Shiva Mahatmya & Shaiva Theology

On hearing their nectar-like words, the supreme Lord asked lovingly what he himself knew before.

*' c Who are you two, Sirs, of noble souls, desirous of mutual welfare, with eyes having the lustre of a lotus, and who have come together in the terrible watery expanse?"

After glancing at each other, they replied to him : “O lord, ofwhat avail, is our reply ? It is already known to you. Where is infinite happiness except in your conduct as you please?

The blessed lord spoke in sweet, charming words : “O rahma, O Visnu, I am addressing you both. 7 * * ^delighted y°ur devotion of permanent nature. I honour you both; you well deserve my respect. What is the excellent boon you desire to have? 5 ’ r t Whf1 nt l! eS f 1 WOrds were spoken hy Um> Vi§du told Brahma . 0 hrghly blessed one, do speak out the boon wished

9-20 165

So, come, hail to you, my dear cloud-coloured one, adieu”. After saying this to Visnu, the great Lord vanished.

When the lord had vanished, the delighted Visnu, lord of the earth, entered water and lay on his couch.

Then with a delighted mind Brahma, the lotus-born, lotus-eyed deity, resorted to his own seat in the lotus having the lustre of the interior ofa lotus.

On coming to know of their terrible intention and realising his greatness, [the lotus-born deity began to gather further information.

As he did not know the make-up of the pericarp nor the way out, he descended to the nether regions by way of the lotus stalk. Then within the waters, he saw Visnu with the deer-skin as his upper robe.

He then woke him up and when he woke up he said— “O Lord, I am afraid of spirits. Get up, save me. Be thou my benefactor.”

Then, Lord Visnu, the suppressor spoke, “You should not be afraid, you should not be afraid.”

Since you have uttered at the outset, there is a danger to me from Bhutas (spirits) . You will therefore kill the Daityas through words Bhu etc. 55

Bhur, Bhuvah, Svah (the earth, the firmament and the heaven) entered the self-born Lord. Having circumambulated, Brahma returned to his (former) seat.

When Brahma had gone, Lord Visnu created two brothers Visnu and Jisnu out of his mouth, and instructed ( them) : “Both of you should protect Brahma after knowing the next arrival of Madhu and Kaitabha. 55

Meanwhile, Madhu and Kaitabha assumed forms similar to those of Visnu and Jisnu. After assumption of similar forms, they stood in front of him facing him.

Then they spoke terrible words to Brahma : “You should be the judge, while we fight. 55

Then they entered water which they paralysed by their Maya. A tumultuous fight arose, when they fought with one another.

A thousand divine years elapsed as they fought. Still their pride, arrogance and eagerness for mutual fight did not subside.

If they had different marks, they could have been distinguished but they had similar forms. Agitated in the mind due to this similarity, Brahma began to meditate.

By his divine vision he understood the distinction between them. He tied a subtle secret amulet of lotus filaments and also a girdle round their body. Then he uttered the Mantra.

While he uttered the Mantra, a virgin of universal form appeared there itself. The lustre of her face resembled the splendour of the lotus and the moon. The chaste lady held a lotus in her hand. On seeing her the Daityas were distressed. Their faces turned pallid due to fear.

In sweet voice Brahma spoke to the virgin, “O chaste lady, tell me the truth, who you are. What are your antecedents?55

“Since you came here as (soon as) this Mantra was uttered by me, you will be known as Mahavyahrti1 (the great utterance) .

Since you appeared breaking through the head, you will be called Sdvitri. Though you are born of one part (am§a) you will have many parts.

O auspicious-faced lady ! Due to my grace, these and other minor names derived from your activities will be applicable to you. 35

Thus with a desire for the welfare of the worlds the two Daityas were killed by Brahma, Visnu and Jisnu concertedly.

Know bow Isa (Siva) was born as the son of Brahma. When the fight of Madhu and Kaitabha with Visnu and Jisnu was over, Brahma spoke to Visnu :

“Today a hundred years have elapsed. The time has come when I shall go to my abode, terrible due to congestion and flooding 53 .

At his instance, the lord effected Dissolution, making the earth devoid of immobile beings and making the mobile beings settled in Prakrti.

“O Visnu, O increaser of prosperity, welfare unto you. If thus the ocean has been diffused by you, tell me what I shall do for you. 53

While he was performing penance thus, nothing happened. When a long time elapsed, due to grief his anger increased.

On seeing the serpents born at the outset, Brahma lamented. If the fruit is such, fie upon my penance. In the very beginning progeny has become destructive of the world.

A severe senselessness born of anger and annoyance overtook him. Due to the heat (severity) of fainting, Brahma forsook his vital breaths ( became unconscious) .

From his body of unequalled prowess eleven souls, the Rudras, manifested themselves, crying out of pity. Since they cried, they were known as Rudras. Their Rudra designation is due to that.

Rudras are Pranas and Pranas are Rudras. The vital breaths are stationed in all living beings.

To him who was great and fierce and who had performed good actions, the trident-bearing lord gave the vital breaths. Then out of the forehead of Brahma, there emerged a being identical with the eleven (Rudras).

The Lord who gave to Brahma his vital breaths, became his son. When Brahma was revived to life, Rudra spoke to him delightfully :

“O Brahma, you may express your desire. Think of yourself and know me as your son Rudra. Bless me with your favour. 55

ec O blessed one, you delight my mind. Speak who are 170 Vaya Purana you that as the embodied bliss of the universe stand divided into eleven forms. 59

Thus addressed by Lord Brahma of infinite splendour, Rudra saluted him along with his sons and spoke.

Thus addressed, Brahma was delighted in his mind and spoke to Rudra thus :

“In order to help me, create the subjects along with me. You are the sower of seeds of all living beings. Hence get ready for the task.” Rudra accepted the suggestion and said “yes55 .

Then Brahma, bedecked in deerskin created the mind at first and the retentive power of living beings ( ?) Thereafter he created Sarasvati, the speech in multifold forms.

Then he, of great lustre, created seven mental sons : Bhrgu, Angiras, Daksa, Pulastya, Pulaha, Kratu and Vasistha

He created physical sons too, equal to himself. Pursuing their path again, the cows were bom out of his mouth.

Brahma, grandfather of the worlds, created the Vedas with Qrhkara at the head. Then he created Devas worthy of honour and other beings as mentioned before.

The Lord spoke to his mind-born sons, Daksa and others * “Welfare unto ye. Along with Rudra you create subjects. 55

Approaching Rudra the Prajapatis said, “O Lord O Mahesvara, we along with you, desire to create progeny. This is what Brahma has asked you too55 .

Thus addressed by him they replied to Rudra the trident-bearing primordial lord, “O Sir, everything will happen

After getting permission from lord Rudra, the Prajapatis spoke to the noble Daksa, “Sir, you are the most excellent Prajapati. Keeping you ahead and by your favour, we will create progeny.”

Saying “So be it”, Daksa accepted their suggestion. Desirous of progeny, he with his team, began the work of creation. When Rudra stayed (away) from creation, Brahma took up the task.

When the seventh Kalpa passed Rbhu and Sanatkumara were born. They settled as residents in Tapoloka. Then the Lord created mind-born sages also.

The two demons on being afflicted thus begged for his boon. “Our death shall come in an uncovered place. We shall be born as your sons in future 53 . Saying, ce So be it 35 , they were killed : Kaitabha by Visnu and Madhu by Jisnu.

Thus addressed Lord Rudra spoke to them: <c O Devas, Brahma’s sons, take the vital breaths from me. Make these sons of mine, the Brahmanas, the foremost ofthe first born Now you shall create, at my bidding, the seven species of people from Brahma onward to a blade of grass. They shall be of my nature. Hail unto ye all55 .

“O Brahma, I was requested for a boon by you along with Visnu : c O Lord, be my son, or grant me a son equal to you who would carry my burden5 . Activities shall be pursued by all persons born in the universe. O Lord of Devas, cast off your gloom and create the worlds. 55

After along lapse of time, two brothers of great strength and energy, the unrivalled Madhu and Kaitabha spoke to Brahma, “You will become our prey”. After saying thus both of them vanished.

On hearing his words, mostly what he had felt in his mind, Brahma became delighted. His eyes shone with the lustre of full-blown lotus as he returned to life. Lord Brahma, attaining the lustre of unalloyed gold, spoke in charming majestic words :

Birth and Death of Madhu and Kaitabha Suta continued : Looking at them as if drinking them in (with his eyes) , the consort of Uma, with honey-like tawny eyes uneven ( three ) in number, the Lord, destroyer of Daksa’s sacrifice, wielder of the Pinaka bow and a battle-axe, who was surrounded by goblins, became delighted with a beaming face on hearing his eulogy.

With palms joined in reverence, the virgin worshipped Brahma and said after singing a eulogistic hymns. “Know that I am Mohini (the enchantress), the Maya of Visnu and his Vayu Parana messenger. O Brahma, on being glorified by you, I came to you hurriedly* 5 ’ Delighted with her, Brahma gave her a name.

“O gold-lustred, lotus-born ! Listen to my words. The favour that you obtained from the lord with the desire for a son has fructified now. You have become free from indebtedness. Create four kinds of living beings or abandon the effort.” 60-_ Getting the hint from Visnu, the lotus-born deity Brahma conceived in his mind to create the subjects. Then he performed a severe penance.

From his eyes defiled by anger, drops of tears fell. From those drops of tears, poisonous serpents manifested themselves. They had the elements of gas, bile and phlegm in their humour. They were of great strength. They were bedecked by the Svastika signs. They had scattered hairs.

Origin of Sounds1 Suta said : O intelligent one, wonderful are the secrets which you have truthfully spoken for blessing the worlds.

There I have a doubt regarding the incarnations of the trident-bearing lord. What is the reason that the great God (Mahadeva) avoids the previous Yugas and takes incarnation in the terrible Kali age ( only) ?

I wish to know how the lord took up incarnation in this Vaivasvata Manvantara.

There is nothing unknown to you in this or in the other world. O intelligent lord, if I deserve to hear that great account please tell me. I ask you humbly for the instruction of the devotees. (and consonants also) and connecting 14 Manus with the 14 vowels, shows how Puraruc thinkers tried to emphasize the importance of Om as the source of everything. S®# — hHhiI mm r p?fim' t i V-Hi Wmm Hri “» mmlillif Lomasa said :

Thus asked. Lord Vayu of great brilliance honoured by the people and engaged in their welfare said :

“O son of Gadhi, what you have asked me is a great secret in the world. I shall explain everything. Please listen as I narrate this to you.

Formerly, when a thousand divine years had elapsed in the vast ocean of water, Brahma, desiring to create the subjects was distressed and he began to contemplate.

While he was contemplating, a boy manifested himself. His body was emitting divine fragrance. He was reciting nectarlike divine Vedas.

He was repeating the Vedic lore that had neither sound, nor touch, nor colour nor smell nor taste and which the fourfaced lord ( Brahma) had secured.

Then he became engrossed in meditation. After performing terrible penance, he thought within himself thrice, “Who is this ?”

While he was contemplating thus, an eternal (imperishable) syllable manifested itself. It was devoid of any sound, touch, form, taste or smell.

Then he saw his own form, the most excellect one in the worlds. Meditating upon the lord, he saw it again.

He saw that it was white, red, yellow and black. He looked into the colour. It was neither a woman nor a eunuch.

After knowing it, he contemplated over the syllable for a pretty long time. While meditating thus, the syllable came out ofhis throat.

It consisted of one single mdtra. Its sound was very loud. It was white in colour and very pure. That Ortikara would be the Veda. The syllable was verily Mahesvara himself. 1

While the self-born Brahma was contemplating, the red colour manifested itself. That is known as the first Veda [Dev a in A] .

The Rgveda is the first Veda that begins with the (words) agnimUe purohitam” (RV1.1.1) . On perceiving this I . The identification of Orh, Brahman or Vedas and !§iva enhances Siva’s greatness in the minds oflisteners.

18-30 173 Rk? Brahma the creator of worlds and of great splendour thought, “What is this? 55

It had the form of the self-born (deity). It saw the lord of fourteen faces of shining splendour. After creating Omkara at the outset, the self-born deity Brahma became visible.

Then, out of the four mouths of the four-faced god came out fourteen letters—various letters and vowels. That is the refulgent initial letter. From it sixty-three letters have the letter A at the beginning.

Hence for serving a common purpose for all letters, the self-born Brahma stood in the form of at the outset. It was the first vowel.

Then from those vowels, fourteen Manus of big faces were born. They are the divine sounds in the Manvantara. 1 74 Vayu Purana

The letter “A” which has fourteen faces and which is known as Brahma and which is equal to him is called Prajapati. It exists in all letters. 1

From the first face, Svayambhuva Manu was born. He is known as the letter “A” of the self-born Brahma. Its colour is white. 2

From his second face the letter “A” was born. He is known as the Svarocisa Manu. His colour is yellowish white.

From his third face was born the letter cc /55 the most excellent of the Yajus. The sun consists of Yajus from which the Yajurveda manifested itself.

That Manu is known as the letter “I”. He is valorous and of red colour. The Ksattras (the warrior caste) function from it. Hence a Ksattriya is red.

From his fourth face was born the vowel “U”. It is copper-coloured. It is known as Tamasa Manu.

From his fifth face the letter u O” was born. It is yellow in colour. It is known as Garisnava Manu. * m

Then from his sixth face, Orhkara was born. It was tawny in colour. From the sixth was born the superior-most Vijaya (Victory) of great penance.

From his seventh face was born the vowel CCRS \ It is known as Vaivasvata Manu. It is dark in colour.

From his eighth face emerged the (long) “R”. Due to its dark blue colour and due to its being similar (in sibilant pronunciation ?) in Sya-ma, it is called Savarni.

From his ninth face was born the ninth letter “U\ It has the colour of the smoke and (the Manu ?) is known as “Dhumra”.

From his tenth face was born the letter (long) CCL3 \ It is similar to the lord and has a similar colour. Hence it is known as Savarnika Manu.*

From his eleventh face was born the letter CC E’\ It is called c Manu’. It is reddish brown in colour. It is known as Pisanga (reddish brown) Manu.

From his twelfth face was born the letter “Ai’\ It is reddish brown with the lustre of Bhasma (ashes) . It is also known as Pisanga Manu.

The letter that was born from his thirteenth face was called the letter cc O”, which consisting offive colours, excels all.

The letter born from his fourteenth face was called the letter UAU'\ It is of variegated colours. It is known as Savarni Manu. 2 76 Vayu Parana

Thus the Manus, letters and colours shall be known precisely in regard to Kalpa, accent and letters.

The vowels are of similar colour. They are assigned to Vanias due to their similarity in colour. Their logical connection or natural sequence is stated.

Since born in the same Kalpa, they are of the same colour, the junctions (combinations, transitions) of the Kalpas or letters occui in respect of similar entities.

The groups of letters are formed by their places of utterance (sthanas) as the distributions of castes by their professional equity. This is the practice in regard to the junctions of vowels and the transition of Kalpas.

Names andBodies of the Great Lord1 The sages said : The manifestation in this Kalpa of the noble-souled supreme Lord Rudra along with the spiritually aspirant sages has been mentioned by you. Now let us hear this in detail. Suta narrated :

The origin of the primordial creation has been narrated by me briefly. Now I shall describe in detail the bodies and names of Lord Rudra.

The supreme Lord begot of his wives several sons in the eighth Kalpa that has passed. Now listen.

In the beginning of the Kalpa, while he was meditating about a son who should be his equal, there appeared in his lap common to them both. The topic of this chapter—the eightfold form—astamurti—of Siva is popular in Furanas and classical literature.

5-17 177 a u°n-h bIUC and rCd “ C0i°ur- He held him who was blazing m brilliance and shouting terribly. , j‘ seeing him crying suddenly Brahma asked the emld Nilalohita,1 C£ Why are you crying V 5

Brahma then spoke to the lord, “To your third name which was mentioned as Sarva,2 let this earth be the third body. 55

When this was uttered, the firm and stable portion of the body called the bone (system) entered the earth. Hence the earth is called Sarva. 1* It appears that some Akerses are missing in this text as no mention is made of his first body. The missing verses might be corresponding to Bd. P.

Then Brahma spoke to Lord Dhumralohita. To yourttn name Pasupati, let fire be the fifth body. . 36 ‘ , Wh'n , this was said ’ A§ni (Fire-god) entered the fiery element in the body. Hence Pasupati is called A<mi 7 he T. The S™°P of medicinal jerbs is its Atman. Mahadeva does not kill a person who touring the full moon or the new moon day, worships the lord . 38‘ ^he , Sun protects People during the day and the moonat night. During one night (once in a month) the sun and the moon come together and that is the new moon day. One shall always be in communion with the lord on that day.

All this (universe) is pervaded by these bodies andnames (of Rudra) . The sun that moves about all alone is also called the moon*.

It is due to the light ofthe sun that the people see with eir eyes Rudra, in the resplendent form of the sun, drinks water with his rays.

Food and waters are eaten and drunk. The body (of Bhava) grows and flourishes by these.

It is his body called earth with which he sustains all people with a stable mind. It is the body called Sand which sustains the subjects. ‘Rudra1 in Bd. P. 1.2.10.66 is a better reading. 180 Vayu Purdna As long as the gaseous body of isana is stationed in the bodies of living beings along with the functions of the vital breath, it is the vital breath of beings.

That which digests the food and beverages eaten and drunk, in the bellies of living beings, is called Pasupati’s power. It is called the digestive power.

The pores within the bodies which are for facilitating the free movement of the wind, constitute the body called , A. •

The propounders of the Vedas initiated in sacrifices have their bodies in the form of Ugra. Ugra is, therefore, known as Diksita (initiated Yajamana ) .

That which conceives and contemplates and exists equally among the people is the mental body. It is known as the moon abiding among beings.

The moon is born again and again emerging fresh everytime. It is led1 in accordance with their desire by Devas and Pitrs. It is known as the great lord of nectarine nature, full of water.

To the first body of the lord known as Rudra2 and symbo-

To the second body of the lord known as Bhava and symbolized by water, the wife is U sa and Usanas (the planet Venus) the son.

To the third body of the lord known as Sarva and symbolized by the earth the wife is VikesI and Ahgaraka (Mars) the son.

To the fourth body of the lord known as Isana and symbolized by the wind, the wife is Siva and Manojava the son.

The body of Pasuptati which is remembered (proclaimed) as Fire by the twice-borns, has Svaha for his wife and Skanda as the son.

The ether (Akasa) is called the body Bhima, his sixth name. Quarters are remembered as bis wives and Heaven (Svarga) as the son.

To. the seventh body of the Lord known as Ugra and symbolized by the sacrifice^ the wife is Dlksa (initiation) and Santana as the son.

By devotion to these bodies and the names of the Lord, viz. the Sun, the Waters, the Earth, Wind, Fire, Ether, Initiaited Priest and the Moon, the devotee attains Sayujya with the Lord himself.

Thus the secret glory of the terrible lord has been narrated to you. Welfare be unto us the bipeds. Welfare be unto our quadrupeds.

Thus the origin of the bodies of Lord Mahadeva along with their designations has been recounted. Now listen to progeny of Bhrgu. It will be found that the abodes of the name of Nllalohita are die eight forms (asta-murtis) of Siva which are the five Makabhutas (gross elements), Pranas and the mind (represented by the moon). Our Text does not give the designation of these murtis as given in the Bd. P, ns WaiF 182 Vayu Pumi}a

Then Brahma addressed Lord Nilalohita : ‘Toyour fourth name designated as liana by me, the wind shall behe fourth body. As soon as this was said, the wind (vital rea )_ w ich was stationed in him in five forms and is termed Praria entered Vayu. Hence Vayu is called liana Soone should not censure or revile the wind, the Lord himself, as it blows violently.

The eighth body of the great Lord is known as the Moon. His wife is RohinI and Budha is remembered as the son. They should be saluted and bowed with respective names to each body.

Families of Sages 1 Suta said : Khyati bore to Bhrgu the holy lords Dhatr and Vidhatr living throughout the Manvantara. They were masters of happiness and misery and grant auspicious and inauspicious results to living beings.

Their eldest sister, the chaste goddess Sri, the purifier of worlds, attained the auspicious lord Narayana as her husband, and gave birth to two sons: Bala (Strength) and Utsaha (Energy).

Those heaven-walkers who pilot the aerial chariots of Devas and meritorious beings, were born to her as mental sons.

Veda siras was his son born of Murdhanya. The sons born to Vedasiras in Pivari established the family line. They were known as Markandeyas. They were seers and masters of the Vedas.

Pandu begot of Pundarlka a son, Dyutiman. Two sons were born to him, viz. Dyutimanta and Srjavan. Their sons and grandsons had alliances with the descendants of Bhrgu . Listen to the progeny of Marici when the Svayambhuva Manvantara had passed.

Marici’ s wife gave birth to a son Purnamasa. Know that these daughters too were born, viz. Kusti, Prsti, Tvisa and the beautiful Apaciti.

Purnamasa begot of Sarasvati two sons Viraj as and the righteous Parvasa. the progeny of the famous seven sages such as Bhrgu, Angiras, Atri, Pulaha and others. It mentions their important descendants. The text states their (descendants9 } position in the Svayambhuva Manvantara.

Viraja’s son Sudhaman was famous as learned Vairaja. 'I he son of Sudhaman resorted to (and settled in) the eastern quarter.

He was the son of Gauri and a valorous, righteous ruler of the worlds. Parvasa had great fame and he was the most excellent of all Ganas.

Parvasa begot of Parvasa two glorious sons Yajnavama and Kasyapa. These two righteous sons established their race.

Samhuti gave birth to Agni’s (Bharatagni’ s?) son, Lord Parjanya. Another Parjanya called Hiranyaroma was born of Marici. He is known as the guardian of the world abiding upto the final dissolution of the world.

To Klrtiman, Dhenuka bore two pious sons—Varistha and Dhrtiman. They were the most excellent of the descedants of Ahgiras.

The descendants of Atri, their sons and grandsons were in hundreds and thousands. Tney lived upto the end of Svayambhuva Manvantara.

Dattali was the son of Pulastya by his wife Priti. In his previous birth, in the Svayambhuva Manvantara, he was known as Agastya. Devabahu was the middle and Vinita was the third son of Pulastya.

Their younger sister, viz. Sadvatl was well known. She is remembered as the splended and pure wife of Agni (i.e. Bharatagni) and mother of Parjanya.

The wife of Dattali, the saintly and intelligent son of 184 Vayu Purana Pulastya and Priti brought forth many sons: Sujangha and others. They became famous as Paulastyas (descendants of Pulastya) .

Ksama gave birth to the sons of Pulaha. They had fiery refulgence and they established their reputation.

They were Kardama, Ambarisa, Sahisnu, Rsi and Dhanakapivan . An auspicious daughter, Pivari, was also born.

Kardama’s wife Sruth daughter of Atri, gave birth to a son Saiikhapada and a daughter Kamya.

The glorious Sankhapada was a Prajapati and the ruler of worlds. After giving Kamya (in marriage) to Priyavrata, he settled in the southern region.

From Priyavrata, Kamya got ten sons equal to Svayambhuva Manu and two daughters who extended the Ksattriya race.

The sons Dhanakapivan and Sahisnu became famous. So also Yasodharin, Kamadeva and Sumadhyama.

From Rtu a son equal to Kratu was born and the progeny was auspicious. They did not marry and remained celibate. They were sixty thousand in number and known as Valakhilyas.

They surround the sun and go ahead of Aruna. They will remain fellow-travellers with the sun till the universe is finally dissolved.

Two younger sisters were Punyatma and Sumati. They were the daughters-in-law of Parvasa, son ofPurnamasa.

They were Rajas, Putra, Ardhabahu, Savana. Adhana, Sutapas and Sukla. They are known as seven sages.

The famous daughter of Markan<Jeya bore to Rajas a son known as Prajapati Keturn an, a king in the western region.

Their sons and grandsons who were in thousands have passed away. Anasuya gave birth to five sinless sons by Atn, and to a daughter called Sruti, the mother of Sahkhapada. She was the wife of Kardama, son of Pulaha, the Patriarch. The fivejsons of Atri are glorified (enumerated) thus: Satyanetra, Havya, Apomurti, Sanisvara and the fifth was Soma. At the end of Svayambhuva Manvantara they passed away along with the Yama gods.

She had two daughters Ayati and Niyati who are remembered as the wives of Vidhatr and Dhatr. They had two sons Pandu and Mpkandu. They were firm in religious vows, eternal and the very storehouses of the Vedic learning. Markandeya was born of Mrkandu from Manasvinl.

Vasisthas are known by their Gotra names. The races .. trle^l Vasistlijs&s passed away in the Svayambhuva Manvantara.

Smrti, the wife of Ahgiras, gave birth to two sons and four daughters who were pious and renowned in the world. They (the daughters) were Sinivall, Kuhu, Raka and Anumati. The sons were two, viz. Bharatagni and Klrtiman.

Seven sons were born to Vasistha in Urja. Their eldest sister was the slender-waisted lady Pundarika who was the mother of Dyutiman and the wife of Panclu. Her younger brothers were seven. They were famous as Vasisthas.

Pavamana is the fire which is obtained after churning (the Arani ) . Suci is remembered as the solar fire. Pavaka is the fire originating from the lightning. These are their (specific) abodes.

14-17 to mention a few. V. S. Agrawal regards Va. P. account as the original ( Mt. P. : A study, p. 155). Pargiter did not know the Vedic background when he condemned it as 'imaginary genealogy* {AIHT, p. 1 22) for it is no 'genealogy’ at all.

10-17 187

Dhisnyas are Viharaniyas (portable?) by Saumya(?) and another. Out of them that which is called Pavaka is the foetus of waters. 2

That fire shall be known as “Avabhrtha” which is worshipped properly by oblations in the waters. The fire Hrcchaya is his son, it is the fire stationed in the belly of men.

. Manyuman, the scholarly fire, is the son of Jathara (Gastric) fire. Mutually kindled that fire is the lord of living beings. 6

The son of the fire Manyuman is the terrible Sarhvartaka fire. That mare-faced fire stays in the ocean consuming its waters. 0

Saharaksa is the son of the submarine fire. Saharaksa’s son Ksama burns human habitations. o5. The fire Kravyada is his son. It consumes thedead. These are the sons i.e. descendants of the fire Pavaka.

The fire Suci, son of the Sun, was kindled by Gandharvas and Asuras. by churning the Arani wood. 1

Lord Ayus is the fire consecrated in the animal. Mahiman was the son of Ayus and his son was Savana by name.

The fire that identifies (itself with it) in cooking and sacrifices is known as Savana. The son of the fire Savana was the famous Adbhuta.

Vivici is known as the great son of Adbhuta. It always swallows the offerings in expiatory rites of sinners.

~ Vivici’s son was Arka and his sons are Anxkavan Asrjavan, Raksoha, Pitrkrt, Surabhi and Rukmavan. The latter abides m gold, jewels and other shining materials. Th. 4 . 1 ' T1“ nTT",. !lrCS *” th' P“S«y of the fire Suci. These are called Vahars. They are consecrated by reciting mantras m sacrifices. s

In the Manvantara called Svayambhuva, in the first Sarga (creation) , these fires who were Abhimanins, had passed away along with the Yamas, the best of Devas. P irlpnHfi I\the PrVi0US Manvantara> these fires were those whoidentified themselves with their abodes called Viharaniyas, bothsentient and non-sen tient. ’ Snl^od)T“ 36-11 SlV' *he f0llowins 'd-cmdsno- of.iud So„ ,jfth. . I ' ' AsrjavanAnlkavan as the Son of Adbhuta as sacrificial fire) Surabhi Rukmavan

These (fires) were assigned to the three types of Karmas, viz. Kdmya (those depending on desire), Maimittika (occasional) and constant {Mitya). In the previous Manvantara they passed away along with the fair sens,

In the seven Manvantaras from Svarocisa to Savarni, they shall be known through their different forms and purposes in all the Manvantaras.

The present fires exist with the present Devas and the « future fires with the future Devas.

Thus the instruction about Fire-god has been imparted to you precisely. Now the account of Pitrs (manes) will be told in detail and in due order.

Progeny of Agni1 A mental son of Brahma was the deity identifying himself with Agni (the Fire-god) in the Svayambhuva Manvantara. Svaha bore to him three sons: 2 Pavaka, Pavamana and Suci or Saura (solar-fire).

Thus the abodes and the abiders have been explained by me. Through them alone, the characteristics of the fires of the past and future Manvantaras have been enumerated. All of them are remembered as ascetics, those who performed Avabhrtha bath, lords of subjects and luminous.

The Curse ofDaksa1 Suta said : Even as Brahma was creating sons formerly in the Svayambhuva Manvantara waters,2 human beings, Asuras and Devas were born.

While he thought upon Pitrs (lit. like Pitrs) , the Pitrs (Manes) were born. Their creation has been described before. . i Its details are being narrated now.

On seeing the creation of Devas, Asuras and humanbeings, god Brahma said1 (to himself i.e. conceived a newcreation) . While he thought upon Pitrs, they were born. 2

The six seasons (the spring etc.) are called the Pitrs. e Vedic Sruti declares : “The seasons are the Pitr-Devas”3

In all the Manvantaras, past and future (the same is repeated) . Formerly these were born in the auspicious Man-vantara (called) Svayambhuva. d f- J TheZ, (Ktrs) arC known by the names AgniSvatta4 and Barhisadas. Those of them who were householders but did not p_erformyajKas are remembered as Agnisoattas. They were not Ahitagnis (who maintain regularly the sacred fire).

Those (of the Pitrs) who performed sacrifices (and pressed Soma-juice) are the Pitrs called Soma-pithins . Those Pitrs who maintained the sacred fire (while on the earth) are remembered as Barhisad Pitrs. In the scriptures, the decision that seasons are the Pitr-devas is approved. At 8 -f; “°nths °f Madhu and Madhava (Gaitra and Vaisakha) should be known as Rasas (juicy) ; those of Suci ^ ^tTr,?ye " ha ^ A - ha) arC Su?mins (^strous). Those of Nabhas and Nabhasya ( Sravana and Bhadrapada) are cited as jivas; those of Isa and Urja (Asvina and Kartika are ambrosial; those of Saha and Sahasya (Margasirsa and Pausa) are called manyuman (angry) and those of Tafias and Tafiasya (Magha and Phalguna) are terrible and cold. 5

10-22 193

Agnisvdttas gave Mena to Himalaya as wife. Their grandsons were known. Now listen to (the details of) the grandchildren,

Mena, the wife of Himavat, gave birth toMainaka and to (the river) Gahga who became the wife of the briny Sea. Mainaka s younger brother was Kraunca whence the continent Kraunca got its name.

The daughter of the Sea called Savarna1 became the wife of Pracinabarhis. Savarna that daughter of the Sea (Samudra) (married to Pracinabarhis) gave birth to ten Pracetas who were the masters of the science of archery.

As a result of the curse of Siva, Daksa, the son of the self-born god Brahma, was reborn as their son2 in the Caksusa Manvantara.”

On hearing this, Samsapayana asked Suta— “How was Daksa born in the Caksusa Manvantara formerly, as a result of the curse of Siva? Narrate this in detail to us who ask you. 55

Thus requested, Suta narrated the episode of Daksa and the occasion of Siva’s curse, after addressing Sarhsapayana,

Siva, the son-in-law, (being) stable ( enveloped in his own brilliance) never bowed to his father-in-law Daksa.

Knowing that her sisters had gone to their father’s, Sati, though not invited, went to her father’s house.

Highly infuriated (with wrath), the goddess spoke to Daksa : “O Lord ! How is it that you have done this despicable act of dishonouring me by according greater honour to younger daughters ?

I am the eldest and the most excellent daughter. It does not behove you to be discourteous to me”. Thus addressed, Daksa, with his eyes reddened with anger retorted :

“You are the most excellent of my daughters, foremost and most worthy of my respect for ever. Their husbands too are worthy of my respect always. 1 Savarxiina in the text is incorrect as the next line records her name as Savarna—Samudri.

O Satl, they are better in qualities and are more deserving than Siva. They are good ascetics, absorbed in Brahman, righteous and great Yogins.

These sons-in-law of mine, viz. Vasistha, Atri, Pulastya, Ahgiras, Pulaha, Kratu, Bhrgu and Marici are very great.

Siva is my enemy. But you are his heart and soul, and vice versa. You are devoted to him. Hence I do not honour and welcome you. 55

So said Daksa with the deluded mind, resulting in a curse to himself and to the great sages mentioned.

Thus addressed, the infuriated Sat! spoke to her father — £ 4 Since you insult me, who am pure in speech, mind and acts, I cast off this body, O father, born of you. 55

Then goddess Satl, dejected and infuriated due to the insult, spoke after bowing mentally to Siva.

“Wherever I am reborn with another refulgent body, I, undeluded and righteous, will attain the status of the righteous wife of Siva alone.”

She sat there itself with her Atman in Yogic communion. She mentally retained the Agneyi Dharana.

Fire came out of all limbs of her body and was blown by the wind, from the Agneyi Dhdrand. It reduced her to ashes.

On hearing about the death ofSati, and on understanding their conversation precisely, the trident-bearing Siva became furious with Daksa and other sages.

They will be there when Brahma will offer sour gruel in fire in the Gaksusa Manvantara.” After cursing the sages he addressed Daksa again.

“There will be a king Gaksusa in the family of Gaksusa Manu. He will be the grandson of PradEnabarhis and the son of Pracetas.

When the Gaksusa Manvantara comes you will be bom, by the name of Daksa, of Marisa (also Marsa) , daughter

“O evil-minded one, I will be putting up obstacles to you, there also, again and again in the rites of virtue (Dharma), wealth and love (Kama) .

Since you spoke cruelly of the sages for my sake, the Brahmanas will never worship you in their sacrifice where they worship Devas.

After offering Ahutis ( to you ) they will offer water (as purification) in your rites ; you will stay here (on the earth) to the end of the Yuga”. Rudra said :

“The earth is called the first among the worlds. At the behest of Brahma, I shall sustain that world.

In this sphere the worlds and suns stand surrounded (by oceans) . I support them always but not at your behest.

Devas are classified into four castes. They take meals together ( through fire) . I shall not take meals with them. They will give me meals separately”. Thereafter Rudra is not worshipped with Devas. He is worshipped separately.

Then thus cursed angrily by Rudra of unmeasured brilliance, Daksa abandoned his body of Svayambhuva Manvantara and was born among human beings.

After realizing the Lord, the master of all knowledge, Daksa worshipped him with great sacrifices along with Devas.

When the Vaivasvata Manvantara arrived, Himavat, king of mountains, begot of Mena, a daughter named Uma who had been Sati (in her previous birth).

She, being Sati formerly, now became Uma. She is the joint performer of rites with Siva who never forsakes her as long as he wishes to remain in the Manvantaras here.

Thus Daksa was born as the son of Praeetas in the Caksusa Manvantara. He was the grandson of Praclnabarhis and the son of Praeetas. 198 Vayu Parana

It is said that as a result of Rudra’s curse, he was born m Marsa by the tenth Pracetas in this second Manvantara.

All the great sages, Bhrgu and others, were , born formerly in the first Treta Yuga. They assumed body from Varuna at the sacrifice of the great god.

Thus the mutual enmity of Daksa Prajapati and Lord Siva continued from their previous existence.

Hence, intense enmity should never be pursued even with enemies. Due to merits and demerits, a living being does not leave off (forget) the awareness of what was intensly conceived in the previous existence. Hence an intelligent person should use discretion in his actions. The sages enquired : "9. O Suta, how was the horse sacrifice of Daksa Prajapati, son of Pracetas, destroyed in Vaivasvata Manvantara?.

How did Daksa propitiate the lord who was enraged at the death of Sati? We wish to know this. Please narrate this precisely. Suta replied :

Similarly, the noble Asvins, the most excellent physicians, an mg Vaisravana surrounded by the Guhyakas, were present. „ Kubera, the lord ofYaksas, the glorious lord residing in Kailasa, and the great sage Usanas worshipped him. So also banatkumara and other sages. Similarly the celestial sages Angiras and others, Visvavasu Gandharva, Narada and Parvata were present. y. Many poups °f Apsar^-s came there. Pure, pleasing, wind blew wafting different kinds of sweet smell.

Great and terrible Raksasas and Pisacas were seen there assuming various forms and holding different kinds of weapons lifted up.

Thus the great lord shining with his brilliance stayed there along with the celestial sages and the blessed Devas.

Formerly on the top ofHimavat in an auspicious place near Gangadvara,1 resorted to by the sages and Siddhas, Daksa began his sacrifice.

The Devas led by Indra gathered together and prepared to attend the sacrifice.

It is reported that with the permission of the Lord (Siva), Devas who were resplendent like fire went to Gahgadvara in their dazzling aerial cars.

Adityas, Vasus, Rudras, Sadhyas arrived there for their share in the sacrifice along with Maruts and Indra.

(Deities of the categories of) Usmapas, Somapas, Ajyapas, Dhumapas (drinkers of hot offerings, soma, ghee and smoke), the two Asvin-gods and Pitrs came there along with god Brahma.

These and many other groups of living beings— Jarayujas (viviparous animals), Andajas (born of eggs, birds)

Devas and their consorts were invoked through Mantras. Seated in their aerial chariots they shone like blazing fires. a

On seeing them Dadhica became angry and said, <CA man incurs sin by worshipping one unworthy of worship and not worshipping one who is worthy of worship. 5 ’

After saying thus, the sage spoke again to Daksa, “Why don't you invite lord Siva who is worthy of worship?’ 5 . Daksa said :

I have so many Rudras here armed with spears and having matted hair. They stay with eleven forms. I do not know any other great god. # « Dadhica said

He who has invited Siva, has invited all gods. As I do not see (regard) any other deity superior to Sankara, this vast and rich sacrifice of Daksa will not take place. Dakfa said :

“O heroic lord, in this sacrifice, I offer unto Visnu, lord without an equal, all the Havis sanctified by Mantras, invariably through the Ahavanlya fire, holding the Havis in Iden a On knowing that Devas had gone, Parvati, the chaste aughter of the king of mountains, spoke to Lord Siva (her O Lord, where have these gone, led by Indra. Oknower of truth, speak truly. There is my great doubt. a ? noble, -sacrifice. The heavenapati Daksa is performing are

O blessed lord, why have you not gone to this sacrifice ? Wherefore is the departure thither prohibited? Lord Siva replied :

O blessed lady! All this has been done by Devas only. My share in all the sacrifices is not allotted (to me) .

O beautiful lady! By following the traditional procedure, the Devas do not give me my due share in sacrifice. Goddess Uma said :

“O Lord ! You are the most brilliant among all the Devas. You excel them in good qualities. You are invincible, unthwartable by your splendour, fame and glory.

O blessed one, by this prohibition, I am much distressed. O sinless lord, my body heaves.

What indeed is the religious gift I should give or penance I should perform whereby you, my husband, shall have a share of the sacirfice—half or a third of it.”

The unthinkable lord delightedly spoke to her who was so agitated. “O goddess of Uevas, of slender belly and limbs, you do not know whether your statements are proper.

O large-eyed goddess ! I know that when men of good qualities speak, all of them do so attentively. But at present god Indra has fallen in delusion and the three worlds are also deluded in every respect.

They eulogise me in sacrifices. They sing appropriate Saman Rathantara. In the Brahmasatra, Brahmanas worship me. The Adhvaryus assign my share. 55 Parvati said :

“Undoubtedly my lord, though not born of Prakjti, you either eulogise or offer self-defence in this assembly of women. 55

The Lord said: “O Goddess of Devas, I do not eulogise myself. O fair lady, O beautiful one, see and approach the person I create for the sake of my share. 55 202 Vayu Purdna

After speaking thus to his wife, more beloved to him than his vital breath, the Lord created from his mouth a goblin that resembled the fury of fire.

He had a thousand heads, a thousand feet and eyes. He held a thousand iron clubs, a thousand arrows in his hands,

He held a conch, a discus, a mace, a blazing bow, an axe and a sword in his hands. He was terrible and awe-inspiring.

He was blazing with a terrible form. Half a moon constituted his crest. He was clad in a tiger-skin dripping with blood.

He was terrible with his curved fangs . He was whirling (?) . He had wide mouth and big belly. His tongue was like lightning. His lips hung loose. His ears were long. He was inaccessible to all.

A thunderbolt brightened his hands. His hair shone with splendour. He was surrounded by wreaths of flames . He was bedecked in pearl-strings.

He blazed with brilliance like the fire of Dissolution. His gaping mouth extended upto his ears. He looked terrible all around.

He had great strength and spendour. He was a great Purusa and lord. His huge body was capable of destroying the universe. It was as huge as the clustering banyan tree. He blazed like a hundred moons blazing simultaneously or like the fire that burnt Madana.

He had four big mouths. His curved fangs were white and sharp-pointed. He had great splendour, fierce brilliance,, and enthusiasm. He had the refulgence of a thousand fires and suns at the time of Dissolution of the world. He had the splendour of athousand moons. He resembled the Mandara mountain with all blazing medicinal herbs. He was equal to Sumeru, Kailasa and the mountain Himavat.

He resembled the sun at the time of Dissolution. He had great prowess. His nose was charming. His face was big* His cheeks were fierce; eyes blazed. His face was turbid with the flames of fire.

He wore the hide of elephant. He was entwined by great serpents. He had a turban on. He held the moon on

He wore different flowers on his head. He had various kinds of scent and unguents. His limbs were decorated with different jewels. He was bedecked in ornaments.

He wore a shining garland of Karnikara flowers. Due to anger his eyes were whirling and turning. At times he danced in different postures.

At times he meditated with his soul in communion. At times he wiped off the gross matter. At times he sang and at times he cried over and over again.

He was endowed with the basic attributes of knowledge, detachment, lordship, penance, truthfulness, forbearance, fortitude, mastery and self- enlightenment.

He knelt on his knees on the ground. He bowed with palms joined in reverence and stood still. Then he said, “O lord of Devas, command, what work shall I do for you?”

The great lord spoke to him—“Destroy the sacrifice of Daksa”. On hearing the command of the lord, the powerful Virabhadra bowed at the feet of the lord, bending his head.

Then he jumped ahead sportingly like a lion released from bondage. He considered that the sacrifice of Daksa was already destroyed by the fury of the goddess.

The great goddess, highly fierce Bhadrakalx accompanied him wrathfully to reveal her omnipresence (to all) . the abodes of ghosts, who became known as Virabhadra. He dispelled the anger of the goddess.

From the hair pores in his body he created the chiefs of Ganas named Raudras. They were the followers of Rudras who possessed great prowess and exploits of Rudra.

They were the followers of Rudra. They had the splendour of Rudra. They started immediately in hundreds and thousands.

There arose tumultuous roar that filled the sky. By that loud noise, the heaven-dwellers became frightened.

O Brahmanas, mountains crumbled, the earth shook. The Mem whirled round. The seas were agitated. 204 Vayu Purana

Fires did not blaze; the sun did not shine. Neither the planets nor the moving and fixed stars gave forth light.

The sages did not speak nor Devas nor Danavas. From their aerial chariots the Ganas burnt everything enveloped in darkness.

They roared like lions. They had terrible forms and great strength. They broke everything. They uprooted the sacrificial posts.

They suppressed everything. They danced. Having the speed of the wind and the quickness of the mind, they ran here and there.

They broke the sacrificial vessels to pieces. The sacrificial altar shattered utterly, appeared like the stars fallen from the sky.

Urged by Rudra’s fury, the Ganas as furious as Rudra himself, destroyed the sacrifice, though it was well guarded by Devas,

Others roared loudly terrifying all living beings. Others severed the head of sacrifice and roared.

Daksa, the skilled Prajapati, and the lord of sacrifices began to flee through the sky in the form of a deer.

Vlrabhadra of incomprehensible soul then gauged his strength. He cut off the head* as he passed through the sky.

Daksa Prajapati was confused and lost consciousness. ^Contrast the statement with the next verse & vv. 161 , 166 etc.

159-171 He was kicked on the head by the infuriated Virabhadra. Being aged and weak, he fell on the ground .

277-293 I

The trees were in full bloom with the flowers of all seasons. The Vidyadharas, Siddhas, ascetics and other living beings ( and goblins ) assuming various forms began to worship the great lord Pasupati.

There were heaps of foodstuffs and beverages like mountains. Rivers of milk were flowing. Ghee and milk pudding formed muddy slushes . There was honey and gruel water. There were divine sugar candies, powdered like sands. Foodstuffs having all the six tastes flowed through the rivulets of jaggery, charming to the mind. There were meat dishes of several varieties. Whatever sweet foodstuffs they saw, they ate up. They squeezed the juice and licked upthe lambatives. Their different faces exhibited different reactions. They rolled everywhere. They sported about assuming different forms. They seized the celestial damsels and molested them.

Dharini, wife of Mem, gave birth to Mandaraabounding m divine herbs and_to three famous daughters—Vela, Niyati and the third Ayati. Ayati became the wife of Dhatrand Niyati was married to Vidhatr. * bhula M^van ta ° §e v l -T gl°rified ( as existing) in Svayarhnoble *b0" *° S58*" ('h<! S'a > * »f

Daksa had eight daughters whom I have already mentioned to you. He invited them from their homes and welcomed them at his house. They stayed in their father’s house duly honoured. But the eldest (of them) Sati, wife of Siva, was not invited by him out of hatred for Siva.

“O Daksa, since for my sake pure, sinless Satx had been insulted and all other daughters were praised along with their husbands, they will die (attain Yama’s region) and will be born again as persons not born of womb, when ! perform another sacrifice.

Just as Aditi is devoted to Kasyapa, son of Marici, Sri is attached to Narayana, Saci to Indra, Kirti to Visnu, Ruci to Surya, and Arundhati to Vasistha, so she was devoted to Siva. These gentle ladies never forsake their husbands. When the cycles of Kalpas recur, they are born along with them.

O excellent Brahmanas, formerly the lord was seated as if on a couch, on the excellent mountain Meru, bedecked by minerals, on its peak Jyotiska, famous in the three worlds. This peak is open to the sun and is adorned with jewels. It is immeasurable and unthwartable. It is bowed to by all the worlds. . Parvati, daughter of the Himavat, remained always by is si e. The noble Adityas and Vasus of immeasurable strength were also present. ®

The attendants of the lord who were as brilliant as Fire-god stood there. Lord Nandi svara stood in the service of the lord, wielding the blazing trident shining with its brilliance . O excellent Brahmanas, Ganga the excellent river, the source of all sacred waters, assumed the form of a deity and worshipped him.

Folding their palms in reverence, the residents of earth, sky and heaven approached Daksa Prajapati, the foremost among sacrifices, who was surrounded by sages, Gandharvas and celestial damsels at Gangadvara abounding in various trees and creepers.

The Race of Devas1 Suta said : Thus the sin-destroying story in the context of Daksa as told by & iva, has been narrated to you.

In the context of describing the race of Pitrs, this story has been narrated. In succession to the Pitrs, I shall describe Devas hereafter.

Formerly, in the Svayambhuva Manvantara, in the beginning of the Treta age, there were Devas known as Yamas. They were formerly the sons of Yajha.

Those known as Ajitas were Brahma’s sons. Those known as Jitas and Jitajitas were the mental sons of Brahma. They were known as Sukras.

There were three groups of Devas , namely (Yama, Sukra and) Trptimanta. They were the chanters of the Samaveda and were thirty- three in all in Svayambhuva Manvantara (or born of Brahma) .

11-21 219 Vayasa and Mangala. The Ajitas too are twelve in number, viz. Abhimanyu, Ugradrsti, Samaya, Sucisravas, Kevala, Visvarupa, Supaksa, Madhupa, Turiya, Nirhapu, Yukta and Grava. The last group of twelve Devas consists of Yamina, Visva, Devadya, Yavistha, Am^tavan, Ajira, Vibhu, Vibhava, Mriika, Didehaka, Sruti-Srna and Brhacchukra. These were in the Svayambhuva Manvantara. They were the drinkers of Soma juice. This group of Devas is called Tvisimantas. They are viril e and very strong.

He who while being born out of Brahma, roared thrice egotistically is Rudra. That Rudra who was born red-blue (in complexion) out of them is Vatsara, Now I shall explain to you their essential nature. Understand it as it is being narrated.

Due to the contact of limbs and minor parts of the body (divisions and sub-divisions) , the Atman of Kala is the great-grandfather. He is the source of origin of Rk, Saman and Yajus. He is the lord of all the five (viz. day, fortnight etc...).

That (identical with) Yajus, Soma, Bhuta (elements) and Prajapati is called Samvatsara by learned men. And what is Agni but Surya (the Sun-god) ?

He is Aditya, Savitr, Bhanu, the enlivener of life, honoured by Brahma. He is called Bhaskara as he is the source of the origin and cause of destruction of all living beings and is hence designated as Bhaskara.

The third Parimtsara should be known as the presiding deity of stars. As the moon is the Lord of medicinal herbs, he is called the great-grand-father.

He is the life-bestower of living beings. He meets their needs and preserves them. By his rays he surveys the universe and sustains it.

The moon is the source of the origin of Tithis (days of the Lunar fortnight), junctions of Parvans, the Full Moon and the New Moon. He causes the night and is the Prajapati with nectarine soul.

He causes the unified and simultaneous activities of the five units of the physical body, viz. the sense-organs, the mind, the intellect, the memory and power* .

He is the soul of all the worlds (beings) through (his spatial forms) Avaha, Pravaha etc. He is the creator of all. He is the Prabhanjana (violent wind) always energetic.

He is the source of origin of fire, water, earth, the sun and the moon. Hence he is Prajapati. He is the soul of existing worlds. He is the great-grandfather.

When medicinal herbs decline, the Lord is worshipped by Devas, the chief of whom was Prajapati and who seek fruits eagerly desired by them. He is worshipped (by offering Puroda§a) in three Kapalas (pots known as Ambaka), Hence he is called Tryambaka.

The (Vedic metres) Gayatri, Tristubh and Jagati are remembered ( known) by the term Tryambaka. They are the sources of the origin of sacrifice.

It is remembered as Tri-Kapala as the Puro da§a offering consecrated for (achieving) three means by the repetition of those three metrical verses united into one and through their efficacy.

Thus the Yuga as mentioned by the learned, is one consisting of five years. The samvatsara that has been mentioned by Brahmanas as one having five-fold selves became a set of six selves with the names of M'adhu (spring) and other seasons.

The sons of the seasons are five. Thus this creation is mentioned briefly. This wind (vital air) alone is the life of living beings.

The destroyer Kala runs with the force of the current of a river with day and night for his hands. Hence he is called the wind.

These are the Prajapatis (Lords of subjects) most im*Jdatmdka in the text amended as balaimaka as jala is irrelevant. Bd. P. L v.131 also reads baldtmaka.

The lord manifested himself by coming out of the mouth of Brahma, as he was meditating. Hence he (the great lord) Mahadeva, the sage, the Brahmana, the soul of all living beings is the great-grandfather.

He, the lord of all living beings is identical with the Pranava. The creation of the limbs (major and minor) of living beings is due to the entry of the soul (into the body).

Agni, Samvatsara, the sun, the moon, the wind—Lord Rudra, the soul of Kala, the all-pervader always condenses these. It is called Idvatsara when it causes exhilaration and blesses the world.

In this universe everything is penetrated and permeated by Lord Rudra with his own brilliance, bodies and names by the relation of the supporter and the supported.

Hence through his prowess this second contact of welfare is the cause of supreme bliss to the worlds .

Since he is the cause of the general distinction existing in Devas, Pitrs, and KLala, he is worshipped by the learned.

The lord of lords, the Prajapati of the Prajapatis, the abode of living beings is Rudra, Nxlalohita. He revives the growth of medicinal plants declining again and again.

Thus the lineage of Devas cannot be enumerated due to their multiplicity. Their sons and grandsons are too many to mention.

He who glorifies this lineage of great Prajapatis of noble deeds and stable renown will attain great Siddhi. 224

The Sun-god is the arranger of the divisions of time such as days, months, seasons, equinoxes as well as of the activities of planets, stars, of cold, heat, rain, span of life, holy rites, (but himself) is an evolute (being born of Brahma) of kindly disposition, the son of Brahma, the Lord protector of subjects. He is only one.* He is day, month, season and grand-sire (Brahma) .

The Yamas are twelve in number, viz. Yadu, Yayati, Didhaya, Sravasa, Mati, Vibhasa, Kratu, Prajati, Visata, Dyuti, L This chapter corresponds to Bd. P. 1.2.13.87-151. In addition to Devas, the chapter discusses the nature of Time etc. in w. 24 ff.

Hence he is fatherly soma of the nature of Rk, *‘*He is one! he is many”—Bd. P. ibid. V. 125. 222 Vayu Purana Yajur and Saman. He is the propeller of all the activities of all creatures through the working of vital airs such as Prana, Apana, Samana, Vyana, Udana.

Characteristics of Tugas Vayu said : Henceforth I shall explain the decisive nature of omkara as the imperishable Brahman.1 It shall be remembered at the beginning that it consists of three letters.

In accordance with the letters, the presiding deities are ordained. There are Rk, Yajur, Saman (Vedas), Vayu (the Windgod), the Fire-god and water.

It is from the Ak$ara that the fourteen noble Atmans, the deities of the Devas, originated.

Among these letters {omkara) is omnipresent, all-permeating, the knower of all Yogas. It is lettered at the beginning, middle and the end for the bliss of the people.

Seven sages, Indras, Devas, as well as Pitrs—all who are evolved out of the letter, have (really) come out of Mahesvara ( Siva), the God of gods.

For the benefit here and hereafter, they speak of it as the greatest region. Kala, known as Yuga, has already been mentioned to you by me.

The Yugas are Krta, Treta, Dvapara and Kali. They move in cycles like a wheel.

Devas, being subject to the control of Kala, felt dejected. They could not adjust to his magnitude and control.

They said to the lord, “G great Lord! This Kala is the lord of Devas. He has four faces and four forms. Who can comprehend him? He is too deep. 55

Then looking at Kala of four faces, the great Lord previous chapter ,(31. 24 ff.). The introductory statement regarding ‘The decisive nature of Omkara’ concludes with its identification with god Mahesvara.

13-20 225 said to Devas, “You need not be afraid. What desire of yours shall I grant You ?

Having spoken thus to Devas, sages, Pitrs and Danavas, the lord vanished there itself, after being bowed to by them.

Thus the lord creates, annihilates Devas, sages, Pitrs and Danavas in course of Time (Kala) again and again.

Hence, due to the fear of Kala, the great Lord is worshipped in every Manvantara by Devas, sages, Pitrs and Danavas.

When the Kali age terminates, and Treta Yuga arrives, in that future Treta Yuga along with the seven sages, the gotras of Ksattriyas will be established. They are narrated.

The Ksattriyas become firmly established at the end of Dvapara, along with the sages. When Krta, Treta and Dvapara pass away, the Kali age arrives, wherein sinful men pass their time.

Srutis and Smrtis record the (completion and) passing away of the seven Manvantaras. The serial order of the termination ofyugas is' the same in all these.

The rise of Brahmanas and Ksatriyas is mutual along with that of the Yugas. Just as they come into existence from them, those that have come into being pass away along with them.

When the Ksattriyas were exterminated by Rama, son of Jamadagni, the widows were made unchaste by the rulers of the earth. Now I shall tell you about those that have gone to heaven. Understand.

They mention Aida i.e. Aila (Pururavas) as the founder of Iksvaku race.1 There was a line of other Ksattriya kings on the earth.

There were a hundred Paulas ; Kaii, Kusa and others were a hundred. Sasabindus who have gone, constitute a thousand. These performed horse-sacrifices wherein thousands and thousands (of gold coins) were given as gifts.

Thus, all the saintly kings who passed away in the previous Yugas, have been mentioned briefly. They cannot be mentioned in detail.

These have made the race of Yayati flourish. Sustaining the worlds, these have been glorified as lustrous.

Four thousand years, they say, constitute the Kjta Yuga.2 Four hundred years constitute Sandhya {transitional period) and four hundred years the part of Sandhya (Sandhyamsa) . 1* Vide Pargiter in AIHT p. 130. But the kings mentioned here belong to the past epoch.

The Krta yuga, the Prakriyapada (the preliminary period) consists of four thousand years. Out of it, four hundred years constitute the transitional period (at the beginning and at the end of the yuga) .

In the Treta age the period is three thousand years with three hundred years of Sandhya (twilight period) and three hundred years of Sandhyamsa (transitional period) .

Treta age, the Anusahgapada (of the Caturyugi) consists of three thousand years and two thousand years period is proclaimed for Dvapara Age.

The twilight period ( Sandhya) consists of two hundred years and the transitional period ( Sandflyarh§a ) is of the same duration. The third pada (of Caturyuga) called Upodghatapada is in Dvapara Age.

Persons expert in calculation opine one thousand years (as the period) of Kali age. Its Sandhya period is of hundred years and Sandhyarnsa period is also of a hundred years.

The fourth, Samhara (Upa-samhara) pada, is stated to be in Kali Age. Four Yugas have (each of them) the twilight and transitional periods.

Just as Vedas are divided into four Padas, a Yuga also has four Padas. Just as god Brahma ordained a Yuga to consist of four parts (feet) , so he has ordained four parts (Padas—feet) to this Purana* as well. * Surd$dm in the text is a misprint for Purdnam, as recorded in A. Hence that reading is accepted. Vayu Parana

Thousands of Devas, saints and kings have passed away in course of time, in Vaivasvata Manvantara . Devapi, the king in the race of Puru, Manu and his descendants in the family of Iksvaku are endowed with great Yogic strength. They wait for the change in Kala.

(This totals upto twelve thousand.) Thus learned men knew that this Purana (also) consists of twelve thousand verses.

Now hear about the kings that have gone before, as I mention about them. There were a hundred Prativindhyas,1 a hundred Haihayas, a hundred Dhariarastras, eighty Janamejayas, a hundred families of very powerful kings.

Terrified by Kala, the sages, Devas and Indra of great penance, restrained their speech, controlled their minds severely for a thousand years in the beginning of the Manvantara and resorted to the great lord (Siva) .

Hence in the Kali age, a Brahmana should perform penance strenuously. The fruit of the merit of a person resorting to the great Lord is very great. Hence abandoning the heaven and descending to the earth at the advent of the terrible Kali, Devas and the sages desire to perform penance. They are engrossed in holy rites. The Lord too takes incarnation frequently in the Kali age.

Those who hear and retain in memory their account get the five rare boons of Brahmaloka, viz. longevity, sons, wealth, fame and prosperity and they go to the region of Brahma.

Iksvaku kings were born in the race of Aila; full hundred kings of that family were crowned ; the extent of the Bhoja family of kings is twice that number. There were three hundred Ksattriya kings divided into four lines as I have already mentioned (?)

Progeny of Svayarnbhuva Mam1 Suta said : In all the Manvantaras of the past and future, equally identical persons, all of the same names and forms, are born.

The different Devas who are the ruler in that Manvantara, sages and human beings all (are equally identical 2).

The creation of great sages has been narrated. Now know and understand the family of Svayarnbhuva Manu being narrated in detail and in due order.

1-26, KP. I. 40, Mt. P. CJhs. 112, 121, 122.

The first sub-continent or country of ( = governed by) Jalada is called Jalada ; the second of ( = ruled by) Kumara is glorified as Kaumara.

The third sub-continent of Sukumara is known as Sukumara and the fourth of Manlcaka is called Manlcaka.

The fifth Varsa of Vasumoda is called Vasumodaka and the sixth of Modaka, is glorified as Modaka.

The seventh of Mahadruma is named Mahadruma. All the seven countries were thus named after them. 21* Dyutimat, Lord of Kraunca Dvlpa had seven sons, viz. Kusala, Manuga, Usna, Pi vara, Andhakaraka, Muni and Dundubhi. 1 22. The splendid regions situated in Kraunca Dvipa were called after the names of these (sons) . The land* of Usna is remembered as Usna and that of Pivara, Pivara.

Andhakaraka’s land was called Andhakara, that of Muni was Muni and that of Dundubhi, Dundubhi. These seven flourishing lands were situated in Kraunca Dvlpa.

These seven sons of great strength were born to Jyotismat in Kus'a Dvipa. These were Udbhida, Venumat, Svairatha, Lavana, Dhyti, the sixth son Prabhakara and the seventh Kapila. 2

Thus the countries in the Kusa Dvipa were known after their names. The subjects therein followed the conducts befitting the stages of life.

The rulers of the Salmali continent were the seven sons of Vapusmat. They were : Sveta, Harita, Jimuta, Rohita, Vaidyuta, Manasa and Suprabha. 3 _

I shall describe the seven countries after Jambudvlpa. The seven sons of Medhatithi were kings and rulers of Plaksadvipa.1

The subjects in the Plaksa-dvipa were made to follow the conduct of life according to their respective castes and stages of life by the sons of Medhatithi residing in their respective seven countries.

Understand that the Jambudvipa is surrounded by the seven Dvipas. Priyavrata crowned the eldest son (the son of) Kamya2 , Agnidhra of great valour as the king ofJambudvlpa.

The righteous Agnxdhra crowned his sons in these countries in due order and then engaged himself in penance.

Thus, the seven continents were established by the seven sons of Priyavrata, the grandsons of Svayambhuva (Manu).

The eight countries beginning with Kimpurusa are very auspicious. There perfection is natural, wholly consisting of pleasure and without effort.

There is no calamity or misfortune, no fear of old age and death. They have neither righteousness nor unrighteousness . There are neither high born nor low born nor middling. In all those areas there are no yuga cycles (with their classification, duties etc.) .

I shall now describe the lineage of Nabhi in the Hima Varsa. Nabhi of great lustre begot of Merudevx a son (named) Rsabha,1 the best among all kings and the ancestor of all Ksattriyas.

The heroic Bharata was born of Rsabha. He was the* • eldest of his hundred sons. After crowning his son Bharata, Rsabha renounced the world.

He entrusted the southern Varsa called Hima to* Bharata. Hence learned people know it by the name Bharata Varsa. 2

Bharata’s son was the scholarly and righteous Sumati. After transferring his kingdom, the royal splendour and glory to the son, Bharata entered the forest. * " - ——»

His son, Tejas1 was a lord of the subjects and conqueror of enemies. Indradyumna, the son of Taijasa, was wellknown as a scholar.

His son was Paramesthin. After his death Sobhana born in the family of Pratiharas 2 and related to him (ascended his throne) . A son known as Pratihartr was born to him.

Unnetr was the son of Pratihartr. Bhuva was his son. His son was XJdgltha. Pratavi was his son.

Vibhu was the son of Pratavi. His son was Prthu. Nakta was Prthu5 s son and Gaya was Nakta5 s son.

Nara was the son of Gaya. Virat was Nara’s son. Virat’s son was Mahavirya and Dhraiat was his son.

Mahat was the son of Dhimat. Bhauvana was Mahat’s son. Tvastr was Bhauvana’s son and Arija was his son.

Rajas was Arija5 s son. Satajit was the son of Raj as. He had a hundred sons and all of them were kings.

Out of them Visvajyoti was the chief. It is through them that these subjects flourished. They made this Bharata as consisting of seven Khandas.

The country Bharata was enjoyed by those born of their race, for seventyone sets of ages consisting of Krta, Treta etc.

Along with those ages (yugas) which have gone, the kings of their race were hundreds and thousands in the Svayambhuva Manvantara,

In the five continents beginning with Plaksa and ending with Saka the sacred rite was known in accordance with the division of castes (Farms') and stages of life (Asramas) . Happiness, longevity, forms ( beauty) , strength and Dharma were all common to everyone in the five Dvipas (continents) perpetually.

He had nine sons equal in valour and strength to Prajapati. The eldest was known as Nabhi ; his younger brother was Kimpurusa; Harivarsa was the third; Ilavrta was the fourth ; Ramya was the fifth; Harinmat was the sixth ; Kuru was the seventh ; Bhadrasva was the eighth; Ketumala was the ninth. Undestand their lands. 3

Svayarnbhuva Manu had ten grandsons equal to himself. They were the sons of Pr^avrata. This entire earth with its seven continents and various Varsas was colonised by them formerly in the Svayarnbhuva Manvantara in the first Treta ages. They wens endowed with progeny, Yogic power, and penance and the ability to create subjects. This earth was colonised by them.

Kanya (Kamyain Bd. P.), that extremely fortunate aug ter of Kardama, the Prajapati, bore to valorous Priyavrata sons endowed with progeny. She gave birth to two daughters amraj and Kuksi as well as to hundred sons4 * Among them ten brothers were very valorous and equal to Prajapati. xruu Jhey WCre A£nidhra> Vapusmat, Medha, Medhatithi, Vibhu, Jyotismat, Dyutimat, Havya, Savana and Sarva. . L T11'5 chaPter is (even textually) similar to Bd. P.I.2.14 as both deal with the topic of the race of Priyavrata and the distribution of the continents and sub-continents among the descendants of Priyavrata. cosmography. lt associates the names of the continents and sub-continents of die earth with those of their respective rulers—all being the grandsons of Svayarnbhuva Manu—sons of Priyavrata. Compare A.P. Ch. 107, Bh. P.V.

This is the creation of Svayambhuva (Manu) by which this universe has been filled along with sages, deities, Pitys, Gandharvas, Raksasas, Yaksas, Bhutas, Pisacas, human beings, animals and birds. Their creation in the world revolves in cycles along with the Yugas.

The first country was called after Udbhida, the second after Venumandala, the third after Svairathakara, the fourth after Lavana, the fifth after Dhrtimat, the sixth after Prabhakara and the seventh Varsa of Kapila is well-known as Kapila.

Sveta was the land of Sveta, Rohita, of Rohita. Jimuta, ofJimuta, Harita, of Harita, Vaidyuta, of Vaidyuta, Manasa, of Manasa and Suprabha, of Suprabha. All these seven were the rulers of the lands. L Verses 21-23 enumerate the sub-continents of Kraunca-dvipa which are named after their first rulers, the sons of Dyutimat. c Ver? e? 24-27 give the seven sub-divisions of Kusa-dvlpa each named after their initial ruler, the sons of jyotismat. seven sons of Vapusman, the kings of iS almalinames to its sub-divisions, each to his special sub-division.

The father gave Nabhi the southern Varsa (subcontinent) called Hima. He gave to Kimpurusa the Var$a known as Hemakuta; to Harivarsa the Varsa remembered as Naisadha; to Ilavrta the central part of Sumeru. He (the father) gave to Ramya Nila-varsa ; Sveta, which lay to the north of it, was given by the father to Harinmat. He gave to Kuru the

The eldest was Santabhaya, and then followed Sisira, Sukhodaya, Ananda, Dhruva, Ksemaka and Siva. The seven countries named after them were established by them in the previous Svayambhuva Manvantara.

Geography ofJambudvipa1 On hearing of the establishment of the people, the clever and eminent sage asked Suta about the length and extent of the earth. The sages enquired :

O holy sir, how many continents, or oceans or mountains are there? How many Varsas ( sub-continents) are there and what are the rivers in them.

Explain factually to us in details, the magnitude of the great elements and of the Lokaloka mountain, the circumference, the size and the course of movements of the sun and the moon. Suta said :