes they slept on beds of leaves
and sometimes they rejoiced with the infants of the c«w-
tards, hearing the muttering of the clouds; sometimes they
praised the songs of the boys, sometimes irimicked the cry
of the peacocks and sometimes played on pipes.

Thus greatly attached to each other and participating.
>0 various erootions and sports, Rama and Krishna delightedly
fesided in that forest. And every evening they 'used to
come back home like two cow-boys along with the cows
»nd cow-herds. And coming home in the evening, the two
43

334 VISHNUPURANAM,

deities heartily engaged in sporta giving delight to the ton>
oí 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 dasli-
éd against the banks. There he saw the pool with the dreadful
serpent Kaliya, boiling with the fires of poison. By
the touch of that, poison the huge trees on the banks were
withered and being touched by the waters raised by the wind
the birds were scorched. Beholding tliat dreadful serpent,
like the second mouth of death, the illustrious Slayer of
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 satisfy
their thirst. I must slay this serpent, so that the inhabitants
Of Vraja may live here happily freed from fear. I have
d^seended upon the land of mortals to chastise'the wicked,

VÍSHNUPUKAflAM. 335

]ed astray irito vicious paths* I shall therefore climb up the"
neighbouring Kadamba tree and jump down into the pool."

PARASAKA said : — Having thus thought within himself rií
bound his clothes tightly about him and jumped boldly into
the pool of the serpent-king. The huge lake was agítated as
spon as he fell -into it, and the waves raised tliöreby began to
sprinkle the dístant trees, which being touched by the water
and wind, thus poisoned, were iinmediately set on fire, and
the whole horizon was ablaZe. Having dived into the lake,
Krishna struck his arms defiantly. Hearíng that noise the
serpent-king immediately issued out — whose eyes wete copp-
ery and hoods were flaming with deadly venom. He was en-
circled by many'other powerful and poisonous snakes living
upon air and hundreds of serpent-nymphs adorned with rich
ornaments, whose earrings glitteretl with brilliance as the
wearers moved along. Coiling themselves around Krishna,
they all bit him with teeth from which fiery poison came out.
Beholding him in the lake thus surrounded by serpents, his
companions immediately went to Vraja bewailing aloud his
fate. "Krihhna has foolishly jumped into the lake of the ser-
pwit Kaliya, and is being devoured by that serpent-king; do
ye come and behold him." Hearing those words, resembling
the fall of thunder, the cow-herds and their wives headed by
Yasoda, proceeded speedily towards the lake. "Alas where is
Krishna gotie" cried the wives of the cow-herds greatly
tewildered ; and Yasoda, terrified, with faltering steps, proceed'
ed quickly. Rama, giíted vvith great prowess, Nanda and
other cow-herds being anxious to see Krishna, amved quickly
at the bank of the Yamuna and beheld him surrounded hy,
snakes, possessed by the surpent-king and motionless. 0,
fpremost of Munis, looking at the countenance of their soó,
the cow-herd Nanda and the noble Yasoda became stupified.
And the wives of the other cow-herds stricken with grief anð
^eeping, saw him ; and with words expressive of fear and
sffliction, they, out of love towards Keshava, said~"We ahall

336 VISHNUPURANAM.

áll with Yasoda enter this huge lake of the serpent'king ; we
shall not be able to go back to Vraja. Wfcat is day wkhoot
tlie sun, night wiihout the moon, co<v wíihout a bull ant)
Vraja without Krislma ? Without Krishna we shall not
return to Vraja, like unto a pond without water, in his
absence, nor sjhall we roam in the forest. We do not like
to live there, even if it be tlie house of our mothers, where
tlrere is not Hari, having tlie countenance like lotus-petals.
How shall we live sorrovvfully without beholding Hari in
pasture having eyes resembling lull-blown lotus-petals? We
khall not go back to the house of Nanda in Gokula without
the lotus-eyed Krishna, vvho with his pleasant conversntion
has stolen all our hearls. ye cow-herds ! behold, Krishna
is still casting smiling lookj upon us, although he is cn-
circled by snakes engaged by the serpent-king.

PaR*s*R» said ;— Hearing those wards of the wives of tlie
cow-herds and beholding the cow-herds stricken with íear
the highly-poweríul son of Rohini looked settled (for some
time.) And then seeing Nanda, with íixed looks towards
Krishna and Yasoda almost in a swoon, he began to chant by
signs the glories of Krishna— "0 god of gods, why art thou
displaying these human characleristics? Dost thou not per-
ceive thyself at one wilh one without end ? Thou art the
centre of creation.as the nave is of the spokes of a wheell.
A portion of thee, I liave evenalso born, as thy eldest brother.
To share in thy sports as nien, the celestials have all descended
undera like disguise. Having made all the goddesses descend
in Gokula íor thy sport, thou hast afterwards desceuded,
although thou art exisiing perpeiualljr. Whereíore Krishna
dost ibou neglect ihese celestials who, as cow-herds, ue thy
ínoiids and kiu — and ihese sorrowiug femnles, who also are
thy relations ? Thou hast assuuied the cliaracter of man :
thou liast dispUyed tbe tricks of childhood. Now let this
dreadful tmake ahhough armsd with poisoued fang*i Dí
jrajjjjuished ^byí th«o)." .

VISHNUPUKANAM. J37

. B«ing thus reminded of his real character by Rama,
Krishna siniled gently and immediately freed himself from
the coils of the snakes. And catching with both his hands
tlie middle hood of the serpent-king, that highly powerful
(Krislina) bent it down and set his foot upon the hitherto-un-
bended hood-, and danced upon it victoriously. And the hood
of the serpent >vas bruiseil by tlie tieading of Krishna's feet,
and whererer tlie snake attempted to raise his liead, it was
again trodden down. Trampled upon by the íeet of Krishua
as they changed position in the dance, the snakes fainted and
vomitted froth much blood. Seeing the liead and neck of
their king thus bruised and blood flówing from this mouth,
tlie females of the snake-king implored the inercy of the
Slayer of Madhu.

The females of the serpent-king said — "We have recog-
nized thee, O god of gods, O supreme lord of all. Thou art
a portion of tliat supreme líght and the mighty lord. Tliou
art the self-existent lord and even the celestials <re unable
to praise thee worthily, and how can t'ie females truly chant
thy glories ? How can we sing his glories whose portions
are earth, sky, watcr, fire and air ? Even the holy ascetics
have iu vain sought to know thy real essence. We bow to
tliat form, which is the most subtiles of atoms, the largest of
the large ; to him whose birth is witliout a creator, whose end
knows no destroyer and wbo alone is the cause of duration.
There is no anger in tliee, thou protectst the world and
heuce this punishment of Kaliya. Hear us. The virtuous
should pity women ; and creatures are pitied even by the
fools ; let thereforethe foremost of the forgiving have com-
paesion upon this poor creature. Thou art tlie upholder trf
the universe and this snake is gifted with but little strengtb,
if and oppressed by thee, he shall in no time give up his fife.
There is a vast diffcrence between thts poor serpent of limit-
ed strength and thyself in whom the world reproses. priend-
ship aud enmity are felt towards equals an4 tuperifirs tnd

^38 YlsHNUPURANAM,

not for those who are infinitely inferior to o*. Thií unforta^
nate snake is about to die, — give us therefore, as a matter of
charity, our husband l"

Parasara said :— When the wives of the serpent-Jcifflg had
said this, he, too, although wearied, repeated feebly faís pray-
ers for clemency. "Pardon me" he said — "0 god of gods,
how shall I address thee, who art possessed, through thine
own stoength and essence, of the eight great faculties and art
in energy unmatched ? Thou art the Supreme, the originator
of the supreme j thou art the supreme spirit and from thee,
the Supreme proceeds : thou art beyond all finite objects :•
how can I sing thy glories ? How can I chant his greatness
from whom have sprung Brahma, Rudra, Chandra, Indra, the
Maruts, the Aswius, the Vasus andthe Adityas — of whom but,
a small portion is the whole universe, which is destined to
represent his essence and whose, nature, primitive or derived
is beyond the conception of Brahma and other immortals.
How can I approaeh him who is worshipped by the celestials
with incense and flowers culled from the groves ol Nandana?
How can I adore him whose incarnate portion are being
worshipped even by the king of celestials and whose real
nature he is not conscious of ? How can I approach hiro,
whom the sages, having their minds withdrawn from external
objects, worship in thought and enshrining whose image in
their hearts present to it the flowers of sanctity ? I am quite
unable, god of gods, to worship thee or sing ths glories—
by thy mercy only, be thou propitiated with me.
Kesava, the serpents are by nature, crooked. I am born in
that race, so I am also wily, which is the charactirestic of my
own race, so 1 am not to blame in this, Achyuta. Every
thing has been created by thee and every thing is beimg des-
troyed by thee — and the species, form and nature of all
thing in the world, are thy work. Even such and I as thou
hast created me in kind, in form and in nature. Such am f
ánd such are my actions. Should I act differently then indee*

VISIINUPURANAM. 339

thould I deserve punishment ; so tliou hast destined. Ariil
that I have been punished by thee, is indeed a blessing — for
punishment from thee alone is a favour.

Behold I am now divested of strengih and poison —
deprived of both by thee. Save my life — I ask nc- more.
Order me whát shall I do."

Being thus addressed by Kaliya, Krishna said— "You must
not wait here any more; go immediately, withyour family and
followers, to the sea. Garuda, the enemy of the serpents, will
not injure thee if he sees the impressions o( my feetupori your
hoooj." Having said this, Hari liberated the serpent-king, who,
respectfully bowing to his victor, went to the ocean accom-
panied by all his wives, servants and children, leaving the
sight of all and the pool he had lived in. When the snake had
departed, the cow-herds received back Govinda as one risen
from dead and embraced him and bathed his forehead with
tears of joy. Others, considering the water of the river pure,
were filled with surprise, and chanted the glory of Krishna,
who is above the influence of actions. Being thus glorified
by his illustrious exploits and eulogized by the cow-herda
and their wives, Krislina came back to Traja.

SECTION VIII.

— :o: —

.TaRaS'S* said :— Thereupon again driving their cattle,
Kesava and Ba!ar<ima rambled together in the íorest, and 011
one occasion went to a pleasing grove of palms. There lived
in that pleasing grove a demon named Dhenuka>resemblingan
ass in appearance and living upon tlie flesh of deer. Beholding
the fruiis there ripe, tlie cow-herds, being anxiousto take them,
said~" Rama i Krishna i Dhenuka always lives
here and therefore the trees are loaded with ripe fruits the
smell of which perfumes the air. We wish to eat some.
Will you throw some down ?" Hearing those words, Krislma
and Sankarsana brought down some fruits on the ground,
Hearing the sound of the falling fruits, the dreadful and malig-
nant demon Dhenuka, having the countenance of an ass,
frrivtd there speedily, and being angry began to kick Rama
on the breast with his hinder heels. Catching him by his
both hind legs, Rama however hurled him round till he died ;
then he threw up the dead body to the top oj the palm tree
from the bjanches of which it struck down enough fruits like
rain drops poured down on earth by the wind. The relatives
of Dhenuka came running to his help, and Krishna and 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.

SECTIÚN IX.

1 arasarA said : — That demon, in the form of an ass, and
all his relatives, being slain, the cow-herds and their wives
began to roam at pleasure in that picturesque grove of palms.
Having slain that fiend 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 driving the
cattle to a distant pasture, sometimes [calling them by their
names, sometims carrying the foot-ropes of the kine upott
Iheir shoulds, sometimes decorating themselves with gar«
lands of forest flowers, they appeared like two young bulls
when the horns first appearf^Dressed, the one in yellow and
and the other in sable garments, they appeared like two
clouds one white and one black, surmounted by the bow of
Indra. The two brothers, although lords of the universe,
liaving descended upon earth, began to sport mutually witb.
frolics beneficial to the world. Adopting human duties aná
assuming human character and engaged in human sports, they
ítayed about in the forest. And these two highly powerful
(brolhers) engaged in exercise, in swinging upon the boughs
of trees.or in boxing and wresting and hurling stones,

Having seen Krishna and Balarama thus sporting, the
Asura Pralamba, on one occasion with a view to carry them
away stealthily arrived there assuming, the guise of a cow-
herd. And that foremost of.demons, assuming a human shape,
mixed with them, unsuspected- Then seeking their faults he
found Krishna irrepressible and made up his mind accordingly
to slay the son of Rohini.

The boys commenced playing at the game of leaping like
Q ter, to\v, and Iwo togelher. Govinda was matched with
44

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
deíeated, carrying the victorious boys on their shoulders went
to th<= Bhandira fig and then came back to the starting-place,
And placing Sankarshana speedily on his shoulders the
öYmon Pralamha did not tary there and ran away like unto
c'loud w'nh tlie moon. Being unable to carry the weight of
Roliini's son that fóremost of fiends began to increase in bulk
Íike uiito a cloud in the rainy season. Beholding lúin 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 called out, as he was carried away, "Krishna,!
Krishna l I am carried off by some demon, disguised as a
cow-herd and huge as a mountaini what shall I do? Tell me
Madliusudana, the vallian runs away speedily."

PAkasara said :— The high-souled Krishna, cognisant of
the prowess and strength of the son of Rohini, opened liis
ttiouth, smiling and said— " thou the soul of all, the causeof
Bll cause and all that is alone'.when the world the destroyed,
why art thou assuming clearly the character of a man?
Dost thou not know that you and are allke the origin of the
"world and have come to relieve it oí its load ? The sky is
thy head 5 the waters are thy person ; earth is thy feet ;
eternal fire is thy mouth ; the moon is thy mihd; the wind is
thy breath ; the four regions are thy arms and hands.
kigkfsouled and highlypowerful lord, thou bast a thousand
keads, a thousand liands and feet and bodres. Thou art the
begimiing of «11 creation— Brahma, sprung from lotus— and
>he sages have praised thee in these terms for a ihousand
times. No one else knoweth tby divine person. Th« celestials
• worship only thy incarhate penon. Dost tbou not know that
Íd thc end the whcle world will disappear in thee ? thou

VISHNUPURANAM. 343

of endless forms, thou art upholding all creation, mobile and
immobile. Thou, being indentical with time with its division
of hours and minutes, devourest the world. As the waters of
the sea, when swallowed up by submarine fire, are transíerrrd
into winds and thrown in the form of snow upon Himachala,
where coming.in contact with the rays of the sun, re-assume
the watery nature, so this world, devoured by thee at thð
time of dissolution, is agian created by thee at the end of a
Kalpa through thy creative energy. Thou and I, soul of the
universe, are but one and tlie same cause of the creation of
earth, although for its protection we exist as distinct indivi-
duals* Bringing to thy memory, who thou art, being of
illimitable prowess, destroy thyself the demon. Suspending
a while your human character, do what is right."

Thus reminded by the noble Krishna, the powerful Balarama
laughed and crushed Pralanmba with his knees striking him
simultancously on the head and face with his fists so as to
beat out botli his eyes. Vomitting blood from his mouth and
having his brain forced through the skull, the demon fell upon
the ground and died. Seeing Pralamba slain the cow-herds
were surprised and rejoiced and exclaimed "Well donet"
and praised BalarSma. Thus praised by his play-mates and
accompanied by Krishna, Balarama, after the death of the
demon Pralamba, came back to Gokula.

SECTION X.

í arasara said :— Wliilst Krishna and Rama were tlius
sporting in Vraja the rainy season ended — the auturon
appeared and the lotuses became full-blown. The Safari fish
in their watery burrows, were oppressed by the heat like a
man by his selfish desires, who is attached to his family.
The peacocks, renouncing all amusements, became silcnt like
the asceties withdrawing themselves from worldly enjoy-
ments considering their unreality. The clouds of shining
whiteness, exhausted of their watery wealth, deserted the sky
like the wise who have acquired wisdom, departing from their
home. Evaporated by the rays of the autumnal sun, the
Iakes were dried up, like the heaits of men withered by the
contact of selfishness. The silent water of the autumn were
beautified by white water-lilies, Iike the minds of the pure by
the perception of truth. The moon shone wilh undiminished
brilliance in the sky crested with star like the saint, who
has reached the last stage of bodily existence in the company
of the pious. " The rivers and lakes slowly went far off frora
their banks as the wise by degrees shrink from the selfish
attachment that connects them with their wife and children.
The swans again began to frequent those lakes which they
had abandoned before like false ascetics whose devotions
are interrupted and they are agaiu stricken wilh numberless
afBictions. The ocean, with silent waters, became perfectly
calm like the accomplished saint who has gone through rigid
penances and has acquired undisturbed tranquility of spirit.
Everywhere the waters are as clear and pure as the minds
of the wise who behold Vishnu in all things. The autumnal
sky was perfectly free from clouds like the heart of H' e
ascetic, whose cares have been devoured by the fire of devo-

VISIINUPURANAM. 345

tion.0 The moon allayed the fervours* of ihe sun as
discrimination removes the pain consequent upon egotism.
The autumn removed the clouds from the sky ; the muddiness
of the earth and the discoloration of the waters, as abstraction
draws away. the senses from the objects of perception. The
water of the'lake, by becoiring full, stationary and again
declined, performed as if the exercise of inspiring, suppres-
sing and expiring the vital air.

At this season, when the heavens>were clear and bright
wilh stars, Krishna, once repairing to Vraja, saw the inhabi-
tants engaged in the celebration of a sacrifice in lionor of
Sakra. Beholding all the cow-herds busily and anxiously
engaged in making preparation, Krishn, gifted with high.
intellect, as if, out of curiosity asked the elders, saying—
" What festival of Sakra is this, in which you are taking so
much delight?" To him thus asking, the cow-herd thus
lovingly said — "Satakratu (performer of liundred sacrificeg),
the king of the celestials, is the lord of the clouds and waters ;
ordered by him the clouds pour dovvn vvater on earth, by
which the grain is produced, on which we and othe cmbodi-
ed beings live and by which we please the gods. By this too
these cows bear calves and give milk and are happy
and well-nourished. Wherever the clouds pour watets, the
earth is neither barren of corn, nor bare of verdure, nor is man
stricken with hunger. Having drunk the milk of the earth
by means of the rays of the sun, Indra, the giver of water,
pours it again on earth for the sustenance of all the worlds.
For this reason all sovereign princes offer, with delight, sacri-
fices to Indra at the end of the rainy reason, and so also do
we and so do the other people."

Parasara said : — Having heard the words of the cow-herd
Nanda regarding the worship of Sakra, Damodara, to excite
the anger of the lord of celestials, said— • " We, father, are
neither cultivators of the soil, nor merchants— -we are so-
journers in the forests and cows are our gods. Tbere ar«

346 VISHNUIHJRANAM-.

four, divisions of knowledge— logical, spiritual, practical, and
political. Hear from me, nthat is the practical scieoce.
-Agriculture, commerce and tending of cattle— the kno.wledge
of these three professions, noble Sire, is the practical
science. Agricukure is the means of subsistence to the
cultivators, buying and selling to the traders, and tending of
cattle is our subsistence. The practical science has thus
been divided into tliree branches. The object, that is culti-
vated by any one, s&ould be to him, his chief deity — he must
worsliip that, for that is liis benefactor. O father, the. man
who. worsliips another's deity, recejring the fruít foom his
own, does not obtain a prospecous situation eithér in'this
world or in the next. Where the laud is no longer cultivated
there are limits assigned, beyond which begins tlieforest;
the forests are bounded by the hills and so far do our limits
extend. We are not conf.ned witliin doprs or walls, we have
neither fields nor homes ; we wander about happily wherever
we Jike in our waggons.* We have heard that the spiriis
oj these' mountains, assuming whatever shapes they like,
walk in the woods upon their own precipices. If they are
djjplease^ w ' ln tliose who inhabit the forests, tben transfor-
ming themselves to lions and beasts of prey, they will like the
offenders. We are thus bound to worship the raountains and
ofíer sacrifices to cattlf. What have vve to do witb Indra?
Cattle and mountains are our gods. Brahmans offer worship
with prayer; cultivators of the earth worship their laud-
marks ; but we, who tend our cattle in the forests and moun-
tains, should worship tliem andour kioe. Let prayer andoffer-
ings be tlien made to the mountain Govardhana and let us duly
kijl a victim, Let milk be collected from all stations and let
us feed Brahmans and all others who wisli to par.take of it—
.00 need of any judgment about it. When the oblations have
þeen presented and the Brahmans have been fed let the cotv-

* The word in thetcxt \s chakrack*ri*a— it me»n» »l»o ihoao «scetici, wh»
m^Ve, wbmver thejr nrrive m the evenio|, their hqme»,

VISHNUPURANAM. 34JS

herds circumambulate the cows decorated with garlands of
autumnal flowers. tf the cow-herds pay atteniion to these
suggestions, they will secure the favour of the mountain of
tlie cattle and also mind."

When Nanda and other cow-herds liéard the speéch of
Krishna, theirfaces were brillint with joy and ihey said that
he had spoken well. " You have judged aright, child"
éxclaimed they " we will do exactly as you have said and
offer worsbip to the mountain." Accordkigly ihe inhabitants
of Braja worshiped the mouutain presentiug to it curds and
milk and flesh ; and thi/y fed hundreds and thousands of
Brahmans and many other guests who cat»e to the ceremony
even 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. Upon the summit of Qovara-
dhana Krishna stood aud said "I am the mountain" and partook
of the food presented by the cow-herds ; wliílst in hís own form
as Krishna, he ascended the hill with other cow-herds and
wórshipped his other self. Having promised them many
blessings the mountain-person of Krishna disappeared,
and the ceremony béing finislied the covv-herds retumed to,
tlitít homes.

SECTION XI.

1 ARASARA said — Being thus disappointed of offerings
in the sacrihce, O Maitreya, Sakra, greatly angry, addressed
the attendant clouds called Samvarttaka saying— "0 ye
clouds t hear what I say and do ye speedily execute without
any judgment my behests. The foolish cow-herd Nanda and
his companions, relying upon the protection of Krishna have
withheld the usual offerings to us. Now therefore, distress
the cattle, with wind and rain at my command, that are their
subsistance and whence their occupation is derived. Ascend-
ing my elephant, huge as a mountaín summit, I will give you
assistance in strengthening the tempest."

PARSARA said : — twice-born one, being thus command-
ed by the celestial-chief, the elouds came down in a fearful
storm of rain and wind to destroy the caitle. In a moment,
the earth the points of the horizon and the sky were all blend-
ed into one by the heavy and incessant showers. Being afraid
of the lightning's scourge, the clouds filled the quarters with
their muttering and pouring down uninterpted torrents.
The clouds pouring down waters day and night, the earth was
filled with darkness ; and above below and on every side the
world was filled with water. The cattle, pelted by the storra,
shrank cowering into the sinallest size or gave up their breath.
Some covered their calves with flanks and some sawr
their young ones carried away by the flood. TremNing io
the wind, the calves cast their piteous looks at their mothers
or begged, in Iow moans, as if, the help of Krishna. Behold-
ing all Gokula moved with terror and cow-herds and cow-herd
esses and cattle stricken with consternations, Hari thus
thought "This is the work of Mahendra, who has been offend-
ed for withholding sacrifices from me ; it is therefore my duty

VlSHNUPURANAM. 349

to defend this village of herdsmen. I will uplift thís spacious
mountain from its snowy base and hold it up as a large
umbrella over the cow-pens." Having thus made up his
mind, Krishna immediately upheld the mountain Govardhana
wiih one hand as if in sport, and said to the cow-herds—
" Behold the rnountain is on high j enter beneath it speedily,
and it will shelt.ér you from the storm ; here you w ill be secure
and happy in places defehded from the wind ; enter speedily
and fear not that the mountain will fall." Thereupon, all the
people with their cattle, waggons, goods, women, afflicted as
they 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. As his eyes expanded with
joy and wonder, the cow-herds and cow-herdesses sang his
glories. For seven days and nights did the vast clouds,
despatched by Indra, pour down showers upon the Gokula of
Nanda, to destroy the dwellers, but they were protected by
the hight of the mountain. And being baffled in his pur-
pose, the Indra, the destroyer of Bala, ordered the clouds to
cease. The threats of Indra having been fruitless and the
sky clear, all the inhabitants of Gokula came out from the
shelter and went back to their respective habitations. Then
Krishna, in the presence of the inhabitants of the forests
filled with surprise, restored the great mountain Govardhana
to its original site.

SECTION XII

1 ARASARA said : — After the inhabilants of Gokula had
been saved by tlie upholding of the mountain Govardhana,
tlie cliastiser of PaUa (Indra) became desirous of seeing
Krishna. Having mounted his huge efephant Airavata, that
lord of the celestials, tbe destroyer of enemies, beheld the
mighty Krishna on the mount Goyardhana, tending cattle;
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-
íng from his elephant and taking him at a distance, Sakra,
having his eyes expanded with delight, said to the Slayer of
Madhu — "Hear[ hear, Krishna, why I have come here;
why I have come to thee; do not think otherwise of it.
Thou, O lord, who art the supporter of the universe, hast
descended upon earth to relieve her of her burden. Being
enraged on account of my rites being obstructed, I sent the
clouds to deluge Gokula and they have done this evil deed.
By upholding the mountain, thou hast preserved the cattle
and really, hero, I am much pleased with thy wonderous
deed. The object of the celestials is, now, ! think, accoffl-
plished, for with thy single hand thou hast uplifted this chief
of mountains. Being commissioned by the cattle, Krishna,
I have coine to thee, to hönour thee for thou didst save them.
At their words, I s-hall install thee as Upendra and as the
Indra of the cows thou shalt be called Govinda." Saying this,
Maliendra took a ewer from his elephant Airavata and with
the holy water it contained performed the regal ceremony
of sprinkling. And as the ceremony wa» being performed,
the cattle deluged the earth with their milk.

VISHNUPURANAM. 351

Having tlius inaugurated Krishna, índra, the husband of
Sachi, again affectionately said — " I have done this at the
request of the cattle ; hear, I shall speak sometliing else to
tliee, 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. He shaM assist thee in relieving the earth of her
burden. He should be protected by thee, Slayer oi
Madhu, Iike thy own Self."

THE DEITY said : — "I know that in the family of Bharata,
thy jon has been born by Prithá. I sha.H protect him as long
as I shall live on this earth. Sakra, Slayer of foes, lord
of the celestials, as long I shall be on this earth, no one shall
be able to vanquish Arjuna in conflict. Tlie highly powerful
Asura Kansa and Arishtha Keshi, Náraka and others being
slain, there shall take place a terrible conflict, Q king of the
celestials; know that, O thousand-eyed deity, as what will
relieve earth of her burden. Do thou go ; it behoves thee not
to be anxious for thy son. No «nemy of Arjuna shall grow in
power before me. For Arjuna I shall render back Yudhish-
thiraand his brothers to Kmnti after the great battle of
Kurukshetra."

Pakasara said :— Being thus addressed, the king of the
celestíals 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 way sanctifkd by the looks of the females of the cow-
herds.

SECTION XIII

1 ARASARA said : — Sakra having departed, the cow-herds,
on seeing him uplift the mountain Govardhana, said to
Krishna of wonderous deeds, delightedly :— "O thou of
mighty arms, thou hast saved us from a great fear; by hold-
ing up the mountain thou hast protected the cows. Wonder-
ful are thy childish sports and insignificantis the condition
of a herdsman and all thy actions are those of a god. Tell
us what is the meanings of all this. Kaliya has been vanquish-
ed in the water; Pralamba has been killed: Govardhana
has been lifted up : our minds are filled vvith surprise. We
can swear by the feet of Hari, thou of unbounded míght,
that beholding thy powers we do not consider thee as man.
O Kesava, the woman, the children and the old of Vraja are
all pleased with thee — even all the celestials cannot perform
the deeds thou hast done. Thy boyhood and thy prowess ;
thy humiliating birth amongest us, are contraductions that fill
us with surprise whenever we think of them. Be thou a god,
or a demon or a Yaksha or a Gandharba, or whatever, we
may consider thee, we should respect thee for thou art our
friend."

When they had finished, Krishna rftmaind silent for some
time as if hurt and wounded and then said to them. Herds-
men, if you are not ashamed of my relationship, if 1 have
deserved your praise, then what necessity have you to discuss
thus concerning me ? If you have any love for me, if I merit
your praise, then consider me as your friend. I am nither
a god, nor a Gandharba nor a Yaksha nor a demon— I am
born as thy friend and you should not think otherwise of me."
PARASAKA said :— Being addressed thus, O great Muni'
the cow-herds remained*silent and went iuto the woods

VISIINUPURANAM. 353

leavíng Krishna apparently displeased. Beholding the clear
sky with the autumnal raoon, aud the air perfumed with the
fragrance of the wild water-lily in whose buds the clustering
bees were murmuring their songs, he felt inclined to join with
the females of cow-herds in sport. Thereupon with Rama he
began singing-sweet low strains in various measures such as
the woman loved ; and tbey, as soon as they heard the music,
left their homes and hastened to meet the Slayer of Madhu.
One damsel gently sang an accompaniment to his song,
another attentively listened to his music : one called him by
the name and then shrank in bashfulness : whilst another, more
boid and prompted by love, pressed close to his side ; one,
as she caine out, saw some of the seniors of her family and
dared not veuture satisfying herself with meditaling on
Krishna with closed eyes and whole-minded devotion by
which immediately all acts of merit were erfaced by rapture
and all sin was expiated by regret at 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. "I am Krishna" ex-
claims one " behold the beauty of my movemeuts." " I am
Krishna" cries aiother ''Listen to my sing." "Waiti wicked
Káliya, I am Krishna " cries out another striking her arms
defiantly. A fourth cries out : " Herdsmen, fear nothing, be
steady, there is no danger of the storm any more for I uplift
fhe Govardhana for your protection," and a fifth exclaims—
" Now let the cattle graze wherever they will, for I have slain
Dhenuka." In this wise the females of the cow-herds imitat-

* The Rasa dance is danced by men and women hoiding eacb othet's hands
ai >d going round in a ciicle jinginj the air» to what they dance.

354 VISHNUPURANAM.

ed the various aclions of Krislma, and in his absence removed
their sorrow by mimicking his sports. One damsel, looking
on the earth with the down of her person erect and expanded
eyes, exclaims " See here are the impressions of Krishna's
feet and as he lias gone, he has left those marks of the banner,
the thunder-bolt and the goad. What fortunate damsel is
going with him inebrieate with her passion as her irregular
footmarks prove ? Here Dámodara has calied flowers from
on liigh, for we see alone the marks of the tips of his feet.
Here a nymph has sat down with him be-decked with flowers,
fortunate in having propitiated Vishnu in a pristime birth.
Having left her in a hauglity mood because he had aóWed
her with flowers, the sou of Nanda has gone by this road ;
for see, unable to follow liim vuitli equal steps his companion
has liere trippled along upon her toes ; and that holding his
hand, the damsel has passed on is evident from the uneven and
intermingled footsteps. The wicked Krishna merely took her
by the hand and then left her. The damsel, being dis-
appointed, is returning in falterin j steps — for such her foot-
marks indicate. Forsooth he proposed to her that he would
come back soon, for here are his own footsteps returning with
speed. Here he has entered the thick íore6t but as the rays
of the moon do not enter here his footsteps can be traced no
farther." Being hopeless of beholding Krishna, the females
of the cow-herds came back and arriving at the banks of the
Yamuna, they began to sing his songs. They immediatery
saw the protector of the three worlds, with a smiling counte-
nance, coniing speedily towards them, on which one cried
out " Krishna, Krishna being unable to utter any thing else.
One liked to contract her forehead with frowns as diinking
with the bees of her eyes the lotus of the face of Hari : ano-
ther, shutting her eyes, meditated, in her mind, upon his form
as if being engaged in an act of devotion. Thereupón com-
ing amongst them Mádliaba conciliated some with soft words
toine vtith gentle looks and some he took by the hand atid

VfeHNUPURANAM. 355

ifie illustrious deity sported with them in the stalions of the
dance, after all the damsels had been propitiated. As each
oF the damsels attempted to remain ín one place close to the
side of Krishna, the circle of tlie dance could not be construc-
ted. Thereupon taking each by the hand and when their eye-
lids were closcd by the cffects of such touch Hari formed the
circle. Then began the dance in accompaniment with the
music of their clashing bracelets and songs that celebrated in
sweet melody the beauty of the autumnal season. Krishna
sang the moon of autumn, a mine of gentle rays but the
damsels chanted the praise of Krishna only. At times, one
of them exhausted by the revolving dance, threw her arms,
adorned with the tinkling bracelets round the neck of the
Slayer of Madhu : another proficient in the art of singing his
praises embraced him. The drops of perspiration from the
arms of Hari were like fertilizing rain which produced a drop
of dew upon the temples of the damsels of cow-herds.
Krishna sang-the melody that was suited to the dance." The
damsels again and again repeated— " Bravo, Krishna," to his
song. When leading, they followed him, when coming back,
they met him and whether he went forwards or backwards
they always followed his footsteps. Whilst sporting thus
with the females of the cow-herds, they regarded one moment
in his absence, as a myriad of years. And although prohibited
in vain by their husbands.and brothers, they went 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, pervading their natures and that of their lords, by
his own essence all diffusive like the wind, for even as in all
creatures the elements of ether, fire, water, and air are
comprehended, so also is oe everywhere present and in all.

SECTION XIV.

Fne eveníng whilst Janarddana was engaged in Risa,
the demon Aristha, disguised as a hull, came there striking
terror into the hearts of all. His appearance was like a cloud
saturated with waters — his two horns were very sharp aní
his two eyes were bright like the sun. As he proceeded, he
ploughed up the ground with his hoops : his tongue was
repeatedly licking his Iip«* ; his tail was erect ; the sinews of
his shoulders were strong and between them rose a hump of
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
ascetics that démon, in the guise of a bull, haunts all the
forests. Being greatly stricken with fear on beholding that
dreadful bull, the cow-herds and their females cried out
"Krishna, Krishna." Krishna then shouted and slapped his
arms in defiance.When the deraon heard the noise, he turned
iupon his challenger, and fixing his eyes and pointing his
horns at the belly of Kesava, he ran furiously upon the
youth. Krishna did not stir froro his place, but smiling in
sport and derision, awaited the near approach of the bull,
when he siezed him, as an alligator would have done and held
him firmly by the horns, whilst he preased his sides with his
knees. Having thus humiliated his pride and beld hitn cap-
tive by his horn, he wrung his throat as if tt had been a piece
of wet cloth ; and then tearing off one of the horns, he beat
the dreadful demon with it until he died vomitting blood from
bis mouth. Seeing him slain the herdsmen glorified Krishna,
as (Lhe companies of the celestials of old prajsed Indra, whe»
he triumphed over the Asura Jambha.

SECTIÓN XV.

ixFTER tljese things had happened, Aristha, the butf
demon and Dhenuka and Pralamba had been destroyed,
Govardhana had been uplifted, the serpent Káilya had been
vanquished, the two trees had been broken, the female fiend
Putanl had been destroyed and the waggon had been over-
turned, Naraida went to Kansa and related to him the whole,
beginhing with the transference of the child from Devaki lo
Yosada. Hearing this from Nárada, Kansa was greatly
enraged with Vasudeva and remonstrated with him hard, and
with all the Yadavas in an assembly of the race. Then thinking
what was to be done he determined to destroy both
Krishna and Rama whilist they were yet young and before
they had attained to man-hood. Accordingly he made up his
mind, to invite them from Vraja under tbe plea of the
solemn rite of the lustration of arms, when he would engage
them in a trial of strength with his chief boxers Chanura and
Mushtika, by whom they would undoubtedly be slain. "1 will
send" he said "the noble Akrura, the son of Swapalka to
Gokula to bring them hither. I will order the dreadful Kesin,
who frequents the forest of VrinJavan, to attack him, and he is
of unequalled prowess and will, for certain, kill them ; or if
they come here, my elephant KuvalayHpida shall trample to
death these two cow-boy sons of Vasudeva." Having thus
planned to kill Rama and Janardana, the vicious Kansa sent
for the heroic Akrura and said to him, '0 master of liberal
gifts, hear my words : and out of friendship for me perform my
wders. Ascend your chariot and go to the house of the
■nilkman Nanda. The two vicious boys, portions of Vishnu,
have been born there, for the very object bringing about
m y destruction. On the fourteenth lunation I íntend celebrat-
46

35* VISHNUPURANAM.

inglheriteof tlie lustration of arms. I wish them to be
brought here by you to take part iu the games and lliat the
people may beliold them engage in 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, I shall kill Vasudeva himself, the cow-herds and
my foolish fathet Ugrasena and I will get tliere by llie floiks,
herds and all tlie properties of tlie rebeHious cow-herds who
have ever been inimical lo me. Save thou, lord of Iiberaliiy,
allthe Yádavas have been my enemies and I vvill find out
means for their deslruction ; and I shall then govern my'kina-
dom with thce vvithout auy disturbance. If you regard me, do
thou go as I direct thee ; and tbou shalt command tlic cow-
herds lo bring in speedily their supplies of milk and bulter
and curds."

Beiug tluis advised the illustrious Akrura tlie immediately
undertook to see Krishna and ascennding his magnificent
chariot he went, out from the city of Muthura.

SECTION XVI.

JT ARASARA said; — Being commisfioned by Kansa's
emissary, Kesin, elated with the confidence of liis prowess,
reached Vrindavana, being desirons of bringing about the
destruction of Krishna. He assailed the cow-herds, spurning
the ground with his hoofs, scattering the clouds with his inane
and obstructing the paths of the sun and thc tnoon Being
terrified by the neighings of the demon, assuming the shape of
a steed, the cow-herds and their females fled toGovindafor
shelter exclaiming "Save us ! Save us ii" Hearing their cries.
Guvinda replied in a voice deep as the roaring oí thethunder
cloud. Srikrishna said : "Away with the fears of Keshin,
cowherds ; being born as Gopals, why do you destroy my
valour and heroisin ? Why are you afraid of one of such littls
might whose neighings are his only terrors, a galloping and
vicious horse who is ridden by the strcngth of Daityas ?
Come on, wretch. I am Krishna ar.d I will knock all thy
teeth 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. But
Krishna, enlarging his arins, tlirust it into his mouth and
knocked down the teeth which fell from his jaws like frag-
ments of white clouds. Still the arm of Krishna in the
throat of Krishna continued to enlarge, as a disease,
neglected in the beginning, increasing till the dissolution.
The torn lips of the demon vomitted forth foam and blood ;
his eyes rolled in affliction ; liis joints gave way ; he struck
the earth with his feet; his body was covered with perspira-
tion andhe became incapable of any exertion. Having his
•nouths rent open by the armóf Krishna, that dreadful demon
íell down like a tree struck and shattered by lightning,

3&> VISHNUPURANAM.

divided into two portions. Each of those portions had two
legs, half a back, half a tail, one ear, one eye and one
nostril. Krishna stood, unhurt and smiling after the
destruction of the demons encircled by the cow-herd, who,
together with their females, were filled with surprise at the
death of Kesin and glorified the lotus-eyed deky. Beholding
the destruction of Kesin, the Brahmin Narada, invisible and
seated in a cloud, delightedly exclaimed — "Well done, lord
of the universe who has easily destroyed Kesin, the
oppresser of the celestials. I have never heard of such a
combat between a man and a horse ; being curious to bebold
it, I have come from htaven. My heart is filled with joy and
surprise, slayer of Madhu, on beholding the wonderful
works thou hast done in thy descent upon earth. O Krishna
Indra and other celestials lived in fear of this horse, who
tossed his mane and neighed and looked down uyon the
clouds. Because thou hast slain the impious Kesin thou
shalt be celebrated ín the world by the name of Kesava.
farewell j I will now go. I shall meet thee again, subduer
of Kesin, in two days more, when thou shatt be engaged in a
conflict with Kansa, When the son of Ugrasena, with his
foltwers shall have been slain, then, upholder of the earth
earth's burden will have been lightened by thee. Many are
the battles of the kings that have to see, in vvhich thou shalt
be renowned ; I will now go away, Govinda. Thou hast
accomplished a great deed admired by the celestials, I have
beei much pleased with thee and take my leave." When
NSrada had departed, Krishna, who was the cynosure
of the eyes of the damsels of Vraja, not the least surprised,
went back with the cow-herds to Gokula.

'00-

SECTION XVII.

L ARASARA said : — Having issued out of the house of
Kansa, Akrura, being desirous of seeing Krishna, proceeded
towards the house of Nanda in a swift-coursing car. He
tnought within himself. " There is none more fortunate than
I, for I shall behold the countenance of a portion of the holder
of discus. To-day my life has borne fruit, my night is
folfowed by the dawn of day, for I shall behold the counte-
nance of Vishnu resembling full-blown lotuses. Blessed are
my eyes and blessed are my words, for on beholding Vishnu
a conversation shall take place between him and me. I
shall behold the countenance of Vishnu having lotus eyes,
which, when seen only in imagination, removes all siits.
I shall behold to-day the mouth of Vishnu — the glory
of glories, whence proceeded the Vedas and all tbeir
divisionp. I shall behold the lord of the universe by whom
the world is sustained, who is worshipped as the best
Purusha and as the male of sacrifice in sacrificial rites.
I shall behold Keseva, who is without beginning or end,
by worshipping whom with a hundred sacrifkes, Indra
obtained the sovereignty over the celestials. That Hari,
whose nature is unknown to Brahmá, Indra, Rudra, the
Aswins, the Vasus, the Adityas and Maruts, will this
day touch my body He, who is the soul of all omni-
scient, is identical with everything, omnipresent, permanertt,
undecaying, all-pervading, sJialI converse with me. He, the
unborn, who has preserved the world in diverse forms of a
fisb, a tortoise, a boar, a horse, a lion, will this day talk
with me. The lord of the universe, who assumes shapes at
will, has taken upon Wm thé condátion of huroanity to satisfy
some ebject of hif fceart. The endkss, who holds the

362 VISHNUPURANAM.

earth upon Itis crest and who lias descendcd upon eartli for
its protection, will this day call me by my name. Glory to
that being, whose deceptive adoption of father, son, brotlier,
friend, motlier, and relative, the world is unable to compre-
hend. Salutation unto him, who is identical with true know-
ledge, who i* inscrutable and tlirough whom, when seated in
his heart tne ascetic gets over the worldly ignorance and
illusion. I bow to him, wlio, by tlie performers of holy rites,
is denominated Yajnapurusha (the male of a sacrifice),
Vasudeva, by the devotees and Vislinu by the adepts in
Vedánta philosophy. May he, who comprises in himself,
cause and effect and the world itself, be pleased with me,
through his truth, for I always confide in that unborn and
eternal Hari, by meditating 011 vvhom man becomes the re-
pository of all auspicious things."

ParaSARA said : — Tlius nieditating upon Vishnu, Akrura,
having his mind animated by devout faith, reached Gokula a
litile before sun-set ; and there he beheld Krishna amongst
the cattle, dark as the leaf of the full-blown Iotus ; his eyes
of the same colour and his brcast adorned with Srivatsa
mark; long-armed, broad-chested ; having a high nose, a
graceíul countenance with smilcs ; treading, firmly on tlie
ground with feet whose nails were tinted red ; dressed in
yellow raiments and be-decked wiih a garland of forcst
flowers ; having a creeper, just collected in his hands, and a
chaplet of white loius-flowers 011 his head. Akrura also saw
there Balabhadra, white as a jasmine, a swan or the moon
dressed in a blue dress ; liaving large and mighty arms and
a countenance as radiant as a blue lotus, like 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 is the supreme
happiness and repository ; tliis the double manifestation of the
divine Vásudeva ; blessed are my eyes for I havé seeu the

VkSHNUPURANAM. 36J

protector of the universe and my bodily form shall yield fruit,
when by the íavour of the deity it shall come in contact with
his person. Shall that assumer of innnite forms place his
hand on my back by the touch of whose fingers alone all
sinsare dispelled and imperishable felicity is secured.
And by thishand holding the fierce irresistible discus blazing
with all the flaines of fire, lightning, and the sun, were slain
the Daitya chiefs, and the collyrium from the eyes of their
íemales was washed. Into this hand Bali poured water and
obtained enjoyments in the region under the earth and
immortality and dominion over the celestials for a whole
Manvvantara without danger from any enemy. Although I
am not sinful, perhaps he will dispise :ne for my connection
withthe vicious Kansa. If so, cursed ismybirth whoiscounted
ainongst the wicked. What is there unknown to hira who
resides in the hearts of all men, who is ever existent, freed
from imperfection, the aggregate of the quality of purity and
at one with true knowledge? With a heart animated with
devout faith I approach the lord of lords, the descended
portion of that excellent Purusha, Vishnu, who his without
beginning, middle orend."

SECTION XVIII

JT ahasaRA said : — Thus meditating, Akrura, born in the
race of the Yadus, bowed his hand down to the feet of HarL
saying — "I am Akrura." And Krishna placed his hand upon
him, which was marked with the flag, the thunder-bolt, the
lotus, and drew him towards him and affectionately embraced
him.

364 VlSHNUPUKÁNAM,

Being thus honored by hím, Balarama and Kegava,
delighted, entered with him their ©wn habitation. Havíng
entered into conversation with them and been fed, herd lated
to them everything duty, how theír father Anakadundhubi,
the princess Devaki and even his own father had been
insulted by the wicked demon Kansa and for what purpose
he had been despatched. Having heard all from .him the
illustrious slayer of Kesin said— " thou of líberaí gift, I
know all thou hast said ; O great one, I shall devise proper
measures for this — do not think otherwise of this ; consider
KSnsa as alreády slain. Rama and I will go to Muthra to-
morrow along with you. The elders of the cow-herds shalí
accompany us carrving sufficient offeríngs. Rest here to niglit
and drive all thy anxiety. Within three nights I will destroy
Kansa and all his followers."

Having thus commanded the cow-herds, Akrura with
Kesava and RSma retired to rest and slept soundly in the
house of Nanda. The next morning was clear and the
youngmen prepared to proceed to Mathura with Akrura. The
females of the cow-herds. on seeing them about to depart,
were much afflicted. They wept bítterly— their bracelets
were loose upon theír arms— and they thus thought within
themselves — " If Govinda goes to Muthra, how will he come
back to Ghkuta, ? His ears will be pleased by the sweet and
finished conversation of the damsels of the city. And being
used to the language of the graceful females of Mathura he
will never again like the rustic expressions of the Gopees.
Hari, the pride of our village is taken away and a fatal blow
is laid upon us by inexorable destiny.

The women of the city have sweet smiíes, graceful
tanguage, beautiful air, elegant gait and sígnificant glances.
Hari is of rustic breeding, and, captivated by their fascina-
tions, what likelihood is there of hís returning to the íociety
öf afly one amongst us ? Kevasa, whohas mounted the car
to go to Mathuta, has been deceived by the cruel, vile, swd

VlSrfNUPURÁNAM. 365

desperate Akrura. Does not the unféeling traitor know the
affection that we all here fee! for our Hari, the joy of our
eyes, that he is taking him away? Únkind that he is,
Govinda is departing f rom us, along with Rama : haste [ let
us stop him ! Why talk of telling our seniors that we cannot
bear his loss'? What cart they do for us^ we are con-i
sumed by the fires of separation ? The Gopas, with Nanda
at their he'ad, are themselves preparing to depart ; no one
makes any attempt to detain Govinda. Bright is the morning
that succeeds to this night for the women of Mathtira, for the
bees of their eyes will feed upon the Iotus face of Achytita.
Happy are they who may go hence without impediment, and
behold, enraptured, Krishna on his journey. A great festival
will delight today the eyes of the inhabitants of Mathura when
they will behold the person of Govinda. What pleasurable
dream was seen by the happy damsels of the city that their
graceful eyes shall behold unobstructed the countenance of
Krishna 1 A!as j 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
love for us decayad, the bracelets from our arms slip. The
cruel-hearted Akrura urges on the steeds ; who does not feel
pity for females like us who are bewailing? Alasi behold
the dust of Krishna's chariot-wheels ! and now he is distanced
from us by that for even that dust is no longer to be seen !"
Thus lamented by the damsels, Kesava and Rama left the
hamlet of Vraja. Travelling in a car drawn by quick-coursing
steeds they reached, at noon, the banks of the Yamuna when
Akrura requested them to halt a little whilst he performed the
usual daily ceremonial in the river. They having agreed to
'h's, the high-minded Akrura bathed in the tvater and rinsed
his mouth and then entering the stream he stood meditating
"pon the Supreme Being. He beheld, in his meditation,
^alabhadra, having a thousand-hooded heads, a garland of
jísmine flowers, having large-red eyes resembling lotus'

366 VISHNfUPURANAM.

petars, surroundéd by Vasuki, Rambba and öther míghty sfr-
perrts, práised by Gandharvas, decorated with garlands ©f wild
flowers, clad in dark-co'loured raimeiít, crovvned with a cliap-
let of totuses, 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 cloiul, coppery and expansive
eyes, excellent ear-rings and ar. elegant form, clad in yellow
dotlies, adomed with many coloured flowers and appearing
like a cloud adroned vvith streams of lightnings and the bow
of tndra ; his breast was marked with celesfcial sign, four.arms
were adroned vvith keyuras and head with a brilliant crown:
he was attended by Sanand.ina and; other holy sages, who,
fixing their eyes upon the tips of their noses, were absorbed
in profound meditation,

Understanding tbem as Krislma and Bilarama, Akrura
was struck with amazement ; and he thought how they could so
quiökly have got there from the chariot. He desired to ask
tfbem of this, but Janarddana deprived him of the faculty of
speech at that momfent. Having come out of tlie waters he
{hen cametothe chariot andsaw there, like before, Rama
and Krishna stationed in their human forms. And having
entered the stream again he saw those two forms praised
by Gandliarvas, great ascetics, Siddhas and great serpents.
Apprehending then their real naturc he enbgized the eternal
deity gifted with discriminative knowtedge.

AkruRA said : — "Salutation to thee, who art uniform and
rnsnifold, all pervading, Supreme spirit, of inconceivable glory
and who art simple existence. Salutation to thee, O inscrut-
abte, who art truth aiui the essence of oblations. Salutation
to thee, O Lord, whose nature is nnknown, who art beyono
primeval matter, who existest in 6ve forms, identical with the
élements, with the faculties, with matter, wiih the livingsoul
bnd wíth the Supreme spirit. Be propitiatea with me, soul
*af ' the antverse, eseence úf all things, périshable or eternal,

VKIINUPURANAM. 36,7

whelher addressed by tbe nanie Brahmá, Vishnu, Siva or like.
I adore thee, God,. wiiose aature is indestructible, whose
purposes cartnot be decipltered, whose tvame ewen is un-
lcnown ; for the attributes of kind or appellatton are not
applicable to thee, who art that, the supreme Brahman,
eternal, unchangeable, uncreated. But as our objects can
oot be accomplished but through some specific from, thou art
termed by us Krishna, Achyuta, Ananta or Vishnu. Thou,
unborn divinity, art all the objects of these impersonation j
thou art the gods and all other beings ; thou art the whole
world, thou art all. Soul of the universe, thou art free from
change and there is noihing except thee in all this existence.
Thou art Brahmá, Fasupati, Aryaman, Dhatri and VidhStri j ;
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. Thou, identical with the solar ray, createst
the universe : all elementary substance is composed of thy
qualities j and thy supreme form is denoted by the imperish-
ablc term Sat. I bow to him who is identical with true
knowledge and who is and not perceptible. Salutation to
iiim the lord Vasudeva, to Sankarsana, to Pradyumna and to
Aniiuddha.

SECTION XIX.

Jl ARASARA said :— « Having thus praised Vishnu, standing
in the stream that descendant of the Yadu race worshipped
the lord of all wtth flowers, incense and all otber beautiful
afticles. Having withdrawn his thind from every thing else and

368 V1SHNUPURANAM.

devoted it to Vislmu.he engaged, for some time, in the medita-
tion, "I am Brahman" and theu desi6ted from his abstraction.
Then considering himself as blessed, the high-minded Akrura
got up from the watcrs of the Yamuna and came to the char-
iot. Like before, he again savv stationed on the car, Rama
and Krishna. Seeing Akrura thus amazed, Krishna said — .
"Forsooth, Akrura, your eyes are expanded with surprise.
Methinks you have seen something vvonderful in the waters
of the Yamuna."

AkrurA said :— "0 Achyuta, the wonder I saw in tlie
waters, I behold here, before me in a bodily shape ; I am unit-
ed with thee, Krishna, the marvel I have seen and tvhose
wonderous form is the universe. No more of this, let us go to
Mathura, Slayer of Madhu— I am afraid of Kansa. Oh !
fie on them who eat t'ie bread of another." Saying this he
urged on the quick steeds and they arrived, after sunset, at
Mathura. When they came in sight of the city, Akrura said
to Krishnaand Ráma "You must now go on foot, whilstl
proceed alone in the car ; and you must not go to the house
of Vasudeva for the elder has been banished by Kansa on
your account."

PARASARA said: — Having said this Akrura alone entered the
city of Mathura, Ráma and Krisbna proceeded thereto follow-
ing the public road. All the females and males of Mathura
espied the two brothers with delight. And they went along
sportively looking like two young elephants. As they roamed
about, they saw a washerman colouring clothes and,
with smiling countenances, they went and wanted of him
some of his fine linen. He was a washerman of Kansa and
was made insolent by his master's favour, so he remonstrated
hard with Rama and Kesava. Thereupon Krishna, in rage,
struck down the head of that vicious-souled (washerman)
on earth. Having thus killed him and taken yellow and
blue raiment Krishna and Rama, delightedly cameto a flower-
seller's shop. Seeing them, having expansive eyes, the flower-

VISHNUPURANAM. 369

seller was astonislied and thouglit, Maitreya, wbo could
they be or whence could they have come. Beholding two
youths so lovely, dressed in yellow and blue garments, he took
them to be divinities descended upon earth. Being asked
for some flowers, by them, having mouths budding like lotuses
he placed his hands upon the ground and touched it with his
head, saying — ' My lords have shown me great kindness, by
coming to my house, fortunate that l am ; I will pay them
homage." Having said this, the flower-seller, with a smil-
ing face, gave them whatever choice flowers tbey selected,
to gain their favour. Prostrating himself again and again
before them, he presented them again and again with flowers
heautiful, fragrant and fresh. Being much pleased with
him, Krishna gave him the blessing — " Fortune, O good
friend, who depends on me, shall never forsake thee. Thou
slialt never lose strength or wealth and thy family shall never
be extinct. Enjoying many things, thou shalt, in the end,
remembering me, attain to the region of the celestials.
good friend, thy mind shall always be in virtue and those, who
shail be born in thy race, shall be long-hved. great one,
as long as the sun shall exist, none, in thy race, shall be
disturbed with famine or other troubles."

Parasara said : — Having said this and been worshipped
by the flower-seller, foremost of Munis, Krishna in the
company of Balarama, issued out of his house.

SECTION XX.

— :o:—

HILE thus going along the hígh road, Krjshna saw a
young girl, who was crooked, carrying a pot of unguent.
Krislma addressed her in sweet words and said — " For whom

are you carrying that unguent ? Tell me, lovely maiden, tell
me truly." Being thus addressed by him through affec-
tion, Kubjá being attracted by his affection and well dis-
posed towards Hari, replied to hiin also mirthfully :— "*Do
you not know, my lord, that my name is Tribakra, I am the
servant of Kansa and appointed to prepare his perfumes.
Kansa does not like perfumes prepared by any other female
and for this he loves me greatly and shows me favour."
Krishna said:— "0 thou having a lovely countenance, give
us suffkieut ungueut used by the king, to rub upon our
bodies." " Take it," Kubja said and she gave them as much
of the unguent as was required for their persons and they
rubbed it on various parts of their bodies and faces, till they
looked Hke two clouds, one white and one black, decorated
by the many-tinted bow of Indra. Then Krishna skilled in the
curative art, took hold of her under the chin, with the thumb
and two fingers and lifted up her head, whilst with his feet he
pressed down lier feet and in this way he made her straight.
Beíng thus rendered straight, she became the most beautiful
of damsels. Then filled with affection, she took Govinda
by the gfffrnent and said " Come to my house." Hari, smiling,
replied — " I shall come to your house somé time after."
Having thus dismissed her and cast his looks towards Rama,
he laughed aloud.

., Dressed then iri blue and yellow raiment and aonointed
wijtb fragrant unguents and adorned with beautiful garlaods,
Kéjtava and Rama went to the hall of arms. They then

TISHNUPURANAM. 371

inquired of thé warder which excéllent bow tliey woulri take.
Being informed, Krishna at onre took tip a bow and bent it ;
then dtawing it wrtli violence he snapped it in two and all
Mathura resounded wtth the noise made by its fracture.
Abused by tlie guards f»r breaking the bow, Krishna and
Rima retorted and defied them and left the hall.

When Kansa came to know that Akrura had returned and
Krishna toad snapped the bow, he then said to Chanura and
Mushtika : — "Tow cow-herd boys have arrived— You mustkHl
them both before nie in a trial of strength, for they always
try Jlo kill me. When you two, gifted with great strength,
shall destroy these two cow-herd boys — I shall give you what-
ever you will desire. These two boys are my enemies; by
means, whether foul or fair, you must kill them both. They
killed, the kingdom sliall be ours in common." Having thus
commanded the two wrestlers, he sent for his elephant-driver
and said to him loudly : — "You must place my great elephant
Kuvalayðpida who is as huge as a cloud charged with rain,
near the gate of the arena and drive him upon the two boys
wlten they shail attempt to enter." Having given these
orders, he ascertáined that tlie plalforms were aíl ready and
waiteö ifor the rising sun, not conscious of his impending
death.

'In the morning the citizens assembled on the platforms
set apatt for them, and the princes with the ministers and
courtiers occupied the royal seats. Kansa made all those sit
in front who were judges of the games whilst he himself sat
apart, close ,by, upon a lofty throne. Separate ^alatfonns
were alao set up fdr the ladies of the palace ana^ney sat
there. Nanda and.cow-Irerds had places set apart for them
at the'cnd of which sat Akruraand Vasudeva. Amongst the
wives of the citizens was Devaki, mourning for her son,
wbose lovely countenance she desired to see even in the hour
of destruction. Thereafter the bugles were sounded and
Ctónura sprang forth and Mushtika clapped.his arms defiantly

372 VISHNUPURANAM.

and people cried aloud " Alas." Covered with tlte tempora!
juice and blood of the elephant, whom they had killed when
driv-en against them by the driver, Balabhadra and Janarddana
confidently entered the arena, like two Konsjamidst a herd
of deer, with proud looks towards all. There arose exclama-
tions of pity and expressions of surprise from áll the arena
and people said "ThÍ3 is Krishna i This is Balabhadralt
This is that Krishna by whom the she-demon PutanS was
killed. This is that Krishna by whom the waggon was
upset. This is that Krishna who uprooted the two trees.
This is that Krishna — the boy who danced upon the hcod-
ed fangs of the serpent Kaliya and who for seven days
upheld the mountain Govardhana. Behold, this is tliat
Krishna, who easily destroyed the demons Arislha, Dhenuka
and Kesin. This is that Achyuta. There is his elder brother
Balabhadra, before him, having long arms. He is young,
sportively affording delight to the minds and eyes of the
damsels. It has been foretold by the wise, skilled ín the
sense of PurJnas that he shall, as a cow-herd, exalt the de-
pressed Yadu race. This is a portion of the all-existing, all-
generating Vishnu descended upon earth, who will assuredly
lighten her load." The ckizens having thus described Rama
and Krishna, Devaki's heart was filíed with compassion
and milk oozed out of her breast out of affection. And
on beholding the faces of his son, Vasudeva forgot hís in-
firmities and felt himself young again. The women of the
palace, and the females of the city beheld Krishna with eyes
wide opwj. "Look friends" said they to their companions
" look W the face of Krishna; his eyes are reddened by his
conflict with the elephant and the drops of perspiration stand
upon his cheek outweighing a full-blown lotus ín autumn
studded with glittering dew. Make your birth blessed and
the faculty of vision fruitful, by beholding the breast of the
boy, the seat of spiendour and marked with the mystic sign
Sribatsa ; and s.ee his arms menacing destruction to the

VtStfNUPÚRANÁtí. HÍ

enemies. Do you not see Balabhadra coroing with hiro, clad
irt a' bfue raiment, having his countenance fair as the jasmine,'
as the raoon and as the fibres of the lotus stem ? See, how he
gently smiles at the gestures of Mushtika and Chanura ás they
spring up. And see Hari is advancing to meet ChSnúra. Is
there no elder 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
Two youths of delicate and beautiful forms aré on the one'
side and the athletic fiends headed by Chánura on the otheí.
Isthis fair? This is a great sin in the umpires to allow a
contest between boys and strong men.

Parasara said :— 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, danced— and
wonder it is that the earth was not riven asunder by his
troddtng. The highly powerful Krishna engaged with
Chánura 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
ánd elbows and pressing each other with their knees, inter-
lacing fheir arms, kicking with their feet, pressing with their
whole weight upon another, fought Hari and Chánura. And
at the time of this national festival, dreadful was the encounter,
though without weapons, displaying strength and heroismv
And as long as the contest continued, Chánura was gradually
losing something of his original vigour and the wreath upon)
his head trembled from his fury and distress, wfcilst the
World-comprehending Krishna wrestled with him but sport-
ively. 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 were sounded in the welkin. And the celestials,
greatly delighlecl and invisible, said :— "Krishna [ be thou

4»

374

vlSHNUPURANAM.

crowned with success; Kesava, do thou slay that demon
Chanura." Thereupon sporting (or a long time with Chanura,
Krishna, the slayer of Madliu, at last lifted him up and
whirled him with the intention of slaying him. Having
whirled Cbanura round a hundred times until his breath wa>
expended in the sky, he dashed his body on the 'ground. As
soon as it fell it was sundercd into a hundred pieces and tlie
earth was strewn with a hundred pools of gory mire. Whilst
this happened, the powerful Baladeva was engaged likewise
with tlie demon bruser Mushtika. Striking him on the head
with his fists and on the breast with his knees, he stretched
him on the ground, and pummelled him there till he was
dead. Again, Krishna ercountered the royd bruiser
Tomalaka, and felled him to the earth with a blow of his left
hand. When the other athletæ saw Chánura, Mushtika, and
Tomalaka killed, they fied from the field ; and Krishna and
Sankarsliana danced victorious on the arena, dragging along
with theni by force the cowherds of their own age. Kansa,
his eyes reddening with wrath, called 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, and whatever else belongs
to those cowherds who are tlie associates of Krislma."

Upon hearing these orders, the destroyer of Madhu
iaughed.at Kansa, and springing up to the place where he
was seated, laid hold of hiin by the hair of his head, and
struck his tiara to the ground : then casting him down upon
the eartfi, Govinda threw himself upon him. Crushed by tlie
weight of the upholder of the universe, the son of Ugrasena,
Kansa the king, gave up the ghost. Krishna then dragged
the dead body, by the hair of the head, into the centre of the
arena, and a deep furrow was made by the vast and heavy
ckrcass of Kansa, when it was dragged along the ground by
Krjshna, as if a torrent of water had run through it. Seeing

VISHNUPURANAM. 375

Katisa thus treated, his brother Sumalin came to his succour ;
but he was encountered, and easily killed, by Balabhadra.
Then arose a general cry of grief froin the surrounding circle,
as they beheld the king of Mathura thus slain, and treated
vvith such contumely, by Krishna. Krishna, accompanied by
Balabhadra, etnbraced the feet of Vasudeva and of Devaki ;
but Vasudeva raised him up ; and he and Devaki recalling
to recollection what he had said to them at his birth, they
bowed to Janárddana, 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
the (present) upholder of the world. That for the punish-
ment of the rebellious, thou hast descended upon earth in my
house, having been propitiated by my prayers, sanctifies our
race. Thou art the heart of all creatures ; thou abidest in all
creatures, and all that has been, or will be, proceeds from
thee, universal spirit l Thou, Achyuta, who comprehendest
all the gods, art eternally worshipped with sacrifices : tbou
art sacrifice itself, and the offerer of sacrifices. The affection
that inspires my heart and the heart of Devaki towards thee
as if thou wast our child, is indeed but error, and a great
delusion. How shall the tongue of a mortal such as I am
call the creator of all things who is without beginning or
end, son ? It is reasonable, that the lord of the world from
whom the world proceeds should be born of me, except
through illusion ? How should he, in whom all mobile and
immobile beings exist, be conceived in the womb and born
of a mortal being ? Have pity on me, therefore, Supreme
lord, and being incarnate do thou protect the universe. O
god, thou art not my son : thou comprisest the whole universe
from Brahma to a tree. Therefore, great soul, why dost
thou beguile me? Blinded by illusion I considered thee,
as my son and hence I was afraid of Kansa. And therefore
I did carry thee to Gokula where thou hast grown up ; but
I no longer consider thee as mine own son. Thou Vishnu

37$ VISIWUPORANAW.

*he supreme lord of all, whose actions Rudra, Uie Maruts, ttie
Aswins, Indra and the cejestials cannot equal although they
behold thera ; thou, who hast descended amongst us for the
behoof of the universe, art recognized, and de.lusjon is ao
WOre."

SECTION XXI.

IaRASARA said :— Beholding Devaki and Vasudeva
obtain true discriminative knowledge on seeing his wondci-
ful feat, Krishna, being anxious to beguile them and other
descendants of Yadu race, spread again the illusions of
Vishnu. Thereupon he said to his parents — "0 father,
mother, my elder brother Baladeva was all along anxious to
behold you. It is out of fear of Kansa he could not do so.
So long the pious do not serye their parents that portion of
their life is spent in vain. O father, blessed is the birth of
Ithose men who serve their spiritual preceptors, celestials,
Brabmanas and their parents. Thou shouldst therefore for-
give us, 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 members of the Yadu race and duly honoured tl>e
citizens. Thereupon Kansa's mothers and wives, being
Btricken with grief and sorrowi began to lament encircling
Jtansa lying dead on the ground. Hari then expressed his
jeegret fpt what had happened, and with eyes saturated with

VISIINUPURANAM. 377

tears he consoled them. The slayer of Madhu then released
Ugrasena from prison and placed him on the throne rendered
vacant by the death of his son. Being installed on the
throne the Jadava-chief performed the funeral rites of Kansa
and of the rest of the slain. When the ceremony was fi-
nished and •Ugrasena had taken his royal seat, Krishna ad-
dressed him and said :— " Supreme lord, order me freely
what else to be done. By the curse of Yayati, our race can-
not govern— but having rae as your servant you may order
,even the celestials. How should kings disobey them ?"

PARASARA said : — Having said this, Kesava, assuming
ihuman shape summoned mentally the deity of the wind, who
immediately came there, and said to him— "Proceed, Vayu,
to Indra and tell him to lay aside his pomp, and resign to
Ugrasena his splendid hall Sudharman : tell him that Krishna
commands him to send the royal hall, the unrivalled gem of
princely courts, for the assemblage of the race of Yadu."
Accordingly Váyu 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 Yádavas, the chiefs
of whom thenceforth possessed this celestial court, emblazon •
ed with jewels, and defended by the arms of Govinda. The
two excellent Yadu youths, versed in all knowledge, and
possessed of all wisdom, then submitted to instruction, as
the xiisciples of teachers. Accordingly they repaired to
Sándipani — who, though born in Kasi, resided at Avanti —
to study the science of arms, and, becoming his pupils, were
obedient and attentive to their master, exhibiting an example
to all men of the observance of instituted rules. In the
course of sixty-four days they had gone through the elements
of military science, with the treatises on the use of arms, and
directions for the mystic incantations, which secure the aid
of supernatural weapons. . Sandipani, astonished at such
proficiency, and knowing that it exceeded human faculties,
imagined that the sun and the moon had become his scholars.

573 vishnupuranam.

When they had acquired all that he could teach, they said to
him, " Now say what present shall be given to you, as the
preceptor's fee." The prudent Sandipani, perceiving that
they were endowed with more than mortal powers, requested
them to give him his dead son, drowned in the sea o(
Prabhása. Taking up their arms, they marched against the
ocean ; but the all-comprehending sea said to them, " I have
not killed the son of Sándipani j a demon named Panchajana,
who lives in the form of a conch shell, seized the boy : he is
still under my waters. On hearing this, Krishna plunged
into the sea ; and having slain the vile Panchajana, he ^ook
the conch shell, which was formed of his bones (and bore it
as his horn), the sound of which fills the demon hosts with
dismay, animates the vigour of the gods, and annihilates
unrighteousness. The heroes also recovered the boy from
the pains of deatli, and restored him in his former person to
his father. Ráma and Janárddana then returned to MathurS,
which was well presided over by ögrasena, and abounded
in a hapgy population both of men and women.

SECTION XXII.

XaraSaRA said :— The mighty Kansa had married the
two daughters of Járasandha, one named Asti, the other
Prápti. Jarásandha was king of Magadha, and a very power-
ful .prince ; who, when he heard that Krishna had killed his
son-in-law, was much incensed, and, collecting a large force,
marcjied against Mathurá, determined to put the Yadavas and
Krshna to the sword. Accordingly lie iuvested the city with
three and twenty numerous divisions of his forces. RSma
and JanSrddana sallied from tlie tovvn with a slender, but
resolute force, and fought bravely with tlie armies of
Magadha. The two youthful leaders prudently resolved to
have recourse to their ancient weapons, and accordingly the
bovv of Hari, with tvvo quivers filled vvith exhaustless arrows
and the mace called Kaumodaki, and the ploughshare of
Balabhadra, as well as the club Saunanda, descended at a
wish from heaven. Armed with these weapons, they speedily
discomfited the king of Magadha and his hosts, and re-entered
the city in triumph.

Although the wicked king of Magadha, Jarásandha, was
defeated, yet Krishna knew that whilst he escaped alive he
was not subdued ; and iu fact, he soon returned with a mighty
force, and was again forced by Ráma add Krishna to fly. Eigh-
teen times did the haughty prince of Magadha renew his attack
upon the Yádavas, headed by Krishna ; and was as often
defeated and put to the rout by them, with very inferior
numbers. That the Yadavas were not overpowered by their
foes, was owing to the present might of the portion of the
discus-armed Vishnu. It was. the pastime of the lord of the
universe, in his.capacity of man, to launch various weapons
against his enemies ; for what effort of power to annihilate

380 VÍSHNUPURXNAW

his foes could be nece&sary to him, whose frat ereaíes and'
destroys the world? But as subjecting himself to human
customs, he formed alliances w» t the brave, and engaged
in hostilities with the base. Hiýnd recourse to the four
devices of policy, or negotiation, prt&fcnts-, sowing dissension,
and chastisemént ; and sometimes ^Rren betook himself to
flight. Thus imitating the conduct of human beings, the lord-
of the world pursued at will his sports.

SECTION XXIIÍ,

—:o:—

X ARASARA said:— Syala having called GSrgya, the
BrShmana, whilst at the cow-pens, impotent, in an assembly
of the Yldavas, they all laughed } at which he was highly
offended, and repaired to the shores of the western sea,
where he engaged in arduous penance to obtain a son,
who should be a terror to the tribe of Yadu. Propitiating
MahSdeva, and living upon iron sand for twelve years, the
deity at last was pleased with him, and gave him the desireá
boon. The king of the Yadanas, who was childless,. became
the friend of GSrgya ; and the latter begot a son by his wife,
who was as black as a bee, and thence called Kalayavana.
The Yavana king having placed his son, whose breast was
as hard as the point of the thunderbolt, upon the throne,
retired to the woods. Inflated with the conceit of his prowess
Kalayavana demanded of Nárada who were the most mighty
heroes on earth. To which the sage answered. "The
yjdavas." Accordingly Kalayavana assembled many myriads
*t Mlechhas and barbarians, with a vast armaroent of

VISHfJUPtJRANAM. ggf

eíephants, cavaíry, cbariots, and foot, advanced impatiently
against Mathurá 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, tbat they would tben be over-
come by Ihe king of Magadha ; that their force was mucb
reduced by the war with Magadha, whilst that of Kalayavana
was uttbroken ; and that the enemy might, thertfore, be
victorious. Thus the Yádavas were exposed to a double
danger. He resolved therefore to construct a citadel for thé
Yadu tribe, tbat should not be easily taken ; one that even
women might defend, and ii* whicb therefore the heroes of
the house of Vrishni should be secure ; one in whicb the male
combatants of tbe Yadavas should dread no peril, though
he 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, Amarávati. Thither Janard-
dana conducted tbe inhabitants of Mathurá, and then awaited
tt that city the approacb of Katayavana.

Whert tbe bostile army encamped round MatburS, Krishna,
nnarroed, went fortb, and behetd the Yavana king. Kalya-
vana, the strong-armed, recognising VSsudeva, pursued him j
hito whom tbe thougbts of perfect ascetics cannot overtake.
Thus pursued, Krisbna entered a large caverh, where
Muchukunda, the king of men, was asleep. The rash Yavana
entering the cave. aad beholding a man lying asleep therfe,
eonchided it must be Krishna, and kicked hinr; at whkh
Muehukunda awoke, casting on biro an angry glance,
'liei Yavawa was instantly eonswned, and reduced to ashes.
Por, in. a battle between the gods and demons, Muchukunda
M fonnerly contributed to the deíeat 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 ; " whoever disturW|tt 0U s ' ,a " ^e instantly burnt
to ashes by fire emanating from^*^ body."

Having burnt up the iniquitof" í aavana, and beholding tlie
foe of Madhu, Muchukunda asken *im who he was. "Iam
born," he replied, " in the lunar race, in the tribe of Yadu, and
am the son of Vasudeva." Muchukunda, recollecting tlie
prophecy of old Garga, fell down before the lord of all, Hari,
saying. " Thou art known, supreme lord, to be a portion of
Vishnu ; for it was said of old by Garga, that at the end c\ the
twenty-eighth DwSpara age, Hari would be born in the family
of Yadu. Thou art he, without doubt, the benefactor of mankind
for thy glory I am unable to endure. Thy words are of
deeper tone than the muttering of the rain cloud ; and earth
sinks down beneath the pressure of thy feet. As in the battle
between the gods and demons, the Asuras were unable to
sustain my lustre, so even am I incapable of bearing thy
radiance. Thou alone art the refuge of every living being
who has lighted on the world. Do thou, who art the alleviator
of all distress, show favour upon me, and remove from me all
that is evil. Thou art the oceans, the mountains, the rivers,
the forests ; thou art earth, sky, air, water, and fire ; thou art
mind, intelligence, the unevolved principle, vital airs, the lord,
life — the soul ; all that is beyond the soul; the all-pervading;
exempt from the vicissitudes of birth ; devoid of sensible
properties, sound and the like: undecayiug, illimitable,
imperishable, subject neither to increase nor diminution ;
thou art that which is Brahma, without beginning or end.
From thee the immortals, the progenitors, the Yakshas,
Gandharvas, 'and Kinnaras, the Siddhas, the nymphs of
heaven, men, animals, hirds, deers, reptiles, and all the veget-
able world, proceed ; and all that has been, or will be, or ■«
now movable or fixed. AH that is amorphous or bas form,
all that is subtile, gross, satable, or movable, thou art, u

VÍSHNUFURANAM. 383

creator of' tlie world ; and beside thee there is not anything.
lord, I have been wbirled round in the circle of worldly
exiatence for ever, and yty» suffered the three classes of
affliction, and there i-'jlpwst whatever. I have mistaken
pains for pleasures, sult j^jjfours for a pool of water ; and
their enjoymeiU has'.'yiejHed me nothing but sorrow. The
earth, dominion, forces, treasures, friends, children, wife,
dependants, all the ohjects of sense, have I possessed
imagining them to be sources of happiness ; but f found that
in their changeable nature, lord, they were nothing but
vexatipn. The gods themselves though high in heaven, were
in need of my alliance. Where llien is everlasting repose ?
Who, without adoring thee, who art the origin of all worlds,
shall altain, 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, and
iufirrhity, behold the countenance of the king of ghosts, and
sufferin hell dreadful tortures, the reward of theirown deeds.
Addicted to sensual objects tlirough thy delusions, I revolve
in the whirlpool of selfishness and pride ; and hence I come
tothee, as my final refuge who art the lord deserving of all
liomage, than whom there is no other asylum ; my mind
affiicted with repentance for my trust in the world, and
desiring the fulness of felicity, emancipation from all
existence."

SECTIOlf _XXIV.
Wbt

1 HUS praised by the wise Muchukunda, the sovertígn o(
all things, the eternal lord, Hari, said to him, "Go to whatever
celestial regions you wish, lord of men, possessed of might
irresistible, honoured hy my favour. When you have fully
enjoyed all heavenly pleasures, you shall be born«in a
distinguíshed family, retaining the recollection of your former
births ; and you shall finally obtain emancipation. Having
heard this promise, and prostrated hiraself before Achyuta,
the lord of the world, Muchukunda, went forth from the cave
and beholding men of diminutive stature, now first knevv that
the Kalj age had arrived. The king therefore departed to
Gandharaádana, the shrine of Naranaráyana, to períorm
penance.

Krishna having by this stratagem destroyed his enemy
returned to Mathurá and took captive his army, rich in
horses, elephants and cars, which he conducted to DwSraká,
and delivered to Ugrasena, and the Yadu race was relieved
from all fear of invasion. Baladeva, when hostilities had
entirely ceased, being desirous of seeing his kinsmen, went
to Nanda's cow-pens, and there again conversed with the
herdsmen and their females, with affection and respect. By
some, the elders, he was embraced ; others, the juniors, he
embraced ; and with those of his own age, male or female, he
tatked and laughed. The cowherds made many kind speeches
to Halayudha ; but some of the Gopis spoke to him with the
affectation of anger, or with feelings of jealousy, as tbey
inquired after the loves of Krishna with the women of
Mathura. *»Is all well with the fickle and inconstant Krisbna.
said they : "Does the volatile swain, the friend of an instant

VISHNUPURANAM. 385

ama«e the women of the city by laugliing at our rustic efforts
.(to please him) ? Does he.ever tbink of us, singing in chorus
to his sons? Wili b ft j gfl fc come liere once again to see lus
mother? But wlijí.t 'Jfi$J> ese things ? It is a different tale
to tell for him withov%£pLiid for us without hini. Father,
mother, brother, husbjpd, kin, what have we not abandoned
for him ; but he is a monument of ingratitude. Yet tell us,
does not Krishna talk of coming here? Falsehood is never,
Krishna, to be uttered by thee. Verily this is Dámodara,
this is Govinda, who has given up his heart to the damsels of
tbe, city, who has no longer any regard for u>, but looks upon
,us with disdain." So saying, the Gopis, whose minds were
fixed on Krishna, addressed Ráma in his place, calling hiui
Damodara and Govinda, and laughed and were merry ; and
Ráma consoled them by communicating to thein agreeable,
jnodest, affectionate, and gentle messages from Krislma.
With the cow-herds he talked mirthfully, as he had been wont
ito do. and rambled alung with thejn over the lands of Vraja.

SECTION XXV.

— :o; —

HILST the mighty Sesha, the upholder of the globe,
was thus engaged in wandering amidst the forests with the
herdsmen, in the disgu'ise of a mortal — having rendered great
«rvices to eartb, and still' considering what more was to be
achwveóVwVarnna, iu order to provide for his recreaUon, said
*« hia wife Vlrutii (the goddcss oí wine), "Tbou, Madká, art,

386 VISHNUPURANAM.

ever acceptable to the powerful Ananta ; go therefore, auspi.

cious and kind goddess, and promote his enjoyments."

Obeying tliese commands, Váruijjfe^ijjt and established her-

self in th« hollow of a Kadamba tigfí'tybfe woods of Vrinda-

vana. Baladeva, roaming about, c^Jfjv.here, and smelling

the pleasant fragrance of liquor, rés if| «d his ancient passion

for strong drink. The holder of the ploughshare observing

the vinous drops distilling from the Kadamba tree, was much

delighted, and gathered and quaffed them along with the

herdsmen and the Gopis, whilst those who were skilful with

voice and lute celebrated him in their songs. Bcing inebrýit-

ed with the wine, and the drops of perspiration standing like

pearls upon his limbs, he called out, not knowing what he

said, " Coine hither, Yamuna river, I want to bathe." The

river, disregarding the words of a drunken man came not

at his bidding : on which Rama in a rage took up his plougli-

share, which he plunged into her bank, and dragged her to

liim, calling out, " Will you not coine, you jade, will you not

coine ? Now go where you please (if you can)." Thus say-

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

let her go: but he replied, " I will drag you with my plough-

share in a thousan.d directions, since you contemn my prowess

and strength." At iast, however, appeased by her reiterated

prayers, he let her go, after she had watered all the country.

When he had bathed, the goddess of beauty, Lnkshmi, came

and gave him a beautiful lotus to place in one eár, and an

ear.ring for the other; a fresh necklace of lotus flowers, sent

by Varuna ; and garments of a dark blue colour, as costly as

the wealth of the ocean : and tlius decorated with a lotus in

one ear, a ring in the other, dressed in blue garments, and

wearing a garland, Balaráma aopeared united with lovelmess.

Thu$ decorated, Rama sported tvfo months in Vraja, and then

VISHNUPURANAM. 3&7

réturned to DwirakS, where he married Revati, the daughter
of king Raivata, by wfom he had two sons, Nishatha and
Ulmuka.

SECTION XXVI.

B«

>HISHM*KA was king of Vidarbha, residing at Kundina.
He had a son named Rukmin, and a beautiíul daughter term-
ed Rukmini. Krishna fell in love with the latter, and solicited
her in marriage : but her brother who hated Krishna, would
not assent to the espousals. At the suggestion of Jarasandha,
and with the concurrence of his son, the powerful sovereígn
Bhishmaka affianced Rukmini to Sisupala. In order to cele-
brate the nuptials, JarSsandha and other princes, the friends
of SisupSla, assembled in the capital of Vidharba ; and
Krishna, attended by Balabhadra and many other YádavaS,
also went to Kundina to witness the wedding. When there,
Hari contrived on the eve of the nuptials, to carry off the
princess, leaving Ráma and his kinsmen to siistain the weight
of his enemies. Paundraka, the illustrious Dantavakra,
Viduratha, Sisup5la, Jarásandha, Salya, and other kings, in-
dignant at the insult, exerted themselves to kill Krishna, but
were repelled by Balaráma and the Yadavas. Rukmin,
vowing that he would neverenter Kundina again until he had
slain Kesava in fight, persued and overtook him. In the
combat that ensued, Krishna destroyed with his discus, as if
>n sportthe host of Rukmin, with all itshorses, and elephants,
and foot, and chariots, and pverthrew him, and hurled him on

38Í VrSHNUttJRAl'Mlto.

tlie ground, and wouJd have put him tö death, but was with'.
held by the entreaties of RukmioÍAij^He is my only brother,"
she exclaimed, "andl musti not bejn|M$" thee : restrain your
wratl), divitve Lord, and gjve >VO[k< brother in charity".
Thus addressed by her, Krishna, l í\W v 'no acts affect, spared
Rukmin ; and he (i* pursuance of hft'Vow) fourided the city
Bhojakáta, and ever afterwards- dwelt therein. After the
defeat of Rukmhi, Krishna married Rukmini in due form,
having first made her his own by the Rakhasa ritual. Slie
bore him the gaHant Pradyumna, a portion of the deity of
love. The tlemoa Sambara carried him* offý but he slew
the demon.

SECTION XXVII.

Laitreya said:— How, Muni.'happened it that thehew
Pradyumna was carried away by SambaraPAnd in what
manner was the mighty Sambara killed by Pradyumna ?

PaRasaka said :— When Pradyumna wa» but six days-
old, be was stolen from the lying-in chamber by Sambara,
terrible as deatb ; for the demon forefcnew that Pradyumna,
if he lived, would be his destroyer. Taking away the boy,
Sambara cast bim into the ocean, swarrning with monsters,
into whirlpool of roaring waves, the hatmt of the hug*
creatures of the deep. A large fish swaHowed tbe child, but
he died not, ánd was bor» anew frorn it$ belly : for tbat foh>
with others, was caught by the fisbermen, and delivered by
them td the gieat Asura Sambm.. Hi» wtle Mlyidevi, tbe

ttttftWuftAftÁtf. 3*$

mistréss of the household, lorded over the cooks. And she
espied, wben the fish wiPmcut open, beautiíul child looking
likea new shoot of the W^^B tree oí love. When struck
with curiosity she wtja^Kng 'who is thischild? How
has it come into the*|g|^3of the fish ?' Narada carae and
utd to her : — "This is tl^on of Krishna who creates and
destroys the universe. He was stolen away from the nursery
room by Saravara. He was devoured by thte fish whenl
thrown ioto the ocean ; now he has come tínder thy controt ;
do thou, O beautiful damsel, teaderly rear this jewel of
Mankjnd."

PARASARA said.—Thus addressed by Narada, she took
charge of the child and brought it up from boyhood being
attracted by the beauty of his person. great saint, wheit
the boy attained to youth, MaySvati, moving like a she-
elephent, began to cherish desire for him. And fixing her
inind artd eyes upon the high-minded Pradyumna, Mayavati,
blinded with lust, gave unto him all her magic powers.
Behoding that íotas-eyed damsel thus passionately attach-
ed onto him, Krishna's sort said to her :— "Why dost thou
indulge in feelings which do not becom'e a mother f " She!
said to him : — "Thou art not my son ; thou art the son of
the íllustrious Vishnu ; Kála Samvara stole thee and threw
into the ocean ; thou wast swallowed by a fish but rescued by
me from its belly cut open. O lord thy loving mother is
still weeping for thee."

PARASAmA said: — Heáring those words Pradyutrtna in-
♦ited Samvara for battle. And worked up with ire that
highly powerful one fought with him. (n the battle the sort
of Macííiava killed the entire host of Samvara. Having
seven times baffied the delusions and m'astered them irt the
eighth be destroyed that derhon Samvara. And having got
a p into the welkin with her he proceeded to his father*s
house. And beholding him descend into the iriner apartment '
••* Mayivati, KrisbnYs wives coniidered him u Krwima
50

39° VISHNUPURANAM.

kiraself. The highly beautiful Rukmini with her eyes full
of tears lovingly said : — "Blessed Æ^he woman who has got
such a son in the bloom of [tíftsiK, Had he been alive my
son Pradyumna would have beelvi^ D ^s age. Who is the
fortunate mother adorned by t]j$fi! ív rom the affection I feel
for 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
Nárada ; and the latter delightedly said to Rukmini. "This is
thy 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 perished,
the goddess of beauty, being desirous of effecting his
revival, fascinated Samvara by the charms of her delusive
form. And she, having eyes rolling with inebrietion, exhibit-
ed herself to him in various illusory enjoyments, This thy
son is the incarnalion of Kama and this his spouse isthe
goddess Rati. Do not doubt the least that she ís your
daugter-in-law."

Thereupon Rukmini and Keshava were worked up with
delight and the whole city resounded with the exclamations
of praise. And beholding Rukmini regain a son who had
been long lost all the people of Dwaraka werc surprised.

SECTION XXVIIL

JTarasara said :— Rukmini bore Krishna thesé other
»ons Charudeshna, Sudeshna, Charudeha, Sushena, Charu-
gnþta, Bhadracharu, Charuvinda,. Sucharuand the very powtf-

VBHNUPUIUNAM. 391

ful Charu ; also one daughter Charumati. Krishna had seven
other beautiful wives j-jWLlindi, Mitaravinda, the pious
Nagnajiti, the divin,«»^j^abati; the beautiful Rohini ;
Madri, the excellent JraraMely daughter of the king of
Madra ; Satyabhama, t:i%K?*3hter of Satrajit and Lakshmana
having lovely smiles. \Æsiaes these he had also sixteen
thousand other wives. The highly powerful Pradyumna took
tbe beautiful daughter of Rukmin at her public choice of a
husband and she too accepted Hari's son. Of her was born
a highly powerful son Aniruddha, fierce in fight on account
of ptowess and subduer of enemies. Keshava demanded in
marriage the grand daughter of Rukmin and though the
latter was inimical to Krishna he gave him his grand
daughter. On the occasion of his nuptials Rama and other
Yidavas accompanied Krishna to Bhojakata, the city of
Rukmin. After the wedding had been finished several of
the kings headed by hiin of Kalinga said to Rukmin :—
"Although the wielder of plough-share is ignorant of dice he
has got a great passion for it ; why may we not fight with him
and beat him in play ?"

Parasara said : — The powerful Rukmin replied to the
kings, saying " so be it " and he engaged Balarama at a game
of dice in the palace. Balarama lost to Rukmin a thousand
gold coins ; he bated a second time and lost another thousand
to Rukmin. And the third time he staked ten thousand
Niskshas and this time also won Rukmin the foremost of
those expert of gambling, At this time the king of Kalinga
lauohed aloud and the weak and vain Rukmin groaned and
said: — "By me this Baladava, ignorant of gambling, has
been defeated ; and blinded by a vain passion for play he
think that he understands dice." Beholding the king of
Kalinga laugh aloud and hearig the contemptuous words of
Rvikmin the wielder of plough-share was worked up with
"■e and increased his stake to ten millions of Niskshas
Rúkmiri accepted the challenge and tbrew dice.

59* VMMNuraitANAM.

This time Baladeva won and cried aloud. "This stalce
is raine." Rukrain cried louájrukná said that he was the
winner. "Tell no Hes Bala," c||fctfjj^ "it »'* tru e <h«* the
stake is yours, but I did not «*$ bíf -b this— although you
have won this, still I am the wii^lfav/

Thereupon a deep voice wasfFtiárd in the welkin in.
creasing the more the ire of the high-minded Baladeva,
saying: — "Baladeva has justly won the whole amount;
Rukmin speaks lies ; although he did not accept the pledge
ín words he did so by his acts." Thus inflamed and having
his eyes reddened with rage, Balarama got up and sjruck
Rukmin with the board on which the game was played and
slew him. And holding the trembling king of Kalinga,
Bala forcibly knocked out the teeth which he had shown
when he laughed. And uprooting a huge golden column
he, enraged, killed therewith all those princes who had
assisted his adversaries. Thereupon, twice-born one, Bala
being enraged, the whole circle cried out with fear and
fled on all sides from his terror. When the stayer of Madhu
heard Ihat Rukmin had been slain by Bala he could not
speak anything, being afraid of Rukmin on one hand and
Bala on the other. Thereupon taking with him the newly
wedded Aniruddha and the Yadu tribe he returned to
Pwarakð.

SECTION XXIX,

ÍarASARA said:— Thereupon Sakra, the lord of the
three worlds, came mounted on his infuríated elepbant'
Ajravata to visit Sauri at Dwiraka. Havjng entered DwSraM
þeen wetcomed by Hari he communicated unto him

ViSHNUfURANAM. 393

«he actioiís of the demon ;Naraka. (He said) " slayer oí
Madhu, by thee, the Vttof the deities, although situated
ín mortal condítion, J^yir afflictions have been soothed ;
tbou hast slain ArÍASdWhenuka Chanura, Mushtika and
Kesia— all the demofftt^Jwere slaying the ascetics. Kansa
Kavalayapida and t*rA,lrld-destroying Putana, as well as
other oppressors of tne wodd have all been slain by thee.
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
what I have cotne to thee and try to remedy it. slayer
.of enemies, residing in the city of Pragyotish, the demon
Naraka, son of Bhurai, has been inflicting the creatures.
Carrying off the maidens of the celestials, saints, demons
and kings he shuts them up in his own palace. He has
carried away the umbrella of Varuna,. always producing
water, the jewel mountain crest of Mandara, and the nectar-
•dropping ear-rings of my mother Aditi ; and he now
demands my elephant Airavat. Govinda, I have thus
related unto thee the oppressions of the demon Naraka— <
do thou now consider what thou shouldst do in this."
Having heard this, the illustrious son of Devaki gently
smiled and taking Vasava by the hand rose up from the
excellent seat. Thereupon the lord thinking of the eater
of serpents Garuda, he immediately appeared there. And
having first placed Saty;tbham5 on his back he ascended
and flew to the city o( Pragyotish. Having ascended the
elephant Airávat, Indra, the lord of the celestials, set out for
feis city in the sight of the inhabitants of Dwaraka.

O foremost of twice-born ones, the four sides of the cíty
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
fose up but Krishria killed bimj&á turnt bil seven thousaud

394 VIEHNUPURANAM.

sons like so many moths with the flame of the edge of hig
distus. Having slain Mur^ HaySÍutw, and Panchajana the
wise Hari soon reached th« cjty jðrajipotish. There ensufd
a dreadful conflict with Naraka's»r% 'b& ! which Govinda slew
thousands of demons. And theí^jfav/ul annihilator of the
demon tribe cut in two witli his dreatíVBhumi's' son Naraka
who came there showering arrows and weapons upon the
celestials. The demon Naraka being slain, Earth, taking the
two ear-rings of Aditi, approached the lord of the world and
said :— " lord, when I was upheld by thee in the shape of
a boar, then this my son was engendered by thy contact.
Thou didst confer this son upon me and thou hast slain him
now. Do Ihou now take ihis pair of ear-rings and protect
his progeny. Thou, lord, whose aspect is ever pleasing,
hast incarnated on tliis sphere a portion of thyself to
lighten my burden. Thou art the eternal creator, preserver
and destroyer of the universe, the origin of all the worlds
and identical with the universe ; how can vve worthily chant
thy glories ? Thou art the pervader and that which is per-
vaded, the act, the agent and the effect — thou art the soul of
all creatures and how can we sufficiently chant thy glories?
Thou art the great soul — the sentient and living soul of all
beings and imperishable — there is no praise worthy of thee
—how can we chant thy glories ? Have pity, universal
soui and forgive the iuiquities which Naraka has committed.
Verily it is for his purification that he hath been killed by
tbee."

Parasara said :— Having replied to the Earth sayíng "so
be it" the lord, who is the substance of all creatures, took
various jewels from Naraka's abode. Having entered the
female apartment the highly powerful Krishna saw sixteen
thousand and one hundred damsels. He also found in the
palace sizteen thousand huge elephants each having four
tu*ks, tvveuty-one iakhs of hoi-ses of Kfimboja and other
e*«tllent breeds. AH those Govindt sent tO Dwtffakí i»

VISi NUPVRANAM. 395

chargt of the servants of Naraka. Thereupon he placed
Varuna's umbrella and i Jj^)lden mountain on Garuda's back.
And havúng ascended.j»y^»atvabliam& he repaired to the
city of celestials to sW^^V 011 ^diti lier car - r '"fí s -

SECTION XXX.

VARRYING the umbrella of Varuna, the jewel mountain
and Hrishikesh with his spowse on liis back, Garuda went
along lightly and sportively. When Hari arrived at the gate
of Swarga he blew his conoh on which the celestials came
forward to meet him bearing respectful offerings. Having
received the homage of the celestials he proceedcd to the
palace of the mother of 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 upon her and related unto her the destric-
tion of the demon Naraka. Well-pleased, Aditi, the mother
of Gods with her thoughts wholly devoted unto Hari, the
protector of the uhiverse, began to chant his glories.-—
" Salutation unto thee, Uiqu having lotus eyes, who re-
movest all fear of the devoties, who art eternal, the soul
of all creatures, the creator of all and identical with all.
Thou art at one with the three qualities and the creator of
mindj intellect and senses. Thou art beyond the tbree
qualities, exempt from contraries, pure, residing in the
hearts of all; void of colour, extension and every transient
modification and uninflaenced by the changes of birth and
death and sleep and waking. Thou art evtning, night «ná

3$6 VlSHNUPURAMtf.

day, earth, sky, air, water and fire, mind, inteltect and' indivi.
duality. Thou art the agent of /f^lHion, preservation and
destruction and the lord overflra^ent — thou appearest
in various forms which are cV* 1 ^ b^rahma, Vishnu and
Siva— and thou art the master£!*jfav./< all these thy forms.
Thou art Gods, Yakshas, DaRmí^Rakshasas, Sidhas,
Pannagas, Kushmandas, Pisachas, Gandharvas, men, animals,
deer, elephants, reptiles, trees, shrubs, creepers, climbers,
and grasses— all things, large, middling, and srtall, immense
or minute ; thou art all bodies whatsoever composed of
aggregated atoras. Those who are ignorant of thy hrue
nature cannot understand thy illusion — the fools (only)
follow the illusion and think ' tbis is mine.'' O Lord, thy
illusion is the mother of the world — and the nottons ' X am,
this is mine' are but delusions. Lord, those men, who
attentive to their duties, worship thee, obtain salvation aft'er
traversing these illusions. Brahma and all tlie celestials,
men and animals are alike enshrouded by the thick darkness
of delusion in the abyss of the illusions of Vishnu. This is
also thy delusion, Iord, that men having worshipped thee
seek the gratificatbn of desires and their own preservation.
That people having worshipped thee desire for the total
annihilation of themselves is but tbe outcome of thy delu-
sion. That I have worshipped thee for son and the des-
truction of the enemies and not for salvation fe atso the
result of thy fascination. It is the fruit of 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 is solicited
from it. Be propitious with me, thou imperishable, irho
hast deceived the whole universe with thy delusion. lord
of creatures, do tbou remove this ignorance of mine— the
notion that I am wise; salutation unto thee, thehoMerof
distus; salutation unto thee the wieíder of bow; saluUtion
untoUiee, the holder of a club; talutation unto tbee, tb*

VISHNUPURANAM. 397

liolder of a conch. Ö grtat god, I do perccive thy perceptible
form— *but cannot perceivjjgjíj^ real íorm ; do thou therefore
be propitious with me. ~j

PARASARA said: — AfctaSJW mother of gods, having thus
chanted the glories of.§«/>3 he smiling said :— " Thou art
our 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
Satyaþliama, along with Sachi, bowed unto Aditi again and
again and said. " Be thou pleased." Whereto Aditi replied
saying: — "Fair-browed dame, by my favour thou shalt never
experience decrepitude or loss of beauty ; thou shalt be of a
blameless person and asylum of all graces."

PakaSARa said : — Being commanded by Aditi, the lord of
the celestials duly honored Janárddana. Thereudon Krishna,
accompanied by Satyabháma beheld Nandana and other
pleasant gardens of the celestials. There Kesava, the lord
of the universe and the slayer of Kesi, saw Párijata, the
favourite of Sachi, having golden bark, young sprouting leaves
of a copper colour and bearing numerous fragrant clusters of
flowers, and which was produced when the ocean was churned
for ambrosia. Bcholding that tree, foremost of twice-bom
ones, Satyabhama said to Govinda. " Why should not this
celestial tree be taken to Dwáraká. If what yon always
say is true tliat I am really dear to you then take this tree
from here for the gardens of my dwelling. Krishna, you
always say " Satya, neither Rukmini not Jámvabati is be-
loved unto me like thee," if this is true and not mere flattery
toen l e t this ParijSta be the ornament of my dwelling.
Wearing the flowers of this tree in the braids of my hair
* wish to appear graceful amidst my fellow queens."

Parasara said: — Thus requested by Satyabhama Hari,
smiled and taking the P&rijata plant placed it upon Garuda.
5»

39 8 VISIINUPURANAM.

The guards said : "0 Govinda, tliis tree belongs to Sachi
the queen of the king of celesi/j^; it is not becoming f or
thee to remove it. Wlien llfcaiWn was churned by the
celestials this tree was prod*3i)y bijíí providing Sachi wiih
flowery ornaments ; thou sh*rt^, v í)go with it uncalched.
This is the property of onevA^y whose eountenance the
king of the celestiítls delights to loolc ; it is out of ignorance
that thou dost attempt to take it — taking this no one shall be
suffered to depart in peace. Forsooth shall the celestial
chief punisli this audacity ; and when he shall take up liis
thunderbolt all the deities shall follow him. thou im-
perishable, it is not proper for thee, to enter into conflict
with all the divinities. The wise never undertake a work
that terminates fatally." The guards having said tliis
Satyabhámá was greatly worked up with ire and said : " How
does this Párijáta belong to Sachi? Who is Sakra, the lord
of the celestials ? If this had been produced when the ocean
was churned by the celestials then all have equal right ovtr
it— why shall Vásava alone possess it ? ye warders of i
the garden, ambrosia, the moon and Lakshmi are the conimon i
properties of all ; so is this Párijata tree. If Sachi has taken
possession of it forcibly by the valour of her husband, do ye
go and communicate unto her that Satyabháma is taking it
away and let not Sachi forgive her. Do ye soon go to her
and according to my instructions tell her that Satyabhaml
has given vent to these proud words. ' If thou art dear
unto thy husband, if he is under thine control then let him
take back tbe Parijata tree which my husband is taking away.
I know thy husband Sakra is the master of the three worlds.
Still being a mortal I take away this Pánjáta tree."

ParASAka said : — Being thus accosted, the warders went
to Sachi and communicated unto her everything duly. And
Sachi excited the lord of tbe three worlds. Thereupon
accompanied by the army of the celestials, Indra, issuefl
•out to fight with Hari, in defence of the PlrijSta tree. Tbe

VISHNUPURANAM. 399

celcstials were armed with clubs, swords, maces and darts
aiid Indra wielded tlie $j#»derbolt. As soon as Govinda
beheld the king oí tb'MMKÍals proceeding against hini
niounted on his eleph;S(íj}jp€Blided by the immortals he blew
his shelj so tliat all ^^j^tSctes were lilled with the sound
thereof ánd hé smiling^j^showered myriods of shafts upon
his assailants. When the v celestials saw that all the direc-
tions and atmosphere were overspread with arrows they
also iu return hurled numberless missiles. But all these,
the slayer of Madhu, and the lord of the three worlds,sundered
easily* into a thousand pieces with bis shafts. Garuda, the
devourer of serpants, laid hold of the noose of the king of
seas and tore it to pieces with his beak as if it had been
a little snake. Devaki's son hurled his mace at the club of
Yama and cast it broken upon the ground ; he sundered in
pieces the litter of the lord of riches with his discus ; his
eye-looks overclouded the radiance of the sun ; he cut Agni
into a hundred parts with his shafts and scattered the Vasus
through the realms of the space ; he sundered with bis discus
the points of the tridents of the Rudras and cast tliemselves
upon the earth ; and with the arrows shot from his bow he
scattered the Sadhyas, Viswas, Maruts and Gandharbas
throngh the sky, like fleeces of cotton from the pods of the
Simal tree. Garuda also diligently plied his beak and
wings and bit and bruised and scratched the celestials
who opposed his lord. Like unto two heavy clouds shower-
ing raindrops the king of the celestials and the slayer of
Madhu overpowered each other with numberless arrows.
Garuda fought with Airavata in that conflict and Janarddana
engaged with his discus with all the celestials. When all
other weapons had been sundered into pieces Indra stood
armed with his thunderbolt and Krishna with the discus
Sudarshana. Beholding them thus ready for fight all the
inhabitants of the three worlds, cried aloud " Alas 1 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
to Indra to stajr. Beholding IndAd&sarmed and his elephant
disabled by Garuda and the deHföjj[3*it to fly away Satya-
bhama said to him : — " king K; §? b$Jree worlds, it becomes
not the husband of Sachi to ruj^jfawí 1 . . She will approach
you adorned with ParijSta geria^i.'í What'shalt thou do
with the kingdom of heaven when no longer thou dost
behold Sachi approacli thee, like beforc, embellished with
Párijáta garlands? Fly not Sal;ra; you must suffer
shame, take the Párijáta; let the celestials be no longer
annoyed. Worked up with the pride of her husband Sachi
has not welcomed me to her dwelling with her respectful
presents. king of the celestials, I am a woman and there-
fore of light purpose and am anxious of my husband's fame;
for this I have instituted this fight with thee. I do not re-
quire the PSrijáta any more. Why shall we steal another's
property ? What female is not inflated with the pride of
herhusband? But she is proud of her bqauty."

PakASaRa said : — Thus addressed by her the king of
the celestials turned back and said:— "0 wrathful dame,
thou shouldst not afflict tby friend with further reproaches. I
am not ashamed of being defeated by him who is the author
of the creation, preservation and destruction of the world,
who is the substance of all things, and in whom the universe
exists, without beginning or middle, and from whom and by
whom at one with all things, it proceeds and will cease to
be. goddess, what disgrace it is to any one, to be van-
quished by him who is the agent of creation, preservation and
destruction? His form, though infinitely subtle, is the parent
of all worlds and is known to those only by whom all that may
be known is known ; who is capable of defeating the unborn,
unconstituted, eternal Iord, who has, of his own accord, des-
cended for the behoof of tlie world ?

SMtlON XXXI.

1 HUS chanted bý* the king of the celestials, Kesava
smiled and replied gravely saying: — "Thou art, Indra,
the king of the celestials : we are mere mortals, king of
the universe : thou must therefore forgive me, for the offence
1 have committed. Let this Párijáta tree be taken to its
proper place. I remove it to satisfy Satya's desire. Take
,back also this thy thunderbolt which thou didst hurl at me ;
for this is your proper weapon — slayer of thy enemies."
Whereto Indra replied, saying : — "0 lord, thou dost beguile
us in calling thyself mortal. We are endowed with subtlety
of discernment and therefore know thee as gifted with six
qualities. Whoever thou mayst be, slayer of thine
enemies, thou art engaged in the active preservation of earth
and thou removest the thorns implanted in her bossom.
Krishna, do thou take this Párijáta tree to the city of Dwáraka
and when thou shalt renounce this land of mortals it 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 Krishna arrived over the city of DwSraka he blew
his conch and delighted the inhabitants with the sound.
Thereupon alighting from Garuda he proceeded with Satya-
bhaml to her garden, and there planted the great PanjSta
tree the smell of which extended over the earth for three
furlongs and an approach to which enabled every one to
recollect the events of a pristine existence. And beholding
their faces in that tree the Yadavas know themselves in their
(original) celestial forms. Then Krishna took possession

402 VlSHNUPURANAM.

of wealth, elephants, horses and wpmen which he had re-
covered from Narakaand wliich haK*^!ii brought to DwárakS
by the servants of the demon ; adW#i^;-auspicious hour he
married all the maidens whom fl^ Mjfohad carried off from
their friends ; and simultaneously Brw^fimetime in different
mansions he received the hands of^v the dainsels. The
number of the maidtíiis was sixteen thousand and one
hundred and in so many forms did the slayer of Madhu
appear, so that evety one of them thought that he had wedded
her in his single person. Hari the creator of the world and
the assumer of the universal shape lived severally in *4ie
mansion of eacli of these his wivts.

SECTION XXXII.

I ARASARA said :— I have enumerated to you Pradyumna
and other sons begotten on Rukmini by Krishna. Satya-
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
valiant youths were the sons of Nagnajiti. Saivya bore several
sons of whom Sangramajit was the chief. Vikra and others
were begotten by Hari on Madri. Lakshmaná gave birth to
Gatravat and others; and Sruta and otliers were the sons of
Kalindi. Besides Krishna had sons by his other wives in all
one hundred and eiglity thousand. The eldest of the whöle was
Pradyumna, the son of Rukmini ; his son was Aniruddha, wliose
son was Vraja ; his mother was Usha, the daughter of Bina
the grand daughtr-r of Bali, whom Aniruddha won in war.
On that occasion a dreadful onset ensued between Hari and

VÍSHNUPURANAM. 403

Sankara in whicb the thousand arms of Bána were cut off by
the discus of the f° rm gj*]L

MAITREYA said:jffij£Mte it, venerable Brahman, that a
contest took place,lMsM»"t of Usliá, between Siva and
Krishna? And in v ';í^íl5l ,ner &d Hari cut off the thousand
arms of Bana? I an',^£J<?iy stricken with curiosity to hear
this story of Hari— do thou, venerable Sir, relate this.

PaRASARA said : Having seen Párvati dallying with his
Iord Sambhu, Ushá, the daughter of Bána, was inspired with
a similar desire. The charming Gauri, knowing the hearts
of all, said to her: — "Do not grieve; you shall have a
husband." "But when will this be and who shall be my
lmsband?" thought Ushi within herself, on which PJrvati
said : — "He who shall appear to you, princess, in a dream,
on the twelfth lunation of the light half of VaishSk, shall be
your lord." Accordingly, in consonance with the goddess'
foretelling a youth appeared in dream to Usha on that lunar
day, of whom she became enamotired. When she got up and
no longer saw him she was distressed with grief and not
caring for modesty asked of her companion whither he had
gone. This companion and friend of the princess was
Chitralekha, the daughtfcr of Kubandha, the minister of Bana.
She said to Usha of whom do you speak ?" But ashamed
she did not reply. However gaining her confidence Chitra-
lekha heard from her everything. And again UshS request-
ed her who had been iníormed of all, to devise means by
which she might be united with the person whom she had
beheld in dream.

Par»SARA said :— Thereupon Chitralekha painted the
figures of the most eminent celestials, demons, spitits and
mortals and showed them to Ushá. Putting aside the Hke-
nesses of celestials, spirits, snake-gods and demons, the
princess selected those of mortals and amongst them the
heroes of the races of Andhaka and Vrishni. And when she
'ound the portratts she was bewildered by shame ; then she took

404 VIsHNUPURANAM.

liis eyes away with shame frono the portrait of Pracfytimna.
But as soon as she saw the pictureltjf&is son, the object of
her passions, she set aside all mLt fep.ess and with wide
expanded eyes, cried aloud, "Tli»*V bft this is he," Her
friend, who was gifted with magiclJ^Mvf-,requested her to be
cheerful and started for Dwaraká tmfttíf the air. '

SECTION XXXIII-

JTarasARa said : — Before thrs, once Bana prayed to the
three-eyed deity saying " lord I am humiliated by the
possession of a thousand arms; let some conflict take place
in which I may make use of my arms. Without any war what
is the use of these arms ; they are but a burden to me.

Sankara said : — " When this peacock banner shall be
broken thou shalt have war, the dehght of the evil spirits
that live on 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 Dwáraká and by virtue of her m-agic powers
brought Aniruddha with her. Finding him there with UshS,
the warders of the inner appartments reported it to the king,
who immediately sent a number of his retinue to seize the
prince. But taking up an iron club the powerful youth
killed all his adversaries. Thereat Bána ascended his
chariot, proceeded against him and tried to kill hin>. Finding
however that Aniruddha was not to be vanquished by power
he followed the counsel of his minister and brought his
magical faculties into the conðict, by which be succeeded in
capluring the Yadu prince and binding him in scrpent bonds.

visimuJ'UfcANAM. 405

Wheit Anirudha Was found missing from Dwaravati
and the Yadavas were 'Æ^\ring of one another whitlier he
had gone, Nárada can?.j5íiiyfflpmmunicated unto them that 1>£
was a prisoner of l^PlMjfVÍng been taken by a female
by virtue of her magicjij^ajlties to Sonitpura. When they
heard that h'e had b't.ýf faken to Sonitpura, by a damsel,.
ceiiversant with ma^ical powers, they did not place con-
fidence in his words. Thereupon Krishna thought of Garudá
who immediately arived there. And mounting upon him
along with Bala and Pradyumna he started for the city of
Banav On their approach to the city they were opposed by
the attendant spirits of Rudra; but they were soon slain
by Hari and he and his companions entered the city. There*
upon mighty fever, an emanation of Maheshwara, having
three feet and three heads, fought desperately with the
holder of conch in defenCe of Ðána. Ðaladeva, upon whom
his ashes were scattered, was seized with burning heat and
his eye-lids trembled — but he obtained relief by clinging
to the body of Krishna. Thereupon fighting with the holder
of bow, the fever, emanating from Siva, was soon driven out
(rom Krishna's person by the fever engendered by himselfi
Beholding the Saiva fever bewildered by the strokes of the
arms of Krishna, Ðrahma, the patriarch of the deities,
entreated him to desist, upon which the slaycr of Madhu
refraíned and absorbed into liimself the fever he had created.
The rival fever then went away saying to Krishna: "Those
men who shall recollect the fight between us shall be freed
from febrile disease."

Thereupon Vishnu overcame and destroyed the five fires
and with perfect ease slew the Dinavas. Then the son of
Bali* with the entire Dailya army, aided by Sankara and
Kartikeya fought with Krishna. A dreadful battle ensued
between Hari and Sankara. Scorched by their burning
"eapons, all the rigions trembled and the celestials thought
f or certaiu that the end of the untverse was at hand. With
3»

406 VISHNUPURANAM.

the weapon of Yawning Krishna set Sankara agape j then tlie
attendant demons and deini-go<h#»kS*va were slain on all
sides, for Hara, overcome wBfefiJ^sant gaping, sat down
in his car and was unable to fij ^^ b|jLKrishna any longer,
who is above ihe enfluence of ■M' 3W v fis. Tlie deity of war
Kartikeya, wounded in the arm^í Garuda,' struck by the
weapons of Pradyumna and disarmed by the shout of Hari,
fled away. Beliolding Sankara dUabled, the demons slain,
Guha fled and Siva's attendants destroyed, Bana proceeded
in his huge car, the steeds of which were harnessed by
Nandisha, to figlit wiih Ilari and bis associates Bala* and
Pradyumna. Attacking the army of BSna, the valliant
Balabhadra, wounded them in diverse ways with his shafts
and put them to a shameful confusion. And their king saw
them dragged about by Rama with his plnughshare or beaten
by him with his mace and pierced by Krishna wilh liis
shafts : he therefore attacked Krishna and a fight took place
between them ; they hurled at each other burning arrowi
that pierced through their armour ; but Krishda intercepted
with his arrows, those of BSna and sundered them into piece«.
BSna however, wounded Kesava and the weilder of the
discus wounded Bána ; and both of them, desirous of victory
and endeavouring angrilv to biing about the death of his anta-
gonist, hurled diverse missiles at each olher. Whe n a num-
ber of weapons had been sundered into pieces and the
weapons began to be exhausted, Krishna determined to slay
Bina. Thereupon the destroyer of the demons took up
bis discus Sudarshana shining with the radiance of a hundred
suns. As he was about to meet it the mystical goddess of
Kotair, the magic lore of the demons, stood naked before
liint. Beholding her before him, KrUhna, with open eyes,
cast Sudarshana to cut off tbe arm» of BSna. The discuí
lopped off successively the numberless arms of BSna againrt
"•ihicli proved useleM the missiles discharged by th« celestials.
Vífheii the *Iayer of Madhu, agai i touk in his hauti tl»«

VlfHNlPl'RANAM. 40^

discus, after len lliöusand arms hacl been sundered, (or the
total destruction of Bá»:rUhe destroyer of Tripura came
to know it. BeholdingAH^pod gushing out from the dis-
severed arms of Bádr%jflE]husband of Umá approached
Govinda and requesrf^.^jftut off his hostilities, said :— "
Krishna, the lord of tlr*^ fjhfrse, I know thee, ítbe excellent
Furusha, the isupreme Tord, the infinite felicity without
beginning or end and bryond all things. This sport of
universal being in whicli lliou assumest the person of god,
animali and men is a su!>ordinate attribute of thy energy.
Be propitious, therefore lord, unto me. I have given
Bana assurance of safKy, do not thou falsfy my words.
thou eternal, tliis Bána has grown old under my protec-
tion, let him not incur thy displeasure. I conferred a
boon on this Daitya and therefore I am begging thy for-'
giveness."

Being thus addressed, Govinda, dismissing liis resent-
ment against the Asura, smilingly said to Umá's lord, the
liolder of trident :— "0 S*nkara, let this Bana, the king of
demons draw his breath since thou hast conferred a boon
upon him ; to honour thy words, I withhold my discus ; the
assurance of safety given by thee, is also given by me. Do
not consider me as distinct from thee. The celestials, Asuras
and men and the whole universe are not distinct from us.
Those who have been possessed by ignorance consider me
as seperate from thee."

Having said this Krishna went to where Amiruddha was;
and tbe snakes that bound him were destroyed by the
toath o( Govinda. And placing him along with his wife
upon the celestial bird, Krishna with Pradyumna and Raroa
returned to Dwarka.

SICTIONXXXIV.

M-

Laitreya said :— HavingP^ h|íj ed a mortal form
Sauri performed mighty achijRfavf-^, and discomfitted
Sakra and Siva and all other amw <it divinities. great
sir,,do tliou also describe unto me, his other exploits by
which he jliumiliatcd the prowess o( the celestials ; I am
desirous to hear them.

PARASara said : — Hear with respectful attention,
Brahman, as described by me of the burning of VarSijaslii
by Krishna in the course of his relievingthe burden of tlie
earth.

There was a king of Pundra, who was known as Vasu-

deva and flattered by the ignorant people as the descended

deity until he thought himself to be the Vásudeva who had

come down upon earth. Forgetting his real character he

assumed the emblems of Vishnu and sent an ambassador

to the high->minded Krishna vvith this message. " Give up

thy discus, foolish man, lay a-side all my insignia, my name

and the character of Vásudeva and come and do me homage

and I shall grant thee, the means of subsistence." Hearing

those words and laugliing, Janðrddana said to the messenger

"Go back, messenger to Paundráka and teil him in my

name 'I shall hand over my eroblem, the discus to him.

Thou wilt properly understand my meaning and consider

what is to be done j for ! shall come to thy cily bringing

tbe discus vvith me and shall surcly give it over to thee. H

thou dost comand me to come I immediately obey and

be with thee tomorrow and shall not delay, and having

sought thy protection I shall so manage, O king, tbat I sball

not have to fear anything from thee," So saying he sent

*way the messenger to communicate these words uhto the

fovereign, and summoning Garnda mounted him and startea

iforthe city of Paundraka.

VÍSHNUPURANAM. 409

When the king of Kasi lieard of tlie preparations
of Kesava he sent hjoljrrny to lielp Paundraka himself
bringing up the rear. . AÍrAnfr h tlic army of the king of Klsi
and his own troops, 'Átí^Bfí'% the false Vasudeva marclied
to meet Krishna. H>J&»SHhim at a distance standing in
his car holding a disc t ^Jví»b, a mace, a scimitar and a lotus
in his hands adorned with a garland of flowers, and bearing a
bow ; and having his standard made of gold, he had also the
mystical mark Sribatsa on his brest ; he was robed in yellow
raiment and embellished with ear rings, and a tiara. When
the^god, wliose emblem is Garuda, saw him, he lauglied aloud
and engaged in encounler with tlie hostile army of cavalry
and elephants fighting with swords, scimitars, maces, tridents
spears and bows. Sliowering upon the enemy the arrows
from his S&ranga bow and hurling at them liis mace and
discus he soon destroyed both tlie ariny of Paundraka and
that of the king of Kási. He then addressed the former
who was foolishly wearing his eniblems saying : — "Paundraka,
you wanted me tlirough your rnessenger, to resign to you
all my insignia, I now deliver tliem to you. Here is my
discus; here is my mace; and here is Garuda, let him mount
upon thy banner." Saying this he discliargd the discus
and mace by which Paundtáka was sundered to pieces and
cast on the ground ; whilst the Garuda vvhich was on the
banner of Paundraka was destroyed by the Gáruda of Vishnu.
Beholding this the people cried "alas 1 alas" ; but the brave
king still siding the imposture of his friend carried on the
encounter till Sauri, cut off his head with his arrows and »hot
into tlie city of Kasi to the surprise of all the inhabitants.
Having thus destroyed Paundraka and the king of Kasi with
all their retinue Sauri came back to Dwarka where he resided
enjoying heavenly delights..

When the inhabitants of Kasi beheld the head oj their
king íhot into the city they were much surprised and won-
dered how it could have been accomplished, Having comé

410 VIsHNUPURANAM.

to know that the king had hcen slain by Krishna, the kitig's
son together witli the priest of the fjjöily propitiated Sankara.
Well pleased on account of brin g^^ jjhjpped '" ^ e sa « f d
place Avimukta the deity askedR^V^ince to pray for a
boon, on which he said : — "0 I°k&„j|jnigh t y god through
tliy favour, let thy mystic spirit sfcjj^/'.shna, tbe tnurderer
of my father i"

'It sliall be so' answered Sankara and frnm out of the
southern fire up sprang a vast and formidable female like
fiame out of fire, blazing with ruddy liglit and fiery radiance
streaming amidst her hair. Worked up with ire she called
upon Krishna and departed to Dwarka. There the people
seeing her vvere struck with terror and ffed for protection
to the slayer of Madhu the refuge of all vvorlds. Under-
standing that the fiend had been creatíd by the son of tlie
king of Kasi through his worship of the deity whosfe emblem is
the bull, the wielder of the discus being engaged in sport and
playing at dice said to the discus "Kill this dreadful creature
whose tresses are of plaited flame." Accordingly Sudarshana,
the discus of Vishnu, attacked the fiend in no time, dread-
fully covered with fire and wearing tresses of plaited flame.
Terrified at the miglit of Sudarshana, the creation of Mabes-
wara did not wait for his attack but fled quickly followed by
him with equal velocity until she arrived at Varanashi
rcpelled by the superior prowess of the discus of Visnnu.

Thearms of the king of KSsi and the whole numberof
the attendant divinities of Siva armed with variouí weapons
marched out to oppose the discus. But an expert in the
use of arms he consumed the whole host by his radiaace and
then set fire to the city, ;in which the magic power of Siva
had concealed herself. Thus was Varanashi burnt with all its-
princes and their followers, its inhabitants, elephants, horses
and men, treasures aed granaries, houses, palaces and markets.
*ÍJw whole of the city that was inaccessible to the celestials
wai thus covered witb flames by the discus of Hari and WW

VISHNUPURANAM. 4II

totally destroyed. The discus, with unsootVd wrath, blazing
fiercely and not satis^Awitli tlie accomplishment oí so
easy a task, then retrj(S4*8Ítlie liands of Vishnu.

SECTION XXXV.

:VL

Lait«eya said: — O Brahman, I have a great desire to
listen to some other exploits of Balaráma ; do thou describe
them unto nie. You have related to me, reverend Sir, his
diagging the Yamuna ^nd other mighty deeds ; do thou now
recount soine other of his acls.

PaRasARA said: — Listen O Maitreya, to the exploits
accomplished by Ráma 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 Jámvavati. Being pursued by Duryo-
dhana, Karna, Bhislima, Drona and other illustrious chiefs
wao were enraged for his audacity, he was defeated and taken
prisoner. When the Yádavas heard of this event they were
greatly enraged with Duryodhana and his companions and
addressed themselves to fight with them. But Baladeva, in
accents suppressed by the effects of inebriety, forbade them and
said. "I will go alone to the sons of Kuru and at my reques.1
they will let Sámba.free. Accordingly he went to Hastíná-
pur and took hís abode in a grove outside the town which
he did not enter. When Duryodhana and others were in-
formed of his arrival, they sent him a cow, a present of
fruita and flowers and water. Bala received the offerihg in
t'ie customary form and said to the descendants of Kuru
"Ugrasena commands you to liberate Sámba." When
Duryodhana, Karná, Bhíshma, Ðrpna and others hearJ thisj

412 VISHNUPURANAM.

they were worked up with ire, and BShlika and other frlends
of the Kauraras who considered tyP^adu race as having no
claims to regal dignity said to tliRfi^^r of the club. "What
is this, Balaráma, that thou ha« b|| What Yadava shall
command the chiefs of the KuruEwW H Ugrasena thus
commands the Kuravas, we vvilTnj|fj away the white um-
brella which he has usurped and which is only fit for the kings.
You should go away therefore, Balarama ; you are entitled to
our respect ; but Sámba has been guilty of an improper
conduct and we shall not let him free either at Ugrasena's
commands or yours. The Kukkura and Andhaka races might
not pay the homage due to us,' their superiors, but who ever
heard of a servant commanding* his master? You.have
been rendered arrogant by our treating, you equally .with
seat and food ; we have committed •Vgrej»t'.«aistáke in
neglecting the policy, for our great friendship, íát 1 yoa, Klhe
present that we sent you-today 'was a sígn föf. peráönal
regard, but it was not fit for us to have offered áor for jioura
to bave expected."

Having said this, the Kuru chiefs unanimousfy refused
to liberate Hari's sons and came back to' their city. Moving
about with intoxication and anger cau$(5d. by their insoient
words, Bala struck the ground furiously with his heel so
that ít burst to pieces with a loud, sound that reverberated
through the regions of space. His eyes reddened wíHif rage
and his brow curved, with frowns he exclairaed. 'What pride
is this in such vile and pithless creatures. The sovereignty
of Kauravas as well as our own is the work of destiny
whose decreeit alsois that they now disrespect or disobey the
commands of Ugrasena. Indra may, as is his right, eommand
the celestials and Ugrasena exercises equal authorky with
the lq^d^fjgachi. Fie upon the pride that boasts a throne,
"fljf leafrings >of >a ftuw&red mortals. Is not he the sovereign of
'&e. eárth, the wiws' é|. %hose servants adorn themseíves with
the blossams of the ; P>r|íta tree ? Ugrasena shall be the

VtStiNUPURANAM. 4(3

tlndísrjuted lord of kings ; for I will not return to his capital
until í have rid tbe. wpd^fholly of the sons of Kuru. I
will destfoy Karna, .tí|w|£{jana, Drona, Bhisma, Bahlika,
Dussasana, Bhurisravá'J^Ravatya, Salya, Bhima, Arjuna,
Yudhishthira, the tvruafypi all the other wretched sons
of Kuru with their horáes, elephants and chariots, I will
liberate the hero Sámba, and carry him along wlth his wife
to DwSraka where 1 shall again hehold Ugrasena and the
rest of my kinsmen. Or commanded by the king of celestials.
to remove the burden of the earth, I will take this capital
of rhe KaUravas with all the sons of Kuru, and throw
Hastinápur into the Bhagirathi."

Saying this with his eyes reddened with ire, Baladeva, the
wielder of tbe cluþ, plunged the blade of his ploughshare
downwardi'hfneaththe ramparts of the city, and drew them
towardá him. ' When ÍKe Kauravas beheld HastinSpur totter-
ing, they were much afraid, andcalled loudly on Ráma.saying,
"0 Kama! Ráma-! hold, hold; supress your anger and have
compassion upon us. Here is Sámba and his wife also
delivered up to you. Forgive the sins committed by us
ignörantof your wondrous power." Accordingly the Kauravas
burried out of the ciíy and delivered Sámba and his wife to
the mighty Balarama, 'who, bowiug to Bhisma, Drona and
Kripa, who pacified him, said, " I am satisfied," and desisted.
Fhe citý baars the mark of the shock even to the present day
— such was the might of Rama proving both his strength
ind power. The Kauravas then, offering homage to Samba
ind Bala, sent away the former with his wife and dowry.

-oo-

SECTI.ON^XXXVI.

JT arasara said : — Listen, OTnaitreya, to anotherachieve-
ment accomplished by the powerful Balarama. The great
Asura, Naraka, the enemy of the friends of the celestials,
had a friend of exceeding might in a monkey named
Dwivida, who was worked up with implacable hostility
against the celestials, and vovved to revenge on all of
them the destruction of Naraka by Krishna at the insti-
gation of the king of the celestials, by preventing sacrificfs
and brinoin<» about the total destruction of the world.
Blinded by ignorance therefore, he interrupted all religious
practices, put down all righteous observances, and brought
about the death of living creatures ; he set fire to forests, to
villages and towns : sometimes he deluged cities and villages
with a downpour of rocks or lifting up mountains in the
waters he cast them into the ocean ; then placing himselfin
the midst of the deep, he agitated the waves until the
foaming sea rose above its confines and swept away the vil-
lages, and cities situated upon its shores. Dwivida, who was
capable of assuming shapes as he liked, enlarged his bulk to an
immense proportion, and rolling and tumbling and trampling
amidst the corn-fields, he crushed and spoiled tbe harvest.
The whole world, disorganised by this vicious monkey, was
deprived of sacred study and religious ceremonies, and was
greatly afflicted.

Once on a time Halayudha was drinking in the groves of
Raivata along with the illustrious Revati and other beautiful
females ; and the celebrated Yadu whose glories were sung
and who was pre-eminent amidst graceful and sportive
women, resembled Kuvera, the god of riches, in his palace. In
the meantime, the monkey Dwivida came there and stealing
tbe plough;shace and the club of Balarama, grinned at and

VISHNUPURANAM. 4'5

mocked him, and lauglied at the women and threw over
aud broke the cups fillei with wine. Enraged at this,
Balarama threatened th fljjyjto fcey ; but the latter disregard-
ed his threats and in^^B chattering noise. Thereupon
Balarima started up and Teized his club in anger, and the
raonkey laid hbld of a large rock which he hurled at the hero.
And casting his club at it as it approched hiin, Bala broke
it into a thousand pieces, which together with the club, fell
upon the ground. Beholding the club thus fallen, the
monkey sprang over it and struck the Yádava violently on
the Ijreast with his paws. Bala returned it with a blow of
his fist upou the fore-head of Dwivida which felled him,
vomitliug biood and lifeless to the earth. The crest of the
mountain on which he fell was sundered into a hundied
pieces by the weight of his body, as if the Thunderer had
shivered it with his thunder-bolt. The celestials threw
down a shower of flowers upon Káma and approached
liim 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 well-pleased, they and their attendant spirits
returned to heaven. Many such inimitable deeds were
performed by the illustrious Baladeva, the impersonation of
Sesha, the supporter of the earth.

-oo-

SECTION XXXVII.

LN 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 VISHNJPURANAM.

relíeved tbe earth of her load and destroyed many impious
kings, be exterminated, by the plea of an imprecation de-
nounced by Brahmanas, his own jjjadava race. Thereupon
quitting Dwaraka and renouncingJKTRiortal frame, the self.
born with all his emanations re-Wtered his own spbere of
Vishnu.

MAlTRr-YA said : — Tell me how Janarddana brought about
the extermination of his own family under the pretext of
a BrhJminical curse and in what manner did he renounce his
human body.

PARAsARAsaid : — At theholy place of Pindarika,Viswamitra,
Kanwa and the great sage, Nárada, were seen by some boys
of the Yadu family. Inflated with their youths and influenced
by predestined results, tliey dressed and adorned Samba,
the son of Jámbavati, as a female and taking her to the sages,
they addressed them with usual reverence, saying : — " What
child with this female, the wife of Bábru, who is anxious to
have a son, give birth to ?" The sages, who were gifted
with divine wisdom, enraged at this insult, said : — " She
vvill give birth to a club that will exterminate the entire
Yádava race."

Thus addressed by the sages, the boys went to Ugrasena
and related to him what had happened ; and after sometime,
as foretold, a club was produced from the belly of Samba.
Ugrasena had the club, which was made of iron, ground to
dust and throvvn into the sea, and particles of the dust there
became rushes, There was one part of the iron club which
was like the blade of a lance and which the Andhakas
could not break ; this wheu thrown into the sea was swal-
lowed by a fish ; the fish was caught, the iron spike was
extracted from its belly, and was taken by a hunter named
jAra. The all-wise and illustrious slayer of Madhu did not
think it proper to counteract the predestination of fate.

In the interval an emissarry despatched by the celestials
came to Krishna and said to liitn in private :— " I am sent

VISHNUPURANAM.

4*7

to thee, lord, by the celestials ; and do tliou hear what Indra

together with tlie Viswas, Maruts, Adityas, Sadhyas and

Rudras respectfully rejdbent. More than a century has

gone by since thou" il^pómpliance with the request of the

celestials, descended upon earth for the purpose of re-

Iieving it of its load. The demons have been destroyed

and the burden of earth has been removed ; now let the

immortals once again see their king in heaven. More than a

hundred years have passed, and if thou dost wish, do thou

return to heaven. This is the prayer of the celestials. And

if thjs be not thy will, do thou remain here as long as it may

be desirable to thy dependants." Whereto Krishna replied,

"I am well aware of all thou hast said. The earth is not

relieved of her load until the Yádavas are extirpated. I

shall also speedily bring it about in my descent, and it shall

take place in seven nights. Having restored the land of

Dwáraká to the ocean and destroyed the race of Jadu, I shall

proceed to the region of the celestials. Inform tlie celestials

that having renounced my mortal frame and been accompanied

by Sankarshana, I will then return to them. The tyrants that

oppressed the earth, Jarásandha and the rest, have been slain

and a youth even of the race of Yadu is so less than they

an incumbrance. Having removed this huge weight of the

earth, I will proceed to the mansions of the celestials. Say

this to them."

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-
trious Krishna too now espied sigus and portents b-th on
earth and in heaven prognosticating day and night the des-
truction of Dwlraká. Beholding those evil omen», be said
to the Yádavas; " Behold these dreadíul portents; let us
hasten to Prabhisa to avert them." When he had thus said
'o the eminent Yádavas, the illustrious Uddhaba saluted
*«d said to him : " Tell rae, lord, what it is proper that

41 8 VISHNUPURANAM.

I should do, for it seems to me tliat thou wilt destroy all this
race. The signs that are manifestdeclare nothing less than
tlie anniliilation of the race. "Thedtton Krishna replied: —
" Do thou, by my favour proceed,^^ this celestial course,
to the holy place Badrikasrama in the Gandhamadana
mountain, the shrine of Nara Nárayana ; and on that spot
sanctified by them, thou, meditating upon me, shalt ohtain
perfection through my favour. Having extirpated this Yadu
race, I shall proceed to Baikuntha; and after I have quitted
Dwaraka; the ocean shall inundate it."

PARASARA said : — Being thus addressed by him and crfm-
manded by Kesava, Uddhaba proceeded to the holy shrine
of Nara Naráyana. And the Yádavas, with Krishna, Balarama
and others, having ascended swift-coursing cars, proceeded
to Prabhasa. Having reached Prabhasa, the Kukkuras and
Andhakas bathed there and, being excited by Krishna, in-
dulged in liquor. As they drank, the destructive fire of
dessension was engendered amongst them by mutual colli-
sion and fed with the fuel of abuse. Worked up with ire
by the divine influence, they attacked one another with missle
weapons, and when these were finished, they had recourse
to the rushes growing nigh. The rushes in their hands
became like thunder-bolts, and they assailed one another
with them. Pradyumna, Syamba, Kritavarman, Sátyaki
Aniruddha, Pritliu, Vipathu, Cháruvarman, Cháruka, Akrura,
and many others, struck one another with the rushes, which
became hard like thunder-bolts. Thereupon Krishna arriving
there prevented them : but they thought that he was taking
part with each severally and continued the conflict.

Thereupon, enraged, Krishna took up a handíul of rushes
to destroy them, which became a club of iron ; and with thts
he killed many of the murderous Yádavas, whilst others
fighting fiercely destroyed one another. At this time w
the very presence of Krishna's charioteer, his swift steeos
carried off his Jaitra car and errtered into the sea. The dts-

VISHNUPURANAM. 419

cus, the club, the bow, the quiver, the sliell and the sword of
Kesava, having circumambulated their master, flew along the
path of the sun. In mjliort time there was not a single
Yadava left alive sa'^Rhe mighty Krishna and Dáruka.
Going towards Ráma, who was sitting at the root of a tree,
they saw a huge scrpent coining out of his mouth. Having
issued out of his mouth, the niighty snake proceeded towards
the ocean hymned by saints and other 'great snakes.
Bringing an offering of respect. the ocean carae to him and
then the majestic being worshipped' of all the attendant
snakes, entered into the waters of the deep. Beholding the
departure of the spirit of Baladeva, K(i<ava said to Dáruka—
" Do thou go to Vasudeva and Ugrasena and communicate
unto him this. Go and inform them of the departnre of Bala-
bhadra, and the destruction of the Yadava race, and also that
I shall engage in religious meditation and renounce my body.
Do thou also inform Ahuka and the inhabitants of Dwáraká
that their city shall be inundated by the ocean. And do ye
await the arrival of Arjuna at Dwáraká. When Arjuna, the
descendant of PSndu, shall issue out of the city, none of you
should wait there but go whither the descendant of Kuru
shall repair. Do thou also go to the son of Kunti and tell
him that he may at myrequest protect my family according
to his might. Then go to Hastinapur with Arjuna and all the
inhabitants of Dwaraka and, let Vajra be installed king over
the race of Yadu."

PARASARA said : — Thus instructed and having bowed unto
and circumambulated Krishna again and again, Dáruka de-
parted as he had been desired ; and having conducted Arjuna
to DwSravati, the intelligent servant of Krishna established
Vajra as king. Thereupon having concentrated in himself
that supreme spirit which is identical with Vasudeva, the
divine Govinda was identified with all beings. Respecting
'he worlds of the Brlhmana, the curse of Durvásas, the iílus-
trious Krishna sat engaged in meditation, placing his foot

420 VISHNUPURANAM.

upon his knee. Then there came a hunter na'nred Jara,
whose arrow was tipped with a blade made of the iroit
club, which had not been rediNjAíto powder ; and espy-
ing from a distance the foot of Krisma, he mistook it fora
part of a deer, and shooting his arrow, lodged k in the
sole. Approaching his mark, he saw the four-armed king
and falling at his feet, repeatedly besought his forgiveness,
exclaming, " I have done this deed unknowingly, thinking
I was aiming at a deer. Have pity on me who am con-
sumed by my crime ; for thou art able to consume me."
Thereupon Bhagaván said : " Thou needst not have the laast
fear, hunter ; by 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 tbe divine Krishna having united himself
with his own pure, spiritual, inexhaustible, inconceivable,
unborn, undecaying, imperishable, and universal spirit, which
is one Vasudeva, renounced his mortal frame and his connec-
tion with tbe three qualities.

SECTION ZXVIIL

1 a«asara said :— -Having found the bodies of Krishnai
and Rama, Arjuna performed for them and the rest of the slain
the obsequial rites. 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
the corpse of Rama, Revati too entered fire wbich was cool to
her happy heart in contract with her lord. TheFeuppn bearing

VISHNUPURANAW 421

all this Ugpasena and Vasudeva witb Devaki and Rohini
entered fire. Having performed duly the obsequious rites of
the Yadavas, Arjuna, wiJ^the inhabitants of Dwaraka and
Vajra, issued out of theMpy. And Kunti's son proceeded
slowly witb thousands of Krishna's wives and the residents
of Dwaraka. • With the departure of Krishna from the land
of mortals both the Sudharman palace and the Pftrijata
tree proceeded to heaven ; and on the same day that Hari de«
parted from the earth the dark-bodied Kali age set in. The
ocean rose and inundated the whole ef DwSrakS, except only
the dwelling of the deity of the race of Yadu- The sea
has not been able to wash away that temple and there even
up to the present day Kasava constantly resides ; whoever
visits *that holy shrine where Krishna pursued his sports is
freed from sins.

foremost of ascetics, one day while proceeding, Arjuna,
the son of Pritha, halted the people he had brought from
Dwáraka in the Panchanada country ; in a rich and fertile
spot ; the desires of the neighbouring robbers were excited
tvhen they saw a number of widowed females and immense
riches in the possession of Arjuna alone. Worked up with
their cupidity they assemhled their villainons herds and said
to them : — This Arjuna, alone with his bow, is passing amongst
us having immense riches and numberless women with him,
whose husbands have been slain ; cursed is thy strength there-
fore. His pride hath been increased by the death of Bhishma
Drona, Jayadratha, Karna and others; he is not cognisant
of the prowess of the simple villagers. Up, up, take your
long thick staves ; this stupid feilow hates us. Why should
we not lift up our arms ?" Saying this they rushed armed
with cudgels and clods of eartli, upon the people who were
withont their lord. Arjuna met them and said to them in con-
tempt í " Go away, yé wretches, ignorant of what is right,
U you do not wUh to die." But they neglected his threats
anxl seiied his treasures and women, the wives Viswaksena.
54

422 VISHNUPURANAM.

Thereupon Arjuna began to brace his c«lesti;tt bovr
Gandiva, irresistible in encountrr, but it was in vain, for in
Spite of his eflorts to lighten it, ÍLcontinued flaccid ; neither
could he recoilect the incantations^f 'f superhuman weapons.
Losing all patience he discharged, as best as lie coutd, his
asrows upon the foes, but they merely scratched the skin.
The shafts that were given him by Agni for certain destruc-
tion, were thems»-lves destroyed and proved fatal to Arjuna in
his encounter with herdsmen. Tliereupon he tried to recall
the prowess of Krishna by the strength whereof his shafis
had slain many a mighty king ; but he tried in vaiiv íor
théy were either put a<-ide by peasants or they flew at
random wide of their marks. His arrows being all exhausted
he beat the robbers with the horn of his bow. They laughrd
at his blows and in the very sight of Arjuna the barbarians
carried ofí all the women of the Vrishni and Andhaka tribes
and went tlieir way. Thereupon Jishnu was greatly sorry,
and lamented bitterly saying "Alas t Alas I I am deserted by
my lord." And immediately the bow, the heavenly arms, liis
car and steeds perished entirely like a donation to an un-
learned Brahmin. "Alas ! how powerful is the destiny" said
he deprived of my illustrious friend I have been defeatcd
by the base. These two arms are mine; mine is this fist,
this is my place ; I am Arjuna, but without that righteous
help all these are pithless. The bravery of Arjuna, the
strength of Bhima was all his work ; without him I am
defeated by peasants ; it cannot be from any other cause."
Saying this, Arjuna vvent to the city of Mathurá and there
ínstalted the Yádava prince Vajra as a king. There he
saw VysSa who was tiving in a forest and he approached
the sage and saluted him respectfully. The ascetic observed
bim for some time as he lay prostrate at his feet and said
tohim. "How is it that I see yóu shorn of lustre ? Have
you been guilty of an itKcit intercourse with a woman or
ítBrahmincide ? Or have you suflered any grevious disftp-

VÍSHNUPURANAM. 423

pointmení that you are so dejected. Have your prayers for
offspring or other good gifts proved fruitless ? Or have
you indulged iraproper passions that your lustre has heen
clouded ? Or have yuu djpbured the meal given to Brah-
manu? Arjuna, say, have you seized upon the property
oftlieþoor? Hasthewindof a winnowing basket lighted
upon you ? Or has an evil eye gazed upon you that you
look so miserable. Have you been touched by the water
of a finger nail ? Or has the water of a water-jar sprinkled
you ? Or, what is most probably the case, have you been
beaten by your ínferiors in batlle ?"

Having sighed deeply Arjuna described to Vyása all the
circumstances Of his defeat, and said : — Hari who was our
strength, our heroism, our miglit, our prowess, eur prosperity
and brightness, hss left us and departed. Deprived of our
illustrious friend who was ever kindly speaking we have
become as feeble as if made of straw. Excellent Purusha,
he, who was the living vigonr of my weapon, my arrow, my
bow. has departed. When he looked upon us, fortune,
fame, wealth and dignity crowded us ; but Govinda has
departed from our midst. That Krishna has left earth by
whose power Bhishma, Drona, the king of Anga, Duryodhana
and the rest were slain. Not f alone but earth has grown
old, miserable and lustreless in the absence of the holder
of the discus. Krishna, through devotion to whom Bhishma
and other powerful men perished like moths in the flame
of my valour, has departed and I am now vanquished by
cow-herds. The bow Gandiva, that was celebrated all over
the three-worlds, has been foiled, on account of his deparure,
hy the sticks of peasants. The numberless women, over
wbom I wa« lord, have been carried off from me by thieves
armed. only with cudgels ; the whole household of Krishna,
Krishna, has been farcibly carried off by peasants, who
Sith their staves have put my strength to sharae. I do not
wí»ider.,that I am shorn of my lustre; it is a inarvel that

494 VISHNUPURANAM.

Mive. Surely grandsire, I am so shameless that I survive
tbe stain of indignity inflicted by the vile.

Váysa replied to Arjuna and said. Think no more my
son of the indignity ; it does ffc behold you to grieve.
Know that time subjects all beings to similar vicissitude :
Time brings out the production and dissolution of all
creatures. All that exists is founded on time. Know this,
Arjuna, and preserve thy fortitude. Rivers, oceans, mountains,
the entire earths, celestials, men, animals, trees, 'are all
created and will all be destroyed by time. Be thou sober,
knowing 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. Op-
pressed by her load earth has had reconrse to the assembly of
the celestials and Janárddana, who is identical with time, lias
descended on that account. Tliis object has now been
accomplished : all the kings of the earth have been destroyed;
no more remained for him to acroniplish. Therefore tlie
lord has departed whither he pleased, his ends being all
fulfilled. At the period of creation the god of gods creates;
in that of duration he preserves, at the end of all he is the
powerful destroyer. Now all is done. Therefore Arjuna,
be not pained by thy defeat ; the power of mortals is the gift
of time. Bhishma, Kama and other kings have been slain
by this alone ; this was the work of time ; and why should
not therefore thy defeat by those inferior to thee occur? ln
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
end the lord of creatures destroys it. son of Kunti, oti
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. 425

peasants have defeated thee f Know it for certain, son
of PritM, that it is but the sport of the Universal Hari
tttat the Kauravns have been slain by thee and thou hast
been vanquished by hespinen. As regards the women for
whom tbou dost grieve and who have been carried off by the
thieves, hear from me an ancient story that will explain
why this has happened.

fn ancient time, a Brihman, named Ashtavakra, was pur-
suing his religious penances, standing in water and medt-
tating on the eternal spirit for many years. On accouht of
the<overtl>row of the Asuras tbere was a great festival on the
summit of Meru ; on their way to which Rambha, Tilottama
and hundreds of other beautiful nymphs praised and hymned
him for his devotions. Tliey bowed unto him and eulogised
him when he was immersed in water np to his throat,' his
hair tvvisted in a braid. They sang in honour of him what-
ever they thought would be agreeable to that most eminent
of Brahmanas. Aslitavakra at last said to them : — " I am
well pleased with you, illustrious damsels ; ask of me, what-
ever you wish and I will give it however difficult it may be
of aitainment." Thereupon all these nymphs, Rambhá
Tillottamá and others mentioned in the Vedas, replied;— " It
is enough forus tliat Ihou art pleased, what else nced we say,
Brahman ?" But some amongst them said :— " If you are
indeed pleased with us, illustrious sire, thou grant usa
husband, the best of men and sovep-ign of Bráhmanas."
Thereupon saying " so be it." AshtSvakra came up ftom the
waters. When 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 merriment and laughed
aloud. The Muni was very angry and imprecated them with
a curse, saying : — " Since you have been so impertinent as to
laugh át iny deformity, I denounce upon you this curse ;
through tbe favour I have shown unto you, you shall obtajn the
'fiícst pf males for your husband'; and ou account of my.curse,

4*^, VISHNUPURANAM,

you shall afterwards fa.ll into the hands of thieves. Wlien
the nymphs heard this imprecalion they tried to appease
the Muni, and they so far succeeded that he told them tliat
they should finally go to the regionA the celestials. It is on
account of the curse of the ascetic Ashtfivakra that these
women, who were the wives of Kesava, have fallen into the
hands of the barbarians ; and there is nothing for you,
Arjuna to regret it in the least. All this destruction has
been brought ahout by the Iord of all, and your end is also
near at hand, since he has withdrawn from your strength,
splendour, valour and pre-eminence. Death is the doom of
every one who is born ; fal' is the end of exhaltation ; union
terminatesin separation and grovvth tends only to. decay.
Knowing all this, wise men are neither suhject to grief nor
joy ; 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 went and described to
the other sons of Prithá all that he had seen, experienced and
iieard. VVhen he had related unto them the message of
VySsa, the sons of Pandu placed Párikshit on the throne and
went to the forest.

I 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

SECTIONL

LAMREYA said : — Thou hast described unto me in de-
tail, illustrious sage, the creation of tlie universe, the genea-
logies of the Patriarchs, the duration of the Manvvantaras
and the dynasties of the princes. I am willing to hear from
yoti an account of the dissolutiou of the universe, the time
of totat destruction and that which occurs at the expiration
of a Kalpa.

Parasara said :— Hear from me exactly, Maitreya,
the circumstances attending the dissolution of the world
eitlier at the expiration of a Kalpa or that which occurs at
the cíose of the life of Brahma. A month of men consti-
tutes a dayand night of'the progenitors; a year of men is a
day and night of the celestiats. Twice a thousand agíjregates
of the four ages is a day and night of Brahma. The four
ages are the Krita, Treta, Dwapara and Kali, compreliending
altogether twelve thousand years of the celestials. There
are infinite successions of those four ages of a similar des-
cription, the first of which is alvvays called Krita and the
lasttheKili. In the first, the Krila is that a«e which is
created by Brahma; in the last, which is the Kali age, a disso-
tation of the universe takes ptace.

MAITREYA said !—0 venerable Sir, it behoves thee to give
* descriptlon of tlie 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
Kaií age, regarding which you have enquired and which »
1 oow approaching completion.

In tlie Kali age, people will notwserve caste, order and
inslitutes, nor the ceremonial enjoined by the Sama, Rik
and Yayur Vedas. Marriages in this age will be ctlebrated
according to the rituals, nor will the rulers that connect the
spiritual protector and hi« disriple will be in force : the
laws that regulate the conduct of husband and wife will be
neglected and oblations to the celestials with fire no longer
beoffered. A powerful and rich man, in whatever faraily
he may be born, will have right to marry maidens of every
tribe. In the Kali age, a Brahmana will be always regarded
as such even if he be not initiated properly, and many
forms of penance will be prcscribed. Maitreya, twice-
born one, all texts will be considered as Sastras in the
Kali age ; all celestials will be considered in equal light
and all orders of life will be common alike to all persons.
In this Kali age, fasting, austerity, liberality practised accord-
ing to the pleasures of those by whom they are observed
will constitute piety. Every trifling property will make meo
proud of their wealth. Pride of beauty will be inspired by hair.
Gold, jewels, diamonds, clothes will all have períshed, and
then hair will be the only ornament with which women can
decérate themselves. Wives will desert their husbands when
they will lose their wealth; and the rich only will be considered
by woinan as their lords. He who will distribute immense
wealth, will be considered as master of men and prestige
of birth will no longer be a tittle to supremacy. Accu-
mulated wealth will be spent on ostentatious dwellings. The
ninds of raen will be wholly occupied with earriing money
and tbat even will be spent on the gratification of selfisb
dcsires. Women will follow their own inclihations and be
'giviín up/to pleasure-seeking. Men wili endeavouf to ac-
,<^e;ficbe» even dishoiiestly. No man will pa/twhhHie

VISHNUPURANAM. 429

smallest fraction of his wealth at the sacrifice of liis own
interest even when requested by his friends. In the Kali
age all people will consider themselves as equal witli the
Brahmanas ; and cows vm be held in reverence only because
they supply milk. People will be always in fear of dearth
and scarcity and will watch accorrlingly the appearances of
the sky. They will all live, like anchorets, upon leaves and
roots and fruits and put a period to their live s through fear
of famine and want. Deprived of wealth, people will be
perpetually subject to famine and other afflictions; and they
wiU never enjoy pleasure and happiness. At the advent
of the Kali they will take their food without previous ablu-
tions and without worshipping fire, celestials or guests or
offering obsequial libations to their progenitors. The
women will be fickle, short of stature, gluttonous ; they vvill
all have many children and litlle means. And scratching
theír heads with both hands they will pay no attemion to
the commands of tlieir husbands or parents. They will be
selfish, abject and slovenly ; they will be scolds and liars ;
they will be indecent and immoral in their conduct and
will ever attach themselves to dissolute men. And dis-
regarding the rules of stulentíhip youths will study the
Vedas. Householders- will neiiher sacrifice nor practise
becoming liberality. Anchorets will live upon food accept-
ed from rustics and mendicants will be influenced by re-
gard for friends and associates. Princes will plunder
their aubjects instead of protecting them and under the
pretext of levying customs they will rob merchants of their
property. ln the Kali Ýuga every one, possessirig cars and
elephants and horses, will be a Raja ; every one who is feehle
will be a slave. Vaisyas will abandon agriculture and
commerce and gain a liveliliood by servitude or exercise of
mechanical arts; Sudras, seeking a subíistence by begging
and assuraing outward marks of religious mendicants, will'he*
W»e the impure followers of impioas and heretical doctriues.
55

43<> VISHNUPURANAM.

Oppressed by famine and taxation men will desert íherr
native countries and repair to the lands which are fit for
coarser graíns. The path of the Vedas being obliterated
and people having deviated into herwy, iniquity will flourish
and the duration of life will therefore decrease. On account
of the horrible penances enjoined by scripture and of thc
vices of the rulers, children will die in thcir infancy. Women
will bear children at the age of five, six or seven years and
men will beget them, when they are eight, nine or te». Men
will grow old at the age of twefve and no one will live more
than twenty years. Men vvill possess tittle sense, vigvvr
virtue and will therefore uie in a short time. O Maitreya,
the wise theu estimate the approach of Kali when the
number of heretics increases. Whenever, O Maitreya,
number of the pious devoted to the lessons of the Vedas,
diminishes, the efforts, of the individuals who cultivate virtue,
becoine relax ; the first of males becomes no longer the
object of sacrifice ; respect for tbe teachers of the Vedas
declihes and regard is cherished for the dissiminators of
heresy, the wise estimate the augmented itiflnence of the
Kali.

Maitreya, in the Kali age corrupted by imbelievers, men
will refrain from adoring Vishnu, the lord of sacrifice and the
creator and sovereign of al) and will say " Of what authority
are the Vedas? What are the celestials or Brahmanas? What
need there is of purification with water ?' At the approach
of the Kali, Vipra, the clouds will yield scanty rain ; the
corn will be light in ear and the grain will be poor and of
little sap : garments will be mostly máde of the fibres of sun :
the principal of trees will be the Sami ; principle caste will be
the Sudra ; millet will be the more conimon grain ; tbe milk
in use will be chiefly that of goats ; unguénts will be made
„of Ushira grass. The mother and father-in-law will be vene-
rated in the place of parents : and a man's frieud will be
bis brothef-in-law or one who has a wantón wife. 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 their own." Gifted with
little sense they will be sAject to all sorts of infirmities of
mind, speech and body and will daily commit sins ; and every
thing that is likely to afflict beings, vicious, impure and
wretched will be generated in the Kali Yuga. Thus,
Brahman, when holy study, oblations to fire and convocations
of the celestials shall be stopped some few people shall live
at a holy place. And at this place with the least trouble that
piety shall be accumulated which could be acquired with the
greatest exertions in the Krita age.

-00-

SECTION II.

JT ARASARA said : — Hear, highly illustrious one, I shall
describe fully what the great Vyása has related upon the
subject.

Once on a time, the sages assembled and discussed at what
season the least morality obtained the greatest reward and
by whom it was most easily displayed. In order to tcrminate
the discussion they went to Veda Vyasa to remove their
doubts. They saw the illustrtous sage, my son, immersed in
the water of the Ganges, and awaiting the close of his
ablutions, the sages remained on the banks of the sacred
river under the sheiter of a grove of trees. As my son plunged
into the water and rose up from it the sages heard him
exclaim. "Excellent is the Kali age." Again dived he and
again did he 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." After this my son
finished his bathing and the sages met hiro as be approached
to welcome them. After they had f 'een seated and ofíered
their respects the son of Satyavati said to them : — " For what
you have come here ?" The Rishis said. "Having entertain-
ed some doubts regarding a subject we have come here
toconsult thee; but let that remain at present; explain to
us some thing else. We heard you say "Excellent is the
Kali Yuga t" We are anxious to learn why this was said and
why you repeatedly called them happy. Explain to us Jhe
meaning of it if it be not r. mystery. We will then place be-
fore you the question that engages our thoughts."

Being thus accosted by the ascetics Vyása smiled and
said to them "Hear excellent sages, why I said " Well done
Well done i" The fruit of penance of continence, of silent
prayer and the like, practised in the Krita age for ten years,
in the Tceta for oue year, in the DwSpara for a month is
obtained in the Kali age in a day "and night; therefore I did
say "Excellent, excellent is the Kali age." The reward,
which a man obtains in the Krita age by abstract meditation
in the Treta by sacrifice, in the Dwápara by adoration, he
receives, in the Kali Yuga by merely reciting the names of
Kesava. pious and great ascetics, in the Kali age,\by very
little exertion men attain to exalted virtue and it islfor this
reason I speak highly of the Kali Yuga. Formerly thdVedas
were to be acquired by the twice-Born through the c\iligent
observance of self-denial and it was their duty to celeþrate
sacritices in accordance with the ritual. Thereafteri idle
prayers, idle feats, fruitless ceremonies were performedjonly
to mislead the twice-born ; for although observed by tfcem
devoutly, yet in consequence of some irregularity in tftMf
celebration sin was iucurred in all these works an^hat
tþey^ ate or what they drank did not bring about ths 00"
mert,tof their desires. In all their objects the twice*^' 1

VISHNUPURANAW 433'

enjoyed no independence and attained their respective spheres
only with exceeding pain. On the other hand, the Sudra,
more fortunate than they, attains to his assigned station by
rendering their service a£ performing merely the sacrifice
ofpreparing food in which no rules determine what may
or may not be eaten, what may or may not be drunk. There-
fore, excellent sages, the Sudra is fortunate.

Men should acquire weahh by means not incompatible
with their religious duties. and it should be given to the worthy
and spent upon sacrifices. There is great trouble in their
acquisition as well as their preservation. And it is equally
difficult for them to spend them on pious observances.
excellent BrShmanas, by undergoing these troubles and other
diverses people attain to tlie holy region of Piajlpati. A
woman has only to honour her husband in act, thought and
speech to reach the same region to which he is elevated
and she thus accomplishes her object without any great exer-
tion. This was the meaning of my exclamation "Well done"
Ihe third time. I have thus related to you what you asked.
Now put to me in any way you please the question for which
you came and I will make you a clear re ply."

The ascetics then said to Vyasa. "The question that we
purposed to put to you . has already been answered by you
in your reply to our subsequent enquiry." Hearing this
Krishna-Daipáyana Iaughed and said to the pious sages who
had come to see him whose eyes were wiáe open wilh sur-
prise. By virtue of my divine knowledge I perceived the
question you intended to put to me and in reference to this
I uttered tbe expressions "Well done j Well doue t" 'ln fact
ia the Kali age duty is performed by the mortals with verý
Jittletrouble, whose sins are all washed away by the water
of their tndividual piety— by Sudras through the diligenk
service of thfe twice-born ones and by women through the
siight effort of obedience to their husbands. It is for this reason
Brahmanás, that I díd thrice express my admiration of theit

434 VJSHNUPURANAM.

happiness ; for in the Krita and 'other ages great were the
toils of the regenerate to perform their duty. I did not wait
for your enquiry but replied at once to the question you want-
ed to put. Now what do ye, conv#sant with virtue, wish me
to tell you ?

Thereupon the ascetics saluted and praised Vyása and
freed by him from uncertainty departed as they came. I bave
also communicated to you. excellent Maitreya, the secret—
this one great virtué of the otherwise vicious Kali age. 1
shall now describe to you the dissolution of the vvorld and the
aggregation oí the elements.

-oo-

SECTION III

r ARASARA said :— The dissolution of existing beings is
ofthree kinds, incidental, elemental and absolute. The
incidental is that which relates to Brahmá and takes place
at the end of a Kalpa : the elemental is that which occurs
after two Parardhas; the absolute is final liberation from
existence.

MAITREYA said :— Tell me, excellent preceptor, what is
the enumeration of a Parárdha, the expiration of two of
which is the period of elemental dissolution.

ParasaRA said :— 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 souree. The shortest period of Ume » a
ll&kð which is equal to the twinkling of the liuman eye ;

VlSllNUPURANAM. 435

fiíteen Mátras make a Kashtha; thiity Kashthas one KalS:
fifteen Kal&s one NSdhiká. A Nadhika is determined by a
measure oí water with a vessel made of twelve Palas and a
lialf of copper in the bom>m of which there is to be a liole
made with a tube of gold of the weight of four Máshas
and four inches long. According to tlie Magadha measure
the vessel should holj a Prastha (or sixteen Palas) of water.
Two of these Nádis make one Muliurta ; thirty of which
make one day and night. Thirty such periods constitute a
month; twelve months make a year, or a day and night of
the.celestials; and three hundred and sixty such days, cons-
titute a year of the celestials. An aggregate of four ages
consists of twelve thousand divine years ; and a thousand
periods of four ages complete a day of Brahmá. That period
is also termed a Kalpa during which fourteen Munis preside
and at the end of it takes place the incidental or BrahmS
dissolution. The nature of this dissolution is very dreadful ;
hear, I shall describe this as well as that whích takes place
as the elemental dissolution.

At the end of a thousand peiiod of four ages the earth ia
for the most part exhausted. A total dearth takes place
which lasts for a hundred years; and on account of the
failure of food all beings become languid and exanimate and
at last entirely die. Tlie eternal Vislinu then takes the
character of Rudra the destroyer and comes down to reunite
alt his creatures with himself. He enters into the severr
rayt ©f the sun, drinks up all the waters of the earth and
causes all moisture, whatever in livitig bodies or in the soit
to evaporate, thus drying up the whole eartli. Thus fed with
his intervenlion with profuse moisture, tlie seven solar rays
dilate to seven suns-, whose radiance glows above, below
and on every side amt sets the tliree worlds and Pátala on
fire. The three worlds, consumed by these suns, líecome
rugged and deformed all over their mountains, rivers and
s eas; and the earth bare of verdure, and Uestitute of moisture

4j6 VISHNUPURANAM.

alone remains resembling in appearance the back of a
tortoise. Hari, the destroyer of all tliings, in the lorm of
Rudra, who is the flame of time, becomes the scorching breath
< of the serpent Sesha and lhereby<| reduces PStSla to ashes,
The great fire, when it has reduced all the divisions ol
PStðla to ashes, proceeds to the earth and consumcs it also.
A vast whirlpool of eddying flame then spreads to the
region of the atmosphere and the sphere of tlie celeslials
and wraps them in ruin. The three spheres shew like a
frying pan amidst the surrounding flames that prey upon all
movable and stationary things. great saint, the inhabiunts
of the two upper spheres, having satisfied their respective
duties and being assailed by the heat, repair to Maharloka.
When that becmes heated itsr inhabitants, who aíter tlie
full period of stay, are desirous of ascending to higher regions
depart lof the Janaloka.

Having consumed the whole universe in tbe person of
Rudra, JanSrddana, breaAes íourtli heavy clouds, and thosc
called Samvartta resembling huge elephants iu bulk over-
spread tbe sky, roaring and darting lightnings. Some are
as white as the water-lily, some are dusky like smoke ; some
are yelluw; some are ol a dun colour, like that of an ass;
some like ashes sprinkled on the fuiehead ; some are deep
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; some are offierce-
ness of red arsenic and some are like the wing of the
painted joy. Sucli is the colour of these massy cloud-S
in form some resemble towns, some inountains, some aie likc
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 overspréaa

VljMNUPURANAM. 437

the earth and fill the middle region and inundate the celes-
tial sphere. The world is now enshrouded in darkness
and all things animate and inanimate having perished, the
clouds continue to pour dpvn waters for more than a hundred
years.

SECTION IV.

— :o: —

í arasara said : — great ascetic, the ivaters having
reached the region of the seven Rishis the wliole of three
worlds becomes one ocean. The breath of Vishnu, there-
upon, becomes a strong wind, which blows for more than
a hundred years uotjl all the clouds are dispersed. The
wind is then re-absorbed and he, of whom all beings are
made, the lord by whom all things exist, he, who is incon-
ceivable, without beginning of the universe, reposes sleep-
ing upon Sesha in tli.e midst of the ocean. The creator
Hari, sleeps upon the ocean in the form of Brahma glorified
by Sanaka and the saints who had departed to the Janaloka
and contemplated by the holy inhahitants of Brahmaloka,
anxious for final liberation — involved in mystic slumber, the
celestial personification of his own illusions and meditating
on his own ineffable spirit which is called Vásudeva. This
Majtreya, is the dissolution called incidental, because,
Hari, in the form of Brahma , sleeps there as its incidental
cause.

When the uni versal spijit wakes, the world revives : when
h^clears his eyesall things fall upon the bed of roystic sleep.
'u tbe .satye manner a thousand great eyes comprise a -iay

S<5

438 VISHNUPURANAM.

of BrahmS, so his night consists of tlie same periöd : during
which the world is submerged by a vast ocean. Avvaking at
tbe cnd of his night ; the unborn Vishnu, in the character of
Brahma, creates the universe an#v in the manner formerly
described unto you. I have thus related to you the inter-
mediate dissolution of the world taking place at the end of
every Kalpa. I will novv, Maitreva, describe to you ele-
mental dissolution. When by dearth and fire all the worlds
and Pátalas are dried up and the modification of Mahat and
other products of nature are by the will of Krishna destroyed
the progress of elemental dissolution is begun. At first ,the
water swallow up the propjrty of earth which is the rudiment
of smell ; and carth, deprived of its property, proceeds to
destruction. Devoid of the rudiment of odour the earth be-
comes identical with water. The water then being much in-
creased roaring aHd rushing along fill up all space whether
agitated ot still. When the universe is thus pervaded by thc
waves of the watery element its rudimental fiavour is licked
up by the element of fire and on accouut of the destruction of
these rudiments the waters themselves are destroyed. Dcvoid
of the essential element of flavour they become indentical
with fire and the universe is therefore entirely filled with
flame vvhich drinks up the water on every sirle and gradually
overspreads the whole of the vvorld. While space is enve-
loped in flame above, below and all around the .element of the
wind siezes upon the rudimental property or form which is
the cause of liijht, and that be.ing vvithdrawn, all becomes
of the nature of air. The rudiment of form being 'des-
troyed and lire deprived of its ruiliment, air extinguishes fiie
and spreads resisllessly over space which is df prived of Iijjht
when fire mages into air. Air then accompanii*d by sound
which is the source of ether, extends everywhere ihrougliout
the ten regions of space until ejher seizes upon contaci,
Jitjt rudimental property ; by the • toss of wllich air is des-
troyed and ether remains unchangéd: deyoíd oí 1<»P>

VtSHNUPURANAM. 4&

flavour, toucli and smell, it exists unembodied and vast and
pervades the whole of space. Ether, whose characteristic
property and rudiment is sound exists alone occupying all
thé vacuity of space. Blt then the radical element ego-
tism devours sound and all the elements and faculties are at
once merged into their original. This primary element is
conscientiousness combined with the property of darkness and
is itself swallowed up by Mahat whose characterestic property
is intelligence ; and earth and Mahat are the inner and
outer boundaries of the universe. In this manner, as in the
creation were the seven fonns of nature (Prakriti) reckoned
from Mahat to earth ; so at the time of elemental dissolution
these seven successively re-enter into each other. The egg
of Brahma, is dissolved in the waters that surround it, with its
seven zones, seven oceaus, seven regions, and their mountains.
The investure of water is drunk up by fire : thc stratum of
fire is absorbed by that of air : air blends itselí with ether ;
the primary element of egoiism devours the ether and ia
itself taken up by intellect, which, along with all those, is
seized upon by nature. Equilibrium of the three properties,
without excess or deficiency, is called nature (Prakriti), origin
(Hetu), the chief Principle (Pradhana) cause (Karana)
supreme (Param). This Prakriti is essentially the same,
whether discrete or indiscrete ; only that which is discrete
finally is lost or absorbed in the indiscrete. Spirit also which
is one, pure, imperishable, eternal, all-pervading is a portion
of that superme spirit which is all things. That spirit which
is other than embodied spirit, in which there are no attri-
butes of name, species or the like — which is one with all
wisdom and is to be understood as sole existence, that is
Brahma, infinite glory, supreme spirit, supreme power, Vishnu,
all that is from whence the perfect sage returns no more.
Prakriti, which I have 4escribed toyou as being essentially
ífpth discrete , aud indiscrete and spirit both resolve into
itipreme, spiritjíífupreme spirit is the upholder of all things

44<> VIsHWPURANAM.

and tbe ruler of all things and ís glorified ín the Vedas and
in tbe Vedanta by Ihe name of Vishnu.

Works as sanctioned by the Vedas are of two kinds,
active and quiescent ; by both of wiich the universal person
is worshipped by mankinJ. He, the Iord of sacrifice, the
male of sacrifice, the most excellent Purusha, is worshipped
by men in the active mode, by rites enjoined in the Rik,
Yayur and Sama Vedas. The soul of wisdom, the person of
wisdom, Vishnu, the giver of emancipation is worshipped by
the sages in the quiescent form through meditative devotion.
The exhaustless Vishnu is whatever thing that is designafced
by long, short or prolated syllables or tliat which is without
a narae. He is that which is diísolute or that which is in-
descrete : he is exhaustless spirit, supreme spirit, universal
spirit, Hari, the assumer of universal forms. Nature, dis-
crete or indiscrete is absorbed unto him, and spirit also
merges into the all diffusive and unobstructed spirit. The
period of two Parárdhas, as I have related to you, Maitreya,
constitutes a day of that powerful Vishnu, and whilst the
products of r.ature are merged into this source, nature into
spirit and that into the supreme, that period is called his
night and is of equal duration with his day. But in reality, to
that supreme spirit there is neither day nor night and these
distinctions are only figuratively appliedto the Ahnighty.
I have thus explained to you the nature of elemental dissolu-
tion and will now explain to you which is final.

SECTION V.

JT arasara said :— Maitreya^having investigated three
kíijds pf worldly pain and having acquired true wisdom and
detachment from wordly objects the wise matl obtajns final '

VISUNUPURANAM. 44I

libcration. The first of the three pains, or Adhyatmika is of two
kinds--physical and mental. Bodily pain, as you shall hear,
is of many sorts. Affections of the head, catarrb, fever,
cholic, fistula, spleen, hefttorshoids, intumeacence, sickness,
opthalmia, dysentry, leprosy, and many other diseases consti-
tute physical affliction. Mental pains are love, 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 is called Adhyatmika. The pain Adhibhautika, ex-
cellent Brahman, is every kind of evil that is inflicted upon
men by beasts. birds, men, goblins, snakes, fiends, or reptiles
and the pain that is called Adhidaivika or superhuman is the
work of cold, heat, wind, rain, lightning and other phenomena.
Affliction, Maitreya, is multiplied in thousands of shapes
in the progress of conception, birth, decay, disease, death and
hell. The tender animal exists in the embryo surrounded
by 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 the acid, bitter, pun-
gent and saline articles of its mother's food ; incapable of
extending or contracting its limbs, reposing amidst slime of
ordure and urine ; every way incommoded with conciousness
and calling to memory many hundred previous births. Thus
exísts the embryo in profound affliction bound to the world>
by its former works.

When the child is about to be born, its face is besmeared
by excrement, urine, blood, mucus, and semen ; its attachmeht
to the uterus is ruptured by the PrajSpati wind : it is turned
head downwards and violently expelled from the womb by the-
powerf ul and painful winds of parturition ; and the infant, losing
foratimeallsen&ation wh*n brought in contact with the ex-
teraal *ir, is immediately deprjved of its intellectual know-
'edge. Theo born the child is tortured in every li'mb, as if

, 44* VISHNUPUKANAM.

pierced with thorns or cut to pieces with a saw, and falls- fröm
its fetid lodgement as from a sore, like a crawling thing upon
the eartli. Unable to feel itself, unable to turn itself, it is de-
pendent on the will of others for bemg bathed and nourished.
Laid upon a dirty bed, it is bitten by insects and mosquitoes
and has not power to drive thcm away. Many are the pangs
attending birth and many are those which succeed to birth ;
and many are the afflictions that are inflicted by elementat
and superhuman powers in the state of childhood covered by
the gloom of ignorance ; and internally bewildered man
knows not whence he is, who he is, whitlier he goeth»nor
what is nis nature ; by what bonds hc is bound ; what is
cause and what is not cause ; what is to be done and what
is tobe left undone ; what is to be said and what is to be kept
silent, what is righteousness and what is iniquity; in what
it consists or how ; what is right, what is wrong ; what is vir-
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 ; but
hell is the consequence of neglect of religious acts, accord-
ing to the great sages, and the ignorant therefore suffer afflic-
tion both in this world and in the next.

When old age comes in, the body is infirm, the limbs
are relaxed ; the face is emaciate and shrivelled ; its skin
is wrinkled and scantily covers the veins and sinews ; the
eyes discern not a far off, and the pupil gazes on vacuity:
the nostriis are stuffed with hair ; the trunk trembles as it
moves ; the bones appear beneath the surface ; the back ís
bowed and the joints are bent ; the digestive fire is extinct
and there is little appetite and little vigour ; walking, rising
•itting, sleeping are all painful efforts ; the ear is dull ; the eye
r,i$ . dim ; the moutta is disgusting> with dribbling saliva ; the
KipUMsno longer are obediehtlo tlie will; aod a» deSth
^p'rbacheis, the, tbtogs tliat arc öerceived •»**» ai« ;» m "

ViSHNUPURANAM. 443

mediately forgotten. The utterance of a single sentence
is fatiguing and wakefulness is perpetuated by difficult
breathing, coughing and painful exhaustion. The old man is
lifted up by some body ellfe ; he is an object of contnnpt ti>
his servants, his cliildren and his wife. Incapable of
cleanliness, of amusement, or food, or desire, he is laughed
at by his dependents, and disregarded by his kin ; and
dwelling on the exploits of his youth, as on the actions of
a past life, he sighs deeply and is sorely distressed. Such
are some of the pains to which old age is doomed. I will
no^r describe to you the agonies of death.

The neck droops, ihe feet and hands are relaxed j the
man is repeatedly exhausted, subdued and visited with
interrupted knowledge ; the principle of selfishness afflicts
him and he thinks what willbecome of iny wealth, my lands,
my children, my wife, my servants, my house ? The joints of
his liuibs are tortured vvith seyere pains as if cut by a
saiv or as if they were pierced by the sharp arrows of the
destroyer; he rolls his eyes and tosses about his hands
and fect ; his lips and palate are prached and dry and liis
throat obstructed by foul humours and deranged vital airs,
einits a rattiing souud ; he is afflicted with buruing heat, thirst
and hunger : aud he . at last passes away tortured by the
servams uf tlie judge of the dead, to undergo a renewal of
his sufferiugs in another body. These are the afflictions to
which a inau is doomed when he dics. I will now describe
to you the tortures which they suffer in hell.

iMen are bound, wheu they die, by the servants of the
king of Tartarus, vvith cliords, and bcitcu witli their sticks-
and have then to encounter the fierce aspect of Yama aud
the horrors of thetr terrible route. In the different hells
there are various iiuolerable tortures with burning sand,
fire, machines, and weapo#s ; some are severed with saws,
sonie roasted in for-/es, sonie are chopped with axes, some
buiied.in the ground, some are niouuted on stakes, sorae

444 VISHNUPURANAM.

cast to wild beasts to be devoured, some are gnaw^d by the
vultures, some torn by tigers, some are boiled in oil, some
rolled in caustic slime, some are precipitated From great
heights, some are tossed upwards Gy engines. The number
of punishments inflicted in hell, which are the consequences
of sin, is infinite. But not in hell alone do the souls of the
deceased undergo pain : there is no cessation even in heaven
for íts temporary inhabitant is even tormented with the
prospcct of descending to earth again. He is again liable
to conception and to birth ; he is merged again into the
embryo and repairs to it when about to be born ; thenée
dies, as soon as born, or in infancy, or in youth, or i»
manhood or in old age. Death sooner or later is inevttabte.
As long as he lives he is immersed in manifold afflictions,
like the seed of the cotton amidst the down that is to be
spun into thread. In acquiring, losing, and preserving
wealth there are mauy griefs ; and so there are in the mis-
íortunes of our friends. Whatever is produced that is most
acceptable to man ; that, Maitreya, becomes a seed whence
springs the tree of sorrow. Wife, children, servants, houses,
lands, riches, contribute much more to the misery than to
thehappiness of mankind. Where could man, scorched by
fires of the sun of this world, look for felicity, were it not
for the shade afforded by the tree of emancipation? Attain-
ment of the divine being is considered by the wise as tlie
remedy of the three-fold class of ills that beset the different
stages of iife, conception, birth and decay, as characterised
by that only happiness which effaces all other kinds of
(elicity however abundant, and as being absolute and final.

It should therefore be the assiduous endeavour of wise
men to attain unto god. The means of such attainment
are said, great Muni, to be knowledge and works. Know-
lisfge is of two kinds, that which is* derived from scripture,
ani that which is derived from reflectibn. Brahma that is íhe
*$«fcis composed of scripture. Brahma that is supreme is

VISHNUPURANA M 445

proðuoed of reflection. Ignorance is utter darkness, in
whioh 'knowledge, obtained through any sf-nse, shines Hke a
lamp; 'but 'the knovvkdge that is derived from reflection
breáks upon the obscurity. What has been said by Manu,
wben atppaalinsr to the meaning of the Vedas with respect
to this subject, I vvill repc.it to you. Thcre are two forms of
spiritor god, the spirit, which is vvord, and spirit, which is
supretne. He who is thoroughly imbtied with the word of
god okrtains suprcme spirit. The Atharva Veda also states
that there are two kinds of knowledge ; by tbe one, which
is $ht supremc, god is attained : the other is that which
consists of the Rik and other Vedas. That which is im-
peroeptible, tindecayinjr, inconceivable, unborn, inexhaus-
tible, indesctibable; which has neithei form, nor hands nor
feet ; which is almighty, omnipresent, eternal ; the cause of
all things, and without cause, pcrmcating all, itself unpene-
trated, and from which all things proceed, that is the object
whitíh the vvise behold, that is Brahma, that is the supreme
state, that is the thing spoken of by the Vedas, the infiiiiteljr
subtle, supremc condition of Vishnu. That essence öf tbe
supreme is defined by the term Bhagavat : the word Bhagavat
is the denomination of that primeval and eternal God : and he
who fully understands the meaning of that expression, is pos-
sessed of holy vvisdom, the sum and substance of the three
Vedas. The word Bhagavat is a convenient form to be used
in the adoration of that supremc being, to whom no term
is applicable ; and therefore Bhagavat expresses that supreme
spirit vvhich is individual, almighty, and tlic cause of causes
of all th.ings. The lettcr Bh implies the cherisher and
supporter of thc universe. Byjfais understood the leader
impeller, or creator. The dissyllable Bhaga indicate the
six properties, dominion, might, glory, splendour, wisdom,
and dispassion. The pu$port of the letter va is that ele-
mental spirit in which all beings exist, and which exists in all
beings. And thus this Great word Bhagavin is the name

♦ 57

446 VISHNUPURANAM-

of VSnudeva, who is one with the Suprtme Brabma and of
no one else. This word therefore, whSch is the general
deciomination nf an adorable object, is not used in reference
to the supreme in a general but a spf.cial sígnification. When
applied to any other thing or person it is used in its custo-
rnary or general import. In latter casw it may purport one
who knows the origin and end and revolu'tions of being ánd
what is wisdnm and what ignorance. In tlie former it denotes
wisdom, energy, power, dominion, might, ijlory, witbomt end
and without defect.

The term VSsudeva tr.eans that all bt ings abide in that
supreme spirit and that he abides in aU beings as was
formerlv explained by Kesidhwaja to KJiSndikya called
Janaka when he enquired of him an explanatwm of the name
of the immortal Vásudeva. He said "He dweJleth internally
in all beings and all things Jwell in him ; and t.hence the lord
VSsudeva is the creator and preserver of the world. He
though identical with all beings is beyond and separate from
raaterial nature, from its products, from properties and from
imperfection ; he is beyond all investing substance ; he is
uuivetsal soul ; all the interstices of the universe are filled
up by him ; he is one with all good qualities ; and all created
beings are endowed with but a sniall portion of his indivi-
dualiiy. Assuming at vvith various shapes h<* hestows benehts
on the whole world, wlnch was his work. Glory, might,
dominion, wisdom, energy, power and othi-r attribuies are
collecied in him. Supreme of tlie supreine, in whom no in>
perfections abide, lord over finite and infinite, god in indivi-
^uals and universals, visible and invisible, omnipotent, omni-
prrsent, oiiiiiicit-nt, aluiighty. The wisdom, perfect, pure,
'supreme, uiulefiled and one only liy which he is cnn-
ceived, contemplated and known, ihat is wisdom; all else is
.Igiinr.iiiLe.

SEtfTION VL

JtARASARA said :— The Purusottama is also known by
holy study and devout meditation ; and either, as tlie cause
of attaining him, is eníttled Brahma. From study let a man
proceed to meditation and from meditation to study ; by
perfection in both supreme spirit becomes manifest. Study
is one eye wherewith to behold it and meditation is the
other: he who is identical with Brahma sees not with the
eye of flesh.

MAU'REYA said :— Revered preceptor, I am dcsirous to
koow what is meant by the term Yoga, by understanding
which I may behold the supreme being, the upholder of the
univerSe.

PARASARA :— I will repeat to you, Maitreya, the ex-
planation formerly given by Kesidhwaja to the high-minded
Khandikya also called Janaka.

MAITREYA: Tell me, first, Brahman, who Khándikya vvas,
and who was Kesidhwaja ; and how it happened that a conr
versation relating to the practice of Yoga occurred between
tbem.

PARASARA. There was Janaka named Dharmadhwaja
who had two sons Amitadhwaja and Kritadhwaja; and the
latter was a king ever devoted to the existent supreme spirit ;
his son was the celebrated Kesidhwaja. Tlie son of Amita-
dhwaja was Janaka called Khandikya. Khindikya was
diligent and celebrated on earth for pious observances.
Kesidhwaja on the other hand was gifted with spiritual know-
ledge. These two were engaged in hostilities and Khin-
dikyá was driven from his priniipalhy by Kesidhwaja. Ex-
pelled frora his domínioAs he wandered with a few followers,
his priest and his counsrllors, amidst woods and mountijns
where destitute of true wisdom, hé performed many sacrifices

44 g VlsHNUPURANAM.

expecting thereby to obtasn divine truth and to escape from
death by ignorance.

Once on a time, while Kesidlnvaja, the best of those who
are skilled in devotion, was engafed in devout practices
a fierce tiger slew his milch cow in the lonely forest. When
the Raja heard that the covv had been killed fce asked
the ministering priests vvhat sort of penance would expatiate
the crime They said that they did not know and referred
him to Kaseru. And consulted by the king Kaseru told him
that he did not knovv and Sunaka vvould be able to tell
him. Accordingly the Raja went to Sunaka ; but he aaid
t00 . "lam as unable, great king, to ansvver your ques-
tion as Kaseru has been ; there is no one on earth who can
g ive you the information except your enemy Khandikya,
whom you have vanquished."

Being thus accosted Kesidhwaja said :— " I will go then
and. pay a visit to my enemy ; no matter, if he kill me, for
I shall then obtain the revvard that attends, being slain in a
holy cause ; whereas if on the other hand he tells me what
penance to perform then my sacrifice will be unimpaired in
efficacy." Accordingly he ascended his car, having clothed
himself in the deerskin and vvent to the forest where the
wise Khandikya lived. When Khandftya saw hiin approach
hU eyes reddened vvilh ire and. lie took up his bow and
said to him " You have armed yoursejf vvith deerskin to bring
ahout my destruction thinking that iö. such .a.dress. yeu.wiH
be safe from me ; but fool, the deer upon whose backs this
skin is seen are slain by you and me with sharp, arrows>, so
I will slay you ; you sliall not go ftee whilst I iam living. You
aj-e an unprincipled feloh', who have robhed me oí my. kíng-
dom- and áre deservipj*' of death.',' To.this Kesidhwaja
repHed : "1 have come here Khíudikya,. to.cwwult yw about
my. doubts and not witb anyho©tile ÍBtentiOn 5 lay aside
tbetefore bqth your arrow and anger." TliMs* adduessed
K^ijíodikya letired for a while, wjth bií CWHiseHon, aná; h*

VISHNUPURANAM. 449

priest and :on9ulted with thém what course to ádopt. They
strongly urgedhim to slay Kesidhwaja who was in his graap
and by whose death be would again become the moiiarch of
the whole world. KháKdikya replied to thert : " It is un-
doubtedly true that by such an act I would become the
monatch of the whole vrorld but he would thereby conquef
the next world : whilst the earth would be miné. And if I
do not slay him I shal! conquer thc world to come and leave
him- this earth. It appears to me that this world is not so
mttch valuable as the next : for the subjugation of the next
world continues for ever while the conquest over this is but
temporary. I will therefore not kill him but tell him what
he wishcs to know."

Coming accordiiiRly to Kesidhwajn, KhSndikya asked him
to ptopose his- question which he promiscd tö answef. And
Kesidhwaja related to him what Ivad taken place, that death
of the cow and desired to know what penance he shoutd per-
form. Kesidhwaja, in reply, explained to> bim fully tlie ex-
piation that was suited to the óccasiofr ; and ttoért w'ith his
permission Kesidhwaja returned to the plafees of sacrifice
and regularly fulfilkd every necessary act Having éotn-
pleted the ceremony with its suplementary rites Kesidhwaja
accomplished all his .objects : but he then reflected thus
"The priests whom I invited to attend have all been duly
honouredj all those who had any request to make have been
pleased with my complying with their desires; all that is
þroper for this world,. has bf en effected' by me ; why then my
mind should feel as if my duty had been unfulfilled." Think-
ing this he remembered that he had not presented to Khandi-
kya the gift that it is proper to offer to a spiritual preCeptor
alnd' mounting his cliariöt he írntnediately stártéd fof the
dewse fbrest where the sage resid'ed. Upon hfs reappeárance
Bhftndíkya: töok" up íiis «rms tö slay him ; buf Késidhwájá
excltfimed "forbear, venerable snge;" i ríave riot come* hitlier
t"8id^reyóu;thfow offyour wrattt, Kllánálkya, toów thát

450 VISHNUPURANAM.

I have come here to offer you that present which is due to
you as my instructor. Through your lesson I bave fully
completed my sacrifice and I am therefore desirous to give
you a gift. Demand what it shall bt>."

Having once more consulted his counsellors, Khandikya
told them the purpose of his rival's visit and asked them what
he should demand. His friends recommended him to take
back his whole kingdom for prudent men acquire them with-
out conflicting hosts. The king Khándikya reflecting laugh-
ed and said to them " Why should a person like me, be de-
sirous of a temporary earthly kingdom ? Indeed you are
very good advisers as regards the present worldly affairs —
but you are undoubtedly ignorant of the life to come." Say-
ing this he returned to Kesidhwaja and said to bim "Is it
true that you wish to make me a gift as to your preceptor ?
" Indeed I do" answered Kesidhwaja. Whereto Khandikya
replied "Then, as it is known that you are learned in the
spirítual learning that teaches the doctrine of the soul, if you
will communicate that knowledge unto me you will have dis-
charged your debt to your preceptor. Communicate unto me
what acts are efficacious for tlie alleviation of human suffer-
ings."

SECTION VII-
— :o:—

.esidhwaja said " But why have you not demanded of
me my kingdom free from all troubles ; what else save domi-
nion is acceptable to the warrior ra/e ?" Whereto Khandi-
kyi replied " I will tell you why I did not make such ademand
nór require that territory which is an object of ignorant

VISHMUPURANAM. 451

amhition. It is the duty of the warrior to protect his sub-
jects in peace and to kill in fight the enemies of his way. It
is 110 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 originated from iny being born to
possess it : the ambition of others which proceeds from human
frailties, is not compatible with virtue. To solicit gift is
not the duty of a prince and warrior. It is for this reason I
have not demanded of you the kingdom, a request which is .
the.outcome of ignorance. Those only, who are ignorant,
whose minds are attached to selfishness and who are intoxi-
cated with the liquor of self-sufficiency, desire kingdoms ; not
such as I am."

Parasara said:— Being greatly delighted, the king
Kesidhwaja praised Khándikya and said to him affectionately
"Listen to my words. Through the desire of escaping death
by the ignorance of works I exercise the regal power, cele-
brate various sacrifices and enjoy pleasures subversive of
purity. Fortunate it is for you that your mind has attacherr
itself to the dominion of discrimination. Pride of your racef
now listen to the real nature of ignorance. The mistaken
notion that self consists in what is not self and that property
ronsists in what is not one's own constitute the double seed
ofthetree of ignorance. The ill judging embodied being r
bewildered by the darkness of fascination situated tn a
body composed of five elements, loudly asserts : — "This is
I" but who would ascrihe spiritual individuatity to a
body in which soil is distinct from ether, air, fire, water
and earth. What man of understanding assiuns to dis-
emhadied spirit corporeal . fruition or what lands, honses
and the like that it should say, "These are mine ?" What
wise man eutertains the idea of property in sons or grand-
sons begotten of thebody after the spirit has abandoned it ?
Man performs all acts for the ptirpose of bodily fruition

452 VISHNUPURANAIW.

and the consequence of such acts is íanother body ; so that
their result is nothing but continement to borl.ly existence.
In the same manner as a mansion of clay is- plastered with
clay and water, so the body whicbfk of earth is prepetuated
by earth and water, The body consisling of five elements
is nourished by substances equally composed of those e!e-
ments; but since this is the case, what is there in this life
that man should be proud of ? Travelling ihe path of the
world for many thousands of births, man attains only the
weariness of bewilderment and is smothered by the dust
of imagination. When that dust is washed away byrihe
bland water oí'reai knowledge, then the weariness of be-
wilderment, sustained by the wayfarer through repeated
births, is removed. Whcn that weariness.. is: relieved the
internal man is at peace and he obtains that supreme felicity
which is unequallcd and undisturbed. This soul is pure and
composed of wisdom and happiness. The properties of
pain, ignorance ar.d impurity are those oí nature and not
of soul. Muni, there is no affinity between fire and water
but when the Iatteris placed over the former iti a caldorn,
it bubbles and boils and exhibits the properties of fire. In
the same manner vvhen soul is associated with Pr&kriti it is
vitiated by egotism and the rest and assumes the qualiiies
of grosser nature although essentially distinct from them
and compaiible. Such is the seed of ignorance as I have
explained it to you : therc is but one remedy for earthly
sorrows — the practice of devotion; no other is known."

Thereupon Khándikya said : — "Do you then the fore most
of those versed in contemplative devotion explain to me
what that is, for iu the race of the descendants of 'Nimi you
are best acquainted with the sacred writings in whích it is
taught." Whereto Kesidhvvaja replied : "Hear tbe account
oí the nature of cdi'empletive devoflon, which I am imparting
toýou and by perfection in w'hich the sage altaius resdlution
'iniO'Bftrnia snd rtvtr stfftrs oirlli ?g»in. . The * trririd

VíSHNUPURANAM. 453

of man, is the cause botli of his bondage and his liberation
its addiction to the objecis of sense is the means of his
bondage ; its separalion from objects of sense is the means
of his liberation. The sa<0, who is capable of discriminative
knowledge, must therefore restrain his mind from all objects
of sense and therewith meditate upon tlie supreme being,
who is identical with spirit, in order to obtain liberation ; for
that supreme spirit attr.icts to itself him who meditates upon
it, and who is of the same nature, as the loadstone attracts
the iron by the virtue wliich is common to itself and to its
proijucts. Contemplative devotion is the union with Brahma
effected by that condition of mind which has attained
perfection through those exercises which complete the con-
trol of self ; and he, whose contemplative devotion is cha-
racterised by the property of such absolute perfection, is
in truth, sage, expectant of final liberation from the
world.

The Yogi, when he first gives himself up to the practice
of contemplative devotion, is called the novice or prac-
titioner ; when he has attained spiritual union, he is called
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 lives. The latter speedily obtains liberation
in that existence, all his acts being consumed by the fire of
contemplative devotion. The sage, who would bring his
mind into a proper state for the performance of devout
contemplation, must be devoid of desire and observe invari-
ably continence,"cömpassion, Íru0i,lidnesty,'and disinterested-
íiess ; he must fix his mind upon the supreme Brahma, prac-
tising holy study, purification, contentment, penance and
>elf»cbntrol. These virtues. respectively termed the five acts
>f restraint and five of obligation bestow excellent rewards
^hen practised for the salce of reward and eternal Hberation
md yvhen they are not prompted by the desire of transient

5»

4)4 VISHNUÞURANAM.

benefits. Endowed with these merits, the sage, self-res-
trained, should sit in one of the modes termed Bhadrasana
and engage in contemplation. Bringing his vital airs called
Prana under subjection, hy freqtfcnt repetition is thence
called PranayHma which is, as it were, a seed with a seed.
In this, the breath of expiration and that of inspiration are
alternately obstructed constituting the act two-fold; and
the suppression of both modes of breathing produces a third.
The exercise, of yogi, whilst endeavouring to bring before
■his thoughts the gross form of the eternal, is denominated
Alambana. He is then to perform Pratyahara, which eon-
sistsin Vestraining his örgans of sense from susceptibility
tö outward impressions, ánd directing them entirely to men-
tai perceptions. By these means the entire suhjugation of
the unsteady senses is effected : and if they are not con-
trolled the sage will not accomplish his devotions. When
by the Pranlyama the vital airs are restrained and the senses
are subjugated by PratyShíra then the sage will be able
to keep his mind steady in its perfect asylum.

Khándikya then said to Kesidhwaja " Illustrious sage, in-
form me what is that perfect asylum of the mind resting on
which it destroys all the products of human infirmity." To
this Keshidhwaja replied. "The asylum of mind is Brahma,
which, of its own nature, is two-fold ; as being with or
without form ; and each of these, is supreme and secondary.
Apprehension of Brahraa or spirit is again three-fold. I
will explain the different kinds to you, they are that whirh
iscalled Biahma, that whichis named from works, and that
which comprehends both is the third. So that mental ap-
prehension is three-fold. Saoandana and other were en-
dowed with the apprehension of the nature of Brahma. The
celestials and others whether animate or inanimate are
j^ssessed of that which regards lcts. The apprehension,
that comprehends both works and spirit, exists in Hiranya-
gaíbha and others, who are possetsed of corítempfative

VISHNUPURANAM. 455

knowledge of their own nature and who also exercise cer-
tain active functions as creation and the rest. Until all
acts, which are the causes of notions of individualíty, are
discontinued, spirit is oje thing and universe is another,
to those who contemplate objects as distirict and various ;
but that is called true knowledge or knowledge of Brahma
which recognises no distinctions, which contemplates only
simple existence which is undefinable by words and is to
be discovered solely in one's own spirit. That is the supreme
unborn, imperishable form of Vishnu, who is without form
aryd characterised as a condition of the supreme soul, which
is variously modified from the condition of universal form.
The sages, in the early stage, cannot perceíve this form so

Eey must direct their minds to the gross form of Hari,
hich is of universal perceptibility. 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,
civers, trees, all beings and all 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
kinds of apprehension. All this universal world, this world
of moving and stationary beings is perraded by the energy
of Vishnu, who is of the nature of supreme Brahma. This
energy is supreme, or when it is that of conscious embodied
spirit it is secondary. Ignorance, or that which is denomi-
nated from works, is a third energy ; by which the omni-
present energy of embodied spirit is ever excited and whence
it suffers all the pains of repeated worldly existence. Obscured
by that energy, the energy that is denominated from em-
bodied spirit, is characte|ised by different degrees of perfec-
tion in ail created beings. In inanimate things it exists in a
yery small degree ; jt it> more in things that have life, ^ut

456 VISHNUPURANAM.

are (without motion); in insects it is still more abundant, and
still more in birds : it is more in wild animals arid rn
domestic animals the faculty is still greater : men have more
oí this faculty than animals, and thspce arises their authority
over them ; the faculty exists in a supreme degree in Nágas,
Gandharbas, Yakshas, celestials, Sakra, Prajápati and
Hiranyagarbha; and is above all predominant in that male
(Vishnu) of whom all these various creatures are but the
diversified forms, permeated universally by his energy, as
all-pervading as the other.

That state pf Vishnu, which is without form, is to be medi-
tated upon the sages and this imperceptible and shapeless
formof Brahma is called by the wise "tliat whicli is" and
in which att the energies, described before, résidé. lord of
mén, from this state of Vishnu and which is formless, proceeds
his universal form and other great form and other forms en-
dowed with his diverse energies. For the behoof of the
universe he assumes various forms, that of the celestial, birds
and men — but he is never born being influenced by his pris-
tine actions; he is all-comprehending and irresistible. This
universat form of his is to be meditated upon by the sage for
the purpose of purification for it washes away all sins. As the
fire, combined with wind, consumes twigs with its increased
flame, so this forut of Vishnu. when meditated upon by the
>sage in his h art, destroys all sins. Let us therefore fix
our mind resolutely upon him who is the asylum of three
fold energies and this is the operation of the mind which is
catled perfect Dhárana : and thus the perfect asytum of in-
dividual as welt as universal spirit, that which beyond the
three modes of apprehension, is attained for the eternal
emancipation of the sage. foremost of men, the gods and
others who rest in the minds are impure and spring from
ácts. The apprehension by the m»id of that visible form of
Vishnu without regard to snbsidiary forms is thence calied
Dfc**»>l and I witl now describe to you the percéptible forro

VISHNUPURANAM. 4S7

of Hari which no mental retention will manifest except in a
mind that is fit to become the receptacle of the idea. The
meditating sage must think of Vishnu] as having a de
lightful and lovely counöenance with eyes like the leaf of
the lotus, smooth cheeks, and a broad and brilliant fore-
head j ears of equal size, the lobss of which are embellished
with splendid pendants, a painted neck and a broad breast
on which shines the mystic mark of Sribatsa; a belly
falling in graceful fold, witli a deep-seated navel ; eight
long arms or else four ; and firm and well knit thighs and
legs, with well-formed feet and toes. Let him, with well-
governed thoughts, contemplate, as long as he can persevere
with undivided attention, Hnri as clad in a yellow raiment,
wearing a rich diadem on his head and brilliant armlets and
bracelets 011 his arms and bearing in his hands, the bow, the
shell, the mace, the sword, the discus, the rosary, the Iotus
and the arrow. The Yogi máy believe his retention to
be perfect when this image never vanishes from his mind,
whether he be going or standing, or be engaged in any
other voluntary act. The sage may then meditate upon
the form of Vishnu without his arms as the shell, mace, discus
and bow and as placid and bearing only bis rosary. When
the idea of this image is firmly retained, then he may
meditate on Vishnu wit,hout his diadem, braceleis or other
ornaments. He may next contemplate him as having but
one single limb and may then fix his whole thoughts upon
the body to which the limbs belong. The process of form-
ing a lively image in the mind exclusive of all other objects,
constitutes Dhy&na, or meditation, which is perfected by six
atages and when an accurate knowledge of self, free from
all distinction, is attained by this mental meditation that is
termed Samadhi.

After accomplishing this stage the Yogi acquires dis-
crhninatíve knowledge, which is the means of enabling
Bttog soul when all the tbree kinds of apprehension are

458 VIsHNUPURANAM.

destroyed to attain the attainable supreme being. Embodied
spirit is the user of the instrument, which instrument is true
knowledge ; and by it that identifícation o( the iormer is
attained. Liberation which is the^object to be effected
being accomplished discriminative knowledge ceases. When
endqwed with the apprehension of the nature of the object
of enquiry, then therejs no difference between the individual
and supreme spirit; difference is the ontcome of the"absence
of true knowledge. When that ignorance which is the cause
of tlie difference between the individual and universal spirit
isdestroyed finally and for ever vvho shall ever make that
distinction between them wliich does not exist ? Thus I
have, Khindikya, in reply to your question, explained to
you what is meant by contemplative devotion both fully and
summarily. What else do you wish to hear ? "

Khindikya replied to Keshidhwaja and said :— The ex-
planation, that has been given by you of the real nature of
contemplative devotion, has satisfied all my wishes and re-
moved all impurity from my mmd. The expression ' mine '
that I have been accustomed to use is untruth and cannot be
©therwise declared by those who know what is to be known.
The words 'I' and 'inine' constitute ignorance ; but practice
U influenced by ignorance. Supreme truth cannot.be defined
for it is not to be explained by words. Depart, therefore,
Keshidwaja ; you tove done all that is necessary for my real
happiness, in teaching me contemplative devotion, the ex-
haustible bestower of liberation from existence."

After receiving becoming homage from Kbándikya, Keshi-
dhwaja came back to his capital. And having made his son Raja
be repaired to woods to accomplish bis devotions, his whole
mind being intent on Govioda. His whole mind being devo-
ted to one object only aud being purified by tbe practice of
•elf-restraint, self-control and 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. 459

his own perishable works and lived amidst objects of sense
and practised religious rites without expecting any benefit
thereform. Being freed from all sins by pure and auspici-
ous fruition he obtained°that perfection which removes all
miseries.

-00-

SECTION VIII-

1 araSARA said : — I have tlius explained to jrou the
third kind of worldly dissolution, that which is absolute
and final which is liberation and resolution into eternal spirit.
I have related unto you the primary and secondary creation,
the families of patriarchs, the periods of the Manwantaras
and the geneaiogical histories of the kings. I have described
briefly to you, who were desirous of hearing it, the imperish-
able Vaishnava Purana which destroys all sins, the most
excellent of all sacred writings and the means of atlaining
the great end of man. ' If you have any thing else to ask,
putthe question and I will answer it.

Maitkeya said : — Holy preceptor, you have indeed said
unto me all I wished to know and I listened toit with dovoted
attention, great saint, all my doubts have been removed
and my heart has been purified. By thy favour, I have been
acquainted with the account of creation, preservation and
destruction. I have also learnt from you of Vishnu in his
collective four-fold form ; his three energies; and the three
modes of apprehending the object of contemplation. By
thy favour I have acquireð a thoroug knowledge of all this
and tbere fs nothing else worthy to be known when it is
once Understood that Vishnu and his world are not mutually

460 VISHNUPURANAM.

distinct. By your kindness, great Muni, you liave removed
all roy doubts since you have instrijcted in tlic duties of
the several tribes and in other deities ; the nature of active
life and discontinuance of action anú derivation of all that
exists fróm works. And I have nothing else to enquire of
you, Venerable Brahmin ; and pardon me, if by answering
to my questions you have been fatigued in any way. Pardon
me for the trouble I have given you through that amiable
quality of the virtuous which makes no distinction between a
disciple and a child.

PARASARA said:— I huve related to you this Purarfa
whichis equally as sacred asthe Vedas by hearing which
all sins are expatiated. In this, have been described to you
the primary and secondary - creation, the families of the
patriarchs, the Manwantaras, the regal dynasties ; the
celestials, Ðaityas, Gandharbas, serpents, Rakshasas,Yakshas,
Vidhyidharas, Siddhas, and heavenly nymphs; ascetics,
endowed with spiritual wisdom and practisers of devotion,
the distinctions of four castes, and the actions of the most
eminent amongst men ; holy places on the earth, holy rivers
and oceans, sacred mountains, and legends of the truly
wise, the deities of the different tribes and observances
enjoined in the Vedas. By hearing this, all sins are obli-
terated. In this also the glorious Hari has been revealed
the cause of the creation, preservation and destruction of
theworld; the soul of all things and himself all things;
by the repetition of whose name man is freed from all
sins wbich fly to the wolves that are frightened by a lion.
Tbe repetition of his name with devout faith is the best
remover of all sins, destroying them as fire purifies the metal
from the dross. By the mere recollection of the name of
Hari all the stains of Kali Yuga are removed and piety •»
íucreased. That Hari, who is all^exUtíng things, who is
t$ranyagarbha, Indra, Rudra, the AdHiyas, the Aswins, the
wfeds, the Kinnaras, the Vasus, the SSddhaj^iswláwss

VISHNUPURANAM. 461

tbe celestials, (be Yakshas, serpents, Rakshasas, tbe Sidhasj
Daityas, Gandharyas, Dánavas, nymphs, the stars, aster-
isiOi planets, tlie seven Rishis, the regents and warders
of the quartcrs, m/ti. Brahmans and the rest, animals
taine and wild, insects ; birds, ghosts and goblins, trees,
rnountains, woods, river, oceans, legions living undemeath the
earth, the divisions of the earth and all perceptible object — he
who is identical with all things, who knoweth all things, who
is the form of all tliings being liimself vvithout form and who
is evefything írom the mount Meru Jo an atoin, he the
glarious Vishnu and the destroyer of all sins, is described
in this Purána. The reward, which one obtains by hearing
this Purána, is equal to that obtained by the performance of
a horse-sacrifice or by fasting at tlie holy pláces of Pryaga,
Pushkara, Kurukshetra or Arbuda. Hearing this PurSna
once only is as effciacious as offering oblatious in a perpetual
fire for one year.

The man, who having controlled his passions, bathes at
Mathurá on the twelfth day of the month of Jyeshlha and
beholds the image of Hari, obtains a great reward and so
does he who with his mind devoted to Kesava, recites this
Purana. The man, who bathes in the river Jamuná, on the
twelfth lunation of the light fortnight of the month in which
the moon is in the mansion Jyeshtha, and who fasts and
worships, Achyuta in the city of Mathura, receives the recom-
pense of an uninterrupted horse-sacrifice. Beholding the
ancestors of some eminent amongst men, attaining prosperity
by the pious observances of their descendants, another man's
parents and their parents exclaim, ' If any of our descendants,
having bathed in the Jamuna and fasted, worships Govinda
in Mathura, in the light fortnight of Jyestha, he will secure
for us an elevated position." Having worshipped JanSrddana
in the light fortnight of Jyeshtha a man of good birth will
offer cakes tð his fortiínate ancestors in the YamunS. By
reading wKMevotion one section of this Purina one can

4°^ VISHNUPURANAM.

acqnire the same merit which he will reap by bathing j fl tjhe
JamunS duringtlie light fortnight of Jyeshtha.bygivingcak-es
to the manes and worshipping Janárddana with a devoted
merit. Those, who bave fallen in'to the ocean of wordliness
and been stricken wkh terror, may^)e liberated by reading
thÍ9 Puriina which frees 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 who again related it to BhSguri.
Bhaguri recited it to Tambamitra, and he to Dadicha,
who gave it to Sáraswata. Bhrigu received it, who
impai íei it to Purukutsa and he taught it to Narmada.
The goddess gave it to the Nagá King, Dhritarashtra and to
Purana of the same race, by wliom it was given to their king
Vasuki. He imparted it to Vatsa and lie to Ashawtara from
whom it successively proceeded the Kambala and Elapatra.
When the ascetic Vedasiras descended to Patála, he there
received the whole Purána from the Nágas and communicated
it to Pramati. Pramatijimparted it to the wise Jatukama
aod he taught it to many other holy person. By the bless-
ing of Vasistha I have been acquainted with it and 1 have
faithfully related it to you. Maitroya, you will teach
it 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. He who hears this every day acquits him-
self of his obligations to his manes, celestials and men. Hear-
ing ten chapters of this PurSna one obtains the rare and
great mcrit that a nian acquires by the gift of a brown cow.
He who hears the whole of tliis PurSna meditating od
his mim!, Achyuta, who is all things and of wbom alt
tltings are made, who is tbe stay of the whole universe— the
asylum of spirit ; who is knowledge and tbat which is to be
lcnówit ; who is without beginniug St end and the benefactor
o( thij celestials— cer,tainly obtains the reward which. cat» be

VÍSBNÖítMÁrJÁM. 4«í

; J..

Bettírcd by the uninterrupted celebration of the horse-
sajírifice. He vvho recites and retains with íaith this Purana
ifií the beginning, middle and end of which is described tlie
glorious Achyuta, the lord bf the univers^ in every stage — the
master of all that is stationary or movable composed of
spiritual knowledge acquires such purity as exists not in any
wprld the eternal state of perfection which is Hari. Tbe
man who fixes his mind on Achyuta does not go to hell : he
who meditates upon him considers even celestial bliss as an
iinpediment ; he, in whose mind lie abides, thinks little of the
region of Brahma ; for vvhen present in the minds of those
who are pure, he bestows upon tliem eternal freedom. What
wonder is there that all sins shall be removed by chanting
the name of this Vishnu? What else should be heard of but
that Hari, whom, those devoted to acts worship with sacri-
fices continually as the god of sacrifice; whom those
devoted to meditation contemplate as primary and secondary
composed of spirit ; by obtaining whom man is not born, nor
nourished norsubjected todeath ; who is both cause and effect ;
who as the progenitors receives the libations made to them }
who, as the gods. accepts the offerings addressed to them,
the glorious being who is without beginning or end ; whose
name is both Swália andSwadha; whoistheasylum of all
spiritual power; in whom the limits of finite, things can-
oot be measured, and who, when he enters the ear destroys
all sin.

, Salutation unto the first of gods, Purusottama who' is
without end and beginning, without growth and dccay and
death, who is substance that knows no change. Salutation
unto that undecaying Purusha, Vishnu who assumed sensible
qualities, who though pure became as if impure, assuming
various shapes, who is gifted with divine wisdom and who
is tbe lord of the preservation of all creatures. Salutation
uqto him who is the tóstrument of meditative wisdom and
ictive yirtue, wlio cpnfers enjoyments upon huinan beingsj

: |54'

WiSHN^pifltAiyí.

who is identical with three-fold qualities; who ia'mi
í'ny change and is the cause of the evolution of the, «
Smd who is without any birth or decay. Salutatieí.
,í.im who is called beaven, air, fire, water, earth aud
rrho confers all objects that saiisfy sense, who b ,
mankind, and who is perceptible, subtle, and imperce,
May that unbom eterna! Hari, who is secn in manifold •'.
whose essence consists of both nature and spirit, confer
humanity that blessed conditiou wliich is without bú'
decay.

FlNlS.

*fi UHKARY v JÖ|