Sacred Geography & Pilgrimage

Manvantaras : The Milking of the Earth Obeisance to Sri gane§a Samiapdyana said : I wish to know precisely the order of Manvantaras1 and all the respective deities pertaining to the different Manvantaras. Suta said :

Listen to and understand as I recount succinctly and in detail, the Manvantaras which have gone and which are yet to come.

The first Manu was Svayambhuva and thefi there was Svarocisa Manu. Thereafter the Manus were Auttama, Tamasa, 1 Manvantara is a period during which a Manu presides over the world. It (the period) consists of seventyone cycles of four yugas ( catur-yugi ) or one-fourteenth part of god Brahma’s day. In other words there are fourteen Manus in one day of Brahma at the end of which there is Pralaya ( Dissolution) of the universe. Every Manu has his special set of gods, Indra, an incarnation of Visnu, seven sages (saptar$is ). Thus in the 1st Manvantara, Svayambhuva (the son of god Brahma) was the presiding Manu, Yamas were the gods, Yajha, the incarnation of Vi§nu officiated as Indra and the group of seven sages consisted of Marici, Atri, Angiras, Pulaha, Kratu, Pulastya and Vasistha. In every Manvantara, though the set of these functionaries is different, they have got the same powers, functions and the same tenure. The description of Manvantaras is one of the five essential characteristics of a Purat>a. Thus we find Pura^as like Bh. P. VIII. 1.29, NP. 1.40.17-37, VP. Ill chs. 1 and 2, KP.I.51, Bd. P. I.2.3G describing various Manvantaras. 458 Vayu Purdna Raivata and Caksusa. These six Manus have already passed away. I shall explain the eight future Manus.1

They are the five Savarnas, Raucya, Bhautya and Vaivasvata. I shall explain them after Vaivasvata Manu.

Know the five Manus who have passed away to be Manavas. The Manvantara of Svayambhuva Manu which has already passed has been described by me.

Henceforth, I shall describe briefly the activity of creation by Svarocisa, the second Manu of noble soul. 2

In the Svarocisa Manvantara, there were the Devas called Tusitas and the learned scholars called Paravatas. Only these two are remembered as the groups of Devas.

They were born of Tusita as the sons of Kratu, the Svarocisa (Manu) .The Paravatas and the remaining ones—these two Gams (groups) consist of twelve each. (Thus) all these Devas together are remembered as chandajas and they are twenty-four (in number).

At that time these twenty-four Dcvatas (deities) were the imbibers of Soma. Their Indra (ruler and leader) was Vaidha who was world-famous.

The Seven Sages, Manu, Devas and Pitrs —these four constitute the root (and foundation) of a Manvantara. All the subjects are subsidiary to them.

Deities are the sons of Sages, Pitys are the sons of Devas and the Sages are the sons of Devas—This is the conclusion of the Sastras (Scriptures).

Ksatriyas and Vaisyas were born of Manu and Brahmanas were born of the Seven Sages. Thus the Manvantara has been described in brief, not in details.

The detailed description of the Svaroci§a Manvantara should be understood through (that of) Svayambhuva Manvantara. It is impossible to describe it in detail even in hundreds of years, since the progenies are many in every family and they are oft-repeated.

The Manvantara of Auttama is the third among the Manvantaras. 2 There are five Ganas. I shall recount them. Understand them.

The Devas are Sudhamans, VaSavartins, Pratardanas, Sivas, and Satyas. Each of these groups {Ganas) consists oftwelve (Devas).

The names of the twelve constituting Sudhamans are Satya, Dhfti, Dama, Danta, Ksama, Ksama, Dhfti (Dhvani — Bd.P. ), Suci, Isa, Crjas, Jyestha and Vapusman the twelfth.

The VamSakarin Devas (Vasavartins) were Sahasradhara, Visvatman, Sami tara, Brhad vasu, Visvadha, ViSvakarma Manasvanta, Virad. Yasas, Jyotis, Vibhavya and Kirtiman.

The activity of creation etc. in the course of the Auttama Manvantara has been explained through (that of) Svaroci§a Manvantara. Now listen and understand the creation etc. in the Tamasa Manvantara in detail and in the proper order.

In the fourth period of Manvantara2 of the Manu Tamasa, the Ganas were four, viz. Satyas, Svarupas, Sudhls and Haris.

In the Manvantara of Tamasa, the gardsons of Pulastya (manifested themselves). Each of these Devaganas consisted of twentyfive (gods). obvious misprint, for Pratardana is mentioned in v. 24 above. Verses 26ff. give the list of the twelve gods in each set or class (gapa) of Devas. The reading in our text does not satisfy the condition of giving twelve gods in the Pratardana class. Hence the reading from a coi responding verse in Bd. P. (1.2.36. 30b) viz. avadhyc varatir deuo is accepted here.

The hundred Indriyas (sense-organs) and the eighth Tamas (Darkness) which the top-most sages who value truth as life, enunciate, are remembered as the Devas in that Manvantara.

Sibi the lord of ( great ) exploit, was the Indra of those Devas. O excellent ones, understand the seven sages of that Manvantara.

Janughanda, Santi, Nara. Khyati, Bhaya, Priyabhjtya, Avaksi, Pjrstalodha, Dpjhodyata, Rta and Rtabandhu were the sons of Tamasa Manu.

In the fifth cycle of Manvantara of Cari snava Manu,1 the groups of Devatas are well enumerated. Understand them.

Amrtabha, Abhutarajas, Vikunfhaand Sumedhas were the auspicious sons of Carisnu alias Vasistha, the Prajapati. Their shining and glorious Ganas were fourteen and four (i.e. eighteen) (or fourteen for each of the four Ganas) .

Vr§a, Bhetta,3 Jaya, Bhima, Suci, Danta,Ya^a, Dama, Natha, Vidvan, Ajeya, Kr^a, Gaura and Dbruva are glorified as Vikunthas. Uunderstand the Sumedhas.

Mahapuranasambhavya, Pratyangaparaha, Suci, Balabandhu, Niramitra, Ketubhrnga and Drdhavrata were the sons of Carisnava. Such is the fifth Manvantara.

Svarocisa, Auttama, Tamasa and Raivatas—these four Manus belong to the family of Priyavrata.

In the sixth cycle of Caksusa Manvantara1 the Devas are remembered as consisting of five Ganas (classes), viz. Adyas, Prasutas, Bhavyas, the heaven-dwelling Prthukas and the Lekhas of great dignity. dance with the names of their mothers. The Ganas of those Devas are the great-grandsons of Aranya, the Prajapati, the son of Atri. Each of these groups is remembered as comprising of eight Devas.

Antariksa, Vasu, Haya, Atithi, Priyavrata, Srota, Manta and Sumanta—these are glorified as Adyas.

Syenabhadra, PaSya, Pathyanetra ofgreat fame, Sumanas, Suvetas, Raivata, Supracetas and Dyuti of great prowess — these are mentioned as Prasutas.

Vijaya, Sujaya, Mana, Udyana, Sumati, Supari, Vijfiata and Arthapati—these Devas are remembered as Bhavyas. Now listen and understand the Prthuka gods.

Aji$ta y the Lord Sakyana, Vanaprstha, Sankara, Satyadhr$nu,Vi$nu, Vijaya and the highly blessed Ajita are the heavendwelling Pfthukas.

O Bramanas, the creation of that noble soul is explained through (that of) Vaivasvata Manvantara and it has been explained by me in detail and in the proper order. The sages requested :

The successors and heirs of Caksusa Manu were born in the family of Kasyapa. Please mention (enumerate) to us all those others who were born in his family. Siita said :

It behoves you to hear the creative activity of Caksusa Manu in brief. Prthu, the valorous son of Vena, was born in his family.

Other Prajapatis and Daksa, son of Pracetas, too were born (of that family) . Atri, the Prajapati, adopted Uttanapada as his son.

The very clever daughter of Dharma and his wife Lak§mi, the lady of sparkling smiles named Sunrta (Suniti), the lady who could produce wealth, bore to Uttanapada a son named Dhruva and became his auspicious mother. Vayu Purdna464

Uttanapada begot of her Dhruva, Kirtiman, Ayasman and Vasu and also two daughters of sparkling smiles, Manasvini and Svara. Their sons have been already mentioned.

The valorous Dhruva, praying for (desirous of) extensive fame, performed penance for ten thousand divine years observing fast.

On seeing his unlimited glory and greatness, USanas, the preceptor ofDaityas and Asuras, sang this Sloka (verse).

“How wonderful is the prowess of his penance ! How commendable is his learning ! Wonderful is his Huta (Holy rite) that the seven sages have kept Dhruva above themselves. The firmament depends on Dhruva. He is the controller and the lord of the firmament”.

Bhumi bore to Dhruva two kings (as sons), viz. Pusji and Bhavya. The powerful lord Pusti told his shadow, “Be a woman”.

At his truthful utterance, the shadow of divine body became a woman immediately. She was bedecked in divine ornaments.

Pu§£i begot of his Chaya five sinless sons, viz. Pracinagarbha, Vrsaka, Vrka, Vfkala and Dhrti.

The wife of Pracinagarbha named Bhuvarca gave birth to a son who became a king by the name of Udaradhi. In his previous birth, he had been Indra.

He used to take food but once at the end of every thousand years. Thus the lord secured Indra-hood which lasted a Manvantara.

Bhadra bore to Udaradhi the son Divafijaya. Varangi bore to Divanjaya the son Ripu, the conqueror of foes.

From Ripu, Bjrhati, bore a son Caksu$a endowed with all types of brilliance. Caksusa begot Manu of Pu^karini, a descendant of Varuna and the daughter of the noble-sou led Prajapati Aranya .

O blessed one, Manu begot ten auspicious sons of Nadvala, the daughter of Vairaja, the Prajapad.

The sons of Manu and Nadvala were tJru, Puru, Satadyumna, Tapasvin, Satyavak, Kavi, Agni^tut, Atiratra and Sudyumna—these nine as well as the tenth son Abhimanyu.

Agneyi bore to Oru six sons of great brilliance, viz. Anga, Sumanas, Svati, Kratu, Angiras and Siva.

To Anga, Sunitha bore a single child Vena. Due to the misdemeanour of Vena, there was a great indignant commotion.

For the sake of progeny, the sages (churned) his right hand. When the hand of Vena was pressed, a great king was born. The royal descendant of Vena was glorified as Prthu.

Prthu, the son of Vena, was the foremost of Ksatriyas. He was born with a bow and a coat of mail. He appeared blazing with his splendour. He protected all the worlds.

He was the first among kings who had been crowned in the Rajasuya sacrifice. He was the ruler of the Earth. In order to eulogise him, the clever Suta and Magadha (Bards) were born.

Being milked in different vessels, the Earth ( Vasundhara —that which contains rich deposits) yielded milk as much as they desired. Thereby, he sustained the world. The sages said :

To us who solicit (the information) describe their special forms of vessels, the milker, the milk and the different calves ( used for milking) .

Please mention everything to us, for what reason the hand of Vena was pressed formerly by the infuriated sages. Vayu Parana Siita said :

O Brahmanas, I shall describe the origin of Prthu, the son of Vena. O excellent Brahmanas, listen attentively with minds purified by austerities.

I shall not describe this holy narrative to an impure person, nor to a sinful one, nor to one who is not a disciple, nor to one who is malevolent and never to (by no means to) one who does not observe holy rites.

The Prajapati named Anga was born in the family of Atri. Vena was his son. He was not very pious or faithful.

The Prajapati was born of Sunitha, the daughter of Mftyu. Vena was the son of the daughter of Kala. Hence on account of the (hereditary) evil trait of his maternal grandfather. Vena (was cruel) .

He turned his back on Dharma; he indulged in covetousness as he pleased. He established institutions devoid of Dharma (Virtue and Piety).

Disregarding the Vedas and Sastras he was engrossed in sinful and evil activities. While he reigned the subjects were devoid of Vedic study and utterance of Vasa^karas. The deities did not partake of the sacrificial offerings nor did they drink the Somajuice.

“No Yajfia should be performed. No offerings should be oblated to fire”. This was the cruel, solemn declaration of that Prajapati when his (utter) ruin was imminent.

He proclaimed : “In all sacrifices, I deserve to be offered sacrifice (sacrificial oblations) and worship, by all twiceborn castes. Yajfias should be performed unto me. I should be invoked while (performing) Homas.”

When he crossed the limits of decency, when he took up an improper stand, Marici and other great sages told him :

When the king Vena who was utterly deluded by stubbornness and sense of false prestige, could not be dissuaded, the great sages became infuriated.

They caught hold of that mighty one even as he was dazzling like Are. Highly infuriated, they twisted and churned his left hand.

All those others (hill tribes) residing on the Vindhya mountains such as Tumburas, Tuvaras and Khasas and persons interested in evil actions were bom of the sins of Vena.

Becoming indignant again, the great sages pressed and churned the right hand of Vena in great fury as though it were the Aram (a pice of wood used to kindle sacred fire by attrition).

From the splendid brilliance originating from the pressure exerted on the right hand, Pfthu was born. Since he Vayu Purdna was bom of the big (Prthu) hand (palm) he was called Prthu.1 He was dazzling with the brilliance of his body like the Firegod.

He wielded the primordial bow of loud report, named Ajagava. Then he took up the arrows and the coat of mail of great lustre for the sake of protection.

When he was bom, all the living beings became highly delighted. When the great king was born, Vena went to heaven.

Due to the birth of that intelligent noble-souled son, he (Vena) was (elevated as) a Rdjarfi (a royal sage). The tiger among men ( Prthu) then protected him from the hell called Put (by being born as a son).

All the rivers and oceans brought gems and jewels and came there. They crowned the son of Vena as the king. With a great royal kingdom, he became an Emperor of great splendour.

That Emperor was coronated by the Devas, the sons of Angiras. The valorous son of Vena, Prthu, became the first king and a great Emperor.

The subjects who had been antagonised by his father were won over by him. Hence thanks to his Anurdga ( love and affection) he got the name Raja ( king) .

When he rushed against the ocean, the waters stood steady and motionless, and mountains crumbled before him. He never experienced the breakage of his banner.

The Earth yielded food-grains without being cultivated. All edible things were achieved on mere thought. Cows yielded whatever one desired. Honey was obtained in every leaf-cup (cluster of flowers ?)

At that time, in the auspicious Yajiia of Pitamaha, the highly intelligent Suta was born of suti ( the extraction of Soma juice) on the day intended for the extraction of Soma juice. The intelligent Magadha was also born in the same great Yajiia.

With the Hauls of Indra the Hauls of Brhaspati got mixed. The offering was made to Indra by the Devas and thereby Suta was born.1

The Hauya offering of the preceptor which was mingled with that meant for the disciple, was over-powered by the disciple’s Hauls. On account of the ( mingling) activity of the lower and the upper, a mixed caste came into being.

A Suta (charioteer) is begot of a Brahmanas lady by a K§atriya who belongs to an inferior caste. Hence Suta is proclaimed to have rites of the latter (Ksattriya) one.

It is the middle type of Dharma of a Suta, viz. that of Ksattriyas. ( He has these duties:) looking after and maintenance of chariots, elephants, horses. Practice of medicine is (his) lowliest of duties. ,

Both of them (Suta and Magadha) were called there by the Devas and Sages for eulogising Prthu. All the sages said to them: “May this king be eulogised. This is a befitting activity of yours. He is also a person deserving praise”.

They were enjoined by the sages :“Let him be eulogised by his future activities. He has control over his sense organs. He is always engaged in charitable rites. He is truthful, endowed with knowledge. He is munificent and is never defeated in battles.

Suta and Magadha eulogised him by composing songs about the past achievements of the powerful king Prthu.

At the end of the eulogy, the delighted Prthu, the lord of the subjects, gave the land o( Anupa to Suta and Magadha to Magadha.

Ever since, all the kings are eulogised by Sutas

On seeing him (King Prthu), the subjects were extremely pleased. The great sages told (them) : “Let this protector of men (King), the son of Vena, be the bestower of livelihood to you”.

Taking up his bow, Pfthu ran in pursuit of the fleeing Earth. Frightened of the son of Vena, she (the Earth) ran to Brahmaloka and other worlds (but finally) saw in front of her the son of Vena holding the bow lifted up.

He had his splendour brightened up by the blazing arrows and shafts. He was of never failing (power) and endowed with great Yogic power. He was invincible even to the Devas. He could not be thwarted by anyone.

The goddess (Earth) who is always worthy of being worshipped by the three worlds, could not get succour (from elsewhere) and so yielded to the son of Vena with palms joined in reverence.

She spoke to the son of Vena : “O king, you are not aware of the sin inherent in killing a lady. How are you going to sustain the subjects without me.

O most excellent of all kings, but for me the subjects will be ruined. O king, all the worlds rest in me. The whole universe is sustained by me.

O protector of the Earth, if you wish to do what is beneficial to the subjects, it does not behove you to kill me. Pay heed to my words.

All undertakings become fruitful if they are begun with proper means. O king, even after killing me, you will not be competent to protect and look after the subjects.

O extremely refulgent one, I shall become the producer of food. Refrain from fury. They say that females are not to be killed even from among the hundreds of lower animal species. O protector of the Earth, in consideration ofthis, it does not behove you to forsake Dharma”.

On hearing these various statements the noble-minded king of righteous soul, restrained his anger and spoke thus to (the Earth) :

“If any one destroys a single life or many, whether his own or anyone else’s and for the sake of one, he attains enough sin.

O auspicious lady, when many attain happiness, if one man is killed there is no great or small sin.

O Earth (repository of wealth), if you do not act according to my instructions which are conducive to the welfare of the Universe, I will kill you for the cause of the subjects.

If you turn your face (disobey) against my behest, I shall presently kill you with an (single) arrow. After proclaiming myself (as their Lord), I shall sustain the subjects.

Hence, O excellent lady, foremost among the upholders of virtue, paying heed to my words will enliven the subjects perpetually. There is no doubt about it that you are competent to do so.

Be my daughter. This is the great and excellent step (in the circumstances). O furious-looking lady, I control you for the sake of (establishing) piety”.

Thus admonished, the chaste lady, the Earth, spoke to the son of Vena in reply: “O king, undoubtedly I shall carry out this thus.

O excellent one among the upholders of virtue, give me a calf so that I can give milk out of affection. Make me flatsurfaced and level everywhere so that I can spread everywhere the flowing milk.”

With the tip of his bow the son of Vena pushed away the heaps of rocks everywhere. The hills were raised up by him.

In the Caksusa Manvantara there were no plants, no breeding of cows, no cultivation and no trade routes. All these occurred in the Vaivasvata Manvantara.

Wherever there was evenness (plain ground) the subjects always occupied it.

The diet cansisted of fruits and roots. Since the reign of the son of Vena all these things appeared in this world.

When the medicinal herbs were destroyed, lord Prthu made Caksusa Manu the calf, and with great difficulty milked with his own hand, the Earth (in the form of a cow) 1 and produced plants.

Food grains and plants were milked by the son of Vena from the Earth-goddess after making Caksusa Manu the calf and the bare ground the vessel. The subjects always maintained themselves with that food.

Again (the Earth was) eulogised by the groups of Devas led by Purandara after taking up a golden vessel and Amfta (Nectar) was milked by them. The Devas led by Indra sustained themselves with that alone.

The Earth was eulogised by the N&gas (Serpents) and milked. Poison was the milk, Vasuki the son of Kadru, was the milkman, on behalf of those highly powerful serpents.

O excellent Brahmanas, the fierce, huge-bodied and

After making themselves invisible, the Earth was milked again by the Yak§as and Punyajanas. They had made VaiSravana (Kubera) the calf. It was an unbaked vessel that they milked into.

The milker was Jatunabha, the father of Manivara. He possessed great strength and excessive splendour. He had full self-control. He was the son of a Yaksa. The great sage said that they sustained themselves with that milk.

The Earth was milked again by Raksasas and Pi£acas. Their milkman was Kubera endowed with the knowledge of Brahman.

The calf was the powerful Sumali. Blood was the milk yielded. It was a vessel of skull that the Raksasas milked into by being invisible. All the Raksasas sustain themselves with that milk.

In the vessel of lotus (leaves) the Earth was milked again by Gandharvas and the groups ofApsaras-s. They made Gitraratha the calf, and pure scents was the yield.

ViSvavasu who was the pure son of a sage and who was the very powerful king of Gandharvas and who was a noble soul resembling the sun was their milkman.

The goddess Earth was eulogised and milked again by the mountains. The yield was the medicinal herbs in embodied form and various kinds of precious stones.

Mt. Himavan was their calf. The great mountain Meru was the milkman.1 The mountain itself was the vessel. With that the mountain was stabilised.

The Earth-goddess was eulogised and milked again by the trees and creepers. They took the leafy* cup of Pala£a as the vessel . The milk yielded was the ability to grow after being cut.

The mountain in full bloom was Kdmadhuk ( the milkman of what is desired) . Plaksa tree was the calf. The Earth (was thus) the yielder of all desires, the benefactress of all living beings and very famous.

Such is the Earth ( V&sundhard) (the possessor of riches) who became the Dhdtri (nurse) , Viihdtri ( the creative agent), and Dharani (the support). We have heard that it was milked for the welfare of all the people by Prthu. It became the foundation of the world consisting of the mobile and the immobile beings and its source of origin.

Lord Pracetas, Visvedcva, Samafija who was well known, Ajihma the suppressor of enemies, Ajihmana and Mahiyana endowed with learning, the blessed Aja and Usa, Yavlya of great strength, Hotr and Yajva were the Paravatas of great exploit. These all were the deities who functioned in the Svarocisa Manvantara.

This story is conducive to fame, longevity and attainment of heaven. It is holy and on a par with the Vedas. It is esoteric as the sages, have said. He who is not malicious shall hear it. The man who recounts this narrative of the birth of Prthu, the son of Vena, to Brahmanas after bowing to them shall not bewail errors of commission and omission. This king (i.e. Prthu) was a defender of faith. He was equal to Atri.

We are going to be initiated (into a rite lasting) for many hundreds of years. O Vena, do not perform unrighteous acts. This is not the eternal Dharma. In the (family of the God of) Death you are undoubtedly born as a Prajapati. It has been promised by you formerly: ‘I shall protect the subjects. 5 55 While they talked thus, Vena spoke to the Brahmarsis:

The evil-minded but eloquent Vena laughingly said thus : “ Who else is the creator of Dharma ? Whose words are needed by me ? Who is there on the Earth equal to me in prowess, learning, penance and truthfulness ? You all know precisely that I am inferior to none, that I am a noble soul. I am the source of origin of all the worlds and particularly of all Dharmas. If I wish I can burn the entire Earth or make it flooded with water. I can create it or swallow (annihilate) it. No doubts or suspicions need be entertained in this matter. 55

Manojava of great virility and prowess became their Indra then. The seven sages in the Caksusa Manvantara were: Unnata, son (descendant) of Bhrgu; Havisman, son of Angiras; Sudhaman, son of Kafyapa ; Virajas, son of Vasistha; Atimana, son ofPulastya; Sahisnu, son of Pulaha, and Madhura, descendant of Atri.

O Brahmanas, from his hand that was being twisted and churned, a man black in colour and very short in stature, was born. Formerly it was heard so (by us). He was agitated in all his sense-organs. Frightened, he stood there with palms joined in reverence. On seeing him confused and dejected, (the sages) said: ‘‘Nifida (Sit down). He, of infinite valour, became the founder of the dynasty of Nisadas (a hill tribe) . He created Dhivaras too (the fishermen) born of the sins and defects of Vena.

Uru, Puru, Satadyumna, Tapasvin, Satyavak, Krti, Agnistut, Atiratra and Sudyumna—these nine and the tenth one Abhimanyu; these were the sons of Caksusa Manuborn of Nadvali. Such is the sixth Manvantara.

The son of Daksaka, the Prajapati,became a king. He was given in adoption to Atri for some reason by Svayambhuva Manu after the advent of the sixth (Manvantara). O Brahmanas, having reached the future Manvantara Caksusa, I shall now explain it by way of introduction.

In the first Tretayuga, he (Dhruva), the grandson of Svayambhuva Manu, controlled himself by means of Yoga in his desire to win great fame. The delighted Brahma granted him the excellent abode among luminaries. It is pleasing and lasting till the final dissolution of the Universe. It is devoid of setting and rising.

DhaivasyaSa, Vamanya, Gopa, Devayata, lord Aja, the powerful lord Durona, Apa of powerful arms, the vigorous Mahaujas, Cikitvan, Nibhrta, Viryavan, and Amsa : these were the sons of Kratu. They were then the imbibers of Soma.

For the sake of his subjects desirous oflivelihood the Earth in the form of a cow was milked, yielding all sorts of plants, along with the Devas, groups of Sages, Pitys, Danavas, Gandharvas, Apsaras-s, all Punyajanas, creepers and mountains.

O highly intelligent one, narrate in detail the story of the birth of Prthu and how the Earth ( Vasundhara ) was milked formerly by that noble-souled (king) along with Devas, serpents, Brahmanas, Sages, Yaksas, Gandharvas and Apsaras-s.

I shall now describe Lekhas. Understand as I recount them. Manojava, Praghasa, Pracetas of great fame, Vata, Dhruvaksiti, Adbhuta of great virility, Avana and Brhaspati are glorified as Lekhas.

Then Suta and Magadha told all the sages: “We shall propitiate the Devas and the sages with our activities. We do not know the performances, characteristics and reputation of this (Prthu) king. Wherefore, O Brahmanas, can we eulogise this brilliant king ?”

Then the subjects hurried and flocked round (literally) the blessed son of Vena saying, “As per promise of the great sages you make arrangements for our livelihood. On being hustled by the subjects, the powerful ( king Pj-thu) , with the desire to perform what was beneficent to the subjects, took up his bow and arrows and rushed at Vasudhd (the Earth). Being afraid of being hit, the Earth assumed the form of a cow and fled.

The Saptarsis (the Seven Sages) were Orja the son of Vasistha, Starhbhathe son ofKafyapa, Drona the sonofBhfgu,

In the past Manvantaras the Earth was rugged and uneven. Naturally some parts were even and some uneven. In the course of the previous creations, there was no demarcation of cities and villages, as the Earth was uneven and rugged. 472 Vayu Pnrana

Caitra, Kaviruta, Krtanta, Ravi, Bfhat, Guha, Nava and Subha1 : these nine are rememberd as the sons of Svarocisa Manu who established his race. They have been enumerated in the Purana. Such is the second Manvantara.

The Earth (The holder of treasures) was eulogised by the sages and milked again. Their calf was Soma (the Moon) and the milker (milkman) was Bfhaspati. The vessel was Gayatri and other (Vedic) metres. Their milk was penance and the eternal Brahman.

Pramardana (Pratardana) gods are glorified. They are8—Avadhya, Arati, Lord Vasu, Dhisnya, Vivasvasu (Vibha-

Hariisa, Svara, Ahiha, Pratardana, YaSaskara, Sudana Vasudana, Sumafijasa, Visa,Jantuvahyati, Suvitta and Sunaya — these are to be known as Sivas. They are the twelve other gods worthy of partaking their share in sacrifice.

Understand the names of those constituting the Satya category of Devas, as agreed (by sages of yore) . They are Dikpati, Vakpati, Viiva, Sambhu, Svamrdlka, Adhipa, Varcodhas, Muhyasarvafe. (?) , Vasava, Sadagva, Ksema and Ananda. These are those sacrifice-worthy other twelve (Devas) famous as Satyas. These are the deities who lived in the Manvantara of Auttama.

Aja, Parasu, Divya, Divyausadhi, Naya, the unequalled Devanuja, Mahotsaha, Ausija, Vinita, Suketu, Sumitra, Subala and Suci—these thirteen were the noble-souled sons of the Manu Auttama. These were the progenitors of the race of Ksatriyas and made them flourish. Such is the third Manvantara.

Harsa, the son of Kavi; Pfthu, the son of Kasyapa; Agni, the son of Atri ; Jyotirdhaman, the son of Bhrgu ; Vanapljha, the son of Pulaha, Gotra, the son of Vasi$tha; and Caitra, the son of Pulastya were the (seven) sages in the Tamasa Manvantara.

Svatra ( Svapna in A.) , Vipra, Agnibhas, Pratyetistha, Amrta, Sumati, Vavirava, Vacinoda, Srava, Pravirasl, Vadaand Prasa were the fourteen (?) Amftabhas remembered as the devas in the Cari snava Manvantara.

Mati, Sumati, Rta, Satya, Avrti, 2 Vivrti, Mada, Vinaya, Jeta, Jisnu, Sahas, Dyutiman and Sravasa—these are the names of Abhutarajas Ganas as (they) know.

Medha, Medhatithi, Satyamedha, Pr$nimedhk, Alpamedha, Bhuyomedha and others ( ? ) , the lord Diptimedha, Ya£omedha, Sthiramedha, S^rvamedha, ASvamedha, Pratimedha, Medhavan and Medhaharta are glorified as Sumedhas.

Vibhu of well known exploits and manliness was their Indra. Then the (seven) sages in the fifth Manvantara of Raivata Manu were: Vedabahu, son (descedant) of Pulastya; the sage called Yaju, the son of Kafyapa ; Hiranyaroma, son of Angiras; VedaSrl, son of Bhrgu; Drdhvabahu, son of Vasi^tha; Parjanya, son of Pulaha ; and Satyanetra, son of Atri.

The Dynasty of Pjthu Suta said : It is reported that the Earth extended to the oceans as its limit. It is called Vasudhd, because it holds riches ( Vasu— wealth, Dharayate—holds) .

The division of this famous, beautiful Earth was formerly made by King Prthu. The Earth consisting of a series of towns and mines (of various natural products) and populated by people of four castes was protected by that intelligent king.

That excellent king, the son of Vena, had such prowess. He was worthy of being bowed to and worshipped by all living beings.

Being ancient and born of Brahman, Prthu alone :s worthy of being offered obeisance by Brahmanas of great dignity (and fortune) who were experts in the Vedas and their Aftgas (ancillary subjects) .

The primordial king Prthu, the valorous son of Vena, should be bowed to by the excessively blessed kings who seek great fame.

Only Pjtbu, the first maker of men, should be bowed to by the warriors also seek victory in battle.

The warrior who, after glorifying Pjrthu, proceeds to the battlefield, returns safely from the terrible battle and attains glorious fame.

The saintly king Prthu, the excessively renowned one, should be bowed to by the Vaisyas, strictly adhering to the avocation and duties of Vaifyas, as it was he who gave them livelihood and sustenance.

These different calves and milkers, milk and the vessels all have been described by me in the proper order.

At the very outset the Earth was milked by the nobleshouled Brahma after making Vayu the calf. 1 The vessel was the surface of the Earth and the yield, the seeds.

Then in the early Svayambhuva Manvantara, the Earth was milked by Agnldhra2 after making Svayambhuva Manu the calf.

Formerly, when Svaroci§a was Manu, the Earth was milked by the intelligent Caitra, after making Svarocisa Manu the calf. The yield consisted of plants and foodgrains.

In the Auttama Manvantara, the Earth was milked by the most excellent and intelligent Devabhuja, after making the Manu Uttama the calf. The yield consisted of all foodgrains.

Again in the fifth Manvantara, viz. the Tamasa Manvantara the Earth was milked by Balabandhu after making Tamasa Manu the calf.

When the Manvantara of lord Carisnava Manu arrived, the Earth was milked by Purana after making Carisnava Manu the calf.

When the Caksu§a Manvantara arrived, the Earth was again milked by Purana, after making Caksusa Manu the calf.

When the Caksusa Manvantara elapsed and Vaivasvata Manvantara arrived, the Earth was again milked by the son of Vena, as narrated by me to you.

Formerly in the previous Manvantaras the Earth was milked by the Devas and others, by human beings as well as by theBhutas (living beings or goblins) and others. 21 • Thus the Devas should be known in all the past and present Manvantaras. Now listen to the sons of Prthu.

Two valorous sons, Antardhi and Palin were born to Prthu. Sikhan<jinl bore to Antardhana (Antardhi) the son Havirdhana.

Dhisana, the daughter of Agni,bore to Havirdhana six sons, viz. Praclnabarhis, Sukra, Gaya, Kr§na, Vraja and Ajina.

The holy lord Praclnabarhis was a great Prajapati. Thanks to his strength, learning, penance and prowess, he was the sole Emperor of the Earth. The tips of his Kusa grasses pointed to the east by frequent use in Yajftas. Hence he is called Praclnabarhis.1

That lord duly married Savarna, the daughter of the ocean, far beyond the extensive darkness. From the Prajapati the daughter of the ocean, Savarna, bore the ten sons of Praclnabarhis.

All of them are named Pracetas. They were masters of the science of archery. Performing rtghteous actions (inclose association) without being separated, they performed great penance for ten thousand years lying in the waters of the ocean.

While the Pracetas were performing penance on the Earth the trees not being properly cared for covered the earth resulting in the decline and ruin of the subjects.

When (the firmament) was obstructed in the Caksusa Manvantara, wind could not blow. The sky was covered with trees. The subjects could not (carry their activities) for ten thousand years.

On realising it by means of their power of penance, all

Vayu uprooted those trees and dried them up. The fierce fire burned them. Thus the destruction of trees took place.

Learning of the destruction of the trees (and when only) a few trees survived, king Soma (the Moon-god) approached these Pracetas and spoke to them:

“O kings, O sons of Pracinabarhis, give up your anger after considering the benefits conferred (by flourishing trees) for the continuance of the worlds.

The trees will grow on the Earth. May the fire and the wind calm down. This jewel of a girl of fair complexion is the daughter of the trees.

Knowing this future (contingency ), she has been nurtured (and brought up) by me with my rays. She is named Marisa and is created by the trees themselves. May she, nurtured in the womb of the moon*, be your wife.

By means of a moiety of your splendour as well as a moiety of my splendour, the learned Prajapati named Daksa will be born of her.

He, of fiery splendour, shall again develop the subjects and protect the Earthalmost burnt by the fire of your brilliance.”

Then, at the instance of Soma (the Moon-god) those Pracetas curbed their fury and accepted righteously from the trees (their daughter) Marisa as their wife.

After creating the immboile beings, mobile beings, bipeds and quadrupeds mentally, Dak§a created Vvomen (daughters) thereafter.

He gave ten (of his daughters) to Dharma, thirteen to Kafyapa and twenty-seven engaged in the movement of time (i.e. the twenty-seven constellations) to the moon. *i.e. 'by rays of the moon’ ( as stated in v. 34a) . 478 Vayu Purdna

After giving these (daughters) to them he gave four other daughters to Ari§{anemi, two to Bahupuitra, two to Ahgiras and one daughter to KjSaSva. Now know their progeny.

By this time, the sixth Manvantara of Cak§u$a Manu ceases giving place to the seventh Manvantara of the Prajapati Vaivasvata Manu.

In them (the daughters of Dak$a) Devas, birds, cows, serpents, Daityas, Danavas, Gandharvas, Apsaras-s and other classes of beings were born.

The creation of the earlier ones was due to thought, sight and touch. Thenceforth, the subjects in this world were bom of sexual intercourse.1 The sages said :

O excellent ones, birth and dissolution (death) occur perpetually among living beings. The sages and those men who are endowed with learning are not deluded in this matter.

O Brahmanas, Daksa and others are born in every Yuga. They undergo subsequent death too. A learned man is not coniused in this matter.

O excellent Brahmanas, formerly there was neither seniority nor juniority among them. Penance alone was considered weightier and prowess was the basis thereof.

He who comprehends this creation of the mobile and the immobile beings in Caksu$a Manvantara passes his life-span fiilly and is honoured in the heavenly region ( after it ) . and the present one. With this chapter closes the description of the Cak?usa Manvantara. rated. Thus these six cycles of creation, in the form of Manvantaras have elapsed. They have the Svayambhuva Manvantara as their first one and the Cak$usa Manvantara as the last one. They have been briefly narrated in the proper sequence.

O excellent Brahmanas, these creations have been narrated in accordance with my understanding. The details of these creations should be known through the creation in the Vaivasvata Manvantara.

All the creations of Vivasvan are endless and nondifferent (from other Manvantaras) em the matter ofstates of health, duration of life, virtue, love and wealth. He who reads this without malice attains these attributes.

Now I shall describe the creative activity of the current noble-souled Vaivasvata Manu succinctly and in detail (as the case may be). Listen and understand even as I recount.

The auspicious birth of Devas, Danavas, Celestial Sages and the noble-souled Daksa has been narrated by you before. It was mentioned by you (before) that Dak$a, the Prajapati, was born of Prana. How did he who had great penance subsequently attain the status of the son of Pracetas ? O Suta, it behoves you to clarify this doubt of ours. He was the son of the daughter of Soma. How did he become his (Soma’s) father-in-law? Suta said :

Formerly the earth was covered with the fat of Madhu and Kaitabha. Hence the Earth extending to the oceans became famous as Medini ( Medas—fat) . Since the intelligent son of Vena, king Prthu, adopted her as his daughter, she is called Prthivu1

They then impregnated Marina mentally. Daksa the Prajapati was born of Marisa and the ten Pracetas. He possessed great splendour and virility, thanks to the part of Soma. At first Dak$a created progeny by mental process and subsequently by means of sexual intercourse.

Vaivasvata Manvantara : The Mdrica Creation Suta continued : In the seventh cycle called Vaivasvata Manvantara, the Devas and the great sages were born of Kasyapa, son of Marlci.1

The eight groups of Devas are remembered as follows: (1) Adityas, (2)Vasus, (3) Rudras, (4)Sadhyas (5) Visvedevas (6) Maruts, (7) Bhrgus and (8) Ahgiras-s.

(Among them) Adityas, Maruts and Rudras are to be known as the sons of KaSyapa. The three groups, viz. Sadhyas, Vasus and Visvedevas are the sons of Dharma.

Lord Bhargava was born of Bhrgu and Angira was the son of Angiras. In this Vaivasvata Manvantara, those Devas are

The current auspicious creation should be known 'as that of the descendants of Marici. Their present brilliant Indra is Mahabala by name.

All the Indras in the different Manvantaras whether of the past or future or those who exist now should be known as having equal characteristics.

All of them are the lords of past, present and future objects, thousand-eyed and Purandara (destroyers of the cities of enemies). All of them are bountiful, crested (wearers of crowns with crests). They hold thunderbolt in the hand. All performed hundred sacrifices and all possessed hundreds of attributes.

They establish themselves after excelling all the living beings in the three worlds, whether weak or mobile, for various reasons such as Dharma (Piety) etc.

I shall explain everything as to how they are the lords of the past, present and future by means of splendour, penance, intellect, strength, learning and exploits; how they have become powerful; listen and understand even as I recount.

Three worlds have been remembered by the Brahmanas as Bhuta, Bhavya and Bhavisya. 1 They are respectively remembered as follows : Bhurloka or the Earth, Bhwoarloka or the firmament and Bhavya or the heaven. I shall explain how they have been accomplished.

When this (world) had taken shape, the second word, “Bhavat” wai uttered again by Brahma. That which is about to take shape in the immediate future time is indicated by the word “Bhavat”.

The word Bhuvarloka is derived from bHavana by those who know Nirukta (Etymology) • Hence the firmament is called the second Loka i.e. Bhuvarloka.

When Bhuvarloka had taken shape, the third word iCBhavya99 was uttered by Brahma and then the Bhavyaloka took shape.

The word Bhavya is used in the sense of what has not yet come about (i.e. the future). Hence this future world is remembered by the name Diva (Heaven) .

Another third word “Svafr” was uttered (by Brahma). Then the Bhavyaloka ( future world ) took shape. The word Bhavya is used in the sense of future time.

The Earth is remembered by the word Bhuh; the firmament is remembered as Bhuvah\ the heaven is remembered as Bhavya. This is the set of three worlds in a nutshell.

By the utterances in combination with the three worlds the three Vyahrtis (i.e. the mantras BhUh,Bhuvah9 Svah) originated. The root Nath is remembered in the sense of ‘protection* by those who know the (meanings of) roots.

Since they are the Lord Protectors of the BhUtat Bhavya and Bhavat worlds they are the Ndthas ( Protectors) of the three worlds. They are termed as Indras by the Brahmanas.

The Devendras who are the chiefs in the Manvantaras as well as those Devas who are their (subordinates) become partakers of shares in the TajHas.

Yaksas, Gandharvas, Raksasas, Pi£acas, Uragas and Danavas are all proclaimed as (the products of) the glory of the Devendras.

The Devendras are the elders (preceptors) , protectors, kings and parents. Those excellent Devas protect all these subjects righteously.

Thus the characteristics of the Devendras have been briefly described. I shall now recount the seven sages who are stationed at present in the heaven.

This was uttered at the outset by Brahma who was desirous of sons and who was meditating. The word <c.Bhuh” was uttered in the beginning and this Bhurloka took shape. The root BhU is remembered in the sense ofSatta (existence) as also Loka Dariana (visibility to the people). Since it existed and was visible it became Bhurloka, hence this first Loka is remembered as BhUhiy because it existed.

They are : ( 1 ) ViSvamitra of great penance, the intelligent son of Gadhi who was born of the family of Ku£ika, ( 2) Jamadagni, the valorous son of Dru (Aurva) the scion of the family of Bhrgu, (3) Bharadvaja of great penance, the son of Bfhaspati, (4) Saradvan the learned and the virtuous son of Uta482 Vayu Purdna thya, belonging to the family of Gotama, (5) the fifth one Brahmakofe (otherwise known as) lord Atri, son of Svayambhu (Brahma,) (6) the sixth one, the son of Vasigjha well known in the world as Vasuman, and (7 ) Vatsara, son of Kafyapa. All these seven are well honoured by good men. These seven sages, all of whom are Siddhas, exist in the present Manvantara. 29*31. Ik$vaku, Nabhaga, Dhrgfa, Saryati, the famous Narigyanta, Nabha, Uddi$(a, Karu^a, Prsadhra and Vasuman the tenth—these are the ten sons of Vaivasvata Manu glorified byme. The seventh Manvantara has been explained by me. O Brahmanas, the second Pada has been described by me in detail and in the proper order. What else shall I now explain?

The Race of Prajdpati : Rebirth of Seven Sages The Sages said : On hearing the second section (in full) as narrated by the intelligent Suta, Samgapayana thereafter asked him about (the subject matter of) the third Pdda (Section).

“The second Pdda has been narrated by you along with its sequel (Appendix) ; please recount the third Pdda in detail along with the (necessary) introduction’ 9 Being requested thus, Suta began to speak with his inner soul highly delighted. Suta said :

OBrahmanas, I shall recount the third pada in detail along with (necessary) introduction. Even as I recount it, listen and understand it completely.

O Brahmanas, listen in details and in proper order to the creative activity of the present Vaivasvata Manu of noble soul.

The seven sages were born again as seven mental sons of Brahma. They were adopted as sons by Svayambhu (the self-born god Brahma) himself.

The creative activity was initiated again as before and in the proper order, by those noble souls who manifested themselves and who created the series of subjects.

I shall mention the progeny of those people of pure knowledge and holy rites in brief as well as in detail (according to the context) and in the proper order. and embellished with planets and stars is filled with beings born of their families.

On hearing these words a doubt arose in the minds of the sages. Overwhelmed by the doubt, the sages of pure holy rites honoured Suta and asked him for the sake of clarification of their doubts. The sages said :

O excellent one, how were the seven sages born as seven mental sons at the outset ? How were they adopted as sons ? Please explain this to us. Thereafter, the highly-splendid Suta well versed in Puranas began the auspicious narration. Suta said :

In the Svayambhuva Manvantara they had been cursed by Bhava. In order to make (the curse) truthful (i.e. fulfilled), they were born again. From the Jana Loka they went to heaven.

We have heard that in the Yajfla of the great lord, Brahm& assumed the form of Varuna. With a desire for progeny he had consigned the semen into the holy fire. It was then that the sages had their second birth.

Bhrgu, Angiras, Marici, Pulastya, Pulaha, Kratu, Atri and Vasi§{ha—these eight1 were the sons of Brahma.

In his grand elaborate Yajna all the Devas had come. All the Angas (ancillaries) of the Yajfia and Vafafk&ra had assumed corporeal forms.

The Saman mantras, thousands of Yajur mantras and the Rgveda embellished with Pada and Krama2 (Pafhas) were present there in embodied form.

The Yajurveda enriched with (relevant) metres, brilliant with Omkara as its mouth (face) was present here along with Suktas, Brahmanas and Mantras related to the Arthas (objects & purposes) of the Yajna.

The Sama Veda so rich in (the variety of Vedic) metres and with all Mantra-Songs (which are) to be sung at the outset was present there along with ViSvavasu and other Gandharvas.

The Brahma Veda (Atharva Veda) was (present there) accompanied by terrible rites. (But) due to (the presence of the)

On seeing the ladies, the semen virile of Svayambhu fell on the ground. There is no doubt about this that it took place on account of the dispensation of the inevitable in the case of Brahmarsis (Brahmanical sages) .

Pitamaha (god Brahma) then took it up by means of Sruks and Sruva (sacrificial spoons and ladles) and performed the Homa as if it were ghee, reciting the mantras duly.

Thereafter, the Prajapati began the creation of living beings (or aggregate of elements) . Due to the splendour that was beside, the fiery things were bom ; the Gunas Sattva and Rajas were not pervaded by the Guna Tamas.

From the Saguna brilliance, Tamas stayed perpetually in the sky. All the living beings were born from the Tamas (darkness) and the Tejas (brilliance).

When the sons born of Karman were created, Brahma took up his Semen Virile in the ghee-pot and performed the Homa.

When the Semen Virile was consigned to the holy fire, the great sages manifested themselves. They were embodied and very brilliant. All the seven (sages) had the attributes of new bom infants.

When the Semen Virile was once poured into the fire,

Mahadeva saw him coming out like that and said to Brahma: “I am desirous of a son and I am initiated. He. is born to me, O lord. Hence may lord Bhfgu be my son. 9 *

Mahadeva was permitted by god Brahma who said: “So be it". Mahadeva adopted Bhrgu as his son. All the descendants of Bh^gu are called Varunas. He became a holy lord (sage) .

A second ( ladleful of) Semen Virile fell on the burning coals. Angiras was bom of it with his limbs firmly united on fire ( burning coals) . Hence he is known as Angiras.

On seeing his birth, the Fire-god spoke to Brahma: “It was I who held your Semen Virile. Hence may this second son be mine.”

The Fire-god was addressed by Brahma: “Let it be so”. Hence, we have heard that all the descendants of Angiras are known as Agneyas.

When the Semen Virile was consigned to the holy fire for six more times by Brahma, the creator, the six Brahmas (sons of Brahma) were born. So it is heard.

Marici was the first among them, born from the rays (of sacrificial fire) . Since the (second) son was born in the Kratu (sacrifice) , he is called Kratu.

“I am the third” (Aham-Trtiya), saying thus the third son was born. So he is called Atri. The fourth son was born with sharp pointed hairs. Hence he is remembered as Pulastya.

They maintain the continunity of the worlds. These subjects are developed and nurtured by them. Hence Brahma’s sons are mentioned as Prajapatis.

Their king is lord Yama and they have wiped offtheir sins by their (religious) observances. There are other Prajapatis also. Listen to them attentively.

Kuioccayas and Valakhilyas had become great sages. They had the speed of the mind. They could go anywhere. They became Emperors.

The groups of sages called Vaikhanasas are honoured by Brahmarjias. They were born of the sacred ashes. They are engaged in penance and learning.

The handsome Alvinas were born of his ears. The pure ones born of the eyes are known as Akfarajas.

The elder Prajapatis were born of his vessels. The sages were born of the hair pores in the skin and the sweat dirt.

From his tears and cry were born the terrible mouths Niryasas (?) , the junctions of fortnights, years, days and nights and the terrible light of Pitrs.

Raudra they say is the blood. Lohita is remembered as gold. That should be known as Maitra also. The smoke is remembered as animals.

The flames are Rudrasand Adityas. Divine human beings were bom of the burning coal and the flame.

Brahma born of Brahman is the primordial being in the world. Requesting (for the hand of) a virgin, the sages told him who bestowed everything :

“Brahma, the eldest among Suras, is delighted with Devas. These lords will be giving birth to all the subjects.

All of them are Prajapatis. All of them are sages. These rites will uphold these worlds with his grace.

They have developed couples increasing your splendour. Among Devas there are learned ones in Vedas. All the saintly kings are also such.

All of them are devoted to the Vedic Mantras. They have been born out of the attributes of Prajapatis. The infinite Brahman is the Truth and the greatest penance.

O lord, all of us are your own children, the Brahman (Vedas) , the Brahmanas and all the worlds including the mobile and the immobile beings.

Beginning with Marici and including all the sages, we Devas are thinking about and longing for children by your (blessings )”.

(Suta said) O highly blessed ones, Devas along with sages identifying (themselves) with the abodes and the time are born in this family during the Yajfta.

In that very form, they may not establish these subjects. They may be stabilised from the beginning till the end of the Yugas.

Then the preceptor of the world (Brahma), without any further thought, spoke — “O Devas, it was after deciding like this that the subjects had been created by me. There is no doubt about this. These sages have been born in your race”.

Among them I shall recount in detail and in proper sequence the race of Bhrgu, the ancient noble soul and the first Prajapati.

Bhrgu had two unequalled, excellent and auspicious wives of noble families. One was the daughter ofHiranyaka£ipu, famous by the name ‘Divya’ and the other was the fair-complexioned daughter of Puloman, named Paulomi. 490 Vayu Purana

Ranjana, Prthurasmi and the scholarly Brhadgiras were the sons of Varutrin. They were devoted to Brahman and became the priests of Suras.

They approached Manu with the motive of spoiling sacrificial rites. On seeing Dharma being violated, Indra spoke to Manu:

“I would rather have the sacrifice performed through you than through these”. On hearing these words of Indra, they fled from that place.

When they absconded, Indra released (their) wife Cetana. Then he followed her.

Thus, the sons of Varutrin were killed by Indra formerly. Sukra begot (of his wife) Yajani the daughter Devayanl.

The three-headed Visvarupa was the great son of Tvastr. Visvakarman is remembered as the younger twinbrother of Visvarupa.

Twelve sons were born to Bhrgu (and were known as) Bhrgu (Gana ) Devas1 . Lord Kavya begot of Devi those sons.

They were—Bhuvana, Bhavana, Anya, Anyayata, Kratu, Sravas, Murdhan, Vyajaya, Vyasrusa, Prasava, Aja and the twelfth one Adhipati.

These twelve sons of Bhrgu are remembered as twelve sacrificial Devas. Paulomi bore a lordly son having full selfcontrol and engrossed in Brahman.

Since he was sickly in the eighth month of conception, a he was forcibly taken out of the womb by dire means and so his name became Gyavana. He became conscious due to Pracetas. Through the auger of Cyavana ( revived by ) Pracetas, Cyavana alias Pracetasa burned the man-eaters through anger1 .

The son of Bhrgu (i.e. Cyavana) begot of Sukanya two sons honoured by saints, viz. Atmavana and Dadhlca.

The son Sarasvata was born to Sarasvati and Dadhxca. The blessed lady Ruci, daughter of Nahusa, was the wife of Atmavana.

The sage tJrva (Aurva in Bd. P. and Mbh.) of great renown was born of him after breaking through the thighs (of his mother) 2 Rclka was the son of Aurva. He was brilliant (in complexion) like a blazing fire.

Aurva had a hundred sons of whom Jamadagni was the eldest. Those descendants of Bhrgu had thousands of sons due to mutual alliance.

Among other sages outside (the original family) there are many other descendants of Bhrgu. They are divided into seven Gotras, viz. Vatsa, ViSva, Aivisena, Panda, Pathya and Saunaka. These seven clans are alternatively known as Bhargavas.

Listen to the narration of the family of Angiras, the intelligent son of Agni. It was in the family of Angiras, the intelligent son of Agni, that Bharadv&jas along with Gautamas were bom. The most important Devas belonging to the family of Angiras are Tvisimants (? ) of great prowess.

Atharvan, Angiras had three wives, viz. Surupa the daughter of Marica, Svarat the daughter of Kardama and Pathya the daughter of Manu. I shall mention their progeny.

The heirs of Atharvan born of those wives were the uplifters of the family. They were born as a result of the great penance of that purified soul.

Dlrghatama was the son of A$i. Bjrhaduttha was the son of Vamadeva. Dhisnu’s son was Sudhanvan and his son* • was R§abha.

Rathakaras (Charioteers) are remembered as Devas. They are well-known as Rsis (Rbhus ?). Bharadvaja of very great fame1 and well-known was born of Brhaspati.

The progeny of Samvarta, (mental) son of Angiras, are considered as Devas. Listen to them. These Angiras Devas are regarded as junior to Brhaspati.

I shall now describe the race of Marlci consisting of excellent men as its scions. In his race was born the Universe consisting of mobile and immobile beings.

Contemplating on the waters (Apah ) with a desire for progeny, Marici desired the waters. The lord mentally conceived thus—“A son bom of a praiseworthy woman, endowed .with all good qualities and having good tastes is honoured”.

Contemplating on the speech of good men 2 he stayed under water for seven thousand years with a desire to beget sons. Hence (the son) became unequalled.

Kafyapa was the knower of the sun (?) Hence he was on a par with Brahma. In every Manvantara, he is born through a part of Brahma.

The subjects8 were angered by Daksa, it is said (?) for the sake of (his) daughters. Then he drank wine. The word *K(rfya' means wine.

Hakekasas (?) 4 should be known as Brahma’s Ka§ya. Ka§ya is remembered by Brahmanas as wine. Because he dr. ink KaSya. (wine) he is called KaSyapa. 5

He used harsh words. On being cursed by Daksa, he became infuriated and thereby became Ka&yapa.

On being requested by Ka£yapa and urged by Brahma Paramesthin, Daksa gave his daughters to Kasyapa. All of them were expounders of Brahman. All of them were the mothers of the worlds.

He who knows this holy creation of R§is through Varuna becomes long-lived and meritorious. He becomes Purified and attains excellent happiness. By listening to this and retaining this (in memory) he becomes free from all sins.

Then all the sages spoke to Romaharsana : “When the sixth Prajasarga (creation of the subjects) of Caksusa Manu had been dissolved, the creation of Vaivasvata Manu began to function (How did it take place ?).” SUta said :

When the Vaivasvata Manvantara arrived, Daksa was commanded by the self-born lord himself—“Create the subjects”. Bak$a created mobile and the immobile living beings.

Then Daksa proceeded to create the four types of Prajas (subjects), viz. Jarayujas (viviparous) ,An<fajas (oviparous) , Udbhijjas (plants that pierce the ground and grow) , and Svedajas (those born of sweat) .

(He created) sages, Devas, Gandharvas, human beings, serpents, Raksasa’s, Yaksas, Bhutas, PiSacas, birds, animals and deer.

When these mentally created beings did not flourish and multiply, he was rebuked by the intelligent lord Mahadeva.

On seeing those subjects desirous of flourishing the extremely powerful celestial sage, Brahma’s son Narada, fond of arguments, spoke evil words to them resulting in himself being cursed.

The Brahmar^a (Narada) is sometimes called son of Kasyapa. Due to his mean action the Brahmana sage was afraid of Daksa’s curse.

Then Daksa stipulated the conditions with Paramesthin: “Let Narada be born of my daughter as your son’’.

Then Daksa gave his beloved daughter to Paramesthin. Narada was born thereof. The sage became calm and ceased to be afraid.

On hearing this those Brahmanas became curious. They asked Suta, the seer of truth, the foremost among the eloquent ones: The sages enquired :

How were the sons of Prajapati, the subjects born of Pracetasa destroyed by the noble-souled Narada ?

On hearing these auspicious truthful words born of a desire to know, he {Suta) spoke these sweet words endowed with all good qualities : 496 Vayu Purdna 146* Haryasvas, the sons ofDakga, desirous of procreating subjects, the extremely powerful ones came there and Narada spoke to them:1

“Alas, all of you are childish. You do not know the entire surface of the world. What is within, what is above and what is below, you do not know. How will you create the subjects ?

What is the extent of the Earth ? What are the things to be created ? Is it possible to create without knowing these ? Small or great defects are sure to be seen therein”.

On hearing his words they went away to various quarters. On reaching the aerial zone, they were utterly nonplussed.

Wandering (here and there) intermingled with the (blowing) winds, they have not returned till this day. Thus those great sages are wandering after reaching the aerial zone.

When his sons were lost, Lord Daksa, the Pracetasa, begot again of Vlrini a thousand sons.

After knowing the magnitude of the Earth we shall easily create the subjects”. They too went the same way to all the quarters. Even to this day they have not returned like the rivers (not returning ) after falling into the oceans.

Ever since then, if a younger brother goes in quest of a lost elder brother, he too gets lost. This is not to be done by one who knows.

He who knows entirely this creation of Dak$a precisely, becomes long-lived, famous, blessed and endowed with progeny.

The seven great sages who had passed away in the first Svayambhuva Manvantara and who were the creators and initiators then, are reborn in the Vaivasvata Manvantara after 484 V&yti Purdria the lapse of the Cak§u$a Manvantara. It is due to the curse of Maheivara that the noble souls, Dak$a and the very powerful sages Bhrgu and others manifested themselves (in this Manvantara).

He was endowed with Brahman’s splendour and the most excellent among the knowers of Brahman. Sukra begot four sons of her, viz. Tvastr, Varutrin, Sancja and Amarka. They resembled the sun and in their prowess they were equal to Brahma.

Divya bore to Bhrgu the planet Sukra (Venus) who was the preceptor of Devas and Asuras, who was the son of Kavi, and was known as Kavya, Sukra and Usanas. He was the most excellent among the knowers of Vedas. Sukra’s wife named Angi was the mental daughter of the Soma-drinking Pitrs and very famous. She gave birth to four sons.

There are other Prajapatis many in number, viz. Kardama, Kalyapa, §e$a (?), Vikranta, Sulruvas, Bahuputra, Kumara, Vivasvan, Sucilravas, Pracetas, Aristanemi, Bahula and many others.1

The (Manu) period is already calculated as being of seventyone sets of four Yugas. After bowing to Vivasvan (the Sun-god) I shall narrate the Vaivasvata creation beginning with Manu and ending with the future events. It comprises Devaga$as, Sages, Danavas, Pitrs, Gandharvas, Rak§asas, Bhutaganas, human beings, animals, birds and immobile beings.

Others called Pitfs were created by these great sages alone. The seven groups of sages are well known in the world, viz. Maricas,Bhargavas, Angirasas, Paulastyas, Paulahas, Vasisthas and Atreyas; these groups of Pitrs are well-known in the world. 5 1 • These three Ganas have been briefly mentioned before: They are Apflrvas (Rare) , Prakdias (Brilliant) and Jyotiftnantas (Illuminated ones) .

He performed severe penance for ten thousand years. He became endowed with Yogic power and more particularly with supernatural powers like Animd etc. As he possesses glorious power, he divided himself into human beings, serpents, Rakgasas, Devas, Asuras and Gandharvas. All of them being endowed with divine bodies and wealth of beauty and splendour, they were lords equal to himself. He was desirous of creating other mental living beings of various kinds.

The son bom with long hairs is remembered as Pulaha. He who was born out of the Vasu (fire ?) was called Vasuman. He is called Vasisjha by those who know the truth, by the expounders of Vedas. Thus these six great sages are the mental sons of Brahma.

All the waters were called. The lord dwelt in their company. The lord procreated an unequalled son named Aristanemi who became Prajapati and who was of well-controlled mind. VadhauveSa1 (?) begot the son Marica, having the splendour of the Sun.

He became then desirous of creating the different subjects by the process of sexual intercourse. He took to himself as wife the daughter of Virana, the Prajapati. She was Asikni who was endowed with great penance and who supported the worlds. The entire Universe consisting of the mobile and the immobile beings was sustained by her.

In this matter they quoted two verses about Daksa, the son of Pracetas. “When Dak§a married Asikni the great daughter of Virana, he created a million mobile wells

The brilliantly shining goddess Earth, the quarters, the intermediate quarters, the Lords of quarters, the celestial virgins, the wives of Devas, the mothers and Ayu—all these were present there in embodied form in front of the Lord (Brahma) who was performing the Yajfia assuming the form of Varuna.

Paramesthin was born as Kasyapa’ s son. Again due to the fear of curse of Dak$a, he was born as his mental son. His second birth was as the mental son of Kafyapa. He was formerly born asNarada(son)of Paramesthin. Formerly Daksa’s sons famous as Haryasvas were destroyed for the purpose of censure. They were undoubtedly annihilated. Lord Daksa became infuriated and attempted to destroy him (Narada). Keeping the Brahmar§is ahead, he (Dak§a) was requested by Paramesthin (not to kill Narada) .

When the cams* (sacrificial offerings) pertaining to Rudra and Visnu (charged with specific mantras ) by Bhrgu were interchanged, Jamadagni was born, as the Caru pertaining to Vaisnava fire was (mistakenly) eaten (by his mother). Renuka bore to Jamadagni the son Rama of unmeasured splendour. He was equal to Sakra (Indra ) in valour and had the traits both of a Brahman a and a Ksatriya.

Ten own sons of Angiras were born of Surupa. They were ten and their names are—Audarya, Ayu, Danu, Daksa, Darbha, Prana, Havisman, Havisnu, Kratu and Satya. The following ten and five (i.e. fifteen) are to be known as belonging to the Pak?a (i.e. Gotra) of Angiras—Ayasya, Utathya, Vamadeva, U£ija, Bharadvajas, Sankrtikas, Gargya, Kanva, Rathltara, Mudgalas, Vi§nuvrddhas, Haritas, Vayus, Bhaksas of Bharadvaja family, Arsabhas and Kimbhayas. Many others (external) sages (belonging to the families outside ) are remembered among other sages.

These sons (known as) Sabalasvas (having horses of diverse colours) , desirous of multiplying subjects were told the same words by Narada. On hearing those words all those powerful young men spoke to one another—“The great sage has said well. Undoubtedly the track of our brothers should be followed.

When the 2§abala£vas were lost, lord Daksa became infuriated and cursed Narada—“Be ruined, endure the

How the seven great sages who had been great Siddhas in the Svayambhuva Manvantara, failed to attain the fruit of penance in the Vaivasvata Manvantara (I shall narrate.) Overwhelmed with the curse of Bhava (Siva) they did not attain the (fruit of the) penance. Once they gathered together in the Jana Loka.

In the Jana Loka all the great sages spoke to one another :The blessed ones were talking to one another in the grand sacrifice of Varuna: “In the Cak$u$a Manvantara let us all be

Brhaspati was born of Surupa and Svarat gave birth to Gautama. Pathya gave birth of Avandhya, Vamadeva, Utathya and Usija. Dhisnu was thes on of Pathya. Sarhvarta was the mental son (of Atharvan) . Vicitta, Ayasya and Saradvan were the sons of Utathya.

On seeing them come there again with the evil intention of killing Indra, he struck at them (while ) they slept in the altar of the lord of Devas on the southern side. While they were being devoured by (dogs, jackals and wolves) their heads fell down simultaneously and became dates.

The Race ofDharma The sages requested : Please narrate in detail the birth and origin of all Devas, Danavas and Daityas in the Vaivasvata Manvantara. Suta said :

Sadhya bore to Dharma twelve sons called Sadhyas. The highly fortunate Sadhyas were born according to their wish and were partakers of shares in Tajhas. Those who are conversant with Devas (Devata-lore) know them to be greater than other Devas.

It is reported that the Devas (called) Jayas were created out of the mouth of Brahma through the desire for progeny. All of them are remembered as having Mantras as their bodies in the Manvantaras.

The blessed sons of Dharma, the twelve deathless ones (named) Sadhyas, had been formerly born in the Cak§u§a Manvantara.

After saying thus, all of them were born in the Caksusa Manvantara as the twelve sons of Dharma, son of Svayambhu (god Brahma).

Nara and Narayana too were born there again. VipaScit who was Indra and Satya who was Hari were in the Svarocisa Manvantara the Tusita gods.

Formerly only these names of Tusitas were remembered: Prana, Apana, Udana, Samana and Vyana.

The Vasus were the sons of Vasu. They are remembered as the younger brothers of Sadhyas. These are glorified as the eight Vasus—Dhara, Dhruva, Soma, Apa, Anala, Anila, Pratyusa and Prabhasa.

Dravinaand Hutahavyavaha were the sons of Dhara;

Soma’s sons were lord Varca and Budha who is known as a planet. These two were horn of Rohini and are famous in the three worlds.

Dhara, Ormi and Kalila—these three too were the sons of Candramas (Moon god). Apa’s sons were Vaitandya, Sama and Santa.

Skanda and Sanatkumara were born of the fourth part of Tejas (fire). Agni’s son Kumara was born in the Sara grove (a kind of reed) . Sakha, Vilakha and Naigameya were his younger brothers.

Anila’s (Wind god) wife was Siva and her sons were Manojava and Avijnatagati. Anila had these two sons.

They know that the son of Pratyusa was sage Devala by name. Devala had two sons Ksamavan and Man!sin.

He is the maker of all arts and crafts. He is the carpenter of the Devas. He makes and causes others to make ornaments.

He makes the aerial chariots of all Devas. The human craftsmen depend upon (and emulate) his mechanical arts.

The Marutvants were the sons of Marutvatl. The Bhanu groups were remembered as the sons of Bhanu. The 500 Vayu Pwrdna Muhurtas (auspicious hours) were born of Muhurta1 . Lamba gave birth to Ghosa.

The learned Samkalpa (conception) was born of Samkalpa. The Nagavlthls consisting of three paths were bom of Jam! (Yarn!).

All the objects on the Earth were born of Arundhati. Thus the learned and eternal creation of Dharma has been narrated.

O men of holy rites, I shall mention the names of the Muhurta1 s and Tithis along with their presiding lords.1 Even as I recount, listen and understand.

(Incidentally I shall mention) the divisions of days and nights, the constellations in brief and all the Muhurtas and stars that appear during days and nights.

More than six hundred Kalas are mentioned during days and nights. The manifestation of Rtus is based on the special movement of the Sun.

Those who know Vedas calculate Tithis as the basis of festivals. For the purpose of charitable gifts on behalf of Pitrs, they utilise the different occasions (even if no apparent peculiarity is seen) .

The twenty seven (constellations) daughters whom Daksa gave to Soma (Moon god) are glorified in Astronomy as Nak§atras by name (i.e. Stars). They all bore children illuminated with unmeasured splendour.

From the daughters (of Daksa) who remained, Kafyapa married fourteen1 blessed ones. All of them are mothers of the worlds.

They were Aditi, Diti, Danu, Kala, Arista, Surasa, Surabhl, Vinata, Tamra, Krodhavaga, Ira, Kadru and Muni. O knowers of Dharma, listen and understand their progeny.

The twelve Vaikun$ha gods who were prominent in the Cari§nava Manvantara that has passed, became Sadhyas, in the Caksu$a Manvantara.

After saying this, all of them were born as the twelve Adityas from Kasyapa, the son of Marici, in the Caksusa Manvantara.

Satakratu (Indra) and Visnu were born again as Nara and Narayana in the present Vaivasvata Manvantara.

Death and birth are mentioned to happen even to those Devas. Just as the Sun rises and sets in this world, even so

Since they are attached to the great Vedic tradition as well as worldly objects like sound and the eightfold superhuman powers like Animd (minuteness) these Devas were born.

Then she gave birth to two daughters, viz. Rohini having the lustre of Rudra and Gandhari the renowned.

Again to Surabhi was born (a bull) that was glorious, and had the good lustre like that of themoon.Hehad a garland on. He was lustrous with a (big) lump. He was born of the storehouse of nectar. With the permission of Surabhi he was given to MaheSvara as his banner.

Thus these sons of Kasyapa, Rudras and Adityas have been glorified. Sadhyas, Vigvedevas and Vasus are remembered as the sons of Dharma.

Arisfanemi’s wives had sixteen childern. The sons of the learned Bahuputra are remembered as Vidyuts. The excellent Rks honoured by Brahmarsis are born of Pratyangirasa.

The sons of Kr£a€va, the celestial sage, are remembered as Devapraharanas. These are born again at the end of a thousand Yugas.

In this context I shall describe the difference that is remembered among them. Listen to what I am going to say as to difference among Brahma, Visnu and Rudra.

The bodies of the Self-born Lord that are said to be born from time to time are proclaimed as Rajasa, Tamasa and

O excellent Brahmanas, it is not possible to state the difference among these bodies, since they are dependent upon the increase of (a particular) Guna and the two-fold bondage due to Anugraha (blessing or favouring) and Nigraha (controlling).

O Brahmanas, in accordance with my ability I shall recount Pravrtti (activity), Nivrtti (desistance from activity) and the increase of the Gunas of the bodies. (Listen to it) and understand.

One among them, the Rajasa body creates all the subjects; the Sattvika one staying in the ocean, blesses; and the Tamasa one swallows the subjects and overthrows them at the proper time.

When god Brahmamanifests himself with the resurgence of Rajas guna, the Sattvika body which is called Purusa vanishes.

With the excess of Tamas, when it assumes the form of Kala (the destroyer), the Rajasa form designated as Brahma disappears.

When with the dominance of Sattva, the lord becomes Purusa, the body named Kala ceases to exist.

The form, name and activity of the Lord in favouring and controlling those prevailing in the three worlds disappear in due course.

When Brahma manifests himself the difference is mentioned. When the lord is Brahma, Purusa does not exist.

These three bodies are remembered as those of the single self-born Lord. The three bodies are Brahma, Paurusa and AntakarL

Herein what is (known as) His Rajasa body is verily the creator of subjects (i.e. the Universe). What is called the Tamasa form is the annihilator of the subjects. The Sattvika form called Paurusa is remembered as the bestower of blessings.

The supreme being, Kala, assumes states for different functions (such as) creating the subjects in the capacity of Brahma, supporting them in the status of Visnu and devouring in the guise of Rudra, the subjects who had been blessed by the Vaisnava form.• •

The Self-bom one, Kala, performs three activities through the three (bodies). It creates, supports and annihilates the subjects.

Thus the three bodies of the self-born God which are called Prajapatya (belonging to Prajapati or god Brahma) , Raudra (belonging to Rudra) and Vaisnava (belonging tD Visnu) have been proclaimed.

Only one body is remembered in the Vedas, Dharma Sastras and in the ancient (schools of) Sankhya and Yoga by the intelligent sages who could see (both) analytically and synthetically, were conversant with nobility of pedigree and prowess and could visualize the Reality.

In the matter of unity and diversity people are of

Some hold that Brahma is the cause (of the Universe) ; some say that it is Prajapati. Some say that Siva is the greatest while others call Vi§nu supreme. Out of ignorance and with the mind vitiated by passion, attachment etc. they think like this.

Considering the reality, time, place, cause and effects precisely, these deities are declared as working for diverse purposes.

He who censures one among them censures them ail. He who praises one, praises all of them. They call him Brahmavadin (propounder of Brahman) who undestands one Puruga.

The attitude of non-censure must always be adopted towards the deities by one who knows (the Reality). It is impossible to know I £vara established in all Aiivarya (prosperity, power and glory).

These three deities remain non-different (factually). So where is separatness or unity ? Where is their number ? Whence do they come and go ? Who is competent to know their unity or multiplicity?

Since in view of their being united with the Gunas they create, sustain and devour the subjects in the three units of time, the supreme Being is said to be one.

Brahmanas call that one lord, Rudra, Brahma, Indra, guardians of the quarters, sages, Danus (Manus inBd. P.) and Narayana, in diverse ways. Vayu Pur&ij.a

The Prajapatya body (i.e. that of Brahma) and the Vaisnava body (i.e. that of Vi$nu) recur again and again in all the Manvantaras and Kalpas.

In splendour, fame, intellect, learning and strength they are born equal to Him. Know them also.

With the Rajasa part of Brahma, Marici and Kasyapa were born. It is said that Rudra of the nature of Kala was born with theTamasa part. With the Sattvika part of Purusa Visnu was then born in the Yajfia.

With the Paurusa body of Bahma which had a predominance of Sattva guna, the god was born here in the first Svayambhuva Manvantara as the mental son of Akuti. 1

Thereafter, when the Svarocisa Manvantara arrived, he was born of Tusita along with the previous Tusita groups of Devas and passed away along with them.

In the Auttama Manvantara also, he was known as Tusita. Born along with Vaiavartis (i.e. Devas of that name), Hari was again known as Vasavartin.

He was born of Satya, as Satya, along with the excellent gods Satyas. When the Tamasa Manvantara arrived, Hari himself was born of Harya along with the Haris.

Since, at the time of his birth, all the worlds were permeated by Vamana (Lord in the form of a dwarf) he is remembered as Visnu. The root VviS means ‘to enter, to permeate’.

Thus the unity, separatness and the speciality of Brahma and Vamana, the great Atman have been glorified.

The deities are born of the part of other deities. They are then born equal to them in brilliance, intellect, learning and strength, thanks to their blessings.

Know that whatever being exists endowed with special riches, glory and strength, is born of a part of Vi§nu*s brilliance.

Some men say that the lord alone is born partially. Others say that the deities are born of one anothers’ part.

Thus arguing with one another they say after seeing them. For, there is no difference between Manas and Cetas Hence they are blessed. They become K§etrajfias.

Igvara, though one, becomes manifold, due to the power of his lordship. For the same reason after becoming manifold he becomes one again.

From that (Lord) of good intentions and the diversity of brilliance are born the subjects consisting of mobile and the immobile beings in all the Manvantaras. When they are created once at the beginning of Sarga, they continue to live respectably (?)

Whenever any Kalpa comes to a close Rudra annihilates the subjects. Hvaras are born by means of Yogic Maya deluding others.

They are moving about due to their AiSvarya and the non-lsvaras (those devoid of AiSvarya) are deluded. Hence there is nothing proper or improper in things where faults spread. Vayu Purina 510

Those who spread scandal about living beings are wicked; those who are favourable to living beings are middling; those who slight and disregard living beings are competent. There are three Vedas for those who are eloquent.

(A line is missing from the the Text.) Because it is heard firmly, because it is heard before, bacause it is a rumour and because it is worldly, for these four reasons one does not get at the precise truth. 145# Formerly they meant and were used in another sense, and even after the lapse of time one does not accept the new sense out of spite.

He who is a solid among solids, he who becomes the attribute therein, he who is the creator of activities and minds and he who is great due to pedigree, are glorified by those who know the tradition, for these four reasons.

The incompetent and the infuriated know the deities only partially. They state these two verses in this connection in regard to YogeSvara (Lord of Yogas).

Just as the crystal jewel assumes various colours due to its purity, and as a result of the contact with other objects, the colours and sizes being in accordance with those objects, so also the self-born assumes shapes and sizes due to the

Just as the cloud, though single, remains (or seems) different in colour and form so also the self-born Lord though single one assumes different forms due to Gunas and appears single, double or triple. The single entity has the three forms of Brahma (the creator), annihilator and Purusa.

(How were) S idhya%. Vasus, Visvedevas, Rudras and Adityas famous : by the nobility of their birth, greatness of the prowess or actions ? We wish to know the difference among Prajapati, Visnu and the noble-souled Bhava as to who 'excels whom among them ? Who originates from whom ? Who is established in whom ? Who is the eldest ? Who is the middle one ? who is the youngest among them ? Who is the most important among them ? Who is the greatest among them by means of actions, nobility of birth and prowess ? Please mention all these to us as you know these precisely. Suta replied :

As a result of the curse of Brahma, they were bom Vayu Pur&na498 again in Svayambhuva Manvantara as Jitas; in Svarocisa Manvantara they were born as Tusitas; and in the Auttama Manvantara they were born as Satyas. In the Tamasa Manvantara, they were born as Haris and in the Raivata Manvantara they were born as Vaikunthas. In the Caksusa Manvantara the Sadhyas were bom as Suras as per their will.

O Brahmanas, all the thirty-three groups of Devas are Chandqjas (born from Vedic chandas or mantras). These Devas too are said to have annihilation and birth. Just as the sun rises and sets in this world, so also these groups of Devas are born in every Yuga. The sages enquired :

The bodies born of parts of Brahma occur in all the three units of time. Becoming Kala, Rudra destroys the subjects again. When the end of the Kalpa approaches, the sun of seven rays becomes the Sariivartaka Sun (the sun at the time of world dissolution) and burns the three worlds. With changes in name and form, Vi§nu blesses i.e. sustains the subjects. In the different situations he is the cause of the origin of different things.

The ten renowned Visvedevas were born of Visva. They were —Kratu, Daksa, Sravas, Satya, Kala, Kama, Dhuni, Kuruvan, Prabhavan and Rocamana. [ They] are remembered as the ten sons of Dharma. They were the auspicious sons born of Vilva.

From the Rajasa part of Brahma Marici and KaSyapa were born. From the Tamasa form that causes dissolution was born Bhava. The Sattvika or Paurusa form is called Visnu. These three bodies of the self-born are thus remembered in the three worlds.

It is one supreme Soul. He becomes three and deludes the subjects. People seek difference among these three Beings, with diverse points of view, curiously testing their forms and saying, “This is the greatest; this is not (so)”, out of deluded mind.

These deities permeate even Yatudhanas, PiSacas and human beings. The Self-born stays unified and separate deluding the subjects by means of the bodies solely consisting of the Gunas. He who worships one among them, worships all the three.

Only three positions have been assigned for all the planets. They must be known in order as southern, northern and middle ones. The place Jaradgava is the middle, the place Airavata is the northern one and the place of Vaisvanara has been indicated as the southern one factually. The constellations ASvinI1 , Krttika and Yamya (i.e. Bharani) are remembered as Nagavlthi 2 * . The constellation Pusya, A£le$a and Punarvasu are considered as Airavati Vlthi. These three Vithls are mentioned to be in the northern path.

The YogeSvara makes replicas of himself and others in thousands by means of Yogic power. He moves about among them. He attains the (pleasures of) sensuous objects performing severe penance. Like the Sun withdrawing his brilliance and attributes (of heat etc.) he annihilates them all again.

When Tusitas became Sadhyas, these names are mentioned—Manas, Anumanta, Prana, Nara, the powerful Yana, Citti, Haya, Naya, Hamsa, Narayana, Prabhava and Vibhu. They were born as the twelve Sadhyas.

In the Svayariibhuva Manvantara at the outset, then in the Svarocisa Manvantara these were the names of the Tusitas. (Listen and) understand them. They were— Prana, Apana, Udana, Samana, Vyana, Caksus, Srotra, Prana(?), Sparta, Buddhi and Manas.

I shall now recount the progeny of Dharma. (Listen and) understand. Daksa, the son of Pracetas, gave these ten daughters to Dharma as wives, viz. Arundhati, Vasu, Yarn!, Lamba, Bhanu, Marutvati, Samkalpa, Muhurta, Sadhya and Vilva.

Aja, Ahir-Budhnya, Pusa, Yamadevata, Agneya. Prajapatya, Brahma, Saumya, Aditya, Barhaspatya, Vaisnava, Savitra, Tva§tra and Vayavya—these are the fifteen Muhurtas MuhUrta shows ‘time fit for performance of an auspicious act*. The names of Muhurtas in Brahmanas and Smrtis are different. The names of the 1 5 Muhurtas of the day and 1 5 MuhCLrtas of the night agree with those in Bd. P. 2.3.39-46. But of these Mt.P. 253.8-9 mentions only 8 auspicious Muhurtas for beginning a work. Puranas regard Muhurtas as deities as every Muhurta has a presiding deity.

The divisions (Muhurtas or Bhdgas) in the day are Raudra, Sarva, Maitra, Pindya, Vasava, Apya, VaiSvadeva, Brahma—these Muh Mas cover the period till mid-day. Prajapatya, Aindra, Indra, Nirrti, Varuna and Aryamna and Bhaga: these Muhurtas of the day are caused by the Sun. They are to be known in accordance with their magnitude by means of the gnomons.

These names of those Jayas are famous : Darla, Paurnamasa, Brhad Rathantara, Citti, Vicitti, Akuti, Kuti, Vijftatr, Vijfiata, Manas and Yajna.

Brhaspati’s sister was an excellent woman, celibate and having Yogic Siddhis. Unattached (to the worldly affairs or things) she roamed the entire Universe. She who became the wife of Prabhasa, the eighth among the Vasus, had a son ViSvakarma who was the Prajapati of all SiIpis (artisans and sculptors ) .

Four daughters, very famous in the worlds were born of Rohini, viz. Surupa, Hamsakila, Bhadra and Kamadugha. Kamadugha and Surupa gave birth to two sons. Hamsakila gave birth to Nypa (king) and sages (?) and to Bhadra were born the famous and blessed Gandharvas, the sons of Vajin (horse) . The horses Uccai^ravas were born then; they roamed about in the firmament with the speed of mind. They were of different colours, white, red, tawny, deer-coloured/ green and gray and (also of the lustre of) Rudra. These horses were of Gandharva wombs. They were the vehicles of the Devas.

In the Carisnava Manvantara, Lord Hari was again born of Vaikuntha along with the Abhutarajasas. When the Caksusa Manvantara arrived that lord Vaikuntha was bom as Narayana, Dharma and Sadhya along with the Sadhya group of gods. When the Vaivasvata Manvantara arrived, the lord Sadhya Narayana, was born of Aditi and Kafyapa, the son

Purified by penance and blessed by Mahadeva the chaste Surabhi bore to Kafyapa the eleven Rudras. They were Aiigaraka, Sarpa, Niryti, Sadasaspati, Ajaikapat, Ahirbudhnya, Ordhvaketu, Jvara, Bhuvanesvara, Mftyu and Kapala who was famous. With her great penance, Surabhi bore these elven Devas, the Rudras, the lords of the three worlds.

The foilwing are remembered as the twelve Adityas, the sons of Kafyapa: Dhata, Aryama, Mitra, Varuna, Amia,a Bhaga, Indra, Vivasvan, Pu§an, the tenth one Parjanya, Tvastr and Visnu the last but not the least (i.e. really the great) .

The attachment to sensual objects is declared as the cause of birth. Due to the curse of Brahma, the Jayas were born in the Svayambhuva Manvantara as Jitas. In the Svarocisa Manvantara, they were born as Tusitas and in the Auttama Manvantara they were born as Satyas. Devas were born as Haris in the Tamasa Manvantara, Vaikunthas in theCari§nava Manvantara, Sadhyas in the Caksusa Manvantara and Adityas in the present (i.e. Vaivasvata) Manvantara.

When the present Vaivasvata Manvantara had arrived, they were propitiated by Aditi. They gathered together and spoke to one another. “We shall enter this blessed Aditi alone, in the present Vaivasvata Manvantara by means of a moiety of our Yagic splendour and become her sons. That will be conducive to our welfare. Those who are born of Aditi will attain the status of Adityas”.

The highly powerful Devas who had passed away in the Svarocisa Manvantara assumed the name of Tusitas in the Caksusa Manvantara and spoke to one another. When the duration of Svarocisa Manvantara remained but little, the Tusita Devas conferred with one another—“We shall enter the blessed Sadhyas and be born in the Manvantara. That will be conducive to our welfare”.

The constellations Mula, Purvasatjha and Uttara§a<Jha are termed Ajavithi. The constellations Sravana, Dhanistha and Satabhisak are the GarglVithi. The constellations Purva Bhadrapada, Uttara Bhadrapada and Revati are glorified a.sVai$vanari (VlthI) . These three Vlthis are remembered by learned men to be in the southern path.

The constellations Purvaphalguni, Uttaraphalguru and Magha are remembered as Aryami (Vitlii) . The constellations Hasta, Citra and Svati are termed Govithi) . The constellations Jyestha, Visakha and Anuradha are remembered as Jaradgavi Vithi. These three Vithis are mentioned to be in the middle path.

Curse to Jaya Gods : Nfstrhha Incarnation Race ofHiranyakaiipu : Birth of Marut-Gods On hearing his words, the sages and ascetics of the Naimisa forest asked the most excellent one (i.e. Suta) in due course. The sages said:

How were the Devas, the extremely powerful Adityas, the chief of whom were Indra and Vi$nu, born in the seven

3-16 511 Manvantaras? O Romahar?ana, please narrate all this in details to us.

On realising the trend of their thought, Brahma became angry. Brahma spoke to those gods in despair.

“You have been created by me for the sake of further procreation and not otherwise. I have already told you to procreate and be victorious.

On being urged by Brahma thus, those Devas, the Jayas, began to propitiate him. “O great lord, forgive us for what has been done through ignorance”.

When they bowed to him and implored, Brahma said to them again: “Who deserves (i.e. is capable) to be independent in this world without being permitted by me ?

Everything is pervaded by me. As against my will how will living beirgs attain anything auspicious or inauspicious.

Whatever exists in the world or is endowed with Sattva (existence) or Asattva (non-existence) has been pervaded by me with intellect and soul. Who in the world dare to deceive me ?

Whatever has been conjectured, decided or considered by the living beings is entirely known to me.

The entire Universe consisting of the mobile and the immobile beings (created ) has been established by me, thanks to the principle of hope and expectation. How can I approve of cutting it off ?

Since I have transformed myself for the sake of creation and not for any other purpose, who will be free from my will without beginning the performance of holy rites?’*

After saying this to the group ofjaya Devas who accepted his punishment and who were dejected, Prajapati spoke again to them (in consolation) .

“Since, after open declaration to me, renunciation had been adopted by you formerly and since excessive effort, though fruitless, had been put in by you, O Devas, your future births will result in ultimate happiness.

After reciting thus the verse he spoke to the Devas, Jayas again —“When the Vaivasvata Manvantara is over, you will come here near me.

Then you will attain eternal Siddhi along with me • After speaking thus to them, Brahma vanished there itself.

When the lord had disappeared those Devas who were endowed with Yogic power and who possessed Ayimd and other supernatural power*, continued practising Yoga fearlessly.

Thereafter, their bodies turned into twelve lakes. They came to be known by the name Jaya and they resembled the oceans.

Then, in that Svayambhuva Manvantara, those Suras (Gods) were born as the sons Ruci and Ajita. They were twelve in number and were known as Ajitas. 1

These mental sons known as the twelve Ajitas were Vidhi, Munaya (?), Ksema, Nanda, Avyaya, Prana, Apana, Sudhama, Kratu, Sakti and Vyavasthita.

In Yajiias they are proclaimed as the partakers of the fruits of Yajiias along with the Suras in the Svayambhuva Manvantra. Again in the Svarocisa Manvantara, they were born as the sons of Svarocisa and Tusita.

When the Carisnava Manvantara arrived those Devas, the Haris, were born as the sons of Vaikuntha and Carignu. In the fifth Manvantara those Devas were known by the name Vaikuntha2.

In the Caksusa Manvantara, those Devas, the Vaikunthas were born as the twelve sons of Dharma and Sadhya.

He who faithfully reads this story of the seven births of the Devas at the bidding of the lord, does not meet with any obstacle or sin.

Thus the seven births of Jayas with seven characteristics have been narrated by me. 2 What else do you wish to hear ? The sages requested l

Narrate to us the origin and death in detail, of the Daityas, Danavas, Gandharvas, Serpents, Raksasas, all the Bhutas (goblins), Pisacas (ghosts), animals, birds and creepers.

Thus requested, Suta told these excellent sages : * 'We have heard that Diti bore two sons to Kasyapa.

O holy lord, mention in detail to us the name, origin and prowess of the noble-souled Daitya Hiranyakasipu. Suta said :

Formerly the holy Asvamedha of Kasyapa was performed at Puskara. It was graced by (the presence of) deities and Gandharvas.

For the purpose of discourses etc. in accordance with the excellent injunctions (in sacred scriptures) there were five golden seats kept there.

Three of them were sanctified by means of Kusa grass. The (fourth had a) bundle of Kusa grass (over it) and (the fifth) a plank (over it). The four seats were intended for the chief Rtviks.

The fifth was an auspicious, divine, golden one intended for the Hot?. It was covered with divine cloth.

Diti who had been pregnant for ten thousand years was occupying the seat of Patni (i.e. the wife of the sacificer, viz. Kafyapa).

Thanks to that act, he became renowned as Hiranyakasipu. Hiranyaksa was his younger brother. Simhika was the 1 • The author's fondness for popular etymologies (similar to that of Brahmana-writers ) leads him to create such stories as in vv. 53-59. 516 Vayu. Purana younger sister. She was the lady who became the mother of Rahu after marrying Vipracitti.

Hiranyakasipu, the Daitya (son of Diti), performed severe penances for a hundred thousand years without taking any food and standing topsy-turvy.