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AfoHSHCltA A/cUU jbutt

PROSE ENGLISH TRANSLaTION

OF

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

DIT8 AND PUBLlSKtO BY

MANMATHA NATH

DUTT, MA.,

M.R.A.S.,

Rector, Keshub Academy;

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

CaLCUTTa:
Pkintkd by

i.

C. Dass,

Elysium Press, 6$\s Beadon

1896.

Street,

P R EF

That PurSna

in

said

:tual

to consist of

number

all

falls far

the Bhgavata.

pics

short of

namely,

into six books.

translation

Vishnupuranam

this

of

enumeration of

tlie

and has been divided

In

and

But the

Vishnu Puranam consists of

Purana,

the characteristics of the

duties, is called Vaislmajta

twenty-three thousand stanzas.

of verses

Matsya and

ie

E.

which Parasara, begir.ning with the evcnts

Varlha Kalpa, expounds

'f

'

five

specified

have principally

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

jcient

so

[t

'io

as

tried,

'ive

best as

much intended

in

in

my

power, to interpret the

this great

work.

My

icured

my

book

is

pnhr

i8$4<

is

original.

very cstly and cannot be always

by the readers; and

edition will not be

ILCUTTA

work

for scholars as for the general readers

have not the time and leisure to read the

bfessor Wilson's

te

lies

thought entombed

in rhe face of this difficulty

unwelcome

to the general public.

CONTENTS:
PABTI.
Skction

I.

Invocalion.

Maitreya

inquires

of

bis

tescheT

and nature of the universe. Parasara performs

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

SicttoN II. Prayer of Parasara to Vishnu.

Explanation of Vasudeva

of the Vishnupurana.
creation:
chief

his

principle

creation

manifestations.

first

of

of time

things.
;

existence before
Description of Pradhana or the

Cosmogony.

of the active

Successive narration
his

cause.

Of

Prakrita

or material

Development

of effects

Mahat; Ahankara; Tanmatras; elements; objects of sense; senses;

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

and

fortnight,

SicttoN IV. Narayana's appearance, in the beginning of tbe

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

pheres of the universe restored.

Skction

V. Vishnu

characteristics jp

creation.

as

Creation renewed.P. 14.

Bramha creates the

Bramha meditates, and

world.

Generl

gives origin to

immovable thmjjf, animals, gods, men. Specific creation of nine

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

All thmgs

Sctin VI, Origin of the four casts; their primitive itate.

Progress of Society. ifferent kindsof grain. Efficacy of sacrifice.
Duties of

men

regions assigned them after death. P. 26.

Skction VII Creation continued. Produetion of the mind-bora

sons of Brahma ; of tho Prajapatis
of Sanandana and others ; of
Rudra and the eleven Rudras ; of the Manu Swayambhuva, and liis wife
Satarupa ; of their children. The dau?hters of Dakslr., and their
marriage to Dharma and others. The progeny of Dharma and
;

The perpetual succession

mundane dissolution. V. 30.

Adharma.
of

SeCTION VIII. Origin of the Rudra

their wives

^nd

children.

The

in conjunction'with V'ishnu.

Skction
to Indra he

IX. Le?end

and

of worlds,

posterity

(Sacrifice of

his

of

modes

different

becoming eight Rudras

Bhrigu. Account of Sri

Daksha) P.

34.

Lakshmi, Dtirvasa gives a garland

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

Sri P.

37.

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

Rishis,

who recommend him

to

propitiate Vishnu.

P.

50.

Dhruva commences a course of religious austerities.

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

as the pole-star. P. 54.

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

XIV.Descendants

of Prithu. Legend of the Praf

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

Siction

phetas

are desired

they

9*ctio
ttr.

the

iwife;
frjf

XV,The

b'er

Kandu,

Prachetasas

story;

the

Mariha's
;

world overrun with trees

pacifies them, and

Soma

Prachetasas.

daughter of
former hlstory.

his different characters

Hrariage and progejny

they are

destfved

thmMarisha
nymph Pramlocha. Legend
Daksha the Son of the

his sons

gives

his

daughters

rheir

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

Section X$t.' Inquiries

Jfrhiada^.3

Qf

Maltreya

respecting

hlstory

III

XVII.- Legend

Section

sovereign of tbe

him

Prahlada.

of

the gods

universe:

Hiranrakasipu,

dispersed, or in

Prahlada, his son remains devoted to Vishnu

the

servitude r

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

father,

he praises Vishnu

Section XVIII, Hiranyakasipu's reiterated

his son

their being always frustrated.

P.

attempts to destroy

91.

XIX. Dialogue between Prahlada and his father he

from the top of the palace unhurt bafflcs the incantation of
Samvara he is thrown fettered into the sea he praise.gJiishnu. P, 94.
Sect'ion

is

cast

Skction XX.

Vishnu appearsto Prahlada.

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

Section XXI. Families of the Daityas. Descendants of Kasyapa

by Danu. Children of Kasyapa by his other wives. Birth of the

P. 103.
Dominion over

Mrutas, the sons of of

Section XXII.

Diti.

assigned to different beings.

Two

of spiritual contemplation.
attributes

na P.

Vishnu

of

Merit

everything.

different

provinces of creation

Four

Universality of Vishnu.

conditions of

types of his

The

spirit.

varieties

perceptrble

Vishnu
Vishnu Pura-

imperceptible properties.

of hearing the

first

book of the

106.

PART
Section

Mmva Manu

I.

II-

Descendants of Priyavrata, the eldest son of Swayam-

sons: three adopta religious life: the others

become kings of seven Dwipas, or isles, of the earth. Agnidhras,
king of Jambu-dwipa divides it into nine portions, which he
-.

his ten

amongst his sons. Njrbhi kinrr of the south sncceeded by

Bharata: India named after him Bhrata: his descendauts reign
during the Swayambbuva Manwantara. P. 113.
dirtrtbutes

Description

The seven Dwipas and

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

II.

of the earth.

si*ven eas

'Vsras. P.
Section

moiint*ins

116.

III Dscription

nine divisions

of

pri'icipal

Bharata-Varsha
nations:

extent

chief

superiority over Other

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

.

S*CTiiOjf'

IV. Account

jtthUbitants f the'other

of kings, divjsions.

Dwipas

viz-

tnountains,

rivers,

and

Plaksha, Slrr.ala, Kusa, Krauncha,

;'

and Pushkara

Sftka,

oceans separating them:of the tides:

Mountain. Extent of tbe

of tbe

o the confines of the earth

whole. P. 122.

ihe Lokaloka

V, Of the regions of Patala, below the earth<

Narada's praises of Patala. Accouut of the serpent Sesha. ^First teacher
of astronomy and astrology. P. 128.
Section

Skction VI. Of the different hells, or divisions of Naraka,

below Pataia ; the crimes punished in them respectively r efficacy ot
expiation ; meditation on Vishnu the most cffective expiation.
P. 130.
-

Section VII. Extent and situation of the seven spheres viz.,

earth, sky, pTariUs, Mohailoka, Janaloka, Tapoloka, and Satyaloka.
Of the eggot Bramiia and its elementary envelopes. Of the influence
'
of the energy of Vishnu. P. 134.
,

Bbctcon VII.Description of the Sun

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

his chariot

its

Section
or porpoise.

Sun

shines.

IX. Planetary

system, under the type of a Sisumara

The earth nourished by

Of rain from clouds. Rain

thence of animal

life.

Sun.

the

Of

rain

whilst the

support of vegetation, and

the

Narayana the support of

all beings.

P. 140

Namesof thetwelve Adityas. Names of the Rishis,

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

Sictton XII.escription of the

and

course, fed by the

the progenitors and gods.

Sun

The

drained
chariots

Moon

his

chariot,

horses,

by
and horses of the planets

periodically of ambrosia

kept in their orbits by aerial chains attached to Dhruva. Troplca

of the planetary porpoise. Vasudeva alone real. P. iji.

members

Sxction XIII. Legend of Bharata. Bharata abdicates his tbrone

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

ottached to

births;

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

'

XV. Bharata

Sbction
the

latter, ttie

his preceptor,

who

of Ribhu and Nidagha,

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

relates the story

pupil of the former,

cxplains

to

departs. P. 165.

SectioNiXVL Ribhu

returns to his disciple, and perfects

recommended to the Rajah

jn divine knowledge. The same

who thereupon obtains
Bharata,

him

by
Consequences of

final liberation.

hearing this legend. P. 167.

PAET

III.

Section I. Accounts of the several Manus and Manwantaras

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

Section II. Of the seven future Manus and Manwantaras.

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

Section III. Dvibion of the Vedas into four portions, by a

Vyasa in every Dwapara age. List of the jtwenty-eight Vyasas of the
present Manwantara. Meaning of the word Bramha. P. 178.

Iast Dwapara age,

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

IV. Division

Sectio.

of the

Veda, in the

Ssction V. Division of the Yajur-veda. Story of Yajnawalkya

forced to give up what he has learned, picked up by others, forming

Yajnawalkya worshipsthe Sun who communi-

tbeTaittiriya-yajush.

cates to

the Vajasaneyi-yajush. P. 182.

him

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

of knowledge.

Classes of Rishis. P. 184.

Section VII. By
athprity

of

Yama,

what

means men are exempted

by Bhisma to Nakula.

as narratted

between Yama and

not subject to Yama.

one of

his attendants.

How they are to

VIII. How Vishnu is to

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

be

from the
Dialogue
Worshippers of Vishnu

known. P.

187.

be worshipped as related by

castes, severally

and

in

common

>;

a{id

-.Sowo'i*

IX.Duties

meaicant. P.

194.

of the religious student, householdcr, bermt

';
;

VI

Siction
wife.

X.Ceremonies

be observed

to

at tbe birth

Of marrying or leading a religious

Different modes of matrying.
P. 196.

cof a

child.

and naming

Choiceoa

life.

Section XI. Of

the Sadacharas or perpetual obligationi of a

Daily purifications, ablutions, libations, and oblations
hospitality ; obsequial rites ; ceremonies to be observed at meals, at
morning and evening worship, and on going to rest. P. 198.

householder.

Section
nial

XII.Miscellaneous obligationspurificatqry, ceremo-

and moral.

P.

208.

Section XIII.Of

Sraddhas, or rites in honour of ancesto's, to

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

'

ti

Section XIV Of occasional Sraddhas, orobsequial ceremonies

when most efficacious, and at what places. P. 215.

>

Sction XV.
Different prayers

What Brahmans
to

be

are to be entertained at Sraddha*

Offerings of food to be presented to

recited.

deceased ancestor. P. 218.

Siction XVI.
ancestors

Things proper to be offered as food

prohibited

things.

how to be avoided.
Ikshwku P. 253.

Song

Section XVII. Of

Circumstances
of

Pitris

tlie

heretics, or those

deceased
Sraddha
or progenitors, heard by
vetiating

who

to

rejects the authority of

by the Vasistha to Bhishma J the

gods, defeated by the Daityas, praise Vishnu ; an illusory being or
the Vedas

their origin, as described

'

Buddha, produced

frosa

body. P-

his

Skction XVIII. Buddha goes

225.

to

the earth

and teaches the

Daityas to contempt the Vedas ; his septical doctrines ; his probibition

of animal sacrifices. Meaning of the term Bauddha. Jainas and
Bauddhas, their tenets. The Daityas loose their power and are overcome by the gods. Meaning of the term Nagna. Consequences f
neglect of Duty.

Storv of Satadhanu

witb herelics to be shuni ed.

P.

PART
PectIiin

I,Dynasties

and

his wife Saivya

Communtn

228.

IV.

of kings.

Origin

of

the

Solar dynasty

Sons of the Manu Vaivaswata. Transformatiri of

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

from Brahma.

'

Skction II. Dippersion

,'3^tSl

those of

Nab haga.

of

Revata's

descendntt: thoset^t
son of Vivswaja

Birth of Ikahwaku, (tie

VII

Line of Vikukshi. Legend of Kakutstha ; of Dhundlmmara

of Yuvanaswa; of Mandhatri: his daughter married to Sauvari .
hls sona

P. 241.

Siction'III. Shaubhri and his wives adopt an asectic Iife.

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

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

war, P.

in the great

254.

Skction V. Kings of Mithila. Legend of Nimi, the son of

Ikshwaku. Birth of Janaka. Sacrifice of Siradhwaja. Origin of Sita.
Descendant of Kusadhwaja. Krita the last of Maithila princes.
P. 261.

Siction VI. Kings of the lunar dynasty. Origin of Soma or

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

and

the

nymph Urvashi

the former institutes oferings with

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

Srction VII, Sons of Pururavas. Descendants of Amavasu.

Indro born as Gadhi. Legend of Richika and Satyavati Birth of
Jamadagna and Viswamitra. Parasurama the son of the former. Sunaheplas and others the sons of
Viswamitra fonning the Kausika
:

race. P a68.
Skction VIII.

Sons of

of Kashi.

Ayus. Line of Kshatravriddha, or Kings

of Pratarddana.

Former birth ot Dhawntari. Various names

Greatness of Alarka, P. 270.
Sbction

hls throne to

Descendants

IX
him

claimed

from the religion of the

son of Ayas, Indra resigns

by his sons, who appostatise
Vedas, and are destroyed by the Indra.
of

after his

Raji,

death

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

SvTiON X,The
cursed by Sukra
fafttraitie?.

dl^fdfs

Puru alone consents.

amongst his

th' eirth

Puru, P.

sons of Nahusha. The sons of Vayati

he i$
wishes his sons exchange their vigour for his

273.

Yayati restores him his youth

sons
under the supremaey of

Skction XI.The Jadava race, or descendants of Yadu.

virjaobtains a boon from Dattatreya ; takes Ravana prisoner;
bjr Parasurama ; his deseendant. P. 275.

Karttt*
is feillerf

Siction XII. Descendamts

wife

affection for his

Kroshtri

of

Saivya, their

Jyamaghas connubiaf
'of Vidharbh*

descendants kings

and Chedi. P. 77Section XIII. Sons of Satawata. Bhoja princes of Mrittikavati.

appears to him in a bodily from ; gives
him the Syamantaka gem ; i(s brilliance and marvellous properties,
Satrajt givesiUo Prasena, who is killed by a lion; the lion killedf
by the bear jambavat. Krishna su9pects of kiliing Prasena, goes to
Surja the friend of Satrajit

look for him

in the forests

traces the bear to his cave, fifthts

with

him

the contest prolonged,

supposed .by his compa&ions

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

of having purloined

it

P.

291.

XIV. Descendants

of Sini, of Anamitra, of Swaphalka

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

Siction

and

Chittra, of

.-

Siction XV.Explanation of the reason why Sisupal in his

previous births as Hiranyakasipu and Ravana was not identfied withVishnu on being slain by him, and was so identified when killed as
Sisupaja.

The

wives

of

Thewivesand
of

Yadu. P.
Sction

Vasudeva

his

children

Balarama

and

both apparently of Rohini atid Yasoda.

Multitude of the descendants
children of Krishna.

Krishna his sons by Devaki

.-

292.

XVI. Descendants of Turvasu. P. 296

Sectiom XVII, Descendants

of

Druhyu P.

296.

Siction XVIII, Descendants of Anu. Countries and towns ntmed

after someof them, as Anga, Banga and others
P. 297.

Sktion XIX. Descendants

of Puru.

Birth of Bbarata, the soa

of Dusbyanta ; his sons killed : adopts Bharadwaja or Vitatha. Hastin,

founder of Hastinapur. Sons of Ajamidba, ahd the races derived
fromthem, as Panchaias, etc. Kripa and Kripi found by SantnU,

Bescendants of RilUha, the son of Ajamidha, Kurukshetr' namtd

ftora Kuru, Jarasandba nd other kings of Magadha, P. 298.

IX

SiCTio* XX,-Descendants of Kuru.

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

throne

with

Kshemaka, P.

304.

Skction XXII, Future kings of the family of Ikshwaku, ending

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

PAET

LThe death

V:

Kansa announced. Earth, oppressed

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

of

of the season of the rains, P. 330.

Skction VII. Krishna combats the serpent Kaliya: alarm of

and companions he overcomes the serpent, and is pro-'*"" v T|hjin
commands him to depart from the Yamuna river to

hls parnts

..

,fcefc.~P. 334.

.^^(c^ipN^VlII.The

Demon Dhenuka

destroyed

by

Ratna.

S|ctil IX. Sports of ths boys in the forest. Fralambt the

AmcmMmcm|rstthem:isdestioyedby Rama, at the. conwiaa

'.'.;

:;;

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

Arjuna, P. 350.
Section XIII. Krishna praised by the cowherds: tus sports
The Rasa dance.
with Gopis t^tlieir imitation and love of him,

P.

352
Section XIV. Krishna kills the demon Arishta, in the form of
a bull.-P. 356.
Section XV. Kansa informed by Narada of the existence of
Krishna and Balarama he sends Kesin to destroy them and Akrura
:

to bring

them

to Mathura.

XVI. Kesin

P. 357.

form of a horse, slain by Krishna

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

in tlie

Vishnu. P.

363.

Section XJX. Akrura conveys Krishna and Rama near to

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

Krishna P-

370.

XXI

places UgraKrishna encourages his parents

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

Sction

"

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

jfef.fe 384.

XI

XXV. Balarama

Sictton

wine

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

become

inebriated

finds

commands

Yamuna

the

in the

come

to

-P.

387-

Section XXVII. Pradyumna stolen by Sambara; thrown into

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

XXXI.

SECTion
tree to

Indra's consent, take<: the Paiijata

the princesses rescued from Naraka.

XXXII. Children

SeCtion
of

Krishna with

Dwaraka; marries

Bana, sees Aniruddha in a

402.

of

Usha

Krishna.

the

P.

401

daughter

dream, and becomes enamouied of

him. P.

XXXIII Bana solicits

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

in

the

and makes him

palace,

Siva'for

war

finds

Krishna,

prisoner.

Balaratna,

same. P.

404.

XXXIV. Paundraka, a Vasudeva, assumes tiie insignia

Krishna, supported by the king of Kasi. Krislma man hes
against and destroys thetn. The son of the king sends a maiiital deing
Section

and

style of

against
fire,

Krihna

Siction

it

XXXV. Samba

carries off the

is,

hn

liberation: itisrefused: in his

prisoner.

him, to throw

it

into

Balarama comes
the river.

;;,

to

daughter of

Dmyodhana

The Kuru

tyctws XXXYI.-The Asura

Blarama. P. *u.

Hastinapur, and

wrath he drags the

Wwife,t~P. 411.
(lMTflyeit*

benaieson

and itsinhabitants, P. 408.

but

taken

scts

desjroyed Dy his discus, which alo

and consumes

chiefs

city

give up

demands
tnwards

Samha aud

XII

Skctiok XXXVII. Destruction nf Yadavas. Samba and others

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

the

mouth

of

Rama.

Krishrft

shot by a

is

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

Section XXXVIII, Arjuna comes to Dwaraka, and burns the

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

go

nd

to the forests.

of the

book.P. 420.

fifth

PAET

VI.

Section I. O the dissolution of the world; the four ages;

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

ezistence.

old age.

of worldly

Evils

Pains of

hell.

life.

Sufferings of

infancy,

manhood,

Inperfect felicity of heaven. Exemption

the wise. The
nature of spirit or god.

from birth desirable by

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

P. 447-

Section VII. Keshidwaja describes the nature of ignorance, and

tbe benefits of the

and the adept

Yoga

in the

or

contemplative devotion.

performance of the Yoga.

How

Of the novice

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

The

first

it is

stage,

.-

individual
iPnal
1

"

and universal forms of Vishnu. Acquirement of knOtdge

libertion. P.. 450.

StcnoN VIII. Cunclusion

(Mtd Maitreya.
'

'

bewing

hmtt-*.

<<

of the

dialogue

between

,:

Paraaara

Recapitulation of the contentsof the Viibnupuranft;

it ;

how banded down.

459-

Besides of Visbnu.

Coidud*

VISHNDPURANAM.
-*-&**-*-

PAET I.
SECTION

M|*
0,

bow unto

who

That VishnuJI
Brahma,

the Isvara

creation,

the

thou the

on

the

born

first

one,

who

and

dissolution

the

being

qualitiesf

the three in

t In

of the letters a, ,

Composed, according to some,

ing Brahma, Creator

One and
;

Vishnu, Preserver
is

this translation,

(of

th'e

agitated,

although the

is

name

signify-

such epithets as, although compounded of general

come

to

mean some

been retained untranslated, their renderings

notes. Vasudeva

and ma.

and Siva, Destroyer ; it expresses

said to possess great power spiritually.T.

terms, have thraugh usuage

particular individual, have

being

only appended

Vasutva's son, an appellation of Krishna

of the

in

foot-

which, again,

most celebrated incarnation of Vishnu,

means

dark.blue or coaiM.T.

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

Hriskikaoig&a of

senses,
1

is

This mystic monosyllable plays a prominent part in Sanskrit scriptural

literaturc.

Purusha, who causeth the

and the

sustentation

consequent

indecayable

eternal,

is

Pundariksha,}:

origin of the universe

thee,

great Purusha,

Hrishikesha,

world)

unto Vasudevait

Salutation

victory unto thee

I.

>'.

e.

sense,

and ralord.

Mus.T.

Hrishikeskasoverelgn

the cause of their action and abstention.T.

Vishuu means all-pervading.T.

T The three cardinal qualitiesgoodness,

passion and darkness.T.

of the

VISHNUPURANAM.

Snd from whom

Buddhi, etc;

sprung the cosmos with Pradhana,*

liath

may he confer

wealthf and emancipation

of the

and

universe,

is

Brahma

saluting

my

paying reverence unto

Pur&na that

on us excellent understanding

Bowing down unto Vishnu,

preceptor,

and

rehearse

the

will

equal to the Vedas. Saluting and paying-homage

unto that best of ascetics, Paracara son

son

Vedas and the branches

and

thereof,

Vedas and

their branches.

enemies, confess that

knowledge.

all
It is

this universe

it

of mobile

of seas

shall dissolve itself

t Wealth

is

it

desirous

this sys-

lay at first

and

the establishment

light,rati

is

Anima

laghima

of

is

the

is

Prakrtti,

the power of reducing one's self

is

wished rakamya
;

supremacy vasitaa is the power

j

is

is

of bringing

the power of suppressing desire.T.

world,

geneslogies.T,

reigns of Manus.

Pradhana,

that of rendering one's self cxceedingly

treats of these five subjects, vii.,

and renovation
(5)

is

the power of obtaining anything that

the Will ; icitwa

Manus, and

tbe

animh, laghima, rati, rikamya, mahimi,

and Mmivaciyita.

under sway and Kamavosayita

Purna

of

T.

of eight kinds, vie.,

is

irreistibility of

Th*

and

what,

in

as to the objects that have mani-

designated by several epithets

etc.

to the minutest proportions

am

about the Manus, and the Manwantaras, and

icitwa, vacitna,

tion

into being,

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

Unformed Nature

where

the genesis of the gods

Avyakta (unmanifested),

came

and the dimensions thereof; the genealogies

deities,all

atl

the branches of

all

wherefrom sprang

and immobile objects

fested themselves

etc.;

that,

are even our

be in the future

shall

BrShmana, the cos mos consists

it

owing to thy grace

of those that

all

have studied

how

virtuous one,

where

the scriptures as well as the

thou cognisant of righteousness,

of hearing from thee

tem

have one

foremost of ascetics, almost

how,

devotiots.

his first

by one studied near thee

in the

learned in the mysteries

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

of the scriptures,

unto Vasistha's

versed 1n annals and the Puranas, X accomplished

Maitreya

lord

and the rest,

(3)

royal

(i)

the creation.

dynasties,

(4)

{) destnic.

reigns ef tbe

VISHNUPURANAM.
Kalpas*and Vikalpas
sion into

Yugas

Kalpas composed

o(

the character o

entire tendencies of the

history of,Devarshist

Vyisa

Vedas

of the

Yugas and,

mighty

and rnonarchs

and

ascetic,

th<?

the

the proper division by

parts

into different

of llie (ourtold divi-

close of Kalpas

tlie

and the morality

concerning Brhmanas and others, as well as that of houseson of Vasishtha,

holders."

by

Brahmana,

thee.

me, so

mighty anchoret,

that,

wish to hear

incline thy

may know

all this

related

inind favourably
all'

unto

this through

thy grace."
*

Paracara said, Excellent welk

Maitreya,

Thou

conversant with righteousness.

art

thou that

bringest into

my

recollection

what of old my grandsire, the reverend Vasishtha,

had said of

old.

When

heard that

my

sire

ed by the Rakshasa sent by Vicwmitra,

Then

with an exceeding rage.

sacrifice

Rakshas

of the

and

set

had been devourI

was wrought up

about disturbing the

that sacrifice reduced to

in

On

ashes night-rangers by hundreds.

the Rakshas under-

goingextermination,the eminently pious Vasishtha,my grandsaid

father,

unto me,

'Do

not indulge in excessive wrath.

Albeit the Rakshasas

child, control tbis passion of thine.

did thus unto thy

ire

sire,

yet have they not transgressed.

springeth up in fools

Who, my
acts.

but where

whoin

child, destroyeth

asceticism and fame acquired

its

PersonsJ but reap

with extreme

saints ever banish anger,

and emancipation.
under

sway.

No

have not wronged.

Therefore,

my

Stop

A kala is a day and night of

ydereal years, or yeara

t

An

this

text hai

their

toil

by men.

which retardeth heaven

child,

sacrifice

of mortals,

do not thou come

of

thine.

Ptous

Thus exhorted by my

Brahm, consisting of 4,320,000,000

solar

measuring the duration of the world.T.

order of saints.

t The

need of burning the night-rangers, who

people are composed of forgiveness.'

*

This

the anger of the wise

anger heweth away the great and immense

child,

The prime

is

fuman malebeings.T.

VISHNVPURANAM.

high-souled grandsire,

speech, stopped the

I,

the sake of

for

the reverend Vasishtha was gratified.

ascetics,

to pass that there

And when my
he had taken

dignity of his

tlie

Thereat, that

sacrifice.

foremost of

And

it

carne

appeared then Pulastya, son unto Brahma.

grandfather had offered him arghya,* and

when

Maitreya, the exceedingly righteous

his seat,

elder brother of Pulaha addressed me,

saying,

'As,

albeit

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

thou

hast

superior,

And

resorted

to

forgiveness at

thou shalt master

the words

as,_although highly enraged, thou hast

not cut

confer on thee a mighty boon.

shalt be the author of the

Pu r Ina and Samhita,t and thou

pious one,

I,

shalt attain a

consummate knowledge

my

through

grace,

child,

And

of the celestials.

thy intelligence shall be clear

and unobstructed as concerns the Present and the

Then my

grandsire,

the reverend Vasishtha, said,

Pulastya hath uttered to thee, must be

I

my

ol

sh-11

sons,

Thou

thy

of

the branches of knowledg.

all

remember me

me by

in full of all that

Vasishtha and the

so.'

Past.'

'What

At thy question

formerly had been said unto

intelligent

And,

Pulastya.

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

thee adequately the Purjna Samhita.

that

and

in

Him

it is

maintenance

established.

and

He

destruction

An oblation of various ingredients

An arrangement of the text of

corapilation. T.

Do thou understand

This universe hath sprung from Vishnu,

properly.

is

the cause of the creation,

thereof,

offered

and

He

th

is

T.

by way of respect.

the Vedas into short sentences

or a

SSCTION

I ARASARA

said

: "

bow unto Him

eternal the supreme Soul who

the

Lord of

all.

II.

that

ever uniform,

is

is

and

holy

even Vishnu,

bow unto Hiranyagarbha, unto Hara and

who bringeth

Sankara, unto VSsudeva the saviour, even him

maintenance and destruction to everything.

alfout creation,
I

bow unto him

forms

who

that

is

uniform

and unmanifested

is

is

who

is

manifested

who pervadeth

bow

the universe,

the fundamental cause of the creation, sustenance

and extinction of everything.

vvho

hath a multiplicity o

unto Vishnu, the cause of salvation.

unto Vishnu, the supreme Soul,

and who

yet

and gross

both subtle

is

And bowing dovvn unto Him,

who is minuter than the

the stay of the universe,

minutest monad,
deteriorating

who resides

in

every being

Purusha,

foremost

who

is

unto

knowledge of the highest

and constitutes

consequence of the erroneous sight

endowed with a shape

kind,

un-

pure,

who

in

seemetb to be

(of people)

unto the Vishnu

the

extremely

who can compass

the

maintenanee and destruction of the universe,

creation,

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

and

un-'i

deteriorating, I shall relate what formerly, asked by Daksha

and other great

ascetics, the

said unto them,

and what they rehearsed unto king Purukutsa

on

the

reverend lotus sprung Great-sire

banks of the NarmadS; and what

related to

Saraswata,-and the

last

Prime and Greater than the greatest, who

Soul resident in himself,

who

by form,

is

tion,

color, etc,

and without

who

birth,

he, in

his turn,

He who

unto me.
is

is

the supreme

cannot be differentiated by

without deterioration or destruc-

growth and dissolution

who can only

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

in

consequence

of

his

existing

everywhere

and

VISHNUPURANAM.

objects.*

That Brahma

is

prime and eternal, without

He

change or deterioration.

is

quence of the absence of the ignoble. <He

he ts Manifested and Unmanifestedf
Primal Purusha and Time.

Brahma

tbe Primval

is

is all

this (that

and he

Do

The wise

superior to Pradhana
of Vishnu,

first

Purusha, Manifest and Timef

the causes and expressions||

destruction.

is

The forms

Purusha, Manifest and Time.

form of

first

His other_ forms are

Manifested and Unmanifested, Time and the rest.J

see that sacred state of Vishnu, which

is)

as the

fcxists

twice-born one, the

a Male Being.

consisting of Pradhna,

birth,

uniform, and pure in conse-

of creation, sustenance,

thou understand that

ar,e

and

Vyakta$ Vishnu,

Avyakta, Purusha and Time are the exertions of Him,

resembling those of a child sporting.

Unmanifested Cause,
saints,

external,

is

and

That which

called subtle Nature

instinct

is

the

by the foremost

with cause and effect.

It is

indestructible, supportless, immeasurable, undeteriorating, real

devoid of sound or touch, and without form,

three several

modes ; and

without beginning and

* Vasudeva

named from

is

them with splendour."

.

Vyakta.

is

the end of
his

etc.

the mother of the

is

all.

It

hath

Universe,

Formerly after the

residing in all objects

and his endowing

Moisha Dharma.T.

and Avyaktathe names respectively of formed and unformei

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

mogony, prior to creation, the Universe existed

CKsting latent in

a mangoe-stone and
;

in

Nature

like

in the fulness of time,

Primeval male and Time, the evolution of

a mangoe tree
favored by the

was brought about.T.

all

| Male being.T.
I

Followers of the Sankhya Philosophy hold that the equilibrium of the

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

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

conclude that the visible system (vyakta)

is

we

are led to

not the whole universe, and that

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

possess energy

when

the present

system has passed away.

It

Is,

moreover,

very closely connected with the present system, inasmuch as this

looked upon as come

Vnsim Uumru.

f.

nta ieittg through

tjf.

ih

may be

mam." The itaiics are

mint.

VISHNUPURANAM.

universal dissolution, everything

was permeated by

Br&hmana, those versed

language of the Veda,

the

in

it.

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

Day was

sense expressive of Pradhina, thus.

And

And

light.

Puru'sha,

was neither darkness nor yet

there existed then

Pradhina, Brahma and the

incapable

organs, or

other

Vishnu

As

intellect.

hath

the prime

Vipra,

Pradhana and

forms,

he

one,

being apprehended by ear and the

of

the

two

hath

twice-bom

not, nor night,

there

nor sky, nor earth.

Purusha, so,

which

another,

joined

is

to

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

during the

dissolution

Vyakta remaining

the

stance

in

genesis,

it

On

interrupted.

when

nascent

Prakriti

and

this

in

Prakriti,

the occasion

and dissolution

termed Kla.

supreme Brahma,

Then

the Prime

the

at the
spirit

lord of

all

and the soul of allthe foremost Lord, Hari, entering

beings,

Pradhana and Purusha, agitated them.

simply by reason of
stirreth the

of males,
j

Brahmana,

he possessing

Lord of
in

others.

creation,

over by

its

And

is

That best

not,

subtle objects,

from

it is

modes

alike

when

entereth into Pradhana.

And

stirreth,

that

is

Vishnu, manifests himself ingross ele-

lords,

And,

and He

he that

in himself the three

and when

as odour,

proximity, and without any act,

mind, even so did the Supreme Lord.

in equilibrium

ments

un-

are

of the universal dissolution,

pervading the universe, reaching everywhere

that

twice-born

and Purusha remain separate, O-Maitreya,

time of creation, the

stirred

circum-

this

no beginning and hath no

stability

there exists the form of Vishnu

into

cailed Kla.

is

consequence of

in

catled Kala.

is

K&la hath

revered

and

dissolution,

popular parlance

in

one, the

end

universal

During the past

(Time).

and

in

such

forms as Brahm ard

best of twice-bom.ones, on

equipoise of the

the

the occasion of

principles

presided

Kshetrajna * springs up that which manifests the

*

Emanation sf Dirinity,

VlSHNUPURArtAM.

principles*

And

three kinds

of

then Pradhana overspread Mahat

Mahat pertaining respectively

and

tlie

to goodness,

passion and foulness, were enveloped by Pradhana, even

1

And

the rind envelopeth the seed.

Mahat sprang three kinds

viz.,

vaikdrika,

ascetic,

ahankdrarf (consciousness,)

of

and

taijasa

and

elements

the

the

its

containing the three

loped by

Then

Mahat.

hn K

bhutdi.%

as Pradhdna had enveloped

of

as

from the tBree kinds of

senses,

Mahat,

was

cause

ahankra,

vit.,

principles,

mighty

that

in

its

from

turn, enve-

being wrought,

the bhutddift etc,

produced the rudiments of sound, and from the latter came

And

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

the bhutdi overspread the

as

the ether; and,

rudiments of

whose property

is

And

rudiments
property

of
is

known

dowed with

And

light,

then the

the

powerful

air,

ether furnished

endowed with

air,

came

from

And

enveloped

the

rudimental

the

sprang water, the residence of taste.

form overspread the rudiments of

developed the rudiments of odour

air,

tan-

forth the

and

its

the rudimental air en-

being agitated, caused the taste

endued with the property

produced

wrought up, brought

air,

be form.

to

toucb,

covered

the

And

to be touch.

Light

form.

said

wrought,

and then sprang

with nascent audibility,

gibility.

being

elher

touch;

(anon)

rudiments of sound as well

tangibility.

and therefrom

And the rudiments of

And water, stirred,

taste.
;

therefrom sprang hardness

of odour.

a property existing in diverse objects

The
is

subtle condition of

called

Tanmatra.

In

consequence of the Tanmatras not beiiig differentiated, they

*
tt

is

Or tuddhi the

Intellect.

This

the substance or essence

is

also called

Mahatthe Great

one.

by which the soul obtains a knowlectge

of

txternal things.T.

t Akaniara

'a

the substance or tns connected with thought Buddhi, in

which consciousness inheres.

It is the Mid-stuff

as the original ground o( our being

i.e.

ot Prof.

of all formal

Clifford,

asinmed

being.T.

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

i

Ahankara

relating to fowlness.

VISHNUPURANAM.

are undistinguishable
of cause

dullness,

distinguishing

they are not agreeable or

and

feature.

darkness.sprang the

they

From

'

by

any

consciousness related to

the

rudiments and the

five

unpleasant

marked

not

are

elements

five

from the conciousness relating to light sprang the organs of

sense

and> from

consciousness relating to

the

The mind

sprang the ten deities.*

The

deities are

known

to have sprung from

(organ).f

the principle of

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

goodness.

and the ear

tflngue,

goodness

the eleventh

is

tion of sound, etc,

for the fifth, are

designed for the percep-

and are backed by

The

intellect.

other

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

and the vocal organs

for the fifth

and the functions of

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

and

Ether, air, light,water,

with the

furnished

ly

Brahmana, are respective-

earth,

properties

of

sound etc;

and

in

consequence of their being agreeable or otherwise, or bringing

on delusion,

they are known as

And endowed

with

combinrng, and being

And

objects.

the

others,

then,

all

they attained

And

uniform appearance.

(who was ripe

in

of

for

them

Viceska.

energies,

without

they

interfused, could not create

coming together, and each supporting

presided over by the

ending

distinct

it),

firmness and
in

harmony and

consequence

their

of

being

Purasha, and favored by Pradhana,

those,

commencing from Mahat and

Vishesha, brought forth an egg.

resembling a watery bubble,

fostered

And

by the

that

egg

eleraents,

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

,

Upendra Krishna, Mitra, and Prajapati.T.

t "Mind"saysMaudesleyin/'Ays>to)'/>Ki "used

Fire, Indra,

in

the seuse o

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

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

the author follows, everything eonnectcd in function with sensuous

i

as material as the

t Sfeci/c.

objccts,

objects themselves, being equally an cmanation from

VISHNUPURANAM.

10

attained dimensions.

thou of exceeding intelligence

body

of Vishnu

Vishnu

perceived,

wearing the form oi Brahma.

universe

of the

lord

becoming

who

in the

and

his outer

womb.

covering

And,

and

islands,

and the other mountains

and numbers of worlds/and

light,

And

beings.

bhutddi

the

same

all

and

way

those was also

was

bhut&di

the

by

fire, air,

covered by

avyakta.

was
ether,

surrounded

And mahat

mahat.

egg

that

environed ten times successively with water,

and

water

for his

egg sprang mountains

Vipra, in that

seas,

the form of

in

and the seas served

Asuras and human

deities,

there

the bellows-like inner covering

of that exceedingly high-souled one,

became

And

incapable of being

is

remained

manifest,

And Meru became

Brahma*

and

on water, became the

that egg formed by Prakriti, resting

in

along with

As

the internal

covered by the external rind, etc. even so

was the egg surrounded by the natural coverings. Then the

cocoanut

fruit is

lord of the universe, inspiring

the

principle of passion,

becoming Brahma, became engaged on

the

expiry

Kalpa,||

of

the

worshipful

and

And

creation.

until

Vishnu

of

immeasurable power, instinct with the principle of goodness,

sustaineth creation.

And

at the

Janrddana,! surcharged with

wearing a

fierce

the

As Hiranyagarbha.T.
Lit.

Vide ante.

three

gunasgenerally

sacred Hterature of the Hindus.

are of

its

foulness,

is styled.

T.

T.
translated

modes or principleshave a physical as

but

Maitreya,
of

swalloweth up

terrific

so consciousness or egoism

the Great one

The

principle

form and becoming

end of a Kalpa,

essence and

"They

enter

into

qualities,but

more properly

well as a moral significance in the

are
its

not mere accidents

composition."

of

nature,

Davis'

Hiniu

Philosophy.T,
t

1T

Viie ante.T.

This

is

an appeltation of Vishnu, meaning, he who

Purana as the locus

classicus of the Vaishnavas, recognises

is

worskifped.

Vishnu ai

in

Thls

one

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

VISHNUPURANAM.

And having swallowed up

ll.

II

beings, anon

all

becoming one ocean, the supreme Lord

And

couch* (formed by) the serpent.

And

consequence of

down on

the

walking, he, wearing

addresseth himself to creation.

the form of BralimS, again

in

the cosmos

lieth

his creating, sustainiag

and dissolving

verily ono Janarddana acquireth the appellations of Brahma,

Vishnu and Siva. As creator, Vishnu createth himself, and,

as sustainer, he sustaineth himself, and, finally,

destroyer, the Lord

earlh,

water,

becoming the

And

himself destroyeth everything.

air

light,

and

ether,

all

as

the organs of sense

and the heart go by the name Purusha, (Vishnu as being

the Primal male, is the author of all these.) And, as he is the
lord

of all

and, as, knowing no decay, he hath the

beings,

universe for his form, even he

is

the creator of

all,

and

his

also are the ends attained by beings."t

SECTION

M.LAITREYA
quality

said

"How can Brahma, who

is

devoid of

and confineless and pure and unblamed of

possibly engage in creation,

"

III.

As the powers

of

etc.

many an

?"

soul,

Thereat Paracara said,

object are incomprehensible and

incapable of being construed to sense, the powers of creation

etc,

possessed by Brahma, like the heat of

foremost of ascetics, hearken

eight kinds of wealth

one, in

becomes engaged

the

fire,

are also so.

Professor of the

in creation.

wise

consequence of the eternal reverend Vishnu coming

into being from objects, as

*

how

The hnndced-hooded

serpent,

Brahma

the Grand-father, he

Sesha or Ananta, also conceired as a form

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

is

rtc.,

are also his property.

VISHNUPURANAM..

12

designated as produced. According to the measure set by him

human
(age)

known

life is

is

as consisting of an

hundred years.

called/ara, and the half theref ParSrdha.

one, do thou listen to

of that which

Vishnu, in

me

as

mention unto thee the divisions

have named unto thee as the Time-form of

relation to

Him

as well as other

men.

things,

best

composed

of fifteen

and

muhurta

Six

fortnights.

The

of

months

is

their day.

and the others.f

Do

say that four, three,

and a year

is

the

night

The period

of the

of twelve

compose

thousand yenrs
Krita,

viz.,

thou understand that.J

Tret5

Chronologists

and one thmisand divine years

and the other Yugas.
An

two,

Krita

intervenes between

last,

of the

twlight

first

Yuga.

The space

these twilights goetli by the

Yuga, embracing Krita, Tret and the

Kali, constitute one day of

Brahm.

One day

name

And

rest.

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

and

is

celeslials, as the

hundred divine years are said to constitute the

tbat

A* many

and a month cousists of two

form an ayana

as another hundred years the

of

and as many muhurtaV

of the deitics constitute the four Yugas,

successively

is

up'

two ayanas, onc northern, the other southern.

southern ayana

northern

ksthds make

unto human heings.

a night

days and nights form a mcnth

composed

other

all

a ksth

ascetics,

thirty

thirty kaltis a

make up a day and

chief of

nimeshas *

and

creatures,

mobile and immobile objects, and the seas and

kal

This

sinless

DwSpara

of

Brahma

BrShmana, compriseth four and ten reigns of the Manus.

Listen

to

celestials,

the chronology thereof!

Sakra, Manu, and his

The seven saints, the

sons kings all of themare

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

*

A nimesha is

thc twinkling of

an

ejre.

j >. Dwipara and Kali,

The

division of the Yugas.

t Agenericiumeof the Progenitors of raankind.

|

Ifailtoperceivethe sense of

ereaicd afortime.T.

this,

unless

it

meant as thty have

hm

VISHNUPURANAM.

at tlie

four

same

lakshas*
one,

the

gods.

thousand years

twenty thousaml human

years.

and

at the

end thereof, the universal

icnflagration, and the dwellers

exercised

and

Bhnva and the

Brahm

regions

instinct with

templated by the Yogis\ of Janasthna,

swallowing up the three worlds,

(formed by) the serpent.

This

creation.

the

And

is

lieth

is

the year

life is

spent.

away a Mahkalpa

passeth

one,

this

is

the

and

On

which

i
II

1F

Ten

On

is

called

is

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

the be,d

the

work

thus

is

of that highsin,

Pdma.

Kalpa distinguished as Vatraha

million.

intention

thou without

millions.

$ The time

are

Maha.

the expiration thereof

* Lacs.
+ One

anew

tlie life

belonging to the second Parddha, which

tlie

down on

Brahm and

of

an hundred (such) years.

one half of Brahm's

twice-born

of

having spent the might measur-

space of his hundred years

souled one

then

rest,

Nryana, con-

with

ing that period, at the end thereof he begins

of

his sleep||

And

dissolution.

of the

such

fourteen

regions being reduced to one sheet of sea, that

deity, the lotus-sprung

of

twice-born

the heat, resort to the regions of Jana.

with

three

the

and,

niyutas and about

'IV n

the trinue vvorld, comprising B/iur,

Manu

up over eight

Then comes on

periods form one day of Brahma.

all

seventy-one

period of

Manwantara takes

'

fitty-two

an'd

the

thirtyt kotis. above sixty-seveuj

full

over

little

a Manwantara

constitute

well as

as

excellent one, a

time.

Yugas

13

present."

SECTION

IV.

M,LAITREYA said:"O mihiy

the revereud Braliml whose

how
all

commencement

beings at the

Paracara

said,

"Hear

reverend Brahma

Prajapati,* the

On

created beings.

Kalpa."
god,

that

(Thereat)

the

lord

of

with

Nra/an*,

of the past

Kalpa, that

instinct

the expiration

me

unto

relate.

NrSyana, created

is

of the

how

to

as

ascetic,

name

Master, BrahmS, surcharged with the energy of righteousness,

awaking from

And

the

greatest

the

saw the univerae

slumbers,

his

as

is

used with reference to the divine

Narayana, the creator of the universe.

is

all.

Brahm, became engaged

worshipful

the

This sloka

in creation.

Aa

void of

supreme, incomprehensible NrSLyana the lord of

named

the form of Brama.

in

having been created by Nara

ttra,

and

;t

in

days of yore, (water) having

been the abode

hence been called NrSyana.

And on the universe becoming

one ocean, the creator

of all beings,

the

he hath

of him,

Lord resting on

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

on delivering

And

her.

assumed the forms

the form of a Boar.

verse, the

and

sacrfices,

of

on former occasions, had

he,

And

for

lord of creatures,

serene soul

Supreme spiritstay

hymned by

as

of a fish, a Tortoise, etc,

of soul,

he

now assumed

sustaining the

entire

and the

soul

of

all,the

and the prop of the Earth,

Siddhas inhabiting the region of Jana,

the

Sauaka and others, then entered water.

And

seeing him

bowing

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

low

in

humility and reverence,

the Earth said,

uni-

impregnated with the Veda

'

bow unto

A name of Vishnu,T.

divine personage sprung (rom

began to praise him.

thee,

who

Brihma.T.

art

all

being

And
bow

VSHNUPURANAM.

15

Do

unto thee, holding the conch and the mace.

me

now,

(rom here,

formerly bej n delivered by thee.

such

other things,

theer.

who

bow

prime

as

having become
reposest

one

(on the

Ocean,

form

Brahma, adoring

Thy

libeiation ?

And
And

am

art

art

entire form
all

and the

that

all

is

it

infinite

by the pious,

knovveth the high

do but

all

adore

supreme
attain

obtaineth

that

may be

perceived by sight and

by thought.

discriminated

call

me Mdhavi.t

knovvledge

all

Victory

who

Victory to thee,

Victory to thee,

thou that

Victory to thee, thou that art the Nascent

prime of prime souls

master of

Universe

soul of the

sacrifice, thou,

Thou,

who

lord

Victory to

Thou

art sinlessj

art

and Vaskatkra,% and thou, Omkara and thou,

This term, a

common

appellation of Krishna,

is

derived variousljr.

vho hnows

language, [the language of the Vedas] and vinda

or a

Having

thyself.

Victory to thee, thou that art Manifest.

the

art

thereof.

Vasudeva,

may be

may be

people

that

thou that art

Sacrifice,

BrahmS, Vishnu

and thou

deities

comprehends

that

gross and undeteriorating

thee,

of

supported, and created, and maintained by thee.

for this

to thee,

worshipping

not

secured by the mind,

the other senses,

bow unto

thee, those desirous of emancipation,

Who,

same.

the

None

which thou incarnatest

in

soul,

contemplated

serpent-couch).

mystery encompassing thee

that

had

as well as

Govinda,* on the universe

everything, thou,

tfestroyed

beings,

destroyer

the

as

well

pradhdna and vaykta, and

art the creator of all

maintainer

male

spirit,

art

Thou, wearing the forms

Time.

art

and Rudra,

who

unto thee,

JanSrddana,

sky, etc, are permeated by thee.

the

as

Reverence unto thee,

thou rescue

thou hadst formerly done.

as,

am, and vid

/elieity byrotecting

to

obtain,by

whom heaven

is

or

obtained, or

Go

goheaven

vho obtains

kine.T.

t Madhava being one of

Madhava,T

the names of Krishna, Ifadkavi means related to

Oblation into Dre with the utterenee of Vashata.T.

The

ntterence of

Om.T,

VISHNUPURANAM.

16

Thou

Fire.

Thou

art the

Vedas, and thou the branches thereol,

the

art

and thou Hari*

Sun, etc, and the planets' and

And

the entire universe.

formless and that

is

of male

beings,

have

left

bow unto

person presiding over sacriBce.

the

art

formed, and

is

all

that

bow

all

that

best

hard and,

'that is

have mentioned and also

unmentioned.

all

that

dovvn unto unto thee.

thee again and again."'

PARASARA

said

"Thus

eulogised by Earth, that grace-

one, the holder thereof, began to roar in

ful

and thou

stars,

foremost god, thou art

Then heaving up

the Earth

with

Simat

accentS.

razors from the deep,

his

mighty Boar, having eyes resemhling blown lotuses,

tlie

and himself

unto loms-leaves,

like

dark-blue mountain.

And

rose

up

a gigantic

like

as he emerged, the troubled water

dashed by the wind forced out from

his

mouth, surging up,

splashed the highly resplendent and sinless ascetics, Sananda

and

others, dwellers

of the

And on

regions of Jana.

the

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

boar),

the

Siddhas

water began to nin

constantly inhabiting

moved about by
placed

in

holding

tlie

the

air

And

bliss.

and

Earth

in his

And

breath.

abdominal cavity and

pcrson,

yogis dwelling

others, with delighted

humility,

of his

roars

regions of

and the

Jana,
the

were

ascetics,

the tactual pores of the inighty bore as he rose up

Veda-impregnnted

his

down with

the

hymned

in tlie

tlie

the

highest

regions of Jana,

Sananda

with heads

bent in

aiul

liearts,

the liolder of

kept shaking

experienced

Earth, remaining moveless,

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

foremost

God

of

gods,

Ke^ava,^

weilder of the conch,

Another appcllation of Krishna, (rom the

root,

hrito take O seize.

Hari possibly mcans ho that lakes men's hrartsT.

t
}

md
iair,

'.

An

belonging to thc

Sama Veda, which used

appellation of Krishna, derived from

va vho goest.

e.

to

be sung.T.

KBrahma,

and iea~-Sl

tme that gees before Brahma aad Siva, ot rom

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

VISHNUPURANAM.
mace, sword and discus

The cause

17

of creation,

and sustentation, save thee, supreme

The Vedas

whatever.

and

tootb,
fire) is
is

Sacrifice, thy smaller

thy down.

that refuge of all

tocs; and

tongue

thy

thou having the

that

hast

body

the

god, thou hast

know

ladle

for thy

Sma

for

Be thou

cause and

art the

propitiated

razor-ends,

all this

besmeared with mud on the tusk

plunged
power,

into a

covered

pool

of

is

none other, sovercign

of the

Smritis

undeteriorat-

thy paces, and

Thou

of

art

the

Thou

art

like

lotus-leaf

an elephant that hath

thou of unparalleled

heaven and earth hath been

universe

art the

sole

highest reality,there

And

universe.

of the

hath been

Lord, prove thou of profit

enveloped with whose splendour,

Thou

thy

Raised on thy

seemeth

thou, the

with thy body.

to the universe.

vvith

thereof.

lotuses.

the space between

all

for

joints

Be thou gracious

Lord,

Earth,

thou
thou

for thy

and the immobile.

the master of the mobile

Universe for thy form, we

stay

foremost Lord of the cosmos.

and

god.

ground,

the sacrifices

ears the morality

for thy

face

thy voice,

the saciificial
all

thy head

is

composeth thy matted

thee as having covered the Earth

that thou

the sacrificial offerings,

thou that hast the

ing one,

liiniself

is

hast

as well as the Srutis.%

presiding over

Sutasf

(sacrificial)

who

(sacrificial

of

front-part of

thou

person

Brahma

hast the solemn accents of

who

place of the

thy tonguc; and darva

the

art

state of

complement

entire

the

itself

day and night are thy eyes

soul,

the

the

fire

Lord, thou

mighty

none

is

are thy feet, and the yupa,* thy larger

thy moutb, and the

Sacrifice.

destruction

there

state

glory in

this

which the mobile and the immobile are enfolded,

is

thine.

* Sacrificial stake.

Hymns

Hindu

ot the

Rig Veda. T.

Smritireminiscence.

*nd

int

scriptures are broadly dividcd

ths tthtr

The {ormer

tradiiien,

corresponds

(1)
te

Srutiaudition; and
tht

Christian

T.

Libri

(3)

Rtvtlatim,

VISHNUPURANAM.

18

thou

knowledge, unspiritual

art

tliat

upon

ignorance, look
Foolish

world.

impregnated

and

universe as thy
soul of all

are

real,

one,

Govinda,

confer on

the

for

us

vvhat

with

the

(of

bei>..:(it

thou inciine thy

universe

on us what

is

unto

soul, the holder of

of

flatness

shipul

this

Mayst

profit to the

one,

confer

And, resting on

not

sink

Then

her frame.

in

that

her up, and

lifted

sea like a

the-

consequence of the

leveling the

Earth, the wor-

supreme Lord without beginning, placed mountains

on her
that

up

good.

by the divinities,

Earth, at once

mighty sea.

Earth did

bark,

giant

Thou,

goodness.

good."

on the

set her

is

lotus-eyed

tliee.

Eartli up.

raise

lord,

world

this

the

virtue of

allj,

PARACARA said, "Thtis hymned

supreme

Sarva,

good.

is

entire

this

mind to creation fraught wilh

VVe bmv

versed in

soul, raise

lotus-eyed one, confer on us what

Earth.

are

on

For the good of

reverend one, art surcharged

a sea of

knowledge.

thou of immeasurable

lotus-eyed

universe

into

that

look

spirit,

replete with

fonti

fa.Il

those

lord,

pure

of

Be thou gracious

do thou,

knowledge, as

supreme

But

delusion.

knowledge

tlirougli

regarding 'this entire

persons,

with

people,

form of thine displayed in the

tliis

in

proper

And by

order.

one of truthful

purposes

his

power,

infallible

created on the

Earth

all

the

mountains that had been burnt on the occas'on of the burn-

And

ing of the foregone creation.

the land
the

four

containing seven
regions,

then;

islands, he, as

Bhuva and

viz.,

the

properly

dividing

formerly, created

And

rest.

possessed with the principle of passion, the reverend

Hati, wearing the form of
set about

creation,

But

an instrument merely
created,

lqpment,

was

the

as

the

the

the

principal

(objtcts at

nothing more.

Brahma and assuming

in

four faces,

matter of creation, he was

force

Cause.
time

then,

Deity,

of

foremost of those

resident in the

Being ripe
creation

for

things

deve-

desiderate

practising austerities,

VISHNUPURANAM.

objects

attain

by

objectivity

their

19

their

virtue of

inherent

force"*

SECTION

M.

[aITRRYa said

how

Deity

the

"

V.

twice-born one,

created celestials, and

DSnavas, and men, and heasts, and

ing land and

water and

air

and

qualities

respective)

commencement

as

vvell

which

and

concernino; (the

and nalnres

deities
in

and the

Illusion,

rest.

how

thee

this

God

the l.nrd

As he was

vigilance was

Five are

liighsouled

This approacheswondprfully

th<>

one,

vis.,

unknowaile

force,

jjive

is

The most uncompro-

not outdo the Hindu sage of yore,

in

a Spencerian turn to the expression) the

whirh, unintelligent

system o thinis instinc/ with

tnoha,

as (Rrahm)

theorv of SponUncoii' creation, which

msintf advocates of Evolution could

Illusion

famas,

And

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

formulating their faith in (to

thnu

s;enerated

the kinds of

mahamoha, tamisra and andhalamisra.%

*

listen

created all,

contemplatin? creation as

lack of

throiigh

formed of Foulness.

which spring from

at

of creation."

sh.ill tell

former Kalpa*,

tbe

(o(

Brabma bad created

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

heedfully

Pitris.t

and those inhabit-

trees,

charicters

creatures) dwelling in Earth,

the

as

tliou itic trulv

tell

saints,

infinite

itself,

brings about this wonderful

vvisdnm and

Inve

Spencer,

Darwin,

would theclassification read, Parasara,

Qneer, however,

Huxley, Heckel,

Tyndall, etc.T.

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

mohanwha generates

ment. and through andhatamisra one

Ikhp

desire of sensual gratifi.

any impediment coming

is

of life.-T.

led to conserve
.

.**

'

v.

way

of

enjoy

the good

^;,^:;^

'(*''
v

in the

health and

"\
'

.
,

20

VISHNUPURANAM,

contemplated, were created

kinds of things, trees,

five

&c,

having no sense, undeveloped internally as well as externally,

and

of pent-up

As

selves.

these,

trees etc

were the

first

objects of creation, they are designated the principal creation.

But finding these incapable

of

answering the end, he thought

And

of again creating other things.

creation, sprang

up the Tiryyaksrotas.*

Tiryyaksrotas.

They

foulness,

ed

and deviod

lives, these, albcit

beasts, &c,

are

he was revolving

as

Those that

composed

of liberal curiosity.

live in

mainly of

Leading unrestrain-

devoid of knowledge, deem themselribs

Proud, and considering vastly of

as possessing the same.

themselves, they are subject to eight and twenty kinds o

And

il'ls.t

developed

although

internally,

And

express themselves to eaeh other.

they

cannot

finding even these

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

other ways

and there came

goodness
pleasure

and

happiness

to express themselves

Urddhasrotas.
called

have

and

externally and intemally and,

whom

in

They

predominates.

being the third class of

into

named Urddhasrotas,\

objects,

the principle

great

being

capacity

developed

consequence, more

in

of
for

alike
fitted

on bolh sides, have been designated

This third creation, that of the deities

is

Tushtatman.% And great was the pleasure of BrahmS

on the consummation of this creation.

main creations as not

fulfiling his

But, deeming these

purpose, he revolved within

himself another excellent creation, capable of bringing about

his end.

As

that one of true resolve

Ut the stream

Some

dumbness,
howevcr,

Hving aacording to nature.T.

ot these are physical, such as

sraellessness,

difficult for

ro these evils than

nis

of beings

impotence

us of these times

human

was thus meditating, there

beings.

leprosy,

deafness, blindness, inertia,

some are
to see

T/-author

how

mcntal

may

The stream

of being. tending upvards.T.

fail

lt

is,

more subject

possibly have a

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

$ Lit sml-satisfying.T.

and moral.

beasts, &c. are

meaning of

to arrive at.--T.

VISHNUPURANAM.
came

avyakta the arvvyksrotas compelent to

from

forth

2!

And

accomplish his purpose.

as these eat by swallowing

The

down, they are called arvvyksrotas.

developed

and,

bountifully

are

possessing a share of foulness, have

albeit

And

passion in a larger measure.

it

them

that in

is for this

unhappiness preponderates, and that they act contnually.*

They

purpose

fulfiling the

foremost of ascetics, have

Brahma

Tanmtras,

The

Bhutasarga.ii

known

and the others, which

is

creation

counts as the

objects.

By

And

name

the

And

Devasarga.\\

The

eighth

is

is

creation

goodness

and

passion.

creation

and

three

is

Five

Kaumara.

Thus have

of creation of the

is

man

And

of

Vaikrita% acts of

are the

constitute PrYrita and VaiVnta.

as

known as

is

Anugrahas\ composed

Prakrta. And

are

main

the

the immobile

ArvvdVsrotas which

of

is

Buddhi

meant, heasts, &c.

is

Urddhasrotas, which

the seventh

the

And

and includes

fourth,

of

and

Vaikdrika,

Prkrita.\

called

second

the

as

designation

the creation of

of Tiryyaksrotas

the sixth creation

are

Thus,

created Mahata,

the

is

Thus hath been

as aindriya.%

first

under

creation

third

they

Creator).

which reckon

and are comprehended

class,

(of the

narrated unto thee the genesis

oftne six orders of creation.

next he created

and extemally,

intemally

developed

are

human beings

they

the ninth

together
is

known

described unto thee the nine acts

The Prdkrita and the

What wouldst

Lord of creatures.

Vaikrita are the radical causes of the world.

thou further hear

of the

Lord

of the

universe,

engaged

in

creation ?"
*

The

first

circumstancc,

remarks

presence, the next, to that of passion.

Lit. the creation of

i.

From Pnkritinaturc.

commentator,

the elements.

e.

the

T.

ptrtaining to the Indriyas organ of sense.

Creation of the gods.

f An

order ot deities.

relating to the excited conditian of anythinj.

'.

'.

\3>1*&r
THt KAMAKIHSHNA litit

(HMITUU r ^U.TM

LllhANV

is

owing

to the

VISHNUPURANAM.

2%

MaITREYA

"

said

the

brief

in

foremost anchorets,
said,

"0

ascetics, thou liast narrated

origin

although

these

destroved

dissolution, they are never

they acqnire

time

Paracara'
creation,

in

and

universal

of

mental

of the

bereft

tendencies

consequent on their acts; or of

existence,

in

the

immobile,

tlie

the

at

me

of

commencing

four orders o beings

concluding with

are

length."

at

Brahm being engaged

tlie

and

celestials

tliis

unto

best

But,

&c.

hear

wisli to

Brilimana, on

from his mind issued

with

gods

of

the good or bad fortune resulting respectivelv from their

or foul actions*

ancestors and

men,

BrahmJ began
concentrated

from

his

his

fortli

renounced

going under

all

And

to contemplate.

came out Asuras.

pcrson

his

surcharged

of

the lord

overspread

passion

soul,

liips

name

"the

as

with

ambha,

of beings

liim

And

fiir

Asuras,

Tlien desirous of creating deities,

and

first

then (BrahmS)

darkness

and,

Maitreya, on being renounced bv him, Foulness vvas converted

And having assumed

into Night-t

became desirous
Brahm, came
with the

lie

(again)

of the pleased

twice-born one, celestials sttrcharged

forth,

viitue.

another body,

and from the face

of creating,

goodness.

of

And

that

also having

ocly

been resignrd, the quality of rigliteousness was tumed into

Day. And tliereore it is that Asuras are powerful by night

and

dieties

And

by day.

with goodness

sprang the ancestors,

the Lord renounced

the

sair.e

night.

And having

And

lliat

he

then
;

sprang men

This passage

form

also.

is

fierce,

very obwure.

it

sire,

out of him

the

ancestors,

And on being renounced,

between day and

assumed a person

and,

loul or indifferent, .;an apply to

mme earries with

a person, fraught

created

became Twilight, remaining

principle of passion

thereat

he tlien assumed

and, he being honored as a

filled

with

the

foremost of the twice-born ones,

with passion entering into their

It is

not clear

how

acts,

whether

fair or

immobile objects, the vcry statement of whose

a negation of movement, T.

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

VSHNUPURANAM.
eomposition.

And

that form also

And

the

And

prksandhyd.*

it

therefore
in

he assumed another body

Moon-

Moonlight and Twilight.

these

Brahma, endowed with the three

of

termed

is

Maitreya, inan and the

it is,

Night, Day, and Twilight,

light,

resigned

speedily

of creatures

lord

became Moonlight, which

become powerful

Pitris,

23

filled

four, are the

bodies

And

principles.

then

with the priuciple of passion,

and thereat sprung Hunger from Bralnn, and from Hunger,

wrath-

Then

frightful

and bearded, and ahvays exercised with hunger.

(as

soon as

the reverend one in

tliese)

of those that

the

were created, they rushed

ciied,

'Ho

don't

Ralcshas ;fand oihers that said,

do

'We

Yakshas, from Yakshana,\ eating.

the hair of the Deity

head,

fell

oflf,

known

save

and
Then

the creator of the

of wrathful

Twenty-hued, they are beings subsisting on

then came forth froin him Gandharbas, whose

flesh.

ofHce

is

regenerate one, as these came into being, drinking

music.

in strains (of

music), they are called Gandharbas,

beings created

the

resident

reverend
these

in

pleasure created

And

l>is

from their having

waxing wroth, generated some beings

as ahis.\\

from

movemeut

their

universe,

force

are

up,are

fallen of!

from

they are

And

him,'

eat him

fallen off,

souls.

And
And

at the Lord.

Seeing them mischievous,

And

became saras,

(sarpand), the hair

this,

sliall

and having

again rose to his head.

it

created beings

darlc

All

these

Brahm, directed by inherent

Tlien he at his

(respectively).

another order of beings

fowls

of the air.

he created sheep from his breast, and goats from his

mouth.

And

the

woinb and flanks.

lord

And

of creatures

* Meaning, going before tmlight.

From Ra\uharotect,

From

Serpents.

Ii

Serpents.

the verb ha leave,

created

kine from

he created from his

feet

his

horses,

VISHNUPURANAM.

34

gavayas,(i)

saraihas,(a)

eleplants,

And

Hyankus(c) and other species.

medicinal herbs furnished with

twice-born one, at the

and on the eve

beasts and

and

fruits

commencement

of

Fair complexioned

and

were called Grimy(d) animals.

hoofed, elepliants,

the Tret-Yuga

males,

sheep,

horses,

monkeys, and,

flfthly, birds,

the

the 'Gyatri,(e)

the

also

cloven-

and, sixtMy,

Tiien form his

acquatic animals, and, seventhly, reptiles.

mouth he generated

mules,

And know

(These are) beasts of prey,

those that are wild.

And,

roots.

then set them apart respectively for

drugs,

sacrifice.

asses,

mules,

down sprang

Kalpa, Bralima, having created the

of the

the

camels,

deer,

from his

Rickas,(f)

first

the

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

among

sacrifices.

Then from

his southern

mouth he created

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

Vrihat Sman,(l) and the

the

western mouth, he created the

Uktha.(m)

Smas and

And

from

bis

Fagati metre,

the

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

And
first

from his northern mouth he brought forth tbe twenty-

Stoma, the Atharva Veda,

A fabulous

aniraal,

havlng eight

the

Aptoryma,

legs, inhabiting the

(p)

the

snowy mountainous

tegions.T.
6 Bos Gavus.

species of deer.

i.

e.

belonging to village.T.

The most

sacred

hymn

in

all

npresenting the Supreme Sun of the

/ Hymns of the Rig-Veda,

g A kind ef sacrifice.
h A division of the Sama Veda, so
i

the Vedas, in praise of the Sun,

spiritual Universe.j-T.

named.

A sacrifice.
A division of the Vedas.

h Song of the

Sama Veda.

Vrihat means greai.

A part of the Sama Ved
m A metre of the Sama Veda.

Songt of the Sama Veda.

i>

A kind of Sscriflee.

kind of Sacrifiee.

ai

VSHNUPURANAM.

i$

Thas from

itishtubha metre, and the Vairiyya Sma.

And

person came forth nobie and ignohle.

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

gods,

great-sire, *at

commencement

the

and that

reverend Brahm,

lord, the

Kalpa, created

the

of

and numbers

Yakshas, PicSchas,* Gandharvas,

Naras.t Kinnaras.t Rkshasas, birds,

of

deer,

l-.easts,

Apsaras

Cause, created

tlie first

serpents,

And

and mobile and immobile objects lasting or other-wise.

successive creations,

in

which

tbjpM acts

Some

are cruel

it

in

used to perforra

tliis

born

is

into

former existence.

in its

and some kind, some mild and some harsh,

consequence
developed

natures as

each creature

verily

some virtuous and some

alse,

his

having created

previous births

in

that each affects a

preference to others).||

some

vicious,

The Diety
and

of enjoyment, of all creatures,

and

is

it is

of

also for

conduct

the lord of

bodies

all

respective

their

course

parlicular

and some

truthful

of their inheriting

and

(in

objects

all

the

is

it

Deity who hath personallv divided and differentiated them.

And

at the

names unt
sacrifices

beginning from the Vedic Vocabulary he assigned

creatures, celestials

and also

fixed

and

other,

as

well

as

forms and shapes thereof.

unto

And

from the auditory Veda, he assigned appellations unto the

sages, and appointed them

And

to

selves, the characteristics, of the

And

their

respective functions.

as the signs of the seasons successively manifest

instinct

Yugas are seen

in

them-

due order.

energy arising from a desire of creation,

with

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

bringeth about creation at the

commencement

*Inferior spectres reveling in the morally foul

of Kalpas."

and the physically

filthy.

T.

tHorse-hipped beings.
Horse-faced beings.

JA

profonnd

imparts a

passed
I

imaginative vesturc, of Hiredity.

view, in

The Aulhor

eomprehensiveness and sublimity to the doctrine which

is

unsnr-

T.
little

liberty has

been indulged

eonstriiction of the original

is

in

tanslating this senfenee, a> the

involved and complicated.T.

SECTION

M,LaitreyA

said,

Brahm created

Thou

"

And

liim.

called

liast

Brhmana,

But

Arvvksrotas.

tell

me

tell

man by

[me at

also liow

term

tlie

how

length

created the

lie

mighty ascetic, of their qualities

orders,_and,
offices

VI.

aud the

assigned to Vipras and the rest."

foremost of twice-born

Paracara said, "

Brahm

ones, wl(n

was inspired with the destre

intents

true

of

creating the kosmos froni

mouth,

his

of

formost of twice-

born ones, came out creatures surcharged with the principle

goodness

of

and from the breast

with

surcharged
thighs came

principle

the

and,

and

foulness

feet

Brahma created

nated

creatures

and from

his

goodness

best of regenerate

ones,

from his

who

were

other
of

with

beings,

This

dullness.

And,

orders.

into

Brahm

both

with the principle

division

fold

of

passion

surcharged

beings

out

of

excellent

impregthe

is

fore-

Brhmana,

Brhmanas, Kshatriyas, Vaicyas and Sudras, came from the

the thiglis,

feet,

the

chest and

exalted one, Braluna brought

capable of satisfactorily

ness, the celfstials, gratitied

and

is

men

therefore

engaged

in

ing

who

prrform

of

in

sacrifices

that they
ascetics,

their

four orders,

It

walking the path of righteous-

sacrifices.

and emancipation

(at the

turn gratify

proper morality, of

It

is

by

virtue

and,

hav-

of

ascetic,

can

twice-born one,

can go to the wished-for regions.

men

orders

order to the

conduce to welfare.

been born as liunian beings thatmen,

obtain heaven

Bram.
fottr

thou cognisant of righteouswith sacrifices, in

observing

pure ways, aml good, and

ness,

mouth

being these

performing sarifkes,

successful celebration of them.

creatures,

the

into

bfginning) having been

oremost of
divided into

were revereut and of excellent ways.

Tben

VISHNUPURANAM.
wherever

tliey lived

were pure
quence

without any
unpolluted and cleansed

tliey liked,

heart,

in

And

all rites.

pure and the Pure Hari residing

in tlieir lieart,

name

genuine knowledge.
Fatality,

witli

frauglit

slight pleasure

composed

tlie

Tlien

tliat

spread

conse-

they perceived

and which

of Vishnu,

portion of Ilari which

is

(amongst meii), causing

sin

and an overmeasure

of woe.

Maitreya,

this,

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

nlss and begets delusion and covetonsnes,

way

in

minds being

their

that state which goeth after

is

And they

let.

observing

of tlieir

2f

of the atttainment (of the

summum

and stands

in the

And men

bonum).

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

those
to

consequent

to all the miseries

and

artificial forts

and

cities

and towns.

mighty ascetic, they only made houses in those towns,

And,

&c,

and

subject

they constructed forts composed of trees, or

Then

rocks, or water

sin progressing,

fceble, creatures becanie

and

physical changes (a)

thereon.

And on

Rasa, Ullsa, &c.

becoming exceedingly

for

shelter from

discomforts).

and

the sun,

cold,

other

Having thus provided against

cold, etc,

then betook themselves to tasks capable of being

with the hands, for subsistence.

And

(physical

men

performed

Vrihi, (b) barley, wheat,

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

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

a.

Dwandohihutasubject

tivity, in
4.

to

daulity,

the sence of Professor Bain.

Rice of

va^f jus

kinds

of

e.

came uuder

See Senses and

the

Law

which eight only are enumerated by

authorities.
t.

medicinal plant, and perfume, Panicum ttalicum.

gnjin eaten by the lower people Paspalum Kora.

d.

A species of

sort of panic, P. miliaceum.

/.

sort of kidney-bean -.haseolus radiatus.

g.

Phasetlus mungo.

h.
i.

j.

sort of pulse or lentil

Dalichos bifiorus.
Cytius cajan.

of Rela-

Iniellect.

Enum

Ilirsutum

cassia alata.

the.

VISHNUPWRANAM.

?8

and hemp,

oats,

these seventeen kinds,

the rural plants grown.

And

intended to be used

sacrifice,

and ranya(b)

in

Vrihi,

ascetic.were

fourteen

barley,

divided into

grdmya

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

lages.

ascetic, (are

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

pose.

causes

are intended for the cele.

grdmya and aranya,

and they are very useful

All these plants together

of thc increase

with

population

tlie

These fourteen species

plants grovving uild in the woods).

bration of sacrifices,

vil-

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

And Symka.fc)

of plants,

(a)

small seeds,

wheat,

ms/ta,

among

sorts are tlie plants

for

that pur-

sacrilces

and

it

is

are

the

for

this

those versed in the highest signilicance of things celebrate

sacrifices.

By perorming

day after day, one,

sacrifices

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

raighty-minded one,

committed, shorn of their rancour.

it is

those only in whose minds the drop of sin attainetli pro-

portions, tliat set their

Veda and

the divinities presiding

over sacrifices, endeavour to stand in

And

the

way

of sacrifices.

wicked wights of evil ways and crooked aims,

Having created men, the Lord, on

to progress.
of subsistence

according

having been settled,

best

dignity; and,

all

orders.

of life;

those

of

in

the

righteousness,
;

and

their

observing the rules of their respective

village.

From grma

Prom aranyawtod.

e.

Panicum mantacium.

f.

practising

sphere assigned to Brhmanas observing

b.

e.

qualities,

respective

respect of the orders

a.

i.

their

means

and the regions attaiuable by them j concern-

the castes,

And

with

their

placed them duly in consonance with

ordained the codes of duty

modes

running

lay the axe at the root of courses leading

the Vedas down,

ing

These, repro-

face against sacrilices.

bating the ordinance of the

Wtld sessanum.
Coixbarbata.

fruit,

AIso P. coloumn.

VISHNUPURANAM.
the rules of their order,

is

And

that of Indra.

not turning

spend

ingtothe Sudra caste that

(the

And

their

attain the regions

other 'orders),

away from

Vaif yas, following the Iaws of their

regions of Marut.*

the

attain

order,

And

Creator himself.

that of the

the sphere assigned to Kshatriyas,

fight, is

49

those belong-

lives

serving

in

the Gandharbas.

of

Those practising the Brahmacharyya injunctions

attain

the

regions of Marut belonging to the eight and eighty thousand

And

ascetjcs that have

drawn up

living in the forest

reap the place of the seven sages

thcir

holders repair to the regions of the Creator

to the sphere

Amritaf

named

which

is

Brahma.

The sphere

supreme

the

fluid.

vital

state of

of these is

that

supreme

of

the yogis

Vishnu

which

is

seen by the

region again and again,

but to this day

those

do not

soul,

celestials.

return therefrom again and

that

have

of those that revile the

that

abandon
*

i.t.

their

own

contemplate the twelve-lettered

to

return

therefrom.

these are appointed

Vedas,that

obstruct

religion."

the Wind-god.

t Ambrasia.
X

formula, embodying the

this

again,

Tmisra,

Andhatamisra, Maharaurava, Raurava, Asipatravana,

and the waveless Kalasutra,

is

himself.

moon, and the other planets, going to

sun, the

(Mantra),J

state

those

house-

and mendicants,

Those yogis that contemplate Brahm J with a single

The

name of Vsudeva.

Ghora,

the regions

sacrifices

and

SECTION

1 ARASARA

said,

VII.

"Then camc

forth

untohim the mind-

spurng beings, embodying causcs and consequences arising

from his own person.

one came out the

mobile

souls.

And out of the body of that intelligent

And thus were generated all those

and immobile objects beginning with the

the three several spheres,t/i)

And

before.

which

immovable,

concluding with the

and

of

are

which

when these beings

of

deities

aJd

established in

have told

that

thee

one

intelligent

did not multiply, then he created other mind-begotten

resembling himself,

The

Vasishtha.

Brahma

viz.,

Purna
Tliosc

himself.

Pulaha,

Bhrigu, Pulastya,

Daksha,

Marichi,

Angiras,

Atri,

that

saith

who

and

sons,

Kratu,

mind-sprung

the

resemble

these nine

formerfy had been created by

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

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

And

people, a mighty wrath took

of

consuming

possession

And,

the three worlds.

of

Brahma, capable

anchoret, the

triune universe

was then illuminaled with the

from the

of

ire

And

Brahma.

then

having a body,

And

a prodigious person.

half-female,

himself into a male and a female.

Thus

into one and tcn parts

and the

furrowed

his

resembling the

terrific

saying unto him,

thyself." Brahml then vanished.

entire

flowing

flarne

from

forehead inflamed with wrath sprang Rudra,

mii-day Sun

produce

or

these being indifferent to the increase of

and

of

" Divide thou

directed, he

divided

And then he divided the male

Lord God also divided the

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

Asita,(^)

and many other parts resembline himself.

Then

the

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

(i) Meek.

(t)

Wiid.

White.

Dark.

VISWUPURANAM.

31

Lord appointed the Self-create Manu, formerly sprung from

Brahm&'s

And

and resembting

self,

divine

the

that lord,

the female SatarupS,

And

cism.

Uttanapada

perfections

of

through

all sin

Satarupa

thou

cognisant

and

beauty,

of

And

unto

were then united

wedded

this

And

and

Dakshina

Akuti on
born,

and these

were borne to

ten sons

At the time of the Self-create Manu,

(3)

went by the designations

hear,

Sraddha/4) Lakshmi,(5)

whose

Dhriti,(6)

Tushti

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

and

(13) Snti, Siddhi,(i4)

of

And

Deva and Yma.

of

on Prasuti, Daksha begat four and twenty daughters,

names do thou

the

Lord of

the

couple were

And

in mairiage.

Yajna(2) by Dakshina.

(7)

and

with

righteousness,

of

nobility.

exceedingly righteous one, Yajna and

these

asceti-

Priyavrata

bore

creatures of old conferred Prasuti on Daksha,

Rilfka.

to wife

and two daughters, named Prasuti and Akuti,

endowed,

purged

(1)

creatures.

rule

to

Manu, took

Self-create

person

to that

himself,

Kriti. (15)

Vapu

These thirteen daughters-

Daksha were wedded by the Lord Dharma.(i)

Tlie daughters

remaining after these elder ones, were eleven, furnished with

fair

eyes, Khyati,(i7)

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

(21)

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

(26)

and SwadhS.

Bhrigu, Bhava, Marichi, Angiras, Pulastya,

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

respectively the daughters, Khyti
ascetics.

And

Chala,(28)

Darpa

(1)

;(29)

and

Havingan hundred

Brahmanas.

(4)

8 Nourishment.

Bashfulness.

13

ness.

Body.

18 Chaste.

93 Revennce.

ire words uttered

Lakshmi.

29

(2)

Intelligence.

is

15

20 Memory.

24 Good-natured.
one

Sacrifice.

The goddes

Success.

14

offering

30 Restraint.

foremost of

rest,

Kma

(27)

Niyama(3o) as her son

(5)

19 Birth.

while

Pride.

Dhriti,

forms.

Veneration

SatUfaction.

Renown.

and the

then Sradh brought forth

(3)

Fame.

and

Patience.

(6)

te-

Intellect.

12

16 Righteousness.

17

Act.

11

21 Gratification.

22 Forgie-

26 This and the

2$ Energy.
oblations.

and

Gift in sacrifice

of wealth.

10

27

Sexual

desire.

li.st

28

VISHNL'PLRANAM.

J2

Tushti,(i) Santosha,

;(a)

brought forth Srutam

and Vinaya

;(

and

Ksham and

Harsha(i7)

And Medhaf$)

Sukha

Yacas

Kirti,

(16)

Nanda bore unto Kama,

Dharma.

offspring of

and Santi brought

and

(15)

(9)

and Lajja,Vinaya;

;(i2)

her son

(14) as

Siddhi,

These are the

Lobha.^

and Buddhi,(n)Bodha

10)

and Vapu,(i3; Vyavasaya

forth

Pushti,(3)

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

(6)

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

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

And from

Nikriti.(2i).

Maya and Bhaya gave

birth

Bhaya

forth

(22)

and

Maya 24and Vedana. 2^And

Mrityu 26 that allayer
to

And Vedana

of the three kinds of heat, 27

a son named Duhkha. 28

came

these

Naraka;(23)and two daughters

bore unto Rauraba,

And from Mrityu sprang Vyadhi 29

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

lead to misery

and

all

have no wives, being

drawn

of the Prime ascetic, these are the terrific

and they ever bring on

the

universal

exalted one, Daksha, Marichi,

creatures

are always
And

universe.

Satisfaction.

CKnowledge

17

2 Contentment.

7 Action.

Cheerfulness.

Wickedness.

18

4 Greed.
to

Exertion.

15

Unrighteousness.

19

Hell.

23

14

24.

And,

Illusion.

olhers

lords of

the

of

and kings possessed

Justice.

son

Vishnu

of

creation

the

of

3 Nourishment.

13 Body.

Malice.

22 Fear.

forms

And,

dissolution.

their sons

PunUhmcnt.

12 Apprehension.

tellect.

the causes

up. 34

and

Bhrigu,

Manus and

the

They

have marks of unrighteousness.

all of vital fluid

20

II ln.

16 Fame.

Felicity.

Pain.

2$

Intellect.

Humility.

Falsehood

21

26 Death.

27

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

coming from

The word

spirts.

nomenon accopanying

all

paininany

body

at that

part of the

kxalityT

28

33 Anger.

32 Thirst.

is

invariably found

Misery.

34

The

29

it

may

foundation

truly

bnt the

b said, of
? Ilegory

physical

the part agected.

to be

Disease.

And

by

no

Hinduisim

having been

a systtem of degrading uperitition, T.

meanson
is

all

upreared

m'used,

it

phe-

physical

accompanied with ktat

Decrepitude.

30

reader will readily percieve that

llegorical, although the allegory is

fabric,

taa for pain refers to the

pain namely, heat in

fours.

npon

31 Grlef.
ait thi i

The

entire

an allegorical

has degeneroted

ittelf into

VISHNl'PURANAM.

of wcalth

and

righteousness,

and ever abiding

pnnvess,

and

33

heroic,

are the

by the way

of

causes of the mainte-

nance of the ^osmos."

Maitreya said, "0 Brhmana, thou hast alluded to conssustenance and conslant dissolution.

tant crcation, constant

Do

me

thou desbribe unto

the characteristics of them."

(Thereat) Parsara said,

soul,

"That one

the reverend destroyer of

The

destruction (of the Universe).

When, on

Atyantika, and Nitya.

the lord of the

away

dissolveth itself

Universe

The

tion.

And

is

which comes of Primval matter,

which
as

Dainandini and,
;

()

daily creation of beings,

in the

end

creation,

in

destruction,

remainin,^

is

attaineth the

back to

this scene."

taking place

The

creation

Prakriti

dissolution, is

that

known

Nitya by the wisc verscd

Thus

that origin of

all

to

beings,

all

things, bringeth

destruction.

in the

powers,

Supremc

known as

minor

called

relative

coursing on day aad night.

these mighty

Nitya.

foremost of anchorets, the constant

mainlenance and

Vishnu

Yogis into the

Atyantika dissolu-

the

of

is

the bodies of

energies of

of

of a

import of the Puranas,

Vishnu, remaining

takes place the

the

dissolution of things

ihe constant

day and night, goeth by the name

takes place at the

of

mundane egg

thc

Nature,

jSupreme Soul through knowledge,

takes- place

dovvn,

lieth

fusion

Day,

expiry of his

When

Primval

in

dissolution.

(of beings) is

Naimittika, Prkritika

the

Naimittika.

the dissolution called

assuming

maintenance. and

dissolution

one,

twice-born

of four kinds, vis.,

Prkrita

of incomprehensible

the Lord

shapes, effecteth the creation,

respective

Brahm

Madhu

creation,

bodies of

all

Brahmana, he
overruleth

state (of Vishnu).

the

about

Maitreya,

sustenance,

the

and

beings, are ever

that,

compounded

three

principles,

and hath not

to

come

SECTION VIII

1 ARASARA

said,

'0

mighty ascctic,

have narrated

unto thee the creation of Brahma connected with the princi-

Now

ple of dullness.

Do

called Rudra.

shall

a Kalpa, as the Lord was rapt

bling

on

himself,

And,

'Why

And

'ap

his

in thoughts

about a son resem-

one

hued

red-blue.

crying,

Brahma asked him,

And thereon, he said unto the

me have a name.' And (the Lord
thou art tiamed Rudra.* Do not cry.

dost thou weep?'

'Let

'0 divine one,

Have

Thus accosted, hc again cried

patience.'

And

times.

six receipients thereof, as well as the six

Ugra, and Mahadeva,

these

by the

Ancl

Great-father.

Sun, water,

seven names were mentioned

holders thereof

tlie

earth,

And

Brahmana, and Soma.

Dik, Diksh, and Rohini,

fire,

grandsons

names

have

of

filled

are,

thcir

the

ether,

air,

were respctthe initiated

Uma, Sukesi,

Suvarchala,

Rudras, named the Sun,

reciting the

wives

Bhava, Sarva, Isana, Pasupati, Bhima,

of the latter.

the

seven

for

Lord gavc him sevcn other names;

thereat the

and assigned
and sons

the

outstt>f

proceed

appcared

was

as he

Lord of creatures,

ively

creation'

At the

best of regenerate persons, crying in sweet tones, he

went about.

said),

unfold tmto thee the

thrm hearken as

Siva,

best of men, the wives of

etc.

And

offspring,

universe.

Li.aiken

(unto me)

whose

sons and

Sanaischara,

Suka,

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

these are
formed
ire,

thus,

Sati

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

took to his

wife Sati.

renounced her person.

And through Daksha's

And then,
b?st of the

born ones, she became the daughter of Himavat by name

Then

the reverend

Um

Bhava again marriad Um, who was

his

VSHNUPURANAM.

And

solely.

Dhata

Bhrigu's

and Vidhata

spouse."

MAITREVA
Ocean

the

said

of milk

Khyati, brought forth the gods

wife,

as well

35

" We

who

as Sri,

Narayana's

is

have heard that Sri arose from

on the occasion

churning of the

of the

But why dost thou say that she was bcgot by Bhrigu

deep.

?"

on KhySti

Thereat Parasara said; "That mother

verse

Vishuu's

O^fpremost

energy

word; she

is

of piety.

earth,

peace

Vishnu

Sri

is

and,

desire,

Lakshmi

Lakshmi

Vsudeva

is

of)

fire,

Purodsa

is

is

is

Kama h
;

the

is

ascetic,

prvansa\
is

first

Lakshmi
a

(of

the yupa;\\
is

Lotus-dwelling

the

Kuca
Sri

is

Swah, that Lord of the Universe,

thc worshippful

Wealth

one

and the reverend one

Sman,

is
is

;*

the

is

Sri

permanent

is

goddess

the chitti\ and Hari

Sauri

best of

is,

Maitreya, Kesava

Gauri.

and she the act

Lakshmi

thc

the

is

percep-

is

The reverend one

and the worshipful

is sacrificial fuel,

Udgiti ;f Lakshmi

merit,

is

Maitreya,

Madhusndana
is

The reverend one

mistress

and she the dakshiita

patuisl,\ and

sacrifice);

hc

supporter thcreof.

and Janarddana

libation,

justice; Vishnu

is

omni-

is

the sense and she

is

the creator, and shc thc creation

is

and Hari, the

is sacrifice,

is

morality, Vishnu

contentment,

is

Vishnu

and shc the power theteof

tion,

even as Vishnu

of thc twice-born ones,

present, so this one also.

Uni-

and undeteriorating,

enduring

is

of the

is

the

is

Sankara,

twice-born

(the

one,

the Sun, the Lotus-seated one

the splendour thereof; Vishnu are the paternal manes,

is

and the
*

Lotus-throned

is

Swadha,

Clarified butter as offered in oblations to

mel that hare been well steeped

and

one

The room

in

it.

fire

conferring

with calces of f round barley

T.

opposite to that which contains the materials for an oblation.

which the family and friends

of the sacrfice

An

sides.

A sacrificial

stalte.

The hymns

of the

in

ever

ablong with quadrangular

Sama Vcda.

assemble.

VISHNUPURANAM.

30

gratification

Vishnu
Sri

is

thereof

Lakshmi

thc city of the cclestials. that soul of

is

Moon,

the

is

Sri

and Sri

Vipra, Sri

is

Madhu

the Indra of the immortals

is

Yama

is

himself,

the

godthe

Lakshmi

himself of riches.

foremost of

is

He

Nimesha.}

the

light,

is

of the universe

Lakshmi

is

Iord

the

holdcr of

boon-bestowing Vishnu

is

kal
all

Sri

Night, and that

is

mace

Day.

is

Thc reverend One

is

Lotus-seated Sri

is

Thirst,

is

master of the Universe, the Great Narayana,

is

like

is

and

(banner),

Lakshmi

the Ensign.

Thc

and she dwelling

in the lotus-grove is thc Bridc.

the

is

lamp.

thc

and Vishnu tlie

the plant,

the bridegroom,

l'undarikaksha

the

Lakshmi

is

male

river.

The
of

Kastha.t and hc

is

is

discus and

the

and

host,

best

of

spouse of Sri is the tree cstablished.

deity

Dhumorna.*

thereof.

lord

and,

muhurta, and she

and Hari, or Sarva

The Mother

is

the celestial

the

is

Energy.

is

Destroyer of

the highly exalted Gauri

Avashtambha,

is

Lakshmi

regenerate,

Sri is

and Hari

Vipras,

mace-handed one

the

is

supporter of Sri is the Lo/d

is

Varuna himsdf.

is

the air-

is

the holder of the discus

and the Lotus-presiding one

Sri is Prosperity, that

Kesava

of

the shore thereof.

is

spouse of Indra, and the

Lakshmi

like

Hari

all

resplendence

twice-born one, Govinda

magnanimous

and,

thc support

constant

the

is

Fortitude and Exertion

is

coursing everywhere.

Ocean

sky

the exceedingly spacious

the

and that

And,

Desire.

thou cognisant of righteousness, Lakshmi and Govinda are

Attachment

respectively
dilating?

tell

thee

and Love.
this

in

brief,

compriseth gods, men, bcasts and

termed male

and,

termed emale.

What

the

Maitreya, Lahsmi compriseth

There

exists

use of

the

other creatures that

naught that

division ot timc.
{

is

Reverend

Timc takcn up by the twinkling

is

all

Hari
ares

that are

beyond these."

Wife

of

an ey*.

of

Yama.

SECTION

ARASARA

said

"

Maitreya, listen to what

anent thy.question about

That Emination

And

Earth.

to

as

Sri,

Sankara

of

came

it

IX.

Durvasawas

ranging

entire forest

of

perfumed

And

solicited

by him,

tliat

And

over unto him.

his head, that

And

earth.

sovereign of the
Airavata, approaching
lord

three

Sachi's

then he saw that dcity

regions

mad man,

whose odour was maddening

on the sovereign

And

six-footed

of Airavata;

the

(black-bees),

And

of the celestials.

thereon

king of the immortals, taking the wreath, placed

the head

mad

the

celcstials.

taking from his head that

resembling a

garland,

the

mountcd on

along with the

ascetic,

it

with regard

laying the wreath on

thcrcat,

Vipra wearing the form of a maniac proceeded

roam about the

threw

came

slender-framed and

large-eyed spouse of a Vidyadhara, saluting him

to

it

asked for thc same of that bride of a

vows,

And

Vidyadhara.

it

by which,

on seeing that graceful garland, that mad Vipra

practising the

made

this

Sanlanakas* had become

surpassingly charming to the rangers of woods.

to pass that

say

pass that the sage saw in the hand

a Vidyadhari a celestial garland,

of

CWDrahmana, that

had heard rom Marichi.

over

it

and thus placed, the same appeared

Hke the Jahnavi on the peak of Kailasa.

And

it

came

to

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

on

fume with

away

to

his

the

being sssailed by the odour, smelt the pertrunk

earth.

best of anchorets

unto the
toxicated

(raised),

and,

sovereign of

with

wealth
*

and

Then was wroth

cast

the

same

ihe reverend Durvasa,

Maitreya, being enraged, he spoke

the celestials,
I

then

saying,

wicked of

kind of celestial

trec.

soul

'O
!

thou

in-

Vasava

VISHNUPURANAM.

38

how

up

thou puffed

art

regard this wreath, which

and

as,

favour!

But inasmuch as thou dost not

the

is

abode of Auspiciousness,

bowing down the head, thou hast

thou placed

on thy head,

it

as, in (brief),

high homage to this garland given by me,

prosperity

tial

me

not, said,

depart from thee.

shall

thou thinking immensely of thyself,

as

fool,

thy celes-

Surely,

Sakra,

Triune world

Me whom when

ness.

and therefore,

hast thus slighted

thou hast cast away the wreath given by

earth, therefore thy

fear,-thou,

monarch

bc

shall

me

me,

ttf

the

of Auspicious-

reft

the mobile

v-roth

not pay

thou dost

tbou deemest likc other twice-born ones

And

Thy

with thy cheeks bcaming with delight, hast

nor,

and the immobile

of the immortals, hast

insulted from

thy excess of arrogance."

PARASARA

: " Thereat

said

ing from the back of his

And

Durvasa.

the great Indra, swiftly alight-

elephant,

propitiated by

hini

propitiated the sinless

with his head humbled,

that best of ascetics Durvasa - answered the thousand-eyed

(Deity).saying,
giveness

find,

ascetics

but

am

'

not

kind of heart

a p!acc in mc.

know me

Tliey,

as Durvasa,

who

is

nothing

But

me

thou must

heen hymned aloud by Vasistha and

reason that thou insultest evcn

face of

all

these three rrgions

mine furnished

off fear; forgive

of

an hundred

witli

Thou again and again

tlius
'

that

in

this

it

is

way.

for this

Who

is

beholding the frowning

flaming matted locks,can keep-

What

will not.

sacrifices,

me

know

having

others, overflowing

with clemency, thou hast grown haughty, and

there in

And

not unforgiving.

if

for-

Gautama and others

Durvasa.

as

have for nothing fostered thy pride.

nor doth

Sakra, are other

of

then

is

the use,

thou

much

speech.

thy expending

puttest

thyself

to useless troube 'm

beseeching me."

Paracara

" Having said this, the Vipra wcnt

Brahmana, the monarch of the immortals also,
mounting Airavata, went to Amaravati.
Maitreya, from

away.

And,

said

VISHNUPURANAM.
that time

the

tliree

39

became shorn

Sakra

worlds with

Auspiciousness, and the glory thereof faded

and medicinal herbs grew

And no

feebler.

performed, and none practiseth asceticism

any delight

good works, such as

in

void of power,

there

WhYe

and

restrain

Where

where are

inauspicious

of the

the strength

is

strength,

And all men,

their

strength

is,

and strength ever followeth Prosperity.

Prosperity,

is

sacrifices are

of the senses

tliey could not

hearts even in things intrinsically small.

of

sacrifices

and none taketh

charity.

came under the masterdom

prime of the regenerate ones,

and

virtues

cannot have power, affiuence,

without

without virtues, persons

etc.

And

power and wealth, arc overriden by

a person albeit possesscd of

And

And

those divorced by

And, when, overruled

all.

l.imc, i.iselh

his

scnse.

On

the

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

hegan

Danavas

and

Daityas
celestials.

And

devoid

strength, boing

of

upon

entered

Auspiciousness

and the

rest,

the

hostilities

nor

use

to

overmastered

And

strength.

by covetousness,

the

sought

the

exceedingly exalted Great-father.

at

head,

their

Indra

celestials,

on being vanquished by the Daityas,

god

Fire

the

with the celestials, having neither

the

of

against

force

shorn of Auspiciousness and

Daityas,

with

the protection

And,

having

of

been

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

celestials.

And Brahma

said,

supreme

of the Suprenje of

of Asuras, the cause of

a!l,

'

Do

ye seek the protection

as well as

and destruction, the Lord of the Iord

Infinite

the

Pradhana and

unvanquished

the misery of the humble

for

your welfare.'

even Vishnu.

of
;

the

unborn

Him that taketh

He will provide

Having spoken thus unto the assembled

Great

Brahma

them to the Northern shore

pairing thither

Vishnu

creatures

of

cause

the

of creation, protection

Purusha ripe for creation

off

celestials,

Lord, the Destroyer

deities, that

father of
of the

surrounded by

all

all

went

along with

Milky Ocean.
the celestials,

And

re-

the Great-

40

VISHNUPL'RA.VAM.

speech eulogized the prime' of prime

cxcellcnt

father, witli

And Brahm

and the master Hari.

who

thee,

and the Lord

All

art

unborn and unspent

who

the prop of the Earth

difference

objects

earth

Nrayana,

and who

He

in

who

who

of

the

art

all,

stay

^art

of the

the subtlest of

whom

from

are

Spirit

who

and

are contemplated in

Yogis desirous of deliverence

in

weighty on

surpassest

of the Supreffie

order to emancipation

whom

propitious

(.to

all

us)!

and

May

that

pure that primval Male be

things

May

by

are not Goodness

the rest, nor the attributes inhereing in Prakriti.

one pure beyond

subtile

all

who

Embodiment

art the

and

things that have

all

sprung into existence, commencing with Sat

the Prime person

infinite,

worlds,

art the weightiest of all things

whom and

bow unto

"

unmanifested and without

art
art

We
who

said,

pure Hari, whose power

that

is

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

(to us)

May Hc

from

free

all

that

is

slyled

things, that

embodied thir.-s, bc propitious

is

cause as well as

who

agair.

We

me!

the

of

is,

bovv

bow unto

who

art the cause of

is

who

who

We

(to as)

is

May

the

thee

We bow

that Hari,

who

Himself the effect

the effect of the

is

effect

the

down unto

We

origin

of

all

these causes

Supremc State which

that

bow unto

pure cognition, which

We bow

is

differentiated.

that

is at

once

Prime State of

constant, causeless,

is

and which

down unto

pure state of Vishnu, which

which cannot be

of

thereof.t

art the foremost of the celestials,

undeteriorating and unspent

and unmodified.

who

thc effectof the effect

is

is

the creator as well as the created, and which

is

of

even the cause, and the cause of the-

ciuse and conscquence.

Vishnu which

is

Soul

the cause even of the cause,

also

cause,and

of that

is

down unto Him who

that effect,t and

cause

who

thc effect of the ciect, prove propitious to

effect,* and

combined.

who

effect,

Supreme Lord, who

the

Vishnu

is

that

the unmanifestQd

Prime and eve

'

not gross and yet not subtile

We bow

unto that undetri-

'

VtSHNUPURANAM.
one who

orattng

Ayuta portions

We bow

established.

Supreme Dity

Supreme BrahmS,and

the

is

whoie Ayuta* of

the

demirits,

Sankara

who

Vifbnu,

ever

We

bow

Vishnu and Siva.

thou that art

all

of

Lord of
refuge of

all

all

"

Be

propitious

Come

Brahma,

is

beings

ths

invoka-

bowing down, said,

deities,

thou within the range of our vision?

thou that art in every thing

support of the Universet

thou that never

fallest off

Brahma had ended

creator of the
is

devoid of difference who

cosmos

who

the Sacrificial Person,

and who

prior in birth to

is

is

himthe

Be

propitious; and

This

ourselves.

is

Future

Brahma; and

this

And this
the God of

Company wrth the Rudras.

*

is

--

Fir e

'

Trilochona

Tn thousand.

A destgaatlon

% litctltatial

of

The preraptoT

Lit tMrtt*tytdiL

f Sm

Om,

for

saintsm

"
'

'

"**

'

"

'"""

whfch see before.

order of saints.

of the deities.

name

of Siva.

keeping coqipany with the Sun pfoper,

,6

in|[

And

Agni.

with

'

'

who

Sun along with

'

one

who humble

us

is

the

is

who

thou

undeteriorating

manifest thyseif unto

the Adityss;f and this

primval,

Worshipful one

evervthing.

Universe for thy form

is

worthy of being extolled,

thou that art the Lord of Past and

hast the

When

thus, the Devarshis,}!

headed by Vrihaspati, said, "We bow downlunto

who

unto that Prime State

we bow

which even the reverend Brahma doth not know."

the deities as well as

fallest

thou within the

Hearing

Brahm, and then the

all

in

God

of that

thou that never

Come

of

and

grounded

soul of

ken of us who are thy devotees "

tion of

bow unto
merits

their

Prime State

the

Vishnu, be thou propitious!

offi

We

himself.

perserving, view,
to

that

either to the deities,

without equal, and whose energy

is

energy

and indestructible State

exhaustion

the

Yogt's,

Pranava.f

the

on

known

not

is

or the ascetics, or me, or

which,

one of

in

cosmic

this

is

unto that Prime State of Vishnu

which

that Supreroe incomprehensible

Vishnu,

41

prejidet over them.

VISHNUPURANAM.

42

thse are the two Acwinas and the Vasus

and these are th

these the Vicwas

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

celestials.

the

all

havtng

celesrtals,

hosts of the

seek shelter at
been routed by the forces of the Daityas,
thy hands, standing

liumble guise."

in

And

seeing then

and mace, that abode

energy, tlie

deities,

bowing down

in

agitation,

of the

liolder

Supreme Lord rendered himself

discus that
them.

onethe

reverend

deities), that

hymned

thus

Maitreya,

PARAsARA said:

began

of

the Gre*t-father at their head,

their eyes quivering with

And

to liymn Pundarikaksha.
l

unto

mass of

wouderful grace, a verv

with

thee

Salutation unto

ilie

celestials

thou that art

Brahma, and thou

Tliou art

without differencei

conch and
visible

holder of the conch, discus,

that

humble guise, with

said," Salutation

(by the

art

the

Indra, and Agni and Pavana,*

holder of Pinaka* Thou art

and Varuna, and the Sun, and Yama. Aud the Vasus, and the
Maruts, and the Sadhyas, and the Vicwa gods thou. And,
god, those deities that have

who

thing.

Thou

art

Prajapati.

And,

knowable

and

come unto thee are even

Universe, since thou

art the creator of the

and thou Vashatklra, and thou

sacrifice,

soul of

all,

thou art knowable and

all,

permeated witb

this entire universe is

we seek

Vishnu, worsted by the Daityas,

Soul of

thyself,

art in every-

be propitious unto us

unthefr.

refuge of thee.

and do thou favour u$

by vouchsafing us thy energy. So long

affliction lasts,

so long

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

stupor last and so long

is

misery experienced,

not throw one's self on thy protection,

all sins.

Therefore,

extend thy grace unto

favour us with thy

as

one doth

thou that destroyesl

thou of complacent soul, -do

thou

do

titoy

us.

master of

all

own power."

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

t The Wind-god.

energy,

VISHNUPURANAM.

PARASARA

the

of

creator

said

: "Thus

reverend

One

Let the

deities

eulogised by the immortals, that

cosmos the

complacent glance, spoke

said,'

(as

Ye

do as

Hari

worshipful

follows).

gods,

And

casting

auspicious

the

your power.

shall increase

Bring

say.

43

company with the

in

the medicinal plants to the shore of the Ocean

Daityas

all

of milk,

and making MandSra the churning-stick and VSsuki

the

cord,

churn (the Ocean)

the deities

let

peace with the progeny

And concluding

assisting them.

ambrosia,

for

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

tell

them, Ye

common

shall in

undertaking.

And on

drinking the

nectar

strength and be immortal

order that

the

ambrosia,but

PARASARA
all

will

shall

come

to boot.

enemies of

said:

and

fruit of this

sea being churned, ye should

the

that

with us reap the

attain

up,

And, ye gods,

all

by

access

of

shall

so

not

shall

the celestials

only undergo

of

get

the trouble."

"Thus addressed by the

god

of gods,

the celestials, concluding peace with the Asuras, set about

churning for ambrosia. And'procuring various medicinal herbs,

the deities, the offspring of the Daityas, and the

Danavas,

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

Mandlra

the churning-stick and Vasuki the twine, at once

addressed
instructed

themselves

And

ambrosia.

for

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

by

fore-part

cliurning

to

V|suk's body) where the

the

niaking

Maitreya,

clouds, and

autumnal

resembling

of his

tail

body.

was, and the Daityas

And,

thou

splendour, the Asuras, smitten with the

breath of VJsuki's hood,

fire

of

by

held

measureless

sprung from the

became enfeebled.

And

clouds

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

ing.down at his

tail,

the

might ascetic, remaining

deities
in the

were enlivened.

And,

midst of the Milky sea

in the

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

supprt of

tKe chuming-stick.

And

the

discua nd mace, remaining in one form in

holder of

the

the midst of the

VISHNUPURANAM.

44
immortals,

began

and

another,

in

the midst of the Daityas,

in

And,

king of serpents.

to pull the

Maitreya, in

another gigantic form, Kecava pulled the mountain upwards,

which

form was

Asuras.

And

seen neither of the celestials nor the

Hari obliged with energy the king of serpents

;.

and the Lord invigorated the immortals with another energy.

And

on

the

being churned by the celestials and

the milky-sea

the Asuras,

first

celestials,

came

wotshipped ol

into existence Surabhi,

home

of clarified

And

butter.

the deities and the Danavas experienced very

great ascetic

gazed

And

at her.

themselves,

and with

'What

their

this

with her eyes rolling

?'

out

questioning within

came

the exalted Vruni,

of the

Milky-sea arose Prijata

celestial females

Milky-ocean
ingly,

the

deliglit.

And

numbers

arose

from forth a whirl-

;*

the serpents appropriated

Milky-sea.

nectar.

And

from the

wonderful cxceed-

nobility.

tlie

poison that sprang from

raiment, bearing a

Maitreya,

the Danavas, along with the

Kamandalu

ascetics,

seated on a blown

a lotus in her hand.

And

filled

felt

lotus,

Brahmana, bevies

of

filled

delighted.

Sri,

witb

and

And

endowed with

and carrying abjo

with delight, her

the mighty saints with the Sr Sukta ;

headed by VicwSvasu, began

the Daityas' sons

all

then from the water arose the exalted

excellent grace,

Andthen sprang

arose the divine Dhanwantarijt

then

thereat,

which the

and Mahecvvara appropriated him.

the

clad in white

in

Maitreya,

of Apsars,

And

And

the tree

then,

and fuinished with grace and

Mild-rayed one

And

consqence of intoxication.

in

then perfuming the universe with odur,

pool

defight,

minds attracted, they steadily

as the Siddhas were

is

thereat both

great

hymned

and the Gandharvas,

to chaunt before

Aiid,

her.

Apsaras Ghritachi and othersbgan

'i

'
i

Himansu name

The Esculapius

Ab

vessel so

o( the

Moon.

of the Hindus.

named.

muof theRigVeda.

'i

VlSHNUPURANAM.

to

dance, and the rivers GangS

and the

And an

bathing her.

water, for

45
rest

came
one

elephant of

with
the

of

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

that

goddessthe mighty Mistress

of all

And

the worlds.

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

of unfading- lotuses

bathed and

adorned

with ornament,

attire,

the sight of

in

all

b ing

by the goddess Lakshmi remaining

in Hari's

bosom,

of

Maitreya, suddenly attained excess of delight.

exceedingly pious

Lakshmi, the Daityas,

twice-born

on

one,

being overlooked by

ever disregarding Vishnu

Viprachitti were wrought

then,

she

And on

bosom

sought the

the celestials,

And,

her person

divine garlands and

Hari.

the celestials
gawstl at

and ViswakarmS decked

And wearing

with ornaments.

headed by
And

up with extreme anxiety.

one, the

endowed with great

Daityas,

prowess, possessed themselves of the Kamandalu that was in

the hand of Dhanwantari, and which contained the ambrosia.

And

then

assuminga

Vishnu,

female

and

form,

thereby

exciting their desire,

secured the same, and then the Lord

made

celestials.

it

over unto the

quaffed

Sakra and the rest

And

off

then the immortals,

ambrosia

the

the Daityas rushed against them with upraised

Nistrinsas.*

And

having

drunk

ambrosia,

gods beat the Daitya-hosts, and these flew

Then

and entered the nether regions.

down unto
formerly,

the bearer of

begnn

the glad-rayed

And

splendour,

Sun began
the

then the

began

to

regions.

celestial

to course in his

directions

bowing

and mace,

discus

reverend

Fire,

And

own path

burn brightly. And,

And,

world was furnished with

scimitar a

all

as

then

and,

own

crowned with a
creatures

fair

felt

foremost of anchorets, the

grace

and

celesiials Sakra again waxed graceful.

*

all

deities,

luminaries also gyrated in their

regard for righteousness.

triujie

conch,

to govern the

best of ascetics,
orbits.

the

and thereat

the invigorated

in

the

weapons and

that chief of the

And Sakra,

sacrificial knife.

seated

vishnupuranam;

46
on

receiving back

throne,

his

the

celestlal

established in his celestial

sovereignty,

Goddess holding a

in

lotus

and reposing

lotus-like eyes,

art Siddhi,

purifier

and

lustre,

and thou
of the

and

Thou

and Saraswati.

Indra said,

bosom

the Occult

Learning,

knowledge

of

bestower of the

and

thou art twilight and light

intelligence,

and veneration,
;

thou

Science of Dialectics

thou

art the

ment,

and

Vrtt

and thou

and thou

And,

forms.

terrific

dwell in the person of that

mace, who
triple

art the

art the

goddess, this universe

etc.

is

of

destruction
its position.

god

and,

rom bodily ailments,

of

gods

Thou

is

of mobile

by

thee,

thee

exalted one,
friends,

And,

goddess, the

had come to the

hath

mother of

their father.

all

And

and corn, and

goddess,

creatures,

nor our

secUre unto us.

if

felicity,

view thy

as that

god

this universe consisting

And,

thou that purifiest everything,

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

Vishnu,

freedom

and

and immobile, was primvally permeated by thee as

well as Vishnu.

houses,

again

it

men come by

riches. destruction of foes,

art the

Hari

and

bearer of the

of attainment for those people that

difficult

with thy gentle

is filled

through

And,

wealth through thy kind look.

glances.

Three (Vedas)

knowledge of chastise-

of gods, the

wives and sons, and houses, and

not

thou art the

contemplated by the yogis.

recovered

are

thou art the

And

goddess, who, save thee, can

world, having been renounced

verge

and

goddess,

of emancipation.

art

"tjou

beauteous one; and thou art

Brahma,

fruit

Thou

of Vishnu.

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

art

'

unto Sri having

art the learning of sacrifice

the

and thou Swaha and SwadhS,

And

worlds.

beings

all

in the

art nectar,

affluence,

And

her hand.

salute the Lotus-sprung mother of

and

regions,

began to hymn the

attires,

if

tht

nr our

nor our bodies, nor our wives, att

thou that residest in the bosom of that god,

thou forsakest me, neither sons, nor frends, nor

ornaments are seeure unto me.

stainless ne,

he that

is

'

VISHNUPURANAM.

forsaken

by

by

thee,

thee, s also forsaken

and other

character,

albeit devoid of

by goodness,

any good

on account of character and other

And,

and wealth.
is

purity

truth,

And, those that are glanced

virtues.

47

he that

looked at by thee,

is

praiseworthy and accomplished and blessed

and intelligent

and hgh-born and heroic and possesscd of prowess.

beloved of Vishnu,

nurse of the Universe,

character, tc, are instantly

the Deity

PARASARA

said,

all

And
pleased am

Hari,

celestials,

mention the boon thou desirest.

same on

And

woudst not
tiate

I
I

And

whoever

shall

if

one, let

world thou wouldst not

said,

foremost

'

will

never be displeased

not leave.

hymn
him

with

Maitreya, formerly the great goddess,

hymn and

celestials.

was begot of Bhrigu on Khyati.

irt.-^the

of

chaunt this hymn."'

boon on the lord of the

'

thou

goddess,

am worthy

Thereat Sri

shall

being pleased with the

out, of the

'0

boon, being pleased with thy

this
I

PARASARA said,"
Sri,

if

said,

Vasava, this triple world

confer upon thee

Do

with thy hymn.

ocean-sprung One, shall propi-

who,

forsake,

Wiee with this hymn.'

and prayer.

the

in

chief of the

have come hither to confer

this triple

tliat

"

be the second boon that him also thou

let this

of the celestials,

mayest thou never

said,

Thereat Indra

thee.'

be the great boon,

this

whom

to the height, the god-

Sri

thou wouldst confer a boon on me,

forsake.

from

beings spoke unto Satakratu*

gods.

the

all

Me

" Thus eulogised

dess Sri resident in

the

virtues,

But the tongue even of

prove auspicioust

'renounce.'"

of

him

in

And,

all

incapable of celebrating thy perfections.

'otus-eyed one,

hearing

prevented

away thy countenance.

thonttirnest

at

note,

as well as lineage,

virtues,

goddess,

ever attain

quality,

Ocean when
pvfarmdr

of

it

prayer,

conferred this

In the days of yore, Sri

And

she again

was churnd by the

*n hundred

sacrifics,

It ii

4 name

came

celestials.

of Indra.

VISHNUPURANAM.

48

As

the great god JanSrddana* the

the Universe,,

of

lord

When

goes through incarnations, so does Sri to help Him.

Hari assumed the form of a dwsrf, she took birth as a

lotus,

and when He descended on earth as Parasur&ma, she ap-

At time

peared as the Earth.

became

SitS,

And

Rukshmini.

When

Vishnu.

shape of a
she took a

Rma, she

of the incarnation of

and when He was born as Krishna,she became

thus in

all

incarnations, she assisted

the

he had a celestial shape, she assumed the

and when he assumed a human form,

celestial,

human

She changed her body

shape.

or celestial) according

Vishnu

as

does

Sri

did.

(mwian
not

re-

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

"0 sage, never can quarrei-

or hears of this story of her birth.

some Alakshmi,\ dwell

Sri

is

in that

Brahmana,

chaunted.

where

house

everything of what thou didst ask

me

for

was born

as the daughter of Bhrigu and

came out

of the

the source of

of

milk.

came

wealth,

chaunt this

hymn every

lYlAiTREYAsaid,"
all I

how

how

Sri

formeriy

she afterwards

This eubgy of Lakshmi,

out'of the

mouth

of the Iord of

day."

SECTION

me

of

Poverty can never infest those persons on earth,

celestials.

who

all

Ocean

hymn

this

have related unto thee

had asked thee

X,

great sage, tfiou hast related untcr

Do

for.

thou

m>w

give

me

agai

aff

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

ParasAra said, " Laksmi was born of Bhrgu and Kbyati

and became the spouse
*
..

.-&

of Vishn.

And two more

Anothernameof Vishnu.

"

-*f!tlie.eoHi of ilHtick,

,<*:

i;,,
'.fi'

, '.i

.'
<

sns were

VISUNUPURANAM.

49

Two

born of Bhrigu and Kyati namely Dhata and Bidliata.

daughters, by

name Ayati and

souled Meru.

And

two sons named PrSna and

to

Of Mirkandu again

Mirkandu.

And

Mrkandeya.

took them as their

DliJta and Bidhta

The* gave birth

wives.

Niyati were born of the high-

was born a son named

hear then again, a'son was born of Prna

by name Vedacira.

Of the other sons

named Kritim&n and

Prna one vvas

of

And

the other Rjavn.

did spread the family of the great hrigu.

in this

gave birth to a son named Paurnamasam.

Sargljhuti

And
And

him were born two sons named Biraj and Sarvaga.

of

sons

their

shall

mention,

relate the lineage at leisure.

birth to four

daughters,

Anumati.

And by

untouched

by

sin

twice-born one,

And

named

Atri,

way

Maricha's spouse

when

shall

Angiri's wife Smriti gave

Sinibali,

Anasuya gave

named Soma,

Kuhoo, Rk5 and

birth to three sons

and the sage

Durblsi

And Pulastya's wife Preeti gave birth to a child

named Dattoli, who in his former birth or in the Sayambhava
Manwlntara was known as the sage Agistya. KshamJ, the
Dattatreyo.

wife of the Patriarch Pulaha

Kardama,

Avarian

and

was the mother

Sahishnu.

The

of three

wife of

Sannati, brought forth the sixty tliousand BSlakhilyas,

sons;

Kratu,

pigmy

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

resplendent as

the rays of the Sun.

his wife Urjja, Rajas,

sons by

Vasishtha had seven

Gatra, Urdhabhahu,

Basana,

Anagha, Sutapas and Sukra, the seven pure sages. The

Agni, named Abhimani, who is the eldest born of BrahmS,

by SwahS, three sons of surpassing brilliancy : Pavaka,

Pavamana and Suchi who drinks up water. They had fortyhad,

five

who

sons

Abhimani and
Fires.

(with

the son

of

Brahma, the Agni named

his three descendants) constitute the forty-nine

have mentioned the progenitors (Pritras) who were

Of those by Agnishwattas and Varhishads

created by Brahma.
the former
*

being devoid and the

Aceording to the cooimentatot

this

latter,

possesaed of Fires*

distinction

derived frem the

vishnupuranav.

50

Swadha had two daughters Mena and

one, acquainted

twice-born

both,

and given up

to

have

He who

Daksha.

of

truth

perfect

in

estimble qualities. 'Thus

all

narrated the progeny of the daughters

with reverence,shall never want offsprin^.

it

SECTION

JL

theological

with

religious meditation, accomplished

wisdom and adorned with

hears

They were

Baidharini.

ARASARA

said

Sw&yambhava had two

heroic and pious sons

two,

these

and Uttanpada.

mentione uuto you

XI.

tliat

the

Meno

Priyavrata and

Brahman, Uttanpada, had,

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

twice-born

loved.

name

whom

Suniti, to

the king had another queen

one,

he was less

brother Uttama on the

another son Dhruva.

Beholding

lap of his father as he

was seated upon

was desirous
was

Suruchi

ascending

of

present

liis

the

to

anxious

to

be placed on

cherish

his

child

father's lap

Suruchi

there

already seated
vainly

Beholding the

said,

"

of

taken

Vcdas.

when

Uttama.

It

have not given

The

frst

class

alive, did not offer

sblations with

fite.

on

her sapatni* thus

and

own sor
why do yon

her

child,

no son

of

mine.

inconsiderate enough to aspire to a station which

excellent

as

not receive his son,

such a presumptuous desire born as thou art

from a different mother and art

but

But

place.

approaching there delightedly and desiring to be

his father's knee.

Dhruva

throne,

his

same

king could

the

by

By her he had

attached.

or

is

thee

Thou

art

fit

for

is

thou art the son of the king

true
birth.

This

regal

throne,

Agnishwattas consists of thse householders

burnt sacrifces
*

The

the scond

of

those

other wife of thc king.

who

the

who

ptesentcd

VISHNUPURANAM.
king

the

of

seat

thou

shouldst

kings

trouble

know

not

thou

ParSsara said

"

wert

art the

qutling

him angry and

lap

and

his lips trembling,

said,

''

by 'behaving

ill

towarcls thee

lie

Her

king.

son

And

was greatly distressed.

her

born

dimmed,

eyes

spoken

to fortune

to

left

are not

have deserved them

in la

former

such

as

progeny
mine son

man

him.

child,

I,

of

who have

not

is

child,

umbrella of

tlie

whose virtues

his

inerit.
is

of her merits

alone

belongs to

Her son

is

the

born as Uttama and

be sorry on

this

It

does not

account

whicli appertains

thou art greatly hurt at the words of Suruchi,

do you try to amass piety which bestows

thou

efface

reward

wife

of

equal

to

sliall

son and be consoled.

will be satisfied with the degree

If

who

for

Dhruva, of inferior merit.

my

are

my

accumulated piety and

art thou,

who

tliose

the

this

name

with

poorly,

assign to thee what

sliall

throne,

regal

remember

The

birth.

behove thee,
wise

of

" Suruchi has rightly

and elephants are

king favours Suruchi

the

all

to thc insults of their step-

liahle

The

undone.

royalty, excellent horses

That

"
?

these sighing, she

as an unfortunate fate

hast formerly done, or

thou

thou hast

is

all

mother

his

the preseuce

in

Suniti, rendered

Yet be not afflicted,'my

mothers.

what

related

sighed and said,

thine, child,

that

hath olended thy father

that the arrogant Suruchi had said to liim

the

anger?

know,

not

doth

Being thus addressed Dhruva repeated

having

Beholding

him upon her

the cause of your

is

good-natured,

doing good to

all

friendly

virtuous-souled,
living creatures

upon worthy persons as water flows

of

hoy repaired

father, the

Who

Dost

of Suniti

the words

Suniti look

who

cliild,

Wrjphath not welcomed thee

'11

son

rny

offspring

hearing

his

wliy

dos thou idly

a passion to the apartmeut of his own mother.

in

to

son only

Why

it.

twice-born one,

and

step-nu)ther,

his

for

thou

if

thou

that

my

suited to

is

thyself

cherish such an antbition as

51

all

good.

and

for prosperity

Be

engaged
descends

towards low ground."

VISHNUPURANAM.

52

Dhruva

: "

said

mother, what thou

my

doth not find place in

by harsh words.

heart

said to console

liast

most exalted rank adored by the vvhole

born

of

Suruchi who

do not

sliall

have

vvish io

my

by

is

mother

his

father."

Parasara said

quitting

issued

over

spread

me,

holy kusa

the

out

his

of

he repaired to

there

seven ascetics,

off their

person9,

them

Saluting

grass.

ascetics, as the son of

great

Being

born of Suniti.

'dissatisfied

The

appeared before you.

only

had0t

" Having

and bowing unto them humbly the prince

Do ye kuow

art

father.

mother

city,

the

He beheld

reared

repaired there before, sitting upon the hides of the

respectfully
"

and

of

him by my

black antelope, which they had taken from

and

am not
Do thou

given by others,

Dliruva

tlius,

And

neighbouring thicket.

who had

actions acquire such a position which

mother's dwelling.

attain to the

not born of thee,

is

conferred on

which

that,

been enjoyed even by my

addressed

who

brother,

throne,

regal

the

my

Let Uttama,

thee.

receive

who am bom

motlier,

behold niy prowess,

by

may

vvorld.

the favourite wifeof theking.

is

with

Ihe

Rishis replied

a boy and but

said,

Uttanpada,

vvorld,

have

prince, thou

"

There

four or five years o age.

can be no reason why you should be dissatisfied with

You connot be

we cannot

imagine,

boy,

Thereupon

Suruchi had spoken to

Kshatryia

your
?

suffer the

affections.

person.

Tell us

if it is

he repeated

And

him.

What
known

unto

of

liis

Kshatrya,

is

the

to you.

them what

having heard that they

cannot stoop to indignities and he has not been

remove from

pain of

Nor do we

Oh How wonderful is the vehemence

nature? He is a mere boy and still he

said to one another, "

of

on

disease

of your dissatisfaction

Parasara said,

you

that

object of your

the

of

see 'any sign

life.

disgusted with anxiety since thy father reigns

separation ;from

cause

me

has been rent asunder

exert that

shall so

vvliicii

mind what

if

it

his step-mother

pleascs

thee,

tell

had

us what

said.

able to

son

thou desirest

VISHNUPURANAM.

to

do through your

with

dissatisfaction

of

immeasufable

prowess,

to

have our help

us in

tell

Speak

53

freely

the world.

what

we

for

ye

f oremost

of twice-born

ones,

long for a kingdom.

neither do.I

wishest

perceive that

Dhruva

thou desirest to have something from us."

"

thou

thou

said,

wish not for riches,

aspire

a station

to

which hath never been acquired by any before.

sages,

lent

station

that

Majichi said
stations

which

pleased the

perishable dignity
said,

"

If

thou

that

Hari,

is,

Supreme

exatted

said,

attain to

to attain

if

of sacrifice in sacrifices

templation."
that

ping

Pulaha

eternal

Janardana

said,

whom

desires,

Do

now
me

be meditated by

may
hear,

inform
to

shall relate

unto Vishnu,

said,

shall

what

is

the soul

abstract con-

in

spirit

of

" nothing

who

pleased,

pious boy,

thou adore,

and Universe, worshipa king of the

"Anything,
Dhruva

me

that a

man

me
The

is

the deity to be

May

him.

Rishis said,

They

who

shall

the

is

"O

to

great

by which

of the prayer

unto thee, how those,

worship Him.

: " You have

said

of the prayer which

propitiate

delightedly inform

propitiate the God."

we

all

the divine

liberation,

Kratu

me, humbly bowing before, what

ascetics,

thou

obtained in this world by adoring Vishnu

what of that exalted position."

told

is

sacrifice,

Vasishtha observed:

adored: do ye

Angira
do

station

Indra obtained the dignity of

may be

whom

Supreme Stay and Supreme

and supreme

Vishnu, the lord of

celestials."

vvith

"Worshipping

reaching that most exalted station."

difficult

thou therc-

immutable and undecaying,

the

Soul,

Brahma thou mayst

is

Do
He

"

Janardana, gets at this im-

an

for

whom

in

to

world."

mention unto you thc truth."

Pulastya

exists."

the

attain

this

in

Attri said

of spirits

desirest

worship Govinda

elevated

not propitiate Govinda.

first

excel-

and

this

none can attain to that bcst of

Prince,

who does

effect

most

the

is

"

may

worship the undecaying."

fore
is

me how

tell

Prince,

are devoted

first

withdraw

VISHN'UFURANAM.

minds from

their

on that being

all

objects and then

exlerior

whom

in

from us the prayer that

world

the

steadily

Prince, hear

be recited by him, who has thus

to

is

fix it

exists.

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

with his

filled

spirit,

and who has controlled himself.

who

salutation

to Vasudcva,

and

and whose form

Siva,

offered in olden times

is

Om,

manifest as rajima, Vishnu

is

is

'

This pray was

inscrutable.

by your grandsire, the Manu Swayam-

blmva, and propitiated by which, Janardana conferred upon

him prosperity, which he dcsired, unequalled

Do

thou therefore try to propitiate

in three

wejlds.

Govinda by reciting

this

prayer continually."

SECTION XII.

1 arasara

said

: " O

Maitreya, hearing these words from

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

And

of that thicket.

the banks of the

Madhu,

Yamuna

cailed aftcr the

resided there and

highly

confiding in the accomplishment of his

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

object,

powerful

called

name

in
sin,

demon

was known thus on the

son

of

the

Satrughna (the youngest son

that spot which

Madhuvana, or the grove

of a

of that
earth.

Rakshasa,

of Dacaratha,)

was named Mathura.

of

name who
Slaying the

Madhu

Lavana,

founded a city at

And Dhruva engaged

performing penance at that holy shrine the purifier of

all

where was Mahadeva, the god of Gods meditating upon

Hari.
others,

In accordance with instruction given

by Marichi and

he began tc contemplate, Vishnu- the soveieigrj. of

the gods, seated in himself.

thus contemplating him,

twice-born

having his

oner Dhnwa

mind perfectly with-

VSHNUPURANAM.
drawn (rom
in

thoughts, the Great Hari,

all ollier

ever cxisting

and natures, took possession

creatures

all

55

of his heart.

Maitreya, Vishnu thus occupying the heart of that one

engaged

in

elemental

life,

to stand

uppn

his left foot

hent beneath him and

foot tlie other half of

used

ear^ shook

(for

with

mountains and

The

celestials

with

consultation

being

began

Indra

to

tliereby

the

Kushmandas

various shapes actively

One assuming, by
Suniti,
in

alarmed,

in

concert

measures

for

company with

And,

engaged

in

great

Indra, assuming,

obstructing his meditations.

virtue of illusion, the shape of his

stood before

tender accents

in

and even

greatly

interrupting the devout exercises of Dhruva.

ascetics,

him,

mother

with tears iu his eyes, and saying

"My son,

destroying thy health.

he

whole

twic-born one.

rivers,

tlie

Yimas,

And when

his toes, the

rivers and seas were greatly agitated

called

of

he used

stand upon his right

to

sank down.

touthing the earth

vvith its

When

praying) one hal of the earth

when he used
the earth

supporter

the

earth,

not sustain his height.

could

to stand

the

meditation,

his

desist

from

this

penance, that

is

have after many troubles gained thee

and have formed many hopes

in thee.

child,

my

hove thee to forsake me, at the words of

it

does not behelpless,

rival,

alone and unprotected

Thou

boy of

Such a hard pinance doth not become

thee.

five

years old.

Desist

art niy only refuge.

For thee

time of youthful pastime, then comes the

the

period of worldly

my

austere devotion.

season of thy play

ism to destroy

devotion to

art

therefore from sueh fearful practices which are

not productive of any beneficial result.

then

Thou

me

season

enjoyment and

boy, thou art but a child, this

thyself?

become thy age and

Do

Tby

chief

thou

engage

circumstances.

in

is

Be

of

such
not

the

ascetic-

duty consists in
in

the

study,

for

lastly that

why hast thou then engaged

now.

this is

thy

works as
guided

by

bewildering error and desist rom such unrighteous actions.

If

thou dost uot

renounce to-day these devout austeries

VISHNUPURANAM.

56

sliall

terminate

my

ParSsara said:- But

before thee."

life

wholly intent upon seeing Vishnu did not

Dliruva being

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

"0

childj

this

Rakshasas nplifting

They began

and

Hundreds

weapons.

of jackals,

out flame, while they expanded

the boy

to appal

him

faces

of lions,

eat

from whose mouths gushed

kill

And

him up."

those goblins having

All these (illusions

and weapons made

Rakshasas and jackals, their cries

no impression upon

his senses

vvhose

mind was completely

given up to the meditation of Govinda.

up by one

of earth, entirely taken

Vishnu only seated

All

The son

of the lord

beheld continualy.

idea,

himself and saw no other objeclt

in

these illusions being

greatly disturbed.

Being

thus

baffled

terrified

the

celestials

at this discomfiture

by the devout austerities of the boy the

afHicted

assembled and repaired

in

a body for help to

the creator of the universe,

The

him, tear him to

and camels, and crocodiles, howled about to

strike terror into the heart of the prince.

of)

celestials

the world

Those

wholly engrossed by meditation.

up, eat

criea

threatening

their

them, yelled horrible cries

night-rangers cried out: "Kill him,

pieces

countenances

to emit hideous

and toss

whirl

Saying

forest."

crowded there the

Instantly

arms and with

terrible

emitting fiery flame.

before that prince

of the

this side

illusion) disappeared.

(the

RSkshasas, with up-

hideous

the

cliild! fly,

weapons are coming

lifted

said: "0
great god

were

and

celestials

Hari,

who

is

and without beginning or end.

lord of the

supreme

celestialsi
spirit

being

lord of
afflicted

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

to seek thy refuge.

by day,

so,

As

lord, (this

the

moon

increases

boy) by his devotion

in
is

his

orb day

approaching

incessantly superhuman power.

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

from his devout exercises.

We

do not know whc*e

position.

VlSHNUPURANAM.

whether the

throne of Sakra, of the sun,

he aspireth to

of wealth

of the lord

or that of

be projtiated with

lord,

57

Varuna the

remove

ns,

lord of water.

mace

this

of affliction

from our breast and desist the son of Uttanpada from his

The Great God

devout exercises."

(Vishnu) replied

:" He

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

of

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

soon confer on him,

shall

Removed

to have.

is

soon

shall

Being

proceed to
that

boy,

thus addressed by Vishnu the

headed by the performer

hundred

of

ing him, repaired to their respective

who

Great God,

all

desist

wholly engrossed with devout meditation."

PARASARA " said

celestials

what he desireth

celestials,

anxiety do you

quarters I

your*respeetive

whose mind

of your

is

all

sacrifices, salut-

And

habitations.

things, being

that

pleased with Dhruva's

whole-minded devotedness to him, assuming his shape with

approched him and

arms,

four

son of Uttanapada

thee,

exercises.

said,

am

" May

good betide

pleased with thy devout

have come here to eonfer boons on thee

thou beg one,

thou of firm vows.

from external objects while thou hast dedicated

alone
of

am

me an

greatly pleased with thee

excellent boon."

do

Withdrawing thy mind

it

to

me

do thou therefore beg

Parsara

said " Hearing the

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

him that Hari

before

And beholding him with

b6V and the scimtar
he

bowed

his

whom

he had seen

in

his meditation.

the conch, the discus, the mace, the

in

hand and crowned with a diadem,

head down

to the

With

earth.

his

hair

standing erect and being greatly stricken with fear, Dhruva

addressed himself for worshipping that great God.

ing

how he

say in bis praise, he

was greatly perplexed with anxiety and

then at last had recourse to that deity.

God
ttou

if

Reflect-

could offer thanks unto him, and what he could

Dhruva

said,

"

great

thou art greatly pleased with tny devout exercise, do'

confer
.8

upon me

this

boon, that

may

praise thee

VISHNUPURANAM.

58

whenever

god,

wish.

whom

sing thy glory,

am

a boy, how

shall

know

versant with Vedas, have not been able to

My

heart

me

grant

said, "0 foremost

Parsara

feet."

my

understanding of placing

the

do th

praises fii thy

twic-born

of

earth Govinda touched

the lord of the

sufficientl.

lord,

with devotion to thee,

filled

is

be able to

even the great sages like Brahma, con-

ones,

with the tip of hs

conch, the son of Uttanapada standing with jofhed palms.

And

greatly pleased,

that

bending low his head,

prince,

praised that undecaying protector of living beings."

said,
air,

"

bow unto Him whose forms

ether, mind,

and the

pure,

from Prakriti
of sense,

who

intellect

is

who

supreme over

and who

who

is
is

gods.

all

his pervading

art

the

great

thousar.d heads,

passes ten

Thou

separate even from Purusha.

one with Brahm, who

who

form

that

pervading

Contact

contact*

its

whatever

has

Thou

art

been and whatever

art the progenitor of Virt,

The lower and upper and middle

tbe

theethe whole universe

unhrerse

The

material universe.

shall

meanlng who

Brahmi

who
that
is to

t Swarat, J Samrit $

thy form and exists in thee.

with

Thou

universe with a

The

be.

From thee
is

nst

parts of

tbe creator.

from

is

wh'ole

is sacrifice

restrictei

boundries.

the

thou the

of thine,

whole

the

thee whatever has been and whatever

is

foremost of

the

thousand eyes, a thousand feet and

the earth are not without

is

is

designated as Brahma by virtue of

is

inches beyond

and Adipurusha.

universe

objects

all

and meditated upon by the sages.

god

Purusha

excellent
be.

which

separate

is

and maintaining the whole Universe, which

unchangeable

is

unto

Salutation
things,

all

who

clements,

all

soul of the whole universe, purc, and

soul of

devoid of qualities,

is

over the earth, and

all

seek refuge unto him,

fire,

nature,

pervading soul that excels nature.

subtle-all,

pure, subtle, extending

element, primval

first

unto that Purusha

Salutation

the

intellcct,

DrTruva

are earth, water,

Manu.

\>J

ts

VISHNUPURANAM,
and

derived,

the

Shama Veda,

Brahmanas originated

sheep and .deer.

one

in

created by thee and as well as goats,

warriors from thy arms

From

feet.

animals of

thee the Rig Veda,

Horses and cows having teeth

only have been

from thy

From

metres of the Vedas and the Yajur

the

Veda have sprung.

iaw

and ghee and

oblations and curds

all

(domestic or wild).

either class

5$

eyes came the

thine

mind the moon, from thy central veins

from.ihy mouth the

from thy mouth

thy thighs and Sudras

Vaisyas from

Sun, from thy

the Vital breath,

from thy navel the sky, from thy

fire,

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

And

the earth.

Nyagrodha (Indian

the wide-spreading
it

grows up

into a

tree)

in

the Nyagrodha, originating from

.

into

a huge tree, so the

expands

itself

of a

visible

nothing

is

seen

seed,

lord,

except

one with

all

freed as thou art from

all qualities.

art the subtile rudiment,

manifold

in

proximate

The
pain

great elements.

of

life

Thou

But the
do not

and

Saluation to thee,

who

to

forms

all

in

element

Brahma and Manu.

of

all

allglory unto thee as thou art the soul

ftee, as

and imperishable.
assumest

thou

elements are from thee and thou art

thingsthe origin of

all

things.

the

art

What

knowledge,

spiritual

in

contemplation

art

who

thee,

Thou

all,

cause, but

action and identical with the

art manifest

beheld by mental

exist

when a

Brahmana,

art

of

thee

thou art the great Purusha,

Thou abidest

sources
in

art singlc

Salutation

actions.

cause

who

is

pleasure and

existence.

pleasure and pain, singly or blended,

thee

nothing

as

whole universe.

faculties of intellect that are the source of

exist in thee as

As

gradually

bark and leaves, so

its

thee except the

in

spread

originating from

creation

tree,

(before

germ.

in thee as ils

its

universe.

into the

plantain

fig-tree) exists

a sma!l seed, so at the time of

the whole world5exists

dissolution,

As

was derived.

from thee the whole world

of

the

all,

shall

lord

of

speak

thou knowest every thing, being seated in

all

all

soul

of
all

unto

hearts

VISHNUPURANAM.

ereations-the source

lord,

success to-day since

all

How

The

be unknown

presumptuous mind panteth

which cannot be got

hard to

for thee, since thou

words
favour

my
I

"This

others,

all

shall last

for ever."

which

The Lord

said

in thy former birth, thou didst satisfy

Thou

devoted with

wast, in

all

thy

sensual pleasures,

and

me

riches,

of

who

in

his

who was

of

friend,

in

a king.

Bythy
which

shalt thou

boy even
thy

(with

austere

unto me, ever dutiful to

his

In

It is

indulged

youth
beautiful

desire

by

that

virtue

thou art born as a prince in the mansion

thy

course of time,

of
of

in

appearance

company and beholding

hard to acquire, thou didst

born as the son

not

universe and

for,

is

the

thy previous existence, a Brahmin,

heart

While

bright form.

station,

:" Forsooth

parents and always satisfying thy duties.

a prince became thy

my

These haughty

the support of the

is

attain to the station thou art soliciting for

all

throne

regal

an exalted

lord,

thee,

of

surpasses

devotion).

which

can there be

step-mother addressed loudly untome.

beg

am

shall

creator of the

born of me."

not

art

all.

favour, that Indra enjoyed

worids.

three

sovereignty of

after.

by thy

it is

attain,

But what

thou art pleased,

at, if

what

celestials,

of

lord

mention unto thee, the object

for

men

lord!

lord

thee,

Yet

cherishinginmymind?

me aboon,

of

appear before

Dhruva said : "

to

:-

goes

creatures, thou dost exist in the hearts of

all

can that

universe

ask

thou

whenever

satisfied."

said

never

me,

of

sight

Do

prince.

wishest for:

their desires are

sovereign of

all

desire.

with success since thou

crowned

been

Dhruva.

without any result,

whatever

my

The Lord

have beheld thee.

"Thydevotionhath

thou

satisfy

devout exercises have been crowned with

my

hast beheld me,

do thou

all

knowest

thou

elements,

all

creatures and their desires.

lord of earth,

sovereign lord of

the

thing,

all

of

soul

the

thou

his

you might be
that

desire,

Uttinplda,

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

VISHNUPURANAM.

Swambhuva,

race of

and

for this

was

art not valuing

considered by others.as a great boon,

is

propitiated by thee,

whose mind

of celestials to one,

shalt,.by

which

is

there

confer upon thee,

Snn, the Moon,

fche

other constellations ;

and the
of the

:"

traverse

of

great

concentrated

an

to

is

some

minds,

named

and

Parasara

boon,

excellent

from

Beholding

station.

verses.

ot his austere devotion,

the

birth

to

Rishis, are

Dhruva's mother Suniti,

Who on

this earth,

"Oh

and how

who

can recount

Dhruva, she hath got at

refuge of the three worlds, and which

Dhruva

be released from his

is

SunritS.

a station eminent above

translation of

star,

and glory, the preceptor of the

This too

her glory? Giving

is

Kalpa.

morning

the success thereof, since the seven

which

for the

clear

accession of piety."

this

honor

his

preceded by him.
otherwise

seven

the

sovereign of the celestials and the lord of

the strength

is

do

atmosphere.

live the duration of

into

Saturn and

the
;

stars

it.

above those

of

and Asuras, UsSnas, repeated these

celestials

station

is

welkin for the same period. People

Dhurva attained to

the increase

is

boy

a station

to

thou of a great mind, obtaining this

JanSrdana, the

mightly

regions

metamorphosed

in the

attain

thou

the abode

is

me,

attain

for four ages

live

too,

singing thy glory, with

evening, shall

th

who

but thou shalt

by thee

shall exist

how

what

Mercury, Venus,

above

divinities

Thy mother, Sunoti

earth,

the least doubt about

stars,

celestials

Manu

reign of a

said

life

centered in

Dhruva, a station, which

of

Some

is

Dhruva,

not

is

all

Rishis

favour,

now

but

above the three worlds and become the stay of

planets

and

my

boy

The man, who worships me,

so much.

it

obtains in no time, liberation from

Thou

6l

all.

into the

sins,

a
is

He, who

shall

abode

the celestials, shall

of

and be adored

celebrate the

n heaven.

He

shall

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

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

SECTIONXIII.

lARASARA
his

said, "By Dhruva the abode

spouse Shambhu gave

Suchaya, the wife of Sishti

gave

of all blessings,

Shisti

and Vabya.

birth to flve sons,

freed from

birth to

two sons,

name, Ripu, Ripunjaya, Sipra, Vrikala,

and Vrikaiejas

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

Pushkarini of the race of Varuna,

who was

Vairaja had a daughter

the daughter of

great sage, the prtriarch

the high-souled patriarch Aranya.

named Nadbala, on whom Manu begot

sons Uru, Pooru, Satadumnya, TapaSatyavak, Kavi, Agnistoma, Atiratra, Sudyumnya and

ten highly effulgent

sher,

Uru begot on

Abhimanyu.
gent sons

And Anga

his wife

Agneyi

six

highly

efful-

Angiras and Siva.

Anga, Sumanas, Svati, Kratu,

begot on Suneetha one son named Vena.

great

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

his right hand.

And

from his arm sprang a famous king

named Vainya, who was

celebrated as Prithu for milking thc

Maitreya

earth for the advantage of his subjects.

foremost of ascetics, do thou

Venawas rubbed by

tell

me why

the great Rishis,

which the mighty and powerful Prithu

said,

"0

the right hand of

in

eonsequence

was born.

of

Parasara

saii, "Originally a daughter was born of Mritya named

Suneetha. Anga, married her. And she gave birth to Vena.
Maitteya, being born from thc daughter of Mrityu, he in-

herited the evil propensities of his

was inaugurated by the great

grand

Rishis,

father.

Vena caused

When
it

proclaimed everywhere that he was the lord of the earth.

one would undertake any

any

gift.

"I

am

sacrifice, offer

he

to be

No

any oblation or make

the king the lord of sacrifice,

no one

is enti-

VISHNUPURANAM.
tled to oblations

63

Thereupon the Rishis

cxcept myself."

as-

sembled there and worshipping the lord of

earth,

addressed

The

Rishis

said,

Maifreya, with sweet words.

him,

do thou

lord,

'king,

hear,

what we speak unto

thy health as well as the interest of thy

We

eure.

ed

rites,

purpose to worship,

Hari, the lord of the

our sacrifices, the Iord of sacrifices

satisrV all thy desires.

lord of sacrifices is

there above
is

worshipped with

me that,
who

that person,

is

king,

sacrifices,

Vena

and

all

ferring
fo'r

(earth)

others

who

boons

(oti

known

"Who

said

whom

as Hari and

ye do

mankind) do

all

exist in the

is all

that
well,

full

you should not make

it is

own husband

is

personof a king

do ye

twice

The

gifts or offer oblations

twice-born

Rishis

said,

All this world

is

to

Thereupon

all

my

satisfy

command,

us

may

not suf-

but the outcome of oblations,"*

and requested by them often and

sive ire, cried out "kill

As

else.

Parasara said,"Being thus addressed by the great

them.

unto

a female, so

of

ones,

"Give

my

obey

all

great king, to undertake sacrifices, so that piety

fer decrease.

these

divine.

is

the prime duty

incumbent upon you,

behests only."

con-

are capable of imprecating curses and con-

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

all

Pusha, (the

and the lord of earth (the moon)

born ones, understanding this

is

Who

Brahma, Janardana, Sambhu,

the essence of a sovereign

commands

Hari, the

he confers on

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

Bhumi

with

king,

propitiated, he shall also

his dcsires.

sider as the lord of sacrifices

sun)

And

sacrifices.

even, shall have to worship him.

is

all

be se-

with protract-

If,

it.

whose kingdom,

In

him, the satisfaction of

and

celestials

thou shalt also be entitled to a share in

thee, for then

subjects shall

for thy welfare,

"0

often,

Vena

Rishis

did not give

the ascetics, being stricken with exces-

him

!kill

this vicious

weight

He,

ReceAng oblations Indra poura rains by which hacreat grows and upon

which tha world livea,T.

VISHNUPURANAM.

64

who

our lord the sovereign of sacriices, without begin*

vilifies

not worthy of the sovereignty of the

ning or end,

is

Saying

the ascetics, slew that

Kusa

this,

by prayer, who had already been

grass, consecrated

destroyed by his

on

'-What

were nigh,

"The kingdora

sides and

all

this

is

God.

towards

impiety

ascetics beheld dust

earth."

with the blades of

king,

To

?'i

Thereupon those

said to the .people

who

which the people replied

without a king and hence the robbers and

is

thieves have engaged in their dishonest

upon the property

And

of others.

work

of encroaching

great asceties, thisfust

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

Thereupon

property."

upon

ascetics, intent

that

thigh of

consulting
creating a

he speedly addressed
I

do

from

his

the ascetics

all

name was Nishada.

this person,

By

began to rub the

right

person and burning

welkin

fell

and the

down

all

of

the

beings

at the birth of
celestials

one from

the

hell

rivers from all sides

(Nishada)

who

inhabit

by the exterior

wickedness of the

was thus born

Vena from which sprang the

like the fire itself.

arrow and

region of

and gems

means the

Vena named

the original

celestisl

thus born,

And

hand

powerful son of

And
"What

Thereupon those twice-born ones

destroying Vena's son's.

highly

Nishadas

characterised

this

a charred

stature.

there saying,

extracted and the Nishadas

(Vena)was

the

thus

foremost of ascetics,

sprang a race callep

mountain and are

tokens of depravity.

king

being

thigh

and of a dwarfish

those

to rub

Whereto they replied "Sit down"

?"

the Vindya

began

a being of the conplexion of

stake, with flattened features

shall

each Other

The

monarch.

childless

rubbed, there arose

and thence

with

prince,

bow

that pious son,

resplendent in

Thereupon from the

Hara named

the celestial

around

and was

of

Pritfiu

armour.

Prithu

were greatly delighted.

Vena

too attained to the

delivered by that

named Pat.

Pinaka,

high-souled

Thereupon the seas and

ceme there with holy water and pearls

of diverse kinds, for his inauguration

on the throne,

VISHNUPURANAM.

The

great parent of

Brahma, with the

all,

descendants of Angiras (the

mate or

fires)

lord of people

and the

celestials

and with

the son

things, ani-

all

the ceremony

came there and performed

inatyraate,

of consecrating the

And

65

of king of

Vena.

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

great parent attained

to

Prithu the

portion of that deity in

Vishr.u and' recognising a

an

excess of

For

delight.

all

those

who become the sovereign kings of the earth, have always

The highly
the mark of the discus of Vishnu in their hands.
powerful Prithu, the son of Vena, being thus invested with a

mighty dominion, his power was unimpeded even

according to due

rites,

by these who were skilled

who were

those subjects even,

rites,

regeme, became
of his

fully

in religious

And

in

The

"the king."

became

were unbroken even when he passed through

(In his

earth

time) the

crops

yeilded

nver as

all

when he traversed

solid

mountains opened him a way and

the deep; the

father's

consequence

attachment unto his subjects he was known

waters

installed

disaffected in his

attached unto him.

region

in the

That highly effulgent one, being

of the celestials.

his

banners

tlie

forests.

without cultivation

people got their food without any thought the king gave

was stored

milk at any time and honey

in

At

every flower.

at the birth of
the auspecious sacriiice which was performed

Prithu

And

plant.

was produced from the

Suta

highly intelligent

moon

was headed by the great parentthe

which

and

Magadba was also born. Thereupon the

Suta and Mgadha saying :~"Do you sing
powerful

king

the

twce-borr.

works

his

and he

both of

or

ones

is

of

son

the

Prithu,

special function

Thereupon

juice of the

in that great sacrifice the highly intelligent

the

them, with

fit

Rishis accosted
the

folded

we

are

not

praise."

unto

hands, spoke
is

born

cognizant

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

to-day

nor

of;

subject shall

^i^

your

is

object of your

saying-'This king

merits

glory of this

This

Vena.

his

we

glory

VISHNUPURANAM.

66

he

the merits

efthe earth and

becoming the emperor

shall perform,

mentioning the woiks he

crowned

be

sliall

with."

Parasara said --"Hearing these words the king, was

and reflected, saying "Persons (in this world) are

highly

gratified

And

actions.

eulogised for their various

be the theme of these bards.

merits, they

vvill

with

my

all

recommend

relate in

be

to

kinc resolved

avoided

sang

sweet-voiced discourses,

cliaritable,

venerable,
shall be

perform

He

Thereupon

cherished

for,aHithe edible

said

anarchy

'0

all

of

are-

dyiu^ with hunger."

tjt*kingv inflamed with

bk: ceJestiaJ arrows and

Aiid! the Earth too,

fled away.

in his

One

during the season of

the cause of thus comittg

during

for

the

period of
lord

want of food.

Thott

Providence) as our lord attd

the

support

Parsara said,

wrath, took
issued

up

forth

his

to

assuming Uie shape

Fror.t his fear

them

were withheld and,

hastbeen appointed (by the

us vegetable

to>

and performed

donations.

liboral

kings,

vegetable products

sutiier-~grant

and>

cherish

be indifferent

practised

plants had perished

foretnost

shall

hunger approached the ktng

vvith

efmen, many are now perishing

vdi*

He

shall

Magadha and

And when asked by him

anarchy.
lhey<

mind the virtues thus

his

in

Brahmins

the

that king 'governed the earth

the subjects stricken

truthfnl,

always respect tbe

respect

sacrifices,

accompanied with

m'any sacrifices

the

of

supresser of the wicked

sweet-spoken; shall

celebrated by Suta and

virtues

promises, the lord of people, wise,

tbe good and in adininistering justice

The

alwavs recognised by the pious.

frind or foe.

lifa.

shalr

alwavs hun."

future

the

henevolent, patient, valient and the

pious, grateful, kind,

they

Vena."He haH be

son of

the

observer of his

acquire

will

faults

Snta and Ma^adha, 'wlth

Tliereupon

thus.

intelligent Prithu,

shall

virtuous

And whatever

panegyric,

their

And whatever

attention.

my

surely

actions shall

of

our

"Hearing

livea
thist,

bow Pin&ka and

assail
of

she traverscd the

the

Earth.

a cow, nstatvtly

Brahmi and

all

'

VSHNUPURANAM.

other regions

and wherever

Vena, with

his arrows,
'.'0

addressed Prithu, the hero of resistless prowess,

men, do thou not know that there

lord of

hangiug upon

destruction

the

me

then try to slay

secured

is

an act of virtue."

as

otfnsidered

foremost

Earth,, slaying thee

control,

PaiSsara said,

devotion."

with fear,

king

my

with

saying,

"All

now suggest

shall

the belioof of thy

may

son of

all

Vena

was

all

tliee,

give

me

make

his

calf

*
piled

Before

tliis

110

110 cultivation,

merchants

Another text reads VivaHhita,

upon one onother.

likest, in

by wliich

alsoall

said,

all

the

all

may

places level,
is

Thereupon

bow and, uprooted

and there was

for

thou

around, milk which

Parsara

vegitation."

There was

00 high way

addressed that

prove successful

whicli,.if pleases thee,

return

equally

produce,

around.*

irregular,

cities.

virtue of

men, the edible plants, which

hero,

subjects,

witli

my
my own

beyond

art

the earth, overcome

hundreds and thousands and thenceforth

scattered

''O

thou the foremost of the pious, for

be able to secrete milk.

so that

means,

may

shape of milk.

source of

said,

accomplish tliem are employed.

lord of

had devoured before,

the

"If

Prithu

undertakings

to

thee

thou mayst accept.

shall

who

arrows,

malignant
destruction

who

kings ?"

Tliereupon

whenever suitable nirans,

I

dost thou

Earth said,

trembled and bowing unto him,

again,

a great sin

slay me,

own men, by

support niy

shall

of

that

Tlie

dost thou, for the bthoof of thy subjects,

support them,

is

why

the destruction of one

happiness of many

being the

females

of

Prithu said, "0 tliou the perpetrator

?"

when by

of vicious deeds,

is

weapons.

uplifted

trembling with terror, the earth, desirous to escape

last

supporter of elements,

she, thu

went, she beheld the son of

At

67

the

the
the

mountaiiis by
hills

surface of

are lying

the

earih

boundaries of villages and

110

pasture, no agriculture,

these originated,

Maitreya,

meaning. And they were thenceforth

VISHNUPURANAM.

68

the reign of the son

in

Before his time, the

the subjects.

habitations for

and

fruits

Whatever there was-

Vena.

of

king made

ground, the

level

which were the staple

roots,

food of the subjects, were procured with great difficulty for

all

the

vegitables were

Swaymbhuva,
earth

the

milked

with

subjects,

benefit of his

upon

produced

were

perpetually subsist.

the father of the

Thereupon

destroyed.

Manu, Ihe
his

own

Ry conforring

life

Gandharbas, thc

as

were both

Uragas, the

they

creations

And

Vishnu.

first

celestials

was

the

tho

man who was

and the

milker

species.

and

The

son of

the sole

pleasing

the birth

of the

foot of

Vena, became so
the subjects he

of the earth.

of the

son of

who

shall

hear of the birth and virtues of

relieved from the affliction of evil dreams.

very

was

He who

Vena

never suffer any retribution for his iniquitous deeds.

he

the

Earth,

supporter and the nourisher of

stylcd the lord

shall relate the story of

the

own

produced from

Prithu,

Pitris,

milked the earth, as much

And

their

powerful, that by virtue of his

the

her, Prithu becShe

Yakshas, the

required.

peculiar to

the mother, the ntrse,

all

now and

Thereupon the

Prithu).

trees, vvith thcir rcspectivc vessels,

Manu,

on

kinds

of all

even

demons, the Rkshasas, the mountains, the

the ascetics, the

calf

vegitables

people

the

Prithu,

desiring the

Earlh and thcnce she got the patronymic

Prithivi (the daughter of

He

hands.

corns and

which

having made,

that lord of meti,

calf,

shall

And

Prithu shall be

SECTION XIVF.ROM

were

Prithu

Dhishana

and

prince

might'*

afterthe

multiplied

sons

Fli.

six sons

named,

and

Braja

Krishna,

Gaya,

powerful

And Antardhna begot on

named Habirdhna. And Habirdhana again

Shiknandini a son
begot on

two highly

born

named Antar'dhSna and

Sukra

Prachinberhis,

Ajina.

was

Prchinverhis

whom mankind was

HavirdhSna. He was called
by

patriarch

death of

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

prayer)

time of his

sacred

the

protracted devotion

After a

daughter of the Ocean

grass pointing to the east.

that lord

all

called Prachetas

They

all

parctised the

immersed

and were

same

bed

in the

high-souled

religious austerities

great

Prachetas

'0
of

my

sons,

ascetic,

practised

Do ye

therefore,

increase of

mankind.

commands

of the

words

And

father,

nee to

we

mention

be able

this untc-

if

being

him

to multiply

sons, saying,

his

too had promised obediligently

promote the

reverence obey the

ParSsara said, Hearing the

princes

"So be

said,

multiply mankind

it"

and

me."

It

behoveth

The father said, "Therc

is

an accomplishment

of

people shall meet with

desires,

why

me,

tell

austerities

Muni, saying, "By what,

him,
to

sons,

shall all with

Patriach.

addressed
shall

w doubt that
their

You

my

father those

of their

fepeatedly

and remained

been commanded by BramhS, the god

gods to multiply mankind.

dience.

lil

addressed

accordingly

have

who

ParSsara said, Welcoming the high-

immersed in the deep.

And he

sons,

thousand years.

souled PrJchinverhis, the Patriarch requcsted

tace.

Prchinverhis,

well-skilled in archery.

all

the deep for ten

of

Maitreya said, Do thou,

those

And

Ocean tcn

begot on SavarnS, the daughter of the

were

married the

of earth

named Savaran.

they worship Vishnu,

the conferrer of

VISHNUPURANAM.

70
There

Iboons.

tellyou?

who

is

What

no other alternative.

is

future can

Ifyou wish to succeed, do you adore Govinda

Hari, the lord of

increase

of

beings, in order to b/ing about the

all

The

mankind.

Purusha,

excellent

without

teginning, should be worshipped by him who wishes for

virtue, wealth,

enjoyment

and

imperishable

Being

whom

propitiating

Brahm succeeded

by

Parlsara said,
Prachetas

ten

father the

their

is

Patriareh

great

the

in creating the universe.

thus addressed

who

Adore* him,

or liberation.

plunged into the deep and with concentrated minds, ettgaged

in

foremost

devotion.

of

with

ascetics,

wholly devoted to Naryana, the refugc of

the lord

from

and

universe,

of the

devotion) for

withdrawing their

thousand

ten

when

Hari, who,
praise

whatever

him,

the

Parasara said

God

those

who

all

Maitreya

desire.

said,

behoveth thee to relate them unto me.

it

Do thou

hear

shall

(I

recount) the praises

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

in the waters of the deep.

him

who

the eternal

is

Prachetas said,

theme

of

all

"We

who

speech,

the primeval light

and

infinite

who

who has not the

the creator of

is

mobile salutation unto him, who

without

form

and

whose

first

ali

is

like of

him

all living

is

the

who

is

the celestials

form

unto him, wfiojs one with

the

and

the sun,

it

the

who

and

im-

one with time, who

is

tbe day

same with the moon who

beings, and

drunk daily by

unto

is

indivisible

things, mobile

second and third form are the evening and night.

unto bim,who

stood

bow

beginning of the boundless universe and the lord of

is

by

ocean

the depths of the

in

"0

Vishnu,

addressed to

praises

plunged

those Prachatas, lying

are sacred and

they

there

that great

on

confers,

propitiated,

foremost of ascetics,

thoughts

And remaining

years.

worshipped with concentrated minds

tbey

minds

their

creatures and

they remained (in the state of

other exterior objects,

all

all

receptacle

is

of

progenitors.

who with

his

and

is

the

Salutation

the

life

of

ambrosia,
Salutation
fierce

rays,

VISHNUPURANAM.
dspells

darkness rora the sky and who

is

the creator of the

seasons the summer, Ihe winter and the

unto him,

whos one with

the earth

supporting the whole universe

and

whieh

womb

and the
is

one with

which

water,

'is

of the

Fire,

who

world.
is

Salutation

the mouth of the

Havya and who

eater of the

is

beingthe eater of the Kavya.

at

one with the

air,

causing constant vital action

who

solid,

living

beings

unto Vishnu,

who

being the

celestials

the mouth of the progenitors

five

who

and

the origin

is

is

the body

vital airs in

of ether.

one with the atmosphere,

is at

is

to that form of
all

Salutation unto him

which exists as

Salutation unto him,

bow

the seed of

is

Salutation

being

the asylum of smell

is

We

other objects of sense.

all

Hari,

rains.

who,

and

t.

who

whose form and end cannot be perceived, who is

shapeless and limitless and who gives sepcrate existence to
is

atl

pure,

who

Salutation unto Krishna,

creatttres.

perceived in the form of sensible objects and

We bow unto

of the faculties of sense.

sion

of the

and who

senses,

is

impressions received by the

unto

who

him who
is

is

maintaining

unto that

devoid of

and

it

has

whom

in

who

excellent Pursha,

all qualities,

who

is

accidents

eiher massive nor

thin,

impres-

or taste
0r

of

the

Universe,

We bow

shall perish.

the

from

all

and

labouring

creatures

Salutstion

qualities.

aJl

birth,

who

is

pure, void

neither

of

high

qualitiea

nor

low

has neither shape, nor colour, nor

being

wfeo

is

neither

who is neither smell

motkm orspeech, hteatt

touched

who has no eyes, ears, or

mind whttis without name, gctr*,
;

knowledge.

soul Salutation

the

*hadaw, nor substance nor affection nor body

ethereai nor capable

all

the ultimate condition of Vishnu.

who. s unchangeable, without

d free from

one with

albeit freed

appears, to

Brahma, who

is

created
it

uuder mistalces, as enveloved with

*mto that

who

direction

as intellect carries the

senses to

Prakriti who

the

the source of

Salutation unto that universal soul,

the creator, is

receives the

Hari,

who

senses both subtle and substantial,

is
is

countenance or

lustre

VISHNUPURANAM.

72

who

without fear or mistake

is

death

who

sins,

but

vesting properties,
is at

one

with

Salutation to

exercising

Parasara said

seen.

the complcxion of the full-blown lotus

appeared

even

before them

Thus
for

glorifying

ten thousand

Thereupon Hari, having

depths of the sea.

the

and

nalure of Vishnu which tngue cannot

that

Vishnu the Prachetas performed austerities

in

all in-

might,

irresistible

beings and dependant upon none,

all

describe nor eye hath

years

desease f

imperdjptible,

independent of place and time, separated from

inactive,

who

without blame,

from passion, without

free

is

being pJeased,

leaf,

midst of

in the

And

waters.

beholding him mounted on Garuda, the Prachetas bending low

their heads with

rcverrnce,

saluted him.

addressed them, saying,

"Do

pleased wlth you

come hcre

Bowing unto

liave

that giver

of

him the multiplication of

parents.

And

you ask

of

Thereupon Vishnu

me a boon.

to confer

boons, the Prachetas

mankind as

Being

boons on you."

asked

ordered by

granting them the wishedfor

of

their

boon Vishnu

disappeared instantly and Prachets too came out of the sea.

SECTIONXIII.

i ARASARA

said,

When the Prachetas were thus engaged

in devout exercises

the earth

and the

suffered

subjects

obstructed with the branches

for ten

when

The

of

trees,

welkin

the Prachetas
ire

came out

the wind did not blow

water they

were

And

greatly

beholding the eartb, and wind and flame

issued out of their mouths.

left

of the

trees

being

thousand years and the mankind did not labour.

inflamed with

^nd

was covered with huge

dcease.

then) sear

The wind uprooted

and dry and the

fierce fire

all

the trees

consumed

and

YISHNUPURANAK:
thus the earth

thus

trees

was cleared

approached those princes and

Oprinces, and hear what

between you and the

ew

Beholding

left,

shall

rays

who am

This precious

trees.

cognizant of futurity.

and she has sprung from the

be your wife and

Froma

half of

Soma

and beautiful

Her name

is

me

with

MarishS

That lucky damsel

trees.

ire,

bring about peace

maiden, sprung from the trees, has been nourished by

my

the

all

their king

said, " Renounce your

say;

73

the forests.

off

destroyed and only

shall

the multiplier of the family of Dhruva.

your lustre and half of mine, the learned

and the great Patriarch Daksha

shall

be begotten on her

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

effulgent like fire
in

and multiply the human

the days of yore an ascctic

He engaged

those conversant with the Vedas.

devotion

To

on the picturesque bank of

obstruct his

There lived

race.

named Kanduthe foremost

in

the

devotion a highly beautiful

of

an austere

river

Gomati.

hymph named,

Pramlocha was despatched by the king of the celestials.

And being thus engaged, the sweet-smiling nymph diverted
from the practice of his pious

the sage

thus diverted he lived with her for a

at the valley of

given
said

up to worldly enjoyment.

Once on a time

"
do

abode of the

countenance, grant

celestials

me

Brhman,
thou,

lady,

by him

aocosted

the

damsel

desire to

for

go

with a delighted

her,

that damsel of a

enjoyed earthly pleasures in the

ascetic,

replied,

do thou stay a few days more with me."

thus requested

years

the permission." Being thus addressed

by her, the ascetic, solely attached to

fair

fifty

the mount Mandra, his mind being wholly

to the high-souled Rishi,

to the

Being

austeritics.

hundred and

company

more than a hundred

by her with "

lord

Being
person,

of that high-souled

years.

allow

slender

"0

me

And being
to return

again
to the

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

days

more with him.

After the expiration of another hundred

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

10

VISHNUPURANAM.

74
"

now go

shall

abode

to the

Being thus addressed the

" Stay a

damsel, said,

detaining the

little tnore,

fair-eyed

thou shalt depart for a long

Afraid of incurring an imprecation the graceful

time".

nymph

with the ascetic for nearly two hundred years more.

lived

The

BrShman."

of the celestials,

ascetic,

high-souled sage

was repeatedly asked by the nymph

to

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

and she was as often desired by him

his

Afraid of

remain.

to

excelling in amiable manners and

curse,

knowing

full

well the pain consequent upon the separation froni an *ebject

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

of love

company day and

became

rupid,

night and having his

fully

mind possessed by

Once while he was

attached unto her.

nymph

speedily issuing out of the cottage the

"

Where

the day

approaching

fast

is

evening ablutions or else

its

close,

with

all

religions,

its close ?

years?

Do

Shall

thou

thou conversant

"

dost thou talk of to-day

thy day,

Is

hundred
.other?

why

tell

approaching

Brhman, the aggregate

not

it

ascetic

said,

damsel, you came to the riverside this morning

there and brought you to

my

the truth

is".

Brahman, that

arrived.

many

"0
I

in
fair

saw you

The day has passed

hermitage.

and the evening has well-nigh

of

astonishment

create

The

me."

my

Thereupon

duty."

damsel,

must perform

shall neglect a

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

said to him.

replied, "

Whereto he

are you going ?"

Tell

The (nymph) Pramlocha

I came here at dawn.
It

me

said,
is

in sooth

"

True

not false

what

it is,

but

after

that hundreds of years have flown away." Thereupon, the sage,

stricken with fear, asked that

saying,

"Tell

me how

enjoyment with you."

nymph, having expansive

many

years

have

eyes,

spent

in

Pramlocha said, " You have spent

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

The

ascetic again said,

tell

me

the truth

company."

" No more

methinks

To which Pramlocha

of laughter,

fair

nymph,

have spent one day in your

replied

"

veneiable sage

VISHNUPURANAM.

why

shall

Soma

by thee to-day

when

Princes,

said,--"0

nnto thee

untruth

spe'ak

requested

specially

75

since

have

speak

to

the

been
truth."

the sage had beard these

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

obstructed

the wealth

has been stolen

my judgement

women have been

that passion

by

I,,*vas

all

who

hunger,

By

this

are

irnmersed

sorrow,

thirst,

austerities, leading to

tlie

pious sage spoke

himself the

him, saying,

"Go

is

acquisition

vile

the

of

with

thy

celestials thou
facinations.

this is

and

fire of

why

an outcome

able to

reviled

nymph

my

hast

obstructed

of

my

control

should

my own

Seven paces together

rage.

and thou and

Or what

be offended with thee

since

folly

passions.

my

do not reduce thee to

have lived together for a pretty long time.

folly

decay

who was near

where dost thou wish,

ashes with the fierce

thy

is

six

wisdom

of the

Having thus

the nymph,

to

who

the

in

the road to hell

are quite sufficient for the friendship of the pious,

I

upon

fie

performed that for which thou hast been enjoyned

by the lord
penances

whom

by

stupification,

company, which

evil

Vedas, have been obstructed".

thou hast

about to attain the knowledge of Brahni

namely,

my

has been blinded

by which my self-control has been stolen where-

and death.

of the

are congizant of Brahma,

created to beguile mankind

above the reach of those

waves

who

of those

fie

for

is

verily

have not been

on hated

thee, the

box

of fascinationsi

who, to win favour with Sakra, has disturbed

my

Soma

devotion."

the

nymph

the

foremost of

siad,

"While the sage

spoke

she perpired and stood trembling.

ascetics

thus

to

Thereupon,

again said angrily to her,

thus

trembling and with drops of perspiration issuing from every

pore "Depart

Depart."

Being

thus

remonstrated with

by that sage she issued out of the hermitage and began to

wend her way by the welkin, rubbing the perspiration with
the leaves

of the trees.

She went

forth

from treetotree'

;;

vishnupura&am.

76

rubbing her limbs and the perspiration with the durky shoots.

And

the child, she had conceived by the sage,

came out from

The

the pores of her skin, in drops of perspiratioji.

received

drops

those

protected

my

with

it

and the

rays

till it

wind

trees

them.

collected

increased in size gradually.

Because she sprang from the drops on the tops of the trees

was

that fair damsel

to

called Marisha

the trees will give her

theelet your anger be appeased.

she

she was sprung from the trees

And

the great sage,

repaired to the

And

Maitreya.
his

the

and she

wind

as that of the

is

She

Kandu's child

offspring as

Kandu, on the wane of

region of

well

also the daughter Praltocha.

devotipn,

his

Vishnu called Purushottama,

there he,

devoted himself, with

princes,

whole mind to the adoration of Vishnu and engaged

Yoga,

Prachetasas said,

"Vishnu
the

beyond

is

infinite

he

the

limit

dcep
the

is

thc

finite

of

earth

he

:
he

things,

get at the other end

he

in the

repeated them

earthly

all

we may

truth:

and

in devotion

On which Soma

through him

of the limitless

above;

wish to hear of the excellent prayers

Keshava."

of

The

the Vedas."

of

by which Kandu engaged

of the sage,

adoration

"We

in

hands and uttering the prayers

with uplipted

comprehending the supreme truths

is

is

my

is

above

is

all

worthy

is

of

that

is

being

approached by those who are conversant with the Vedas

the limit of elemental being

above the perception of the

senses and the protectors (the divinities

He

creation).
in

cause

the cause of cause

is

the cause of finite cause

who

protect the

the cause of the cause

and

in effects he, both

as every object and agent, preserves the creation.

Brahma thc
the

human

he

is

or

lord

race

spread

all

diminution.

Brahma

all

beings BrahmS the

;

He

creator

is

of

the undecaying, imperishable and eternal

over thc earth, unborn, incapable of increase

Purushottama,

immutable Brahma.

May he

tny nature. .Repeating those

is

the

annihilate

prayers,

eternal,

the

unborn,

infirmities of

comprehendmg

the

VSlNUPtJRANAM.

77

essence of divine truth and propitiating Keshava the ascetic

attained to the final

emancipation.

you what Mpsha was

princes, she
childless at

Vishnu

was

in

now

describe to

for

recital

benefit to you.

her previous birth a queen, and was

her husband's death

with

shall

immense

acts will be of

of her glorious

her previous birth

in

Thus pleased with her

devotion.

zealous

devotion Vishnu appeared to her in person and said,

thou beg of

me

childhood

"0

earth

of
I

am,

good husband

in
;

my

may be

on

birth

this

blessed with a

every birth and a son equal to a patriarch

may be possessed

pleasing unto

ordinary course."
the giver of

am a widow from my

in vain is
I

"Do

communicat-

replied

thou so favour mp, that

amongst men

may be

lord

unfortunate as

Do

earth.

Whereto she

a boon."

ing 4ier desire,

left

and she therefore propitiated

all

that

Hrishikesha,

of

and said, "In one

prostrate attitude

out of the

the lord of the

boons thus prayed

all

beauty and wealth and

may be born

to, raised

you

birth

celestials,

her from her

shall

have

ten husbands of great prowess whose fame shall spread far

and wide.

are to

And

fair

damsel, you shall have a great son

with mightv prowess and

gifted

the accomplishments that

all

be seen in the great Patriarch.

family shall be established

worlds shall be

filled

The supremacy

of

his

over the universe and the three

all

with his descendants.

And

by

you,

tay favour, shall be of marvellous birth, chaste,

endowed with

grace and loveliness and delightful to men."

Having thus

spoken to that

fair

damsel, having spacious eyes, tho Deity

disappeared and the princess,was accordingly born as MSrsha,

who

is

given to you for a wife, Princes.

"Thereupon renouncing

their

Parsara said

against the

ire

trees

at

the

words of Soraa, the Prachetas took Marisha righteously to

wife.

And

Patriarch,

the

Ten

Daksha,

the son of Brahma.

tion

of creation

Prachetas begot on Marisha the eminent

who had

(in

a former birth) been born as

thou of great mind, for the multiplica-

and increase

of

his

own

race this eminent

VISHNUPURANAM:

Daksha created progeny.

for the

furtherance

immoveable

by

(that)

Obeying the mandate of Brahml

of

moveable

and

Having created

and quadrupeds.

things, hipeds

his

he made

creation

he created females out of which ten were

will

conferred on Dharma, thirteen on Kasyapa and twenty-seven

who

regulate the

And from

Moon.

course of time on the

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

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

were produced

creatures

forth

Maitreyabefore

by

sexual

sight,

by touch and by the influence of

by the

ascetics of accomplished piety."

great ascetic, Daksha, as

Brahma

the son of

Soma, be

that

how

am

austerities practised

Maitreya said

do not wonder

ascetics take birth in every

again cease to be

foremost of the twice-born ones, tn the

was

senior nor

neither

spiritual

senior."

junior

power were the

Maitreya said

high-mind,
lving

"0

progeny the

deities,

and the snake-gods.

his

Daksha

it.

age and they

it.

days of yore there

(by age)

asceticism

Brhman, do thou

"Do

and

first

relate

thou hear,

how commanded by BrahmS,

At

creatures.

all

at

thou of a

Daksha

Daksha created

his

created
will-born

the Rishis, the Gandharbas, the

When

at

demons, Gandharbas, serpents

Parasara said

creatures.

"0 thou

sole causes of being considered as

length, the origin of the gods,

and goblins."

learned are not perplexed by

the

the grandson

Parasara said

of great piety, birth and death are constant in

as

my

f*oubt exists in

who was

could he,

also his father-in-law."

and other eminent

"0

informed, was born from

Another great

Rishis having divine vision

how he was born again

tell

Prachetas.

Brahma

mind
of

Ten

were generated, by the WU, by

that they

the right thumb of

Thence-

intercourse.

he found,

twice-born

demons

one, that

mind-born progeny did not multiply he began to meditate

upon some other means

Then

of increasing

desirous of multiplying the

race

the living creatures,

by means

of

sexual

intercourse he married the daughter of Ihe Patriarch Veersna


::

VBHNUPURANAM.

jg

by name Ashikni who was devoteil to austerities and the

.

And

eminent supportress of the world.

multiplication

the

.for

the energetic Patriarch

progeny begot on Ashikni the

of the

And

daughter of Veerana, five thousand sons.

desirous of multiplying the

them

approaching,.

Nrada

said,

"

race,

the

them

addressed

with

you intend multiplying the progeny

you

like

ignorant

know

do

people,

heighj|and the depth of the world

i'nterval,

then

Your

end of the universe ?"

it is

evident

ye hear

this

not the middle, the

how would you propagate

understanding

why do ye

height or depth,

do

Narada

words

sweet

ye highly powerful Haryaswas,

that

progeny

beholding them

divine ascetic

Parisara said

is

"

by

not hindered

not

fools,

behold the

Having heard these

words they repaired to various quarters and have not returned

as yet as the rivers lose themselves in the

ocean (and do not

come back)."

The Haryaswas having gone away

again begot

the Patriarch Daksha

thousand sons upon the daughter of Beerana.

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

multiplying mankind and they

were

addressed by

again

Narada, Brhmana, with the words mentioned before.

said

to

one another, "What the Muni had said

true.

We must

there

is

follow
.

went to
brothers)

various

actioqs.

is

And

generally lost

We

They

like

rivers

also
their

flowing into the

twice-born one, a brother searching after

that

the wise do not resort to such

all

his sons had

eminent Patriarch Daksha was worked with

ed Narada.

ascertaining the

race.

by the path (followed by

and have not returned

Finding

it.

will multiply our

quarters

deep. Thenceforth,

a brother,

we

perfectly

path wended by our brothers

the

not the least doubt about

extent of the universe

is

They

have heard,

disappeared
ire

the

and imprecat-

Maitreya, that thereupon the

learned Pratriarch Daksha, desirous to multiply the race hegot

upon the daughter of .Veerana sixty daughters.

Of

whom

he

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

8o

VlSttNttJRANAM.

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

and two

Do

to the learned Krisaswa.

thou hear their namea

Arundnati, Vasu, Yami, Lamba, Bharoi Marutwati,

from me.

Sankalpa, Muhurtta, Sadhya and Viswa were the ten wives

of

Dharma.

mention

will

were the sons

The Maruts

Sadhya.

offspring.

their

Winds were

or

Bhanu and the

of

of Muhurtta.

Ghosa was born

born of Ymi

(night).

And

(or

suns)

governing the moments

deities

of

of

offspring

the

The Bbanus

Marutwati and the Vasus of Vasu.

were the sons

Viswadevas*

Viswa and the Sadhyasf were the sons of

ot

Lamba and Nagabthif'was

the objects of the world were,

all

born of Arundhuti and Sankalpa (pious determination) was

the son of Sankalpa.

They

are Apa, Dhruva,

Srnta

effulgence

in

of

Apa were

and

(fatigue)

Monohora,

Ramana.

wife

Anila's

sons Monojova

(swift

bf

Sisira,

generated
his

PrSna

wife

and

as thought) and
of

Avijnatagati

(un-

Kumara, was born

Agni

in

Sara reeds, whose sons were SSkha, Visakha,

Naigameya and
Kartikeya.

of

was Siva; and he had byhertwo

The son

knowable motion),

a clump

Hutaravyavaha,

Dravina,

son

of the world.

Soma was Varchas (light) by whom was

(radiance).
And Dhara had, by

of

Varchaswi

night.

Vaitandya, Srama

and the

Dhur,

Dhruva was the great KSla (Time) the cherisher

The son

and

Soma, Dhara, Anila, Anala, Pratyusha-

The sons

and Prabhsha.
(weariness)

mention at length the particulars

who abound

the eight Vasus

of

shall

Prishthaja.

The son

of Kritikas

The son of Pratyushwa was the

was named

great ascetic Duvala

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

Vrihaspati had a sister

virtuous and of accomplished asceticism.

attached to the world she travelled

became the spouse

of

Without being

over the world.

Pravasha the eighth Vasu.

A class of deities to whom daily

Ara the

The

offerings are to

personifications of Vedic rites

mittCy way.

all

be raade.

and prayers.

She

Of her was

VISHNUPUHANAM.

gl

born the noble Patriarch Viswalcarma the author of a thousand

architect

the

arts,

the

of

the

of

souled one,

people obtain

all

They were

eleven

There are

worUs Hara,
Sambhu,
KapSli

was

ali

high-

sons

four

Ayaikapad,

Ahir-

And

wise.

also the famous Viswarupa.

Rudras,

well-knovvn

the three

lords of

Bahurupa, Tryambaka, Aparajit, Vrisha!

Kaparddi,
but

skill of tliat

Rudra and they were

vradhna, Twashtri and

the self-born son of Twashtri

hundred names

there are a

api,

Sarava

Mrigavyadha,

Raivata,

all

constructed

He had

subsistence.

whose names hear from me.

He

artists.

and by the

deities;

the chariots

inventor of

the

celestials,

otnaments and the foremost of the

of the

and

Rudras

of

unmitigated prowess.

Kashyapa married
namety Aditi,
Tftmra,

their

end of the reign of

for

"0

There

you.

Surabhi, Vinatl,
I

were twelve

will

well-

Manwantara, named Tushitas,

shall

Having said

Manu Chakhusha

deities, let

of Aditi that

we

Suras,

approach of the present Manwaritara and at the

who, on the

womb

to

former

Daksha

daughters of

thirteen

Khasi, Kadru and Muni.

Ida,

progeny

celestials in

one another,

the

Danu, Arishta,

Krodha, Vasa,

describe

known

Diti,

be

they

in the

crowned

again

end

at the

assembled and said to

speedily enter

all

we may be born

thereby
this

us

of

tnto the

next Manwantara
with

the

btessings."

Manu

reign of

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

by Aditi the daughter

Of them were born

Daksha.

of

first

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

Varuna, Ansa and Bhaga.

Vivaswat, SHvitri, Mitra,

who,

in

the reign of ChSkshusha

called the twelve

Adityas

in the

ManwSntara

The twenty-seven virtuous daughters

were married to tbe Moon were
o( the

Itmar

constetlations

childreu o( tmmitigated
neori bore

ii

all

of the

of Vaivaswata.

Patriarcb

well-kno\rn as the

after

effulgence.

\m sixteen cbildren.

These

Manu were Tushits, were

their

names

The wives

who

nymphs

they

had

o Arishtha-

Tbe daughters of tke learned

Blwputra were the (ur lightnihgs.

wives of Angiras nd the

gitasa Riclias were born from the

weapons were the children

celestial

These

Ttie xcellent ParaHyail-

deities take

thousand yugas;

their

lliey

are

appearance and disappearance

death and

expiry

Of

number and

thit

the

after

thirty-three

KrishasW.

Rishj

of the

once

birth

in

here spoken of'as birth and

is

Maitreya these divinities appear

and disappear

age after age as the sun sets and rises again.

It is

said that

Kashyapa begql on

named Hiranyakashipu and

and both

them were

of

was named Hiranyksha

She had

invincible.

named Sinhika who was married

Hiranya*

named

Anuhlad*

had four highly effulgent sons

Hlda,

Prahlada

and

Sanhlada

and the

all

things, devoted his

in

they

Prahlida,

whole

faith to

born one, the flames lighted by

consume him

were

multiplier of

nbble sage, amongst these,

on

also a daughtr

to Biprachitwa.

kashipu

intelligent, powerful

two sons-One was

Diti

the other

highly

all

Daitya race.

the

looking impartially

JanSrdana.

twice*

king of Daityas did not

tlie

whose heart Visudeva was present.

The

moved

in the

bound with

whole earth shook, wlien

Having

of the deep.

midst of the water

engrossed by Achuta

his

ropes, he

body firm as

mind

his

the

entirely

rock was not

by the diverse weapons hurled on him by the order

ssailed

of the king of

destory him

And

Purusha and protected

armou'r he did not

The

rocks.

And

Daityas.
(even).

the

he

venomous snakes could ot

remembering the excellent

by the recollection

renounce his

albeit

life

of

Vishnu as

his

overwhelmed with

received the high-minded (Prahlada) wbes

erth

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

Swerga.

The

wind sent

into his

Bing

slayer of

ordered

by

the

elephancs of the spheres

pride

agatnst

Madlm being

bdy to wither him

his

firih

lord

of

present in hts mind> the

up,

was

Daityas

itself desfcrOyed.

the

maddened

broke their trutiks and bafBed

breast,

Ihe aftya ttior.arch were tSeless

The

tiieir

rites bf

the priests df

tobrmg abtwt

the desttmc-

VtSHJWPU*A>UM.

8$

oae who was attached to Govinda. The tliousand

Samvara were baffled by the discus of

ton of

illuitons of the illusive

poison offered by the cooks, at the

The

Krishna.

command

produce any change upon

of the king of' Daityas, could not
pride, who unhesitatingly
of
void
(Prahllda)
intelligent
tbe
partook

He

that..

creatures,

Was

looked impartially upon the world and

full of

and as identical with himself.

tible

qae of purity and

truth

He was

all

all

things equally

pious and

an inexhaus-

kindness and regarded

men.

for all pious

and a model

SECTION XVI.

IaitrEVA said- "0 great

me

tlie

of the

world

Daityas of

and

races and the

human

who

whom

did

who was

but

by

not die even

liave described to

Vishnu, the cause

Prahlada the foremost

whom

could

fire

of the

not burn,

assailed by weapons.

when

And he
Thou

rocks.

overwhelmed with

you

And

the waters, in bonds, earth trembled,

in

movements.

his

this

spoke and

y;>u

PrahlJdabeingpresent
agitated

ascetic,

ever-existing

did not die before albeit

hast

muni,

glory of that intelligent Prahlada.

the

related
I

am

unlimited
desirous to

hear an account of the character and unequalled might of that

Muni, Why was he
Vishnu.
effulgent worshipper of
assailed

by the descendants

engaged

of Diti with

weapons

And why

thrown into

observances,

pious

was he,

ever

wattr

For what was he overwhelmed with rocks

in

w^y bitten by venomous snakes

the -mountainrtop

Why

cast

Why

into

fire ?

thrown

And

down from

And why was h

And
?

madie a hutt for the tusks of the elephants of spheres

why waswindsentby
wiHlitr.JMjn

up

the roighty

0,Muni,

Why

Asuras into his body to

th*

spitittt*!

guides pfthe

VI8HNUPURANAM.

84

Daityas were engaged

And why

ceremonies

in

illusions for his destruction

aitya-chief

was digested by
wish to hear
full of

Why

him poison

offer

that

destruction?

the

did

for

high-souled sage

cooks

which

Manu

noble

the

of

destructin

his

this an account of the high-souled Prahlada,

all

mavellous glories.

am

not the least surprised for the

Daityas not being able to destroy him:

whose mind

hig

for

Samvara spread thousands of

Daitya

the

did

for

who can

Why

devoted to Vishnu?

solely

is

slay

him

did

the

Daityas, horn in his race, cherish dreadful malice againsthim

ever engaged

pous observances

in

Kesava ? Relate
to

one so pious,

and

free

person

how

from

could his

foremost of the

The

with

own

devoted

if

of

wisb to hear

it

Vishnu

to

he be an

towards

thus

tliou relate all this

the sovereign of Daityas.

worship

violence

offer

even

qualities

(behave

kin

Muni, do

the

in

ever

great cannot

such
'

and

the sons of Diti offer violence

high-souled and

sin

gifted

Wliy

to me,

to

enemy

him)?

the character of
at lengih.

SECTION XVII
1 ARA3ARA

said

: "

of the wise, high-souled

Maitreya, hear the interesting story

and magnanimous

PrahlSda.

days of yore the three worlds were brought into

by the valiant son

of Diti

Hiranyakasipu, proud of the boon

eonferred on him by BrahmS.

waters,

Daitya had usurped the

That

sovereignty of Indra and exercised

of air, of the lord of

In the

subjection

the

of fire

himself became the lord of riches and

functions

and

of the

Yamn and

ajfopriated to himself, without reserv,

all

that

of the sun

moon.

He

that Atra

was

offered

VISHNUPURANAM.

foremost of ascetics, renounc-

in sacrifice to the celestials.

ing their

own

85

region the celestials, through his fear,wandered

upon the earth, disguised

the three worlds, he

was

mortal shapes. Having conquered

in

inflated with

the pride of

and being eulogised by the Gandliarbas, enjoyed

.Thereupon

objects.

for

the

all

The Siddhas stood

wished-

Gandliarvas and

Siddhas,

Pannagas worshipped the valiant Hiranyakasipu

drinking.

tlie riclies,

all

addicted to

delighted before the Daitya cbief,

sorae singing,some playing 011 musical instruments

When

shoutiog out cries of victory.

Asura

the

and others
delightedly

quaffed the inebriating cup in his picturesque crystal

the

nynaphs danced

His illustrious son, by name Prahlada,

while yet a

before his

feet,

thecompany

up

raising

spoke to PrahlSda of

011

a time

liigh-

son

prostrate at his

saying,

prowess,

unmitigated

The

drinking.

vvhile

his

the

preceptor appeared

of his

Daitya-chief

the

father

Hiranykasipu,

father

Once

years.

early

souled (Prahlda) in

boy,

readings

residing in the dvvelling of his preceptor, read such

as are studied in

palace,

there gracefully.

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

during the period."

Prahlda

repeat the substance of

what occupies
is

my

what

thoughts.

said, " Hear,

have

the Daityas, his eyes red with ire

looked towards the

Brahmana, what

tion of

my foe."
it

The

said," PrJhlada,
tiught.

my boy

said,

of

lord

of

worthless

has

boy, by

Your preceptor says

to give

way

vile

hast,

in

commenda-:
sovereign

to anger

uttered."

whom

"0

thou

preceptor replied, "

what he

my

the

cause

swollen with indig.

and

preceptor

doth not behove thee

not taught thy son

lip

vicious-minded,

is this ?

disrespect to me, taught

and

who

diminution

Parasara said :.Hearing those words the

causes."

Daityas,

or

universal

the

the imperishable lord of the world,

will

bovv to that Great Being

without begining, middle or end, increase

nation,

father

Hear attentively

read.

j I

of

ha,ve

Hiranyakashipu

then you have been'thus

that he has not

instructed you

VtSHNUfWUNfVM.
Prahlada replied.-y Vishnu,

thtt."

whole world aud

tlie

but

kashipu said,

me

"0 thou

whom

of

of

world ?"

the valiant lord of the

Prahlada said,

devout, whose glory cannot be described

things and from

said.

fool,

'

of supreme lord

mentioning

whom

aud again ?"

who

BralmiS,

is

me

preserver and supreme lord of

Be

as well as of thyself.

breast of this

said,

"

is

wby

wicked boy

:" He

ducted

creatures

thou angry ?"

art

has entered into tbe

Pralilda

said,

to

the

to

preceptor's

sing

the glories

said

preceptor's

my.foes."

of

Prahlada

this

house

house

lord

of

Asuras sent

boy, recite

"

May

wi

constantly.

that

aoul

me some

for

After

by

was

Parasara

again

proceedi and who

is

considerabte

poetical composition."

and

all

the cause of

is

mobile

all this

ef'bia life

he

is

a feawd

to hts

tbat

4'

whom

mattr

and itnmqbile

creation." Hiranya-

kashipu said, " Destroy tbis vieious-minded boy

o use

received

time

Prahlada said<

witi as, from,

that

con-

the Daityas, where

Prhlada again and said

Visbnu be propitiated
originate

and

taught by some vicious-

always prompt to attend upon the preceptor he

instructions

gives

"That

mind, but he pervades the

he has been

having
the

to

creator,

the
all

perh. !:_,.<

minded (men)
said

my

are

He isomnipresentand commands me, thyself

Hiranyakashipii said, " Away with this

take him again

govem him

is

replied,-r>''

one possessed,

like

creatures."

all

who

you give th^tittle

only

not

is

evil spirit

he,

not only present in

whole universe;

and

else

only, but of

propitiated

What

silly lad, that,

is

by tbe

words,

in

Prahlada

expression to such profane words."

Vishnu

"He

Are you desirous of death that you

this agaiii

Hiranyakashipu

before

things proceed." Hiranyakashipu

all

myself living, to

Vishnu,

father,

whom

thw

is

and again

being meditated upon

is

else,

Hiranya-

who

understanding,

vile

thou art speaking again

Vislmu, the great God, vvho

all

Who

minds.

Great Soul can teach us (any thing)?"

tliat

VUhnu,

fathr, is tbe instruetor

present in our

is

wn

amiljr

thtfe

i>

since. !

VlttNUPUftANAft.

87

Parasara said Being thus

ha* roved a tfaitor to his kin."

Cbfnmanded by him, hundreds and thousands

of Daityas, with

huge wepons,, addressed lliemselves

liis

fr

PrShlada said to the Daityas " Since Vishnu

youf wapons as Well as

me."

liurt

Parasara said

and

pain

Thereupon

kaship siid
glorifyfng

you

"

my

eitemy

" No

remover

Hiranyakashipu said

thus

said :--Reing

whom

Krishna he

remained

The

serpents.

But with

tie

liim,

in

that

his

to

serpents

said

of

tliis

body

daserter of his

spheres,

own

farotly

the

unite

Parasara

bit

bim in

solely devoted t

recollection

bitten

he

by deadlieat

sovereign

of

tb

our jewelled crests are

Our hearts are trembling;

unheart;

is

some other expedient."

Eleptiants, of the

mind

was

to

our hoods are burning

skin

remove

infirmities."

Kuhaka, Takshaka,

pleasurable

Daitvas "Our fangs are broken

hut

enough

your envenoined fangs."

could not feel anything although he

Resort to

is

me

my

present in

is

and many other venomous serpents,

Artdhaika

froiti

can overwhelm

and human

birrh

commanded by

every part of his body.

shattered

refrain

"0 serpents, speedily bring this viciou*

with

lad to destruction

'fear

dangers

of all

consequent upon

perils

understanding,

th

feel

Hiranya'

promise you immunity, be not so

very recollection of

mind, the

not

was ever renewed.

of vile
I

Prahlada replied

foplish."

Jince that immortal

all

to

fail

hundreds of Daitya

weapons but he did

strength

his

present in

mind, your wepons shall

in

assailed Prahlada with their

least

destruction.
is

king of Daityas,

Hiranyakashipu said

"

your tusks and slay

and the supporter

thii

of our etteiny

sometimes our own desceiidant britig about our own destruc

ttOB

s the

-fire

consuimes the wood froin whicb

tt

proeeeds.*

then cast down on the earth

Parisara said

:The boy was

btirfg assailed

by the tusks of these elephants of the sph*re

** 'hage

as

mountain peaks; but he recollecting Govinds,

'houaliKB of tusks
#ott to

Ws

wre blunted against

fthet:

"The

his breast

he tbe*

tusks of the elephants haria

VISHNUPURANAM.

|8

adamant have been blunted.

strength of mine but

JanSrdana wlio destroys

blow up the

ot

fire,

and

fire

DSnavas

the

face

Prlhlada said

of the

Parasara sa'd

lotuses."

the sons of Bhargava,

speecli

and the

tlie

of the

deity

:Thereupon
huge heap

piled a

"This
me

quarters, cool,

:Thereupon

reciters of

all

ye elephants

king of Asuras and then put

blown up by the wind, doth not burn

me

calling upon

" Away,

Parasara said

of the

thereto to burn him.

around

my

let this perpetrator of endless

their master the

wood around the son

fire

not on account of any

dangers and sins the sources of

be destroyed therein."

commanded by

is

Asuras, light out

of the spheres.
winds,

all

Hiranyakashipu said

these evils."

iniquities

This

consequent upon

is

fire,
I

afchough

behold

alj!

and the beds

the twice-born

high-minded priests skilled

Shama Veda,

to the sovereign of the Daityas,

"

against this lad, thy

own begotten

the celestials bore

fruits.

it

eulogising him, said

king, subdue thy anger

son.

king,

of

ones,

we

Even thy
shail

ire

against

so bring up this

boy, that he growing liumble shall engage in the destruction

king of daityas, since childishness

of thy enemies.

root of

all

these evils,

against this boy.

If

it

is

tlie

behoveth thee to renounce thy

ire

he according to our instructions, does not

abandon the cause of Hari we

shall then concert infallible

measures to bring about his destruction."

Thereupon being tbus

solicited

Parasara said :

by the priests the king

Daitys had his son brought out from the fiames by

of

tlie

Daityas.

Thence-forth residing in the house of the preceptor

boy PrShlada, whenever he got an opportunity, gave

himself to

tlie

sons of the DSnavas.

of the descendants f Diti, hear from

do not take my
covetousness.

me

said,

All

creatures are born

first,

no touch

thert they attaif

sucteed gradually the

decay; and then they meet wilh

'Jon*

the supreme fruth

instruction otherwise for there is

to infancy and youth and then

ablc

PrShlada

the

lesson*

<teth>

inevit'

Osensef

***

VSIINUPURANAM.

dead

is

myself and you

Tliis

ftaitya-chiefs.

'who

sacred texts warrant

Birth

it.

consequent upon the virtue

is

All conditions ffom

and vice of pristine actions.

to

He

have witnessed.

ail

born againthis cannot be gainsaid; the

is

The

tinged with pain.

re-bith are

8$-

eonception

simpleton,

his

in

childiihness, thinks that the alleviation of hunger, thirst coid

and the like

pain

is

identified with pleasure

>

but

inCapable of motion and suffering affords

whoseanderstanding

body which

vile

and where are

The

foolish

tlius all

will

take delight even in

of water by tliirst

much

who

he,

more deeply

the

thorns of

anxiety in his heart.

possessions

in

his

house,

Then there

is

urine (

of firc

is

a great paiu

be implanted

He, who has got large

troublcd,

in

The more a man

will

lost

wherever he goes,
or burnt or stolen.

being born

the dying are

by the tortures of Death and again by the pain of

passing into the

embryo

womb. Fancy,
state

is

not the least pleasure

speak unto you, that

world infested with

Do

there

you must then admit that

Verily

of 'miseries.

many

in

miseries Vishnu

tlie

world

tliis

is

is

ocean

your only

not consider yourselves as mere boys and therefore

embodied

your bodies

is

eternal.

youth and decay are the properties of the body

not of

ignorant of
Birth,

is

may be

with the anxiety that they

stay.

fond

is

take to a wife will

bosom.

create dear

ot the

this

by hunger; and

of food

will

of pain into his

will

full

who

hell,

The agreeablcncss

relations, the

the

is

matter, ordure,

of flesh, blood,

of Daityas,

introduce so

>n

Where

other things are rendered agreeable by their contraries.

children

afflicted

those

to

phlegm and other humours

of

membrane, marrow, and bones.

produced by cold

is

beauty, grace, loveliness and other qualities

its

wight

body composed

of this

pleasure

blinded with delusion.

is

a compound

is

sooth that

in

whose limbs are

delight to those

for exercise gives

the soul.

it

for the spirit

in

am novv a.childwhen
I am yet
for my behoof

e xert

myself

shall

grow old

12

shall

work

shall

be young

shall

a youtli and when

for the benefit of

my

soul.

am

VISHNUPURANAM.

00

old

What

myself.

shall

distracted by vain

of doing

was capable

liopes,

do not

attain

am?

minds

tjieir

Tbe

beatitude.

to

dd

Thus, men,

it.

baving

knowledge,

after

tlursling

cannot eXflt

do now, vicious-minded as

not do anything wlien

akhough

me and

senses have failed

nowall my

worlilly things iit

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

yotith,

itself for its

welfare independent

This

youth or age.
think that

it is

then what

is

sperity upon people.

there will be an end of

night

who

are

who

is

present in

of

crowned with.prosperity and

I

for

Even those

who

objects of

pity

compassion?

am

The

mt n or
some

others are

who

are more

rather be glad for their

should

is

itself

a reward.

cherish malice against foes are considered as

all

other creatures,

who approach

manifestation of Vishnu

Internal,

If

incapable of enjoying the

have described to you the

Hear

various reasons for repressing hate.

The wise

hatered against

chcrish

by the wise, as being overwhelmed with

Daityas, admitting the distinction between

delusion.

of those

there

subject to a triple*

the suppression of malice

happiness

is

beings and you shall

is

be malignant against those

prosperous than myself?

myself and

all

whole world

objects

all

same why should

trouble

Let your mind be fixed on

all sins.

The
What wise man would

affliction.

What

you

think

lauqh at every trouble.

beings

for

Jf

tny satisfaction,

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

calling him to mind

Him day and

speak unto you.

bondige.

all

exert

childliood

in

of tlie conditions of nfancy,

do you,

not true,

of Vishnu the liberator from

in

even

let tlie soul

Therefore

upon them.

therefore

the Deity.

who

three kinds of affliction

animals.

the duties

with

identified

all

is the

beings.

do not regard any difference between

refered

bodily ur mental affliction.

Superhumansuch

supernatnral agency.

is

briefly

This whole world

to

in

the

Sankhya

Philofophy-

External, such as injuries received from

as miserics inflicted

by gods, or through

VISHNUPURANAMi
themselves and

other creatures.

all

the angry passions of our race

may

obtain

deities

Indra,

of

Let us therefore renounce

and so exert ourselves that we

perfect beatitude which

thajt

of the

t)\

of

sun,

of the

fire,

the regent of

is

beyond the power

moon, of wind, of

of the

the sea, of

the

Siddhas of

the

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

of

men, or beasts or human weaknesses and which

by various deseases such

rupted

The

hatred, malice, passion or desire.

not b* destroyed

by others which

eujoyed by him,

who

his

fixes

is

uninter-

as fever, eye-desease

is

&c, by

which can

beatitude,

pure and eternal, can be

mnd on Kesava.

Verily

speak unto you, that you shall attain no satisfaction through

revolutions of this

various

crftatures

with impartiality

He

undecaying (Vishnu).
attaincd

wealth,

this

is

Daityas,

regard

adoration

the

all

the

of

being propitiated what cannot be

pleasure,

Do ye

significance.

world.

resort

wisdom and undoubtedly you

virtues

things

are

of the

little

to the exhaustless tree of true

shall

reap precious

fruits

there-

from.

SECTION XVIII.

ARASAftA

said

Having

Danavas,

Prahlada, the

observed

Hiranyakashipu sent for his cooks and said

and wicked son
slay

is

him without

souled

it

conduct

of

to the king.

"0 cooksmy

teaching others his impious doctrines.

his

with allhis viands.

Partsara said

the

out of fear, reported

vile

Do

ye

knowledge by mixing up deadly poison

Do

not hesitate to destroy that wretch"

Thereupon they offcred

poison to the high-

Prahlada as they were commanded by his

Maitreya, repeating the

name

of the imperishable

sire.

and mixing

VKHNUPURANAM.

92

tHat poison with his food he ate

any harm

body or

either in

in

Prahlada did not suffer

up.

it

mind

Daityas and said;

approached the king of

Daityas, deadliest poison

was

with food by thy son

Prahlada."

offered

by us but

rites

Parasara said

that will

priests

Thy

father

destruction."

Do

become the same.

of thy family

know

ye have said

is

worlds

people:

all

thou

have known

the family

true

cannot

this

father
care.

this to

be true

That a father

do not

is

find the least

Methinks

is

eternal?"

is

there

My

he said
for

"

Why

Why

said,

is

to

all

actions I

shadow

Forsooth,

me

thus

this

far this

statement

sound

is

Prahllda remained speech-

Wbat need

O my

not pain yoa, hear what need there

wealh and

all

this

do you seek shelter of the

And

again smiling

do you seek shelter of the eternal " was

you to accost

of

preceptors

be respected with

to uphold their dignity.

admirable, most worthy of you,

desire,

not the least

the most venerable of

do not know how

some time

is

has

father

his

mistake in this assertion.

and reasonable." Having said

less for

all

celebrated in the

gainsaid.

have not committed any offence in

You have

respect.

dost also

the most venerable of

of Marichi

be

a venerable preceptor and

is

in the

thou ronounce eulogising the enemy

that a father

attained to the foremost place in the world by

untruth.

"Thou

Prahlda said "0 illustrious Brahmins, that

preceptors."

three

of

said,

upon the gods ?

dost thou depend

refuge

the

is

said,

son of Hiranyakashipu the

thou art the

Why

digested

Brahma celebrated

hast been born in the family of

king of Daityas.

was

approaching Prahlada

and beholding him lowly consoled him and

three worlds and

king of

do ye speedily

about his

bring

Thereupon the

it

fear

"0

Hiranyakashipu

ye priests of the Daityas

perform the

with

by him, they stricken

deadly poison digested

of the

Beholding that

endless baffled the power of the poison.

" Hasten, hasten,

name

for the very

is

of the eternal ?

preceptors.

If it

of the eternal.

it fair

Most
does

Virtue,

emancipation are the fourfold objectJ

VfeHNUPURANAM.

of

men.

Is

it

vain to adore him

who

Why

in vain ?

do ye speak

four objects

ascetics, the

P%atriarch Daksha and

to virtue

93
source o( thesff

tie

is

Marichi and pther

other eminent

and others and obtained the enjoy ment

men

attained

of their desire.'t

Others,

through true wisdom and holy contemplation, have

come

know

to

his essence,

and being freed from the bondage

The

world have obtained emancipation.

of the

by

unity,

the root of

adoration

Hari,

attainable

glory,

wisdom, progeny, piety and emancipation.

is

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

proceed from him (and

eternal

What

preceptors
ing,"

is

said

evil,

"0

we saved you

not give vent to such

words again.

you are.

we

If

his

vicious-minded

shall,

own

is

my

Prahlida

one,

said

We

know how

perform

rites

slayeth

breast with

Being thus addcssed, the

greatly wroth,

That

a dart.

boy

fell

is

priests of the

by virtue

in

whose heart
?

figure,

under whose tread

struck him instantly on his

fiery dart

rcaching speedily the

on the ground broken into hundred

Even a thunder-bolt

speak of a dart

is

shattered against the breast

the imperishable Hari resides

The magic, which was

them and slew them

all:

And beholding them

the noble Prahlada exclaiming, " Save,

Eternal" approached

them and said "

what

to,

by the

directed

vicious prests against the guileless (Prahlada), then

fire

your

Every one

living creature ?

That highly dreadful

breast of the

by

for

what living

magical powers, created a female form enveloped with

earth trembled,

him

fotish

destroyer or preserver accordingly as he follows evil or

fiery flamc.

of

my

understand-

Daitya-chief were excited with rage, and instantly,

pieces.

all

thinking that you would

"Who

who preservcth what

good." Parsara said

of their

of the

is

you, at our words, do not remove this hallucination

destruction."
creature

limited

(alt)

boy thou wert about to be

but

fire,

twice--

emancipation

you say) what need

still

ye good or

piiests

consumed by

final

ofr

wealth, dignity,

the use of spcaking more, you are

speak

The

all

fell

upon

thus cohsumed

Krishha,

thou, spread

all over.

44

VtSHKUPURANAHt.

O thou who art manifest in

O Janirdana

the universe,

the creator of the universe,

Brahmanas from the unbearable flame

incantations.

As

the world,

present in

their

fire

my enemy

as

slay me, those

who

offered

me

those

all

He having

and spoke
f

all,

who

poison, those

Asuras be restored to

said this they

to PrahlSda

all,

and prowess."

great

kindled

Ktten.

be true

this

if

to

fire,

Parasara

life."

touched, rose up unhurt,

who was humble,

be thou crowned with a long

to Hfe.

who came

whom I was

never entertained malice against them

the priests of

tet

said

did not

the priests be restored

let

the elephants of the skies and serpents by

And

preceptor of

tlie

creatures, let these priests regain

regarded with a friendly attitude

up by ,their magical

set

the omnipresent Vishnu,

all

thou

do thou save these

Vishnu being present everywhere, as

life.

consider

is

the universe,
!

"

life,

foremost

boy,

undaunted strength

Muni, having said

this,

the priests

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

SECTION XIX.

ARASARA

said

the magical charms

When Hiranyakashipu
(of

the

priests)

had heard

had been

that

baffled he

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

" Prahl&da, thou art gifted with extraordinary prowess

it

the result of

powers or thou

is

your self-exercise or the outcome of magical

art,

from

birth, gifted

Being thus interrogated

by

with

it

?'

his father

the Asura boy

Prahlida bowed down to his father's feet and

9 not the

outcome

of magical

powers,

ntural with mei This is trifling to him in

tbe undecaying.

He who

said,

" This

nor

father

whose mind

des not cherish malice

is

it

resdes
against"

VISHNUPURANAM,

other,

father,

by any

affliction

and regards

like h

own

numberless miseries.

spealc

existent in

wish no

always mcditate,

Why

beings.

all

evl to

not visited

self, is

inasmuch as the cause does not

any

neither do

by clements, or the gods,

Considering that Hari exists

beings the

learned should assiduously Iove

Parasfa said

Having

is=

should mseries, physical or

mental, or those inflicted

purified

nor

me, upon Keshava who.

in

whose soul

is

He

exist.

sows the seed

tortures others in act, thought or speech,

who
of

all

all

affect m-e,
n alf

creatures."'

heard ths the Daitya-king, seated

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

said to his attendants.

ire,

from this

palace which

" Throw

this

Thereupou

crushed into pieces against the rocks."

Daityas and DSnavas hurled that boy

Hari

in

his

mind.

the world, annroaching, received

to

Keshava the protector

down

And
him

and he

all

these

fell

down

the upholder of

Earth,
falling

down
may be

in height,

so that his body

upon the tops of the mountains,

cherishing

vicious-souled one r

hundred yoyams

is

who was devoted

Thereupon beholding

of the world.

him unhtirt and having no bone fractured, Hranyakashipir

sid

charms
lad

Samvara the foremost

to
:

conversant with

those

of

" We have not heen able to slay

ths

vcious-minded

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

Samvara said
Daityas

" Instantly

do thou behold

'nvent thousands

Thereupon that

shall

and myriads
silly

all

slay

of artifices."

malice

even

which can

ParSsara said

of destroying-

charms against Prahlada, looking

creatures with an impartial eye.

and void of

king of

him,

of illusion

Asura Samvara, desirous

the boy, practised his magical

pon

my power

With a heart

against Samvara,

tranquil

Maitreya,

Prahlada engaged in the meditation of the destroyer of Madhu.

Thereupon to protect him the excellent and flaming discus

Sudarshana was despat'ched by the Great God.

Thereupon

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

VISHNUPURANAM..'

$&

Thereupon the Daitya-king spoke

to the witherng

wihd

aaying, "Do thou, speedily, at

my command, bring this

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

for his

destruction.

Perceiving that wind had

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

mind, upon the great upholder of the earth.

And

JanSrdana,

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

the wind thus meft with

own

its

destruction.

And

All the magical

cliarms being thus baffled, the wind being thus ahnihiiated,

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

And

preceptor.

the preceptor instructed that boy daily in

the science of polity essentially neccssary for the administra-

government

of the

tion

for the

the preceptor found him well-versed

scienccs

and humble, he then communicated

in all political
it

and invented by Usanas

When

behoof of kings.

to his father, saying, "

lord of Daityas, thy son Prahlada

has become conversant with the principles of government as

laid

down by

the dcsccndant of Bhrigu."

kashipu said to his son,

Thereat Hiranya-

"PrahlSda, how should a king conduct

himself towards friends or focs and what steps he should take

periods

at the three

(i.e.

advance, retrogression and peace) ?

How

should he behave towards his minislers, courtiers, the

state

and household

officers, his emissaries, his subjects,

of doubtful allegiance and

should he

make

alliance

sort of fortress he
tribes should

his
;

with

should build

rcad,

do thou

relate to

Thereupon bowing to the

had humility

whom
how

all this

me

those

With whom

enter into war what

;

forest

be brought down to subjection

dsturbances should be removed

you have

open enemies

and

all

and mountain

how

internal

other things

wish t hear thy mind."

feet of his father, Prahlida,

who

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

Daitya-king.

" Forsooth

by my preceptor and
of all of them.

have been instrctcd

have Iqarnt them

but

in all these

do not approve

For the subjection of friends and foes four

VISHNUPURANAM.
expedients have been prescribed by

all

namely

punishment and sowing dissension.

gift,

concitiation,

But

be

father,

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

use of resorting to the

with

beings, manifest

all

well as in

all

other creatures

makinfr such distinction as he

who

and he

engage

to

from ignorance only.

fire-fly

the

as

That

fire.

bondage

of

useless
able

of a

is

but proper,

knowledge

of

Considering

us

from

knowledge that

other actions Iead

all

turned only

is

all this

what

is

intc*

knowledge as
really profit-

Who does not think

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

it.

desire

by the piety accumulated

exertion,

it

them both.

is the destiny that confers

the cowardly and those

seience of

goverment

Therefore, he,

to regard

men, animals,

manifestations of the

all

'birds,

all

men

not acquired

upon men.

who
who

by

lord,

are ignorant of the

longs for greatness,

for final beauti-

people with an impartia! eye.

reptiles,

all

are

eternal Vishnu and exist

By him, who knows

13

it

is

He, who desires

jhould try to acquire piety.

a pristine

even by the stupid, the

fate,

ignorant,

tude, should try

in

great king,

greatness

this

kingdoms are acquired by

state.

is (true)

shall relate to thee respectfully

so the pious obtain

to be great but

Gods,

It

knoledge arises

is

other knowledge

artist.

lord of Asuras. regards the

emaocipatron

all

these are acquirable

birth

world and that

the

leads us to the path of

cleverness of an

boy,

foe

(proper) action that liberates

is

but to weariness and

ignorance

that

father, the idea

self.

the use of

is

It is

of the

the cultivation

in

is

it

me

thee, in

tedious and unprofitable

sciences vvhich contain but false knowledge.

father,

identicar

is

exists in

and then what

friend

is

therefore to cultivate such

useless

fatlier, it is

it ?

over the universe, the lord of

all

The Great Vishnu

and the Great Soul.

as

for effecting

or foe in Govinda,

useless to talk of friend

this,

the whole

but diverse
in

a separate

world, moyeable

VISHNUPURANAM.

J)i

and immoveable,

considered

is

as

one with

at

lu'm

all

proceeding alike from Vislinu assuming the universal form,

When

a man obtains

knowledge, the undecaying and

this

Visnnu the remover

eternal

with him."

Parasara

fromthecxcellent seat,

wringing his hands as

universe, he exclaimed

binding thisboy

if

and

and got up

this

And burning

his foot.

bent upon

"Ho

in ire

destroying

Viprachita

with serpents, do

deep: delay not or else the

Ho Rahu Ho

and

the whale
j

Vjli

ye throw him uittothe

Daityas, the

DSnavas and

all

people shall be initated into doctrines of this stupid

other

oft

afflictions, is propitiated

Having heard

great rage, Hiranyakasjiipu spurned

in

on the breast with

his son

of all

said:

vicious boy.

and

still

We

nave prevented him many a time and

he persists

in

chanting the glories of our foe

proper to destroy the wicked boy at ouce."

Theraupon obeying the mandate

of their

it is

Parasara said :

master the Daityas

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

Thereupon with Prahlada triembled the mighty deep

being agitated throughout,

rose in inighty waves.

it

and

Beholding

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

kashipn again said to the Daityas, "0 ye descendants

Diti

Do

ye bury

this

Fire did not burn him

serpents could not

wicked boy
the

the deep with

in

weapons did not hurt him

bite hiin

baffled the illusions (of Samvara),

buried

down with rocks

skies.

may

deep.

If

lose

the Daityas and Danavas. attacking

njinded

^ily

Prahlida

the

of

the deep covered

Prahllda, offered thus; with

praise to

the

a wicked

is

Let him he

undecaying,^-"Salutatioq

migbty

tberewitli.

with rocks,

undisturbed

io that

Thereupon

in the

yoyanas

He

the loftiest

he remains

his life."

deep with rocks, covered thousands

And lying at the bed of

He

source of miseries.

into the

wise for a thousand years he

his destruction.

uuhurt from

fell

mountains, foiled the elephants of the

his life is a perpetual

nor the withering blast, poison,

and the magical incantations bring about

boy and

of

rocks.

iJbe higli-

mind, h

uhto thee,

VSIINUPURANAM.
PundarikSsha, salutation untothee,

unto thee,

Salutati'n

unto thee,

uitto

the best of

Brahmanas

Govihda

to the

Salutation to

who

and who, being existent

the universe

who

Salutation to thee,

from of Rudra, and vvho art tri-form.

creates

preserves

over,

dost at the end of

and saluta-

BrahmS

as

all

Salutation

of the world

liim,

Saluta-

Brahmanas and

friend of

benefactor

to Krishna, the

tion t

Puhuras

worlds

all

thou the wielder of sharp discus

tidi

f kine

tliou exrellent

thou the soul of

jt.

Kalpa assume the

Thou

Achyuta, the

art,

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

choristers.

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

and stones, earth,

plants,

nature

of

properties
thine.

Thou

untruth

art

fire

wanter, sky, wind, sound, touch,

mind,

flavour,

colour,

taste,

manifestations of

all

knowledge and ignorance, thou

thou art poison and nectar

Thou

the Vedas.

art the

enjoyer of the

and the means for effecting them.

all,

and

spread

all

manifestation
ascetics

me

over

the

indicates

litate

Thou, identical
burnt-offerings

manifestation ofthine

the world

and lesser than that are

tary being

them that

all

the

called

Thou

soul.

lord of

<rf

all

than

qualities.

huge

is

lord

that,

elements and elemen-

the suhtile principle within

hast in thee a

supreme

Glory

conceived.

gods,

which

creatures, ano'ther manifestation f thy

tda<g

The

reeivst

celestials,

And salutation be

Purusottam form of thine.

f thine,

is

art

univers.al
lord.

and beyond the percrption of

elements and which cannot be

foi'n

Thy

universe

lesser

is

subtile

and thy subtlest form

is

better than this soul

eble

The

oblacions.

who

in others

offr sacrifice to thee.

progenitors and

with

me,

art in

and goodness.

upon thee, the priests

and

fruits of all actions

universe.

vast

mijht

down

laid

Tlrou, Vishnu,

Thou

art the fruit of all acts of piety.

and

art truth

thou art the performance

and continuance of acts and thou art the actions

in

and the

time,

soul,

intellect,

and these are

all

sonl,

subtile

be (o that

to that imperish-

is

the sul

might and whii'h

tof

is

the

bow untp y^at_ipreme goddts*

V15HNWURANAM.'

f0

who

beyond

is

perception o senses, the description of

tlie

mind and who

tongue and

the wisdom of the truiy wise.

V&sudeva, wlio

same time

Salutalion unto

from

unable to behold his true

form.
all,

beholds

good and

the

whom

Vishnu, from

this

world

is

not distinct.

undecaying, be propitiated

meditation,

compassion upon me, who

univcrse

is

who
I,

all

is

exist,

the supporter of

spirit.

stay of

is

again

from
all.

and again

whom

all

that

impcrishable

the

and

unto Vislinu,

whom

in

proceed and

thitigs

who

Sulutation to him

everywhere and through

who

Hari have

whom

in

all,

is

that

all

also

am

things are

am all things and all things are froro me who am

am undecaying eternal, the asylum of tlie supreme
Brahm is my appellation that is at the begining aud

from me.

nd

Salutation

things

and who

eternal.

May

wapred and woven and who

undecaying.

whom

the

unto

May He, who

beginning, and

its

with me.

is

in all roinds,

Salutation

all.

the object of the world's

Great

unto that Great

Salutation

whobeing present
of

is

tliat

deities adore, being

tlie

evil

is

at the

and again to

unto

Salutation

whose incarnate forms on earth

God

Great God

name nor form and whose

neither

Vishnu, the witness of

the.

tfae

only by

any thing and

Salutation again

all.

who has

existence can only be perceived.

Spirit,

distinguisbed

not separate from

is

separate

that Great Spirit

to be

is

ofall things."

SECTION XX.

i ARASARA
Visbnu as
which

is

diviaity.

said

:_'0

twice-bom

Thus meditating upon

identical with bimsel he attained to tbat unifieatipni

desired by

He

forgot

all

and regarded bim as the

his

individuality

undecaying

and was not ccaueiow

VISHNJPURANAM.

And he thought

of anything.

undecaying supreme

wisdom, appeared

When

sin.

efficient

mind which was wholly

in his

the Asura

severed, as soon as he shook.

the bonds were at once

all

The mighty deep

waves and the monsters therein were

trembled with

earth

is

purified from

PrahlJda had become identified with

Vishnu by virtue of contemplation

.

endlcs*,

undecaying Vishnu, whose essence

of identity, the

notion

was the

account of this

that he himself

And on

soul.

her mountains and

all

rose

up

And

terrified.

in

the

And

forests.

throwkig aside the pile of rocks that were placed bythe

Daityas on his breast, the high-mirided Prahlda

And

waters.

he

remembered who he was and knew himself

And again

came out

of

beholding the outer world, earth and heaven,

be Prahlda.

to

the wise boy, with his mind solely devoted to him

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

Purusha who

excellent

" Salutation

and

subtile

without beginning: Prahlda said,

is

who

unto thee

art

and unperceptible, who art with

and

describable
attributes

with shape

ing Hari

and without

form and without

Thou

art

it

good and

evil

non-existence

Thou

thou art the substance of

and imperishable elements and the refuge of

rodiments.

Salutation unto thee

V&sudeva and the

excellent Purusha,

hidden,

who

is

first

who

present in

who

cause of
is

visible

undecay-

art cause

and

thou dost comprise'

art both

all.

all

all

all

thou art

thou art minute and vast

thou art wisdom and ignorance.

in-

it,

the asylum of

thou art hideousness and beauty

existence and

that is

describable.

thou art without qualities and with them

and invisible

effect

wisdom, who art

the true

mutable and immutable, perceptible

substantial,

all

perishable

undeveloped

one and many,

Salutation unto that

both large and small, manifest and

all

beings and not, and from

whom

prceeds tke universe although distinct from universal cause."

Partsat said

iWhil

with his mind thus devoted to Vishnu

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

rbe,

iuddenly appsared

before

him.

Beholding him, lu

vishnupuran'am.

toi

respectfully rose

and with hesitating speech exclaimed repeat-

edly " Glory unto Vishnu" and said,

Do

unto me.
sight."

eternal god, with thy

thou again purify me,

The Deity

replied,

"

am propitiated withthee for thy

Ask

unshaken devotion unto me.

Prahlda said, "

thou wishest."

who removest

thou

'

Keshava, do thou be propitious

the affliction of thy followers,

whatever

of me, Pfahlaa,

My

faith in

may

thee

suffer decrease in all

the thousend births through which

be doomed to

May my

pass.

never

may

devotion unto thee be as

finfl

as the attachment cherished by the ignorant people twards

all

The Deity

worldly objects."

me

devotion unto

hou beg of

me

and
My

thrown nto

my

up with

fire,

lord,

He

bitten

viands,

assailed

me

with weapons

it."

fulfilled

fith

in

many

for

PrahlSda said,

"

All

by the boon thou

may never

my

liast

he had
thee.

fhou shalt by

my

my

mercy.

desires,

lord,

What

suffer decrase.

emancipation

mercy obtain

is

ppeared from his

sight,

wish

have been

in

to speak
his

hands

root of the universa'

is

final

thy dvtioti unfo

emancipatiori

Par&sark said:Having said this

to his father and

confered upon me, that my

The Deity said, " As urtshaken

exttence."

in bonds,

ills

son of Asura, do thou

has firm devotion in thee, the

Wrld."'

he

had

The Deity replied,

be accomplished by

wealth, virtue or desire, even

who

other

being devoted unto

hath thus committed."

all this shall

thee

he

by the serpents, had poison mixed

to confer upon thee another boon,

beg

for

sin

lord, by thy mercy, be seedily relieved

father,

Prahlada,

malignantly

had me cast into the deep

wrought against me out of malice

of the sin he

but do

do thou remove the

and buried down with rocks and

May my

me

father has treated

'hath thus committed.

already
;

Prahlda, whatever thou wishest."

proclaiming thy praises.

me

"Thou hast
be the same

shall ever

it

a boon,

Prahlada said, "

replied,

Vishmi

froffl

dis-

Mttreya and Prahl&da agaih went

Having smelt his

the father sad, " st

bowed down before bim.

forhead, embraced hm and shed tears,

VISHNUPURANAM.
thpu live

my

103

The Great Asura

child?

treated him

And

kindness and repented for his past actions.

with

Prahlda,.

conversant with piety, attended diligently upon his father and

After his father had been slain by Vishnu

preceptor.

form of the man-lion, he became,

And

the Daityas.

of

obtaining

tlie

the

in

the sovereign

Maitreya,

splendours of royalty on

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

numerous progeny.

with a

At the expiration

of the regal

power and freed from the consequences of moral merit or

demerit, he obtaincd,

by virtue

of his meditation of the

emancipation from future

wise

Daitya PrahlSda devoted to Vishnu,

whom you asked

Prahlada,

is

births.

Whoever

me.

speedily freed from

released from the iniquities he

all

to

listens
sins.

the

story

Forsooth a

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

and twelveth days

Hari

protected

protect

of the Iunar half

gift of

Prahlada

in

him who constantly

a cow,
all

k ARASARA

said

his

month,

calamities so

AU

offer

As

he shall

XXI.

of

Prahlada was named Virochana,

whose son was Vali who had a hundred sons of

eldest,

one.

The sons of Sanglhada were Ayushman

and Vashkala. The son

was the

shall

twice born

of

in the

listens to his history.

SECTION

Sivi

is

The reading

reading the history of Prahlda.

tantamount to the

of

man

commits day and night by once

this history,

fruit

the

Maitreya, about

hearing or

eighth

deity

So powerful was

final

whom Vana

great .Muni.

the sons of Hiranyaksha were also gited withgreat

prowess-^-Jharjhara,

Sakuni,

Bhutasantapana,

MaMflabha,

MahS.feahu-and Kalanlbhan.*
*

TtKNi

is

anathct readinj which hasben translatdby Wilson. "'The

iltyk>ed and'Valiant

Tmk

VISHNUPURANAM.

104

Danu had many sons

Sankusiras,

Dwimurddha,

Samvara,

Kapila,

Sankara, Ayomukha,

MahabShu,

Ekachakra,

the

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

mighty Viprachiti

powerful and renowned

these were the

sons Danu.

Swarbhnu had a daughter named Prabha

was the daughter

of Vrishaparvan

who had two

Sarmistha

aid

other daughters

named Upadanavi and Hayasira.

The two daughters

Kalik

Vaiswanara were named Puloma and

of

who were both married

to

thousand celebrated Dnavas

kanjas,

who were

Kasyapa and bore hin

sixly

Paulomas and Kala-

called

mighty, dreadful and cruel.

Viprachiti begot on Sinhika several sons

Salya the strong, Nabha the

powerful,

named

Vyansa,
Namuchi,

Vatapi,

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

SwarbhJnu and the mighty Vaktrayodhi.

These were

most eminent Danavas who multiplied the race

of

the

Danu,

Their children and grand children were by hundreds and

thousands.

Kavachas

In the family of the Daitya PrahlSda, the Nivata

were born, who were greatly

purified

by

rigid austerities.

Six daughters, gifted with great encrgy were born

named

Tarara

Suki,

Syeni,

Bhsi,

Sugrivi,

Suchi,

to,

and

Gridhrika.

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

to hawks,

Bhasi to kites

water-fowl

Gridhrika to vultures,

Sugrivi to horses, camels and asses.

Suchi

to

These were

theoffsprings of Tmra.

named Garuda and

Vanati had two well-known sons,

Varuna

the former also called

Superna was the lord of

feathered tribes and the dreadful

The

offsprings of Surasa

enemy

the

of the serpents.

were a thousand poweiful many-

headed serpents coursing the welkin.

Kadru had

prowessall

also

a thousand powerful sons of unmitigated

subject to

Garuda and many-headed.

celebrated amongst them

were,

Sesha,

Visuki,

The most
Takshaka)

vishnupuranaM.
Sweta,

Saflkha,

105

Mahapadma, Kumbala, Aswatara,

many

Naga, Karkkota, Dhananyaya, and

Elapatr,

other deadly and

poisonous serpsnts.

Krodas gave birth to highly powerful monsters and Suravi

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

Khasa of the Rakshasas and Yakshas

Muni

of

Apsaras and

Aristha of the celebrated Gandharbas.

These were the offprings

or statiftnary

their children

Kasyapa whether moveable

of

and grand children multiplied by

Such was the

hundreds and thousands.

sacrifices

undertaken by Varuna

manner

which the progeny multiplied.

in

engendered by

shall describe

when

was a

there

quarrel

Gandharvas, serpents, Dnavas and gods,

her children, propitiated

Kasyapa.

it

spouse that boon.

"You

ascetics,

lost all

promised her a

Muni, he granted

excellent

And
shall

amongst the

having

the shape of a valiant son

in

capable of destroying Indra.

Kasyapa said

Diti,

Being perfectly adored by

Kasyapa, the foremost of the

boon and Diti prayed for

his

in

you the

his mind.

best of ascetics,

her,

to

The great Patriarch

who were in the days of

begot as his sons the seven Rishis,

yore,

the pre-

In

Manwantara Brahma being engaged

or Viavaswata

sent

Brahma

creation,

Manwantara.

in rhe Swarochisa (or the second)

having granted her that boon

give birth to a son

who

shall

destroy Sakra,

if

with pious thoughts and a pure body, you

babe

in

your

carry the
said

this

the

ascetic

womb

for a

conceived being perfectly pure.

Was for
to

its

own

Knowing

that this conception

destruction, Indra the lord of immortals,

her and attended upon her with humility.

And
At

came

the slayer
last

in the

year of the century he found out an opportunity.

Diti,

of Pfika
last

Having

huudred ycars."

Kasyapa remained with her and she

without

wanted there
washing her
'

to thwart her intention.

feet,

went

to bedl

And when

slie

wa

VISHNUPURANAM.

10$

asleep the wieldef of tbethunder-bolt entered info hef

and severed the embryo nto seven

The

child, thus severed, cred

out

but Sakra again and again sad "

into seven portions,

was thus cut

each portion into seven pieces

They got

(winds.)

in the

bitterljr

womb

The embryo

not cry."

and tndra, wroth again,

detes

cut

From

with his thunder-bolt.

name from

this

addressed Jthe embryo

tiad

Do

swft-coursng

these orginated the

womb

pieces.

Maruts

cafled

the word wth which Indra

(Maroodado

not cry) and be.

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

came

thunder

bolt.

SCTION

Jl

ARASARA

sad

When

XXII.

Prithu

was

on

installed

rte

throne by the great Rishis the great Patriarch by and by

conferred kingdoms upon other kings.
the

moon

grass, creeping plants

sacrifices

was made king over

kings,

waters.
of

He

and penances.

Vlsava of

Daksha was made the lord

And

Maruts.

of

made the king

of

of the celestials.

many

monarch

tree the king of the trees.

great Patriarch

(Pitris).

efcphants,

king

o
o

AirSvata

Garudaof

birds,

Ucbaisravas was roade the king o

horsesand Vrishabhaof kine.

serpents, the lion, the

Patriarchs and

And Yama, the

justice, was made the king of the manes

tlhe

lord

conferred the sovereignty

he

Daityas and Dinavas upon Pr&hlada.

Vsava

Vaisravana

and Varuna was made

Vishnu was made tbe king of Adityas and PSvaka

Vasus.

*w

bestowed upo

the sovereignty of stars, planets, twice-born onesj

Shesba became the kingof

of the beasts

Having

and the holy

Ibus divided the

BrahmS appotnted

fig'

kingdo*

divkities to ptotect tk

vishwpuranam;
he made Sudhanwan, the

quarters:

different

107

patriarch Viraja, the protector of the

east

son of the patrjarch Kardama, of the south

the son of Rajas, protector

Ketumat,

son o[ the

Sankhapada, the
the immortal

and

west

of the

Hiranyaroman the son of the patriarch Parjanya, protector of

By

the north.

and

was

cities,

own

to his

AU

these the whole earth, with

limit.

these and others appointed to govern the creation are

but portions of tbe Great Vishnu,

twice-born
celestials,

foremost

who have been and who

kings

the

even islands

its

each confining himself

righteously governed,

of Munis.

shall be,

The

are the portions of Vishnu.

ones,

the kings of the

All

foremost of
lords of

Daityas, the sovereigns

of

the

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

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

birds,

those that were, those that

planets
be,

None

universe.

the lord

Hari,

the

universal

preserves

it

him and none

in

and darkness,

By a

In

one

the

creates

four-fold

in the

universe,

manifestation of

same way preserves

mnifestation as Brahma, the

second mani-

invisible

(Vishnu) assumes a visible shape

festation.

he appears as the patriarch Marichi and others

is

the third manifestation

fourth manifestation.

invested
portion
Portion
third

and

all

in his

Kala

other beings constitute

Thus he becomes four-fold

with the quality of goodness.

The Deity

as Vishnn, preserves thc creation;

he assumes the shape of

all

and

beings.

his.

in his creation

in

in

one

second

his

he assumes the shape of Manu and others

portion he assumes the shape of time,

Portion

The

else.

with the qualities of

respectively

he creates the world and

it.

shall

with the

identical

greatly wise ascetic, the cssence of

and destroys it.

destroys

is

capable of protecting the world, but

creation exists

goodness,

foulness,

and

is

all.

Vishnu invested

eternal

himself

else
of

and those that

are,

who

are but portions f Vishnu

in his

in his fourth

An

t*u in-

vested with the quality of goodness, the ejsqellent Furushat

VISHNUPURANAM.

I08

And

preserves the universe.

invested with the

quality of'

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

portion, assumes thc form of Rudra.

assumes the shape

of fire

another portion he

In

he assumes the shape

in another

he assumes the shape of

of time,

and

in his fourth portion

beings.

And

thus in his four-fold form he

This

the universe.

Brahman,

all

thp destroyer of

is

the four-fold division of the Deity,

is

at all seasons.

BrahmS, Daksha, time and

beings, are the energies of

all

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

Manu, time and

of Vishnu,
1

beings are energies,

all

which are the causes of

Antaka, time and

Janrdana that arc intended

begianing of the creation,

work

of creation.

Ruora,

other creatures are the energies

all

the patriarchs and

twice-born one,

preservation.

first

of

In the

the hour of dissolution, Brahma,

other animals,

all

At

till

for universal dissolution.

engaged with

are

Brahm created the

Marichi and others were cngaged

in

then the other animals multiply

the

universe, then

multiplying the race and

it

every moment-

born one, Brahm cannot create the

univers

twice

unless the

proper time comes, and Marichi and other partriarchs as wcll

as other animals, independent

Thus

creation.

dissolution

being,

twice-born one

portion of Janardana as Rudra.

preserver and
qualities

vation and destruction

qualities.

And

help the

the

the

is

is

but

agent

of

are

generated by
is

considered

destroys any living

considered as the destroying

of

three-fold

the

universe.

his true

four-fold

is

In this wise Janardana

destroyer

he

Great Deity

the

And whatever

being, moveable or immoveable,

assuming three

cannot

Whatever

Maitreya.

as a portion of Hari.

creatof,

time,

the four-fold divisions of

equally essential,

any Hving

of

at the time of creation as well as that

creation,

in

form

is

is the

And

preser-

void of these

manifestation of

the Deity

comprises true wisdom, pervades the universe, and does not

adrhit of

any

sirnilitude.

Maitreya said

:"

Describe to

tnei

VISHNUPURANAM.

Muni, how could the supreme condition of the

sooth,

IOg

Deity admit o four varieties ?" Parsara said

that whicli is,called the

accomplishing
complish

and the

is

and what

it;

Maitreya,

th

means

is

the desire of the soul

is

to-

emancipation, are his means and the end

whom

the

is

he does not return to the world.

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

the discriminative knovvledge
the

the
the

and

condition of Brahm.

the knowledge that

from

liberation

knowledge

is

of

this

first

By

end and the means and

differences

The last sort is the

may have been formed

first

varieties

and the

knowledge

of

necessary contemplation of the true essence of soul.

is

of

Vishnu,

who

is

not to be taught,

is

identical with

The

wisdom,

This knowledge requires no

the knowledge of the truth.

exercise,

for

the third sort, they arrive at

idea of duality.

whatever

highest condition

is

variety of

great Muni, the second portion

of the identity of the

regarding the three

the

is

be obtained by the ascetics

to

suffering.

rejection of the

removal

ac-

The suspension of breath

Yogi who is intent upon

operations, of the

fiiial

supreme Brahm from

is

of

the thing accomplished.

like.

obtaining

cause of a thing

is

spread

all

over, admits of

no

comparison with anything, which does not require any other

thing to
require

which

explain

which

it,

is

is

calm,

and does not

and pure,

fearless

not the subject of reasoning and does not require

any support.
of Vishnu.

And

this

knowledge

is

the excellent condition

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

destroction of ignorance,
of

existent

itself

is

any explanation, which

emerge themselves

in this

knowledge

Brahma, lose the semenial property and do not germinate

ia the field of

worldly existence.*

condition of Vishhu

a nd uniform.

And

is

pure,

That which

eternal,

the ascetic

who

is

the excellent

universal,

obtains

undecaying

this

suprerae

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

^wugh the cycle

of birtbs.

VI3HNUPURANAM,

Brahmi

condition of
is freed

is

not required to be born again, for he

from thc distinction of virtue and vice and suffering.

There are two states of BrahraS

other without

These two
at

fire,

one

one with shape

place,

vast universe

spreads light and heat

all

the blae of

around so this

nothing but the manifestation of the energy

is

And

undecaying and eternal Brahm.

of the

As

states are manifest everywhere.

one

and the

and the other imperishable.

perishable

it

as the light

and

heat are stronger or feebler proportionate to the distance

Brahm

of the spot, so the energy of

is

more or

beings as they are more or less

in

less

mar.ifest

remote from him.

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

energies

Brahmi: next

of

Maitreya,

to them,

next to them are the patriarch

inferior celestials

next

to them,

others

men, beasts,

the

are

Daksha and

and serpents and

h'irds

then the trees and plants cach growing feebler proportionate

to their distance

disppears as

The
Brahml.

him

all-powerful

Vishnu

but

is

And

commencement.

minds unagitated,

the

mystic union with him.

immediate.

he

is

exists great spirit

Mni.

is

it,

upon and along

endeavour to bring about

great

Muni, Hari

the energies of Brahma, because he

And hc

composed

univrse

is

entirely

is
is

the most
the most

an embodiment of Brahmi because

of his essence.

interwovenfrom him and

in

him the whole

In

him

is

the universe,

Vishnu, the lord of the universe containing

U destructable

of

the great ascetics, with

whose minds

in

with the means for effecting

all

and

appears

manifestation

of devotion with the object to be meditated

powerful of

In this way, the

indestructable,

being invested with form, the Yogis worship

at the very

their

and

being subject to birth and death.

if

He

Supreme God.

from the

world, although eternal

all

that

and indestructable, holds the creation material

Bftd sptritual with his ornaments

Maitreyasaid: Do thou

God%sltiu hold

and weapons."

relate to

me how

does the great

Ue universe with hisornaments and weapons.

VSHNtntlRANAM.

ParASARA

said

:-Having bowed down unto the imghty

and indescribable Vishnu

shall relate to

The undecaying holds Pakriti as

Mftdhava

intellect exists in

in

and bow.

He

mind.whicli

is

holds in

hand, in the shape of discus,

his

and excels wind

all

holder of

of the

namely into

shape of his coneh-shell

in the

the strengtli of

The necklace,

like

Srivatsa

the shape of his tnace,

lord holds the two-folded divisions of egotism

elements and organs of sense

for*

holds the pure

uncontaminated and divested of qualities

soul of the world

the Kaustava gem.

The

yoo what was

The Great Hari

merly described by Vasishtha.

mark and

tlf

in its flight

namely Vaijayenti,

mace,

gems (pearl, ruby, emerald, sapphire

emblems of the five elementa! rudi-

contains five precious

and diamond) being the

ments.

J.inSrdana holds the faculties of action and precep-

tion

the

in

The

shape of numerous shafts.

holy wisdom

is

the bright sword of Achyuta concealed sometimes in the

Maitreya, Hrishikesba

In this wise,

scabbard of ignorance.
is

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

And although Hari

the senses, mind, ignorance and wisdom.

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

is

embodies

tlie

his

dillusive

his

weapons and ornaments.

the

lord

form,

elements of the world at

Then the

lotus-eyed

deity,

universe, holds the nature and the universes

of the

Maitreya, true wisdom, ignorance,

that

all

transient,

is

all

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

creatures.

The

time with

and years,

days, months, seasons,

of the

of seconds,

division

its

is

minutes,

but the manifestation

Great Muni, the seven worlds, the earth

Great Hari.

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

of truth

are but diverse manifestations of

the whole universe

Heis

tlie

his various

be

ia

and

he

refuge of allbeing; he

forms are

celestials,

the supreme lord of

is

born before

is first

without

'&,

He

all

known

is

the first-born.

bimself self-sustained

is

men and

eternal

His form

his.

all

in the

auimals.

he has a

Therefore

visible

Vedaata as tat

shape
Jttch/

VISHNUPURANAM.

Yoyish,

Slma and Atharva Vedas,

The Vedas with their

Manu and the writings
their transiations,

all

in

of things with or without

form

body

of Vishnu.

am

trutlis,

shall

sacred lores and

Hari

that issaid or

the

shape

of

sungare bodily

sound.

All kinds

here

or elsewbere are the

all this is

Janlrdana; cause and

He, who

proceed from none else but him.

of these

and sacred science.

of other law-givers,

poems and

forms of that Great Vishnu

effect

history

manifold divisions, the institutes of

never be subject to the

cognizant

is

afflictions of

worldly existence.

Thus,

twice-born one, the

first

portion of the

has been related to you, hearing which one

sins.

The man, who

hears

this,

Muni, the

celestials

Purlna, the dignity of a

spirit of

confer

in the

upon

month

of Kartik.

who

hears this

him,

divine sage, of a pat'riarch,

a heaven.
*

This lakc

freed fr,om

obtains the fruit of bathing in

the Pushkara lake* for twelve years

may be

is still

Purftna,

to be seen neac Ajmere.

THE END F PART

J.

or of a

PAK,T

II.

BECTION

M.LAITREYA
have

fully

said

I.

venerable Sir,

described unto

me

all

that

But there

the creation of the universe.

foremost of ascetics, which

subject,

preceptor, you>

asked you

is

desire to hear again.

Pryavrata and Uttanapada were the two sons of

Manu and you

Uttanapada.
the

related to

me

the story

regarding

a portion of this

of

Swayambhuva

Dhruva, the son o

twice-born one, you did not mention-

But,

progeny of Pryavrata and

wish to hear from you an

Parasara said:

account of his family.

Prayvrata

Kanya,* tbe daughter of Kardama, and had by

married
her

twc-

named Samrat and Kukshi and ten sons, wise,

humble, obedient to their father named Agnidhra,

daughters
valiant,

Dyutimat,

Agnivahu, Vapushmat,

And

Putra.

the tenth

significance of this

of

Medha, Bhabya, SavalA,

them was Jyotishmao

name was made good by

him.

and the

AU

the

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

Of these

three,

Medha, Agnivahu and Putra, were given up

to religious devotion.

ng

And

they deligently and in due time practised the

of austerities,

teward.

Vayu Puranas have

Hwdanvi. ,Wilsoa bas adopted

illustrious sons.

upon Agnidhra the sovereignty

Marbandeya and
of

foremost of Munis, Pryavrata con-

seven islands ,upon his seyen

father conferred

^ugkter

wholly disinterested and expecting no

Maitreya,

ferred the

those higl|-souled ones remember-

tbe actions of their pristine birtbs, did not wish fpr

kingdom.
rites

And

this

Kamya
name.

as the

of

The

Jamvu-

name

of

the

ViSHNUPURANAM.

114

dwipa;

to

Medhathiti

gave Plakshadwipa

lie

made

he

Vapuslimat the soverejgn over the Dwipa of Salmali

appointed Jyotishmat, king of Kusadwipa

he

Bhabya the king

the kjng of Kraunchdwipa,

and

made Dutimat
of

Sakadwipa

and Savala the sovereign pf the Dwipa of Pushkara.

foremost of Munis, Agnidhra, the king of'Jamvudwipa

had nine sons,

all

equal to the patriarchs in prowess.

Kimpurasha, Harwarsha,

Nlbhi,

Ramya, Hiranvat, Kuru,

Ilavrita,

Bhadraswa and Ketumala, who was a prince ever devoted

to

the practipe of piety.

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

amongst

He

his sons.

Hiina, south of

conferred on Nabhi the country called

HimavSn or snowy mountains. And he gave

the country of Nishada.

to

of

Himakuta and to Harivarsha

And

he bestowed upon llvrita the

'Kimpurusha the country

country in the centre of which mount Meru

is

situated.

And

Kamya the countries lying between it and

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

the east of

which was

Meru and he gave

situate

to

on the west of

Ketumala Gandhamadana

Thus

it.

that lord of men,

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

And
lord

having installed his sons as kings of diverse regions that

of

earth

retired

Salagrama and engaged

the

to

holy

penance,

in

place

of

pilgrimage

Maitreya.

great Muni, the eight countries, Kimpurusha and others

are places of perfect enjoyment and

In those countries there

no

is

fear of decrepitude or death,

vice, better or worse.

seen the

The

effects

Nor

spontaneous happiness.

no viccissitude of circumstances,

no

distinction of virtne and

in these eight countries are to be

wrought by the cycle of ages,

high-souled Nabhi,

who had obtained

the country of

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

effuljgcnt

?on Rishabha

and who had again a hundred

sonsi

VSHNUPURANAM.

whom was

of

eldest

the

Having ruled over the

Bharata.

kingdom piously and performed many

his eldest

Rishabha installed

it$

sacrifices the illustrious

son Bharata as the lord of the

to the hermltage of Pulastya, being bent

upon

practising religiou9 penance according to the prescribed

rites

weht

earth and

of

He

an anchoret.

practised religious austerities duly until

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

fibres.

Thercupon putting a pebble in his mouth he went naked to

the great road.
to

And

from then the country was handed over

Bharata by his father on retiring to vvoods and

it

was

called

Bharata.

Having

Bharata had a highly pious son named Sumati.

ruled the

kingdom

some

for

time, the king Bharata,

upon

his son

who was

and invested him

fond of sacrifices, conferred

it

withallroyal splendours.

Muni, having engaged ih austere

practices,

he renounced his

He was again born

which

in

illustrious

son was Bhava

Salagrama.

you

later on.

Sumati was born Indradyumna

was Pratihara, who had an

his

at the holy place of

a distinguished family of ascetics,

shall describe to

From the

life

illustrrious

who begot Udgitha, who begot

whose son was Prithu.

Prithu's son

his sort

son named Pratihartta

Prastara,

was Nakta, whose son

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

was Manasyu, whose son was Twashtri, whose son was

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

whom

Viswagyotish was the eldest.

the rule of these princes Bharatvarsha

parts

and

their

was divided

Undef

into nine

progeny successively ruled the country fof

seventy-one cycles.

Muni,

whom

this

was the progeny

the earth

Manwantara

was

in the

peopled,

Kalpa

of

of

Swayambhava Manu,

who was

Vafaha.

the lord of the

by.
first

STION

M.LAlTRfcYA said :

Brahmana, you have related to

tbe progeny of Swayarribhuva,

account of the earth.

many oceans

*me how

contents,

its size, its

Muni

behoveth thee,

It

there are,

its

itie

wish to har frpm you an

how many

'kmgdonw, how many mountains,

gods}

II.

to relate to

islaiids,

how

marty

forests, ri'vers, cities of

nature and

said-43o thou hear from me,

its

the

Parf sara

form.

Maitreya, a brief account

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

twite-born one, the earth consists of sevsn

islands

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

Puskara : and they are severally

the sea

wine (Sura) of
tnilk

clarified

(Dugdha) and

Jambadwipa

is

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

of fresh

water

all

theie and in

situate the golden

is

eighty-four thousand

is

(Jala).

situated in the centre of

the centre of that island

which

by seven great seas:

girt

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

yoyanas

in

The

thousnd deep into the earth.

height

mount Meru,
and sixteen

diameter, at

its

top,

is

tfcirty-twothousandjttyatttuand at the base sixteen thousand.

And

moantain

thts

is

like the

seed-cup of the lotus of the

tarfh.

On

south

the

Sumeru are the mountains

Hemakuta aud Mishadha and on

mountains

eela,

tts

Himavat,

north are the boundary

Sweta andSringhee.

The two mountain

ranges situate in the centre are a hundred thousant yoyanas

And

in extent.
extent.

Tbey

others are ten thousand yoydnas lesser in

are twothousand yoyanas in height

O twice bowi tme, the

J

is

Bharata, then

x Mera

the

is

latter'.is

first

and

breadth.

country on the south of Sumeru

Kimpurusha an then Harivanha.

Ramyaka, next to

that is

North

Hiranmaya and beyond

Uttarakuru foHowing the same direction

as

VISINUPURANAM.

And

Bhlrata.

each of

twice-brn ones,
IUbrita
s

is

I17

these Varshas,

foremost of the

extended over a nne thousand Yoyonas.

mount Meru

also of the sarne size atid the glden

is

and

centre,

the

in

situate

the couhtry extends nine

thousand Yoyonas in each direction from the fouf sides of the

Meru

mount

fortifying the

For,

mountain.

four mountains

were created as buttresses, each tejfthousdnd

The one

elevation.

the

situate

one on the south

west

a Pipal and a

And

all

Kadamba

aooi

as they

fall

those ffuits hss

ants,

wko

on the muntain.

come out the

river

The

soil,

tttrned tnto gold called

of

ttf

banners

called Jmbu-dwipa.

like

And

many huge

so

out of the juice of

And

Jmbu.

the inhabit-

on the banks

Jmbunada out

Meru and Ketumal on

is

the

Vadraswa

which the

of

situate

is

the west.

And

foremost of Munis,

these two Varshas,

on the east

of that river,

and dred up by pleasant

rnanent of the Siddhas are made.

middle

like the

bad smell and are not subject to infirmides of

eceiving the juice of these fruits

llbrita,

a Jmbu

drink the water of that river, do not experience

petspiration,

the east

And

those huge fruits are crushed into pieces as

age and organic decay.

fereexe, is

if

is

produces Jambu-fruits

And

elephants.

tree,

great Muni, because a Jambu-tree stand

ob that mountain that insular continent

that tree

in

Mandara,

these trees were eleven

thousand Yoyonas in height, standing as

And

Yoyonas

calld

Gandhamdana, that on the

called

Vata.

of the mountains.

is

and that on the south Suparswa.

stands severally a

on each of these
tfee,

is

called Vipula
#

is

on the east

is

on

in the

situate

Chaitrarath forest on the south

andhamdana, on the W3st Baibhrajn and on the north the

forest called

Ntndana.

lour tanks the

nantely
are

On

the four sides of

water of which

is partaken of

Meru there are

by the

celestials

Atunoda, Mahabhadra, Sitoda and Manasa.

There

some tnifKUin ranges Hke the filaments from the root of

*h lotns

on the east

*f

Meru namely

KuAri, Mth/ftvta ad VaikanU.

Sitftta

Mukunda,

VISHNUPURANAM,

Il8

fhe south Trikuta, SisirS, Patanga,

And on

Ruchaka and

Nishadha, on the we9t Sikhivasas, Vaidurya, Kapila, Gandha-

madana and

JSrudho, and on the north Sankhakuta, Rishabha,

NSga, Hansa and Klanjara.

These and others extend

froro

the heart of the Meru.

On
city,

the top of

named

mount Meru,

Maitreya, there

BrahmS, extending

after

is

And

Yoyonas, and celebrated in the region of the celestials.

around

in the

it

vast

for fourteen thousand

various quarters and intermediate quarters

are situate the magnificent cities of Indra and other deities

presiding over various quarters.

Originating from the foot

of

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

falls

from the heaven into the city of BrahmS.

she has divided herself into four

Falling there

namely

branches

Sit5,

Taking her course towards

Alakakand, Chakshu and VadrS.

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

Vadrawshwa

watering

welkin

Sita,

ocean.

The Alakakanda

has

fallen

into the

flows southwards to the cotmtry

Bharata and dividing herself into seven branches on the way,

falls into

the ocean.

over

the western

all

conntry of Ketumala

falls

traversing the northern

country of Uttarakuru,

And Chakshu

great Muni.

crossing

mountains and passing through

the

into

ocean.

And

the

VadrJ,

mountains and passing through

falls

into the

northem ocean,

the

great

Muni.

Meru

is

thus situated between the

mounlains Nila an

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

GandhamSdana (on the west and

east)

And

the

the peri-carp of a Iotus.

and

lks there

Iikcf

countres of BhSrata,

KetumSla, VadrSshwa and Kuru, lying outside the mountans,

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

ward and connecting the mountain Nila and Nishada.

The

two mountains GandhamSdana and KailSsha extend towards

the east and west for eighty Yoyenas from sea to

sea.-

Uk*

H9

VISHNUPURANAM.

the

two mountains on the east the two ranges Nishahad and

Parpatra are situated on the

The

western side of Meru.

two mountaina Trisringa and Jarudhi are situated on the

Meru and they extend

north of

to another.

Thus

mentioned by

from one sea

as bounding the mount Meru, and

ascetics

'the

on four

situate in pairs

east aud west

have described to you the eight mountains,

sides.

Sitnta and others whicfi have

been described to you as filament mountains are extremely

The

charming.

vallies

situate

in

tlie

bosom

those

of

mountains are frequented by Siddhas and Charanas and there

araman'y

picturesque

cities

and inhabitated by the

vales

and

and

And

ceiestials.

those pleasant

in

the vicious,

These are the abodes

night.

Muni and are

calied the regions of paradise

even after a hundred

resides in his

horse-headed form.

Bhirata as

as the fish

the

and

tortoise.

Hari, the

in

is

arrive.

Ketumala as the boar and

Kuru Janrdana

in

resides

and everything, resides

all

everywhere in his universal form.

o the world,

the pious,

on earth where

twice-born one, Vishnu

And

lord of

of

do not

births,

In the country of Vadraswa,

soul

the

Ganharbas, Yakshas, Rkshasas, Daityas and Danavas

sport day

in

containing

forests,

Lakshmi, Agni. Surya and other deities

Vishnu,

palaces of

And,

the supporter of

all

Maitreya, he, the

things.

great Muni. in the eight countries of Kimpurusha and

others there is

AH

neither grief,

exhaustion, anxiety nor hunger.

the subjects are healthy devoid of

afiictions

and

live for

does not send rain, there

the earth

and there

successive cycles.
principal

is

any

fear, freed

ten or twelve thousand

and people

live

years.

all

Indra

upon the water of

no distinction of Satya, Treta and other

In each of these countries there are seven

mountainous ranges from which hundreds

**ke their rjse,

from

foremost of twice-bo.rn ones.

of river

SECTIOK

JT ARAsARA
ocean and

:The

said

soutli of the

country that

HimSlya

the descendants of Bharata.

Yoyonas, and

thousand

which men go
seven

is

mountain

principal

called Bharata

where

The

extent of this

land

Muni,

hence,

condition

ranges

(iberation, or the state in

under the earth

fall

in

and

final

of

The

mid-air, or the

Paripajra.

emancipation

pass into

heli or

people

no other portion

for

nine

on account

Bhlrata are Mihendra,

Vindhya

into

From here

brutes.

of

reside
is

obtain final emancipation.

people attain to heaven or

this land

pr some

of action,

field

Malaya, Sahya. Suktimat, Riksha,

From

on th

situate

is

is

the

heaven or

to

III.

state

the

heaven,

obtain

in the regions

pf worid

is

the arena

of actions.

o thou again
of Bharata.

hear of the nine

They

are Indra-dwipa,

divisions of the

cquntrr

Kasermut, Tamravarna,

Galehastimat, Nagadwipa, Saumya, Gandharba and Varuna.

The

last is encircled

by the seaand

is

a thousand Yoyonas

in

extent from north to south.

On

the east of Bh&rata live the Kiratas,

Yavanas

centre live Brahmanas,

in the

and Sudras engaged

and on the west

Kshtriyas,

Vaidyas,

severally in sacrifice, arms, trade and

service,

The

rivers Satadru,

their rise from the

ChandrabhSga and others have

Himjlaya.

taken their rise from

the Vindya range.

Nirbindha and others bave

dread of

sin.

the Malaya

Tapi, Poypshni,

taken their rise

Godaveri, Bhimarathi, Krishnaveni and

their rse from

Sahya mountain.

taken

Vedasmriti and others have

Aud

all

from

Riksba;

othera bave taken

these remove

hills

Trsama, Riabikulya and others from

Mahendra and the Risikuh/a, Kumari and others from

;

the

Kritamala, Tamraparni and others flow from

the
'

ne

VISHNUPURANAM.

There are

Suktimat mountains.

and the

these
in

the middle

12!

thousands of

rivers

like

The Kurus and Panchalas

tributaries thereof.

the inhabitants of Kinrupa in the east,

di'stricts,

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

Suras,

Saurtsthras,

the

Karushas and
ains,

Arbudas

Bhiras,

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

inhabitants of Sakala, the Madras, the

rivers

and

on

live

there

no such cycle of ages

is

and the people

sacrifices,

another' world.

shape

of

sacrifices

engaged

are

ascetics

there

penances,

in

distribute

male,

altogether a

is

gifts

different
is

born in Bliiratavarsa as'

Aud

'iberation.
tliis

rewards,

the

all sacrifice, in

practice

witlr

in

the best of

other
the

all

sage,

of piety, that

Bhratavarsa as men.

in

men even from

all

altet"

is

it

The

who are

the condition

of thei

a land vvhich leads to Paradise and finaa

all

ctibns,

are performed

tliat

by men

land nd fred from sins, careless of the meritecf

are

soul

wheh th

offer

sake of

the

tliemselves have chanted "Blessed are those

celestials for this is

born in

for

and by the accumulation

beings are sometimcs born

celestials

Here

land.

devout

the land of actions and

it is

divisions are places of enjoyment.

births,

the

worshipped by people

is

of Jambu-dwipa, for

many thousand

Great

any other

Great Muni, BhSrata therefore

divisions

in

In JSmbu-Divipa, Vishnu,

sacrificial

lands.

living

banks liappy and prosperous.

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

Great

otlier

their

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

Ther'e

the

Ramas, the Ambasthas

Parishakas and others drink the waters of these

and the

Kali

the west, the

in

dwelling aloug the PSripatra mount-

Ivialavas

coiisigned by

and

tiifn

them'to the eternal Vishnu, the

thy emerge

acti'ons, thai "lv

Maittey,

agin.

in BharataVarsa'

I' tave,

We

thus

in'

Biit

with per'fect

do not know

"Blssed re
'fac'ultits/'

''

shrt, dscribedto'yoo th

nine dvisionrof
Jrobu-vvra 'which

16

him.

secured fr usheaveri, shall bir

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

"HM wh rt Wr*ri

fti

extend over a bundred-

1H

VWHNUPURANAM.

thousand Yoyanas and which

ocean

water wliich

of salt

is

as

is girt,

SECTION

of salt

water

arsofirt by the insular

Jambu-dwipa

is

by a bracelet, by the

IV-

P.ARASARA said : As Jambu-dwipa

by the ocean

if

similar 'm dimensions.

encircled all^afound

is

a bracelet, so that ocearuis

like

continent

The

Plaksha.

extent of

a hundred thousand Yoyanas; and

Brahman, that the extent

said,

it i

of Plaksha-dwipa is twice

as

much.
Medhatiti,

Santabhaya,

Dhruva.

king of Plaksha-dwipa, had seven sons,

thc

Sisira,

And

all

Sukhodhaya, Ananda, Siva, Kshemaka and

these seven

became kings

The seven divisions were named

after

of Plakshi-dwipa.

them

SantSbhaya-

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

These seven varsas had

Kshemaka-varsa, and Dhruva-varsa.

Do

seven mountain-ranges as their boundaries.

thou

hear,

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

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

Vaibhraja.

In all

inhabitants dwell

these

picturesque

perpetually along

There are holy

Gandharbas.

villages

mountains the
with

sinless

the celestials and

where people

live

for

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

ali

And

in

tbose divisions there are leven

flowing into the ocean

hearing which

ail

sins

shall

shall relate their names,

be removed.

Tbey

are tbe

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

These are tbe

dwipa, which

principal

rivers

and mountains of

Plaksba-

have described to you but there are thousaods

ol others of inferior sue.

Those, who partake e the wate'*

VISIIIWPURANAM.

of these

always Hve happy and cobtented

rivers,

the increase nor

neither

o( .the

revolution

decrease of

ages

four

great mind, the time there

Treta Yuga.
peacefully

In all
five

for"

continent

and

tliat tree,

this

form of the

As

is

live

rites are

as

in

relate to yoti.

fig-tree

in

do thou hear

ones.

universe,

if

by a

Hari, the

now

shall

is

molasses

sea of
sides,

the island

describe

sovereign of the

the

names to the seven divisions of

all

of

it.

Vapusmat

The

the

in the

have thus given to

seven

of his
this

sons

molasses

which

is

Salmala-

who gave

insular continent.

were Sweta, Harita, Jimuta, Rohita, Vaidyuta,

continent on

all,

worshipped

is

by the sea

disc,

extent.

do thou hear the names

Suprabha.

insutar

this

a brief compass, a description of the

Plaksha;

heroic

shall

Bhavi corresponding

the Aryakas and other caste people.

girt,

is

Maitreya,

The

th

Plaksha after the name of

called

equal to the island in

thou of

a huge Jambu-tree in the

is

a large

creator of the

called

thre

is

Dwipa

moon by

Plaksha-dwipa

Salmala

religious

Vivasa and

foremost of tvvice-born

!ord of all, the

you,

Brahmanas, Kshatryas, Vaisyas and Sudras,

Jambu-dwipa so there

is

there

Brahman, people

There are four castes which

respecfively with

dwipa

thousand years, and

OJoreitiost of Muuis.

island

known

there i

population

uniformly of the character of

is

these Dwipas,

They are Aryaka, Kuru,

which

not

is

the

performed by diverse castes and divisions of the

severally

people.

rjj

is

girt

They

Manasa, and

by

this

twice in extent.

insular

There are

seven mountain ranges containing precious jems and dividing

the'Dwipa and there are seven

Unoata,

Valahaka,

Drona,

Kanka, Mahisha and Kakkudwat.

Yauni,
Nivritti

Toya,
;

Vitrishna,

the waters of

all

Chandra,

charraing.

The

All tliese

are

Kumuda,

medicinal herbs,

in

principal

Sukla,

these remove sins.

*amely Sweta, Harita, Vaidyuta,

vty

They

rivers.

abounding

rivers are

Vimochani and
All the

varsas

Manasa, Jimuta and Suprava

varsas are

peopled by men of

VISHNURURANAM.

,24

The

four castes.

known

.Salmala-dwipa, are severally

reside

great Muni, vvbo

four castes,

in

as Kapilas, Arunas, Pitas

twany. purple, yellow and red) corresponding

and Sudras.who all perorm
to Brahmanas, Kshatryas, Vaisyas
Vishnu, the soul
undecaying
Great
the
and worship

and Rohitas

(or

sacrifices

of

all

things, in

continent, which gives

This Dwipa

ocean Suroda
which

is

which

Suroda,

Jyotishmat

equal

is

again

is

all

in

The

rites.

the celestials.

on

The

extent.

|in

king

do thou hear

their

Lavana,

Venuman, Swairatha,

are 'Udvida,

This

extent.

in

by the Kusa-dwipa

sides

all

island

Salmali

by the Ocean. named

island

the

to

girt

sides

Kusa-dwipa had seven sons

They

names.

pious

vvith

affords delight to gods.

name and

its

encircled on

twice the

is

vvith

Salmali (silk-cotton) tree in this insular

huge

is

form of Vayu (wind)

enjoy frequent association

pcoplethere

There

tlie

whom the seven varshas

Dhriti, Prabhakara and Kapita after
men along with the
live
There
vvere severally named.
The

Kimparushas.

Yakshas,

Gandharvas,

gods,

Danavas,

Daityas,

and

four castes devoted to the performance

Damis, Sushmis, Snehas,

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

form

of

Tliey vvorship Janardnna in the

and Sudras.

Brahma,

in the

Kusa-dwipa according

down

to the rites

proteclion of their

in the Sastras for the

setting aside actions which lead to temporal rewards.

(in this island)

are seven mountain ranges

Hemasaila,

Dyutimat,

great Muni.

Mandarachala,

names

They

of which

are

and Mahi.

Pushpavan,

shall

laid

kingdom and

namely

There

Bidruma,

Kusheshaya, Havi and

There are seven riversthe

relate in

order,

do thou hear

thern.

Dhutapapa, Siva, Pavitra, Sanmati, Bidyudambha

They

all

of small rivers and

Kusa-grass and

t'he

remove

sins.

monntains.
island

is

Besides there are thousands

There

named

is

a huge clump

after that.

oi

bj
It is' girt

*
the Ghrita sea (the ocean of butter) of the same dimesion
this insular conlinent.

VtSHNUfURANAM.

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

The
i$

125

of

sovereign

this

yutiman

Kusa-dwipa.

as

twice as large

island.

The

was

the

named

high-souled king

the

sons.

They were Kusala,

Mallaga, Uslina, Pivara. Andhakaraka,

Muni and Dundhuvi,

seven varshas after his seven

There are

Mur.

boundary

seven

mountains

highly

picturesque and resorted to by the celestials and Gandharbas,

thou of great understanding

They

ne.

do thou hear

names from

their

Vamana, Andhakaraka, Devavrita,

are Krauncha,

Pundarikavan, Dundhuvi, and

Mahasaila

each

extensive as the one before

people reside, freed from

ttiis

it.

fear,

is

and Sudras are respectively

Dhanya and Tishpa.

In these charming mouutains,

along with the

rivers,

Do

called

Pushkara,

Pushkala,

Maitreya, hear the names

thou,

waters whereof are drunk by those men.

the

rivers are

principal

Gauri,

rivers.

Kumudvati, Sandhya

Manojava, Kshanti and Pundarika.

Ratri,

In thw island

Janrdana

in

Krauncha

is

the

the
girt

and that again

much

In

celestials.

There are seven principal rivers and hundreds of small

The seven

is

twice as

great Muni, the Brahmanas, Kshatryas, Vaisyas

island,

of the

which

of

doub|e the preceding one in height as each dwipa

is

caste

four

form

of

people worship

Rudra with

by the sea of curds

of

sons upon

They

great

sacrifices.

a similar dimension

encircled by Slka-dwipa, which

The high-souled Bhavya, the king

portions.

the

is

twice as

great Muni.

in extent,

sevea

various

whom

Saka-dwipa had

of

he severally conferred the seven

are Jalada,

Kumara, Sukumra, Manecchaka,

Kusumoda, Mandaki and Mahadruma. The seven varsas wer

named

in order after

boundary tnountains.

the seven

Of these one

Udaygiri and others are

Astagiri,

excellent

princes.

Tbere are seven

on the east

situate

is

named Jatadhara, Raivatak, Sbyama

They are all cbarming and

Anqhikeya and Kesari.

mountains.

There

is

a large SSka (Tek)

frequeated by tbe Siddhas and Gandbarbas

tree,

and the wind

V1SHNUPURANAM.

Ii6

produced by

fluttering leaves, spreads joy.

its

Tlie holy lands

continent were inhabited by people of four

of this

insular

castes.

There are seven sacred

rempve

rivers whiclt

sins

all

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

and Gavasti.

Besides these seven rivers

People residing
rivers.

They seem

quarrel

and there

castes,

Nriga,

respectively to

have come down from heaven to

to

by a

The sea

no

is

Tbe

no deviation from honesty.

is

which
of

in

with

Maitreya,

bracelet,

earth.

there

four

core-spoi^d

Brahmmanas, Kshatryas, Vaisayas and Sudras.

minds

dwipa,

no decrease of virtue

Magadha, Manasa ahd Mandaga

They worship Vishnu,

their

mountains.

of-

Jalada varsa pertake of the waters of these

in

In tliose divisions ther is

ed

there are numerous

There are hundreds and thousands

rivulets.

the form of the sun, having controll-

of the

is

on

millc

same dimension

Brahman,

milk,

observances.

by the sea of

girt

is

is

pious

diverse

as

as the continent.

again enclircled on

sides by the insular continent of Pushkara, which

The king Savala

extcnt of Saka-dwipa.

SSka-

all sides,

is

all

twice the

Pushkara had

of

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

there

only one

is

mighty range

mountains,

of

named

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

Itis

fifty

thousand Yoyanas

circular on
if

like

all sides,

in

height and the

and divides the island

bracelet into

two

divisions.

And

two portions by that mountain they are

There the people

form.

live

for ten

iear, hatred, malice,

stiuate

the

their

being divided

one

stiuate

inside

is

thousand years, freed

is

is

Their

no

is netfcher

is

neither

jealousy, envy

The

varsa

called Mahavira and

called Dhataki:

iseqented by the celestials and Danavas.

of Pushkara there

into

a circular

of

nor any moral delinquency.

on the oulside of Manosattara

in breadth,

the middle, as

also

from desease, sorrow, anger and jealousy.

virtue nor vice, killer nor slain

same

in

they are both

And

truth nor falsehood.

in tht

island

And

in tbat

VSHNUMRANAM.
two portions thire

nsular continent divided into

mountain nor

form and dress. There

do not perform

celestials here

no other

is

have the same

no distinction o caste or order they

is

and the three Vedas, Puranas,

unknown

are

of service

there.

ethics,

These

Maitreya, might be denominated as paradise

these two varsas of Dhataki and

In

earth.

on

rites

and the laws

polity

wo portions,

men and

tiver. All

uj

Mahavira,

where time affords delight to the inhabitanU who are freed

from sickoess and decay. There

on

indica)*
of

is

a Nyagrodha-trce (Fisucus-

continent which

insular

this

Pushkara

and Asuras.
fresh water)

In

which

way

this

encircled by

is

a favourite resort

thc seven insular continents are encircled

which precedes

that

remains the same at

Like

nishes.

Syaduka ocean (sea of

equal extent with the island.

is of

seven seas and each ocean and island

of

is

Brajima and whcre he lives worshippcd by the celestials

all

by

twice the dimension

water,

in all these occans,

easons and never increases or dimi-

watcr

the

The

it.

is

which expands in

a caldron,

in

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

moon,

Increase of the

and dark

light

decrease.

fortnights the waters

Muni, the

great

neither

and

rise

fall

in

the

increase nor

of the waters is

In this island of Pushkara,

hundred and ten inches.

five

Except

foremost of Munis.

Brahman, foods are produced spontaneously and people there

enjoy viands of various flavours.

Beyond the sea

which

is

twice

Beyond that
Yayanas
of the

gain

is

where

in height
is

and as many

no

is

in

the land of gold

living beings

breadth.

is

dwell.

a ten thousand

The

other side

enshrouded with perpetual darkness whieh

encircled by the shell of egg.

Maitreya,

is>

the earth with

and oceans and exterior

five

water, there

of fresh

extent

the mountain Lokaloka which

mountain

Sach,
ins

is

its

hundred

the forenost o

millions.
all

shell.

It is

the

all its

The

continents, mount-

extent of the earth

motherand nurse

elements and the stay of

all

of beings,

the worlds.

'

SECTION
1 ARASARA
related to

said

:The

you by me.

extent of the earth

have also

the surface
that the depth belew

is

said,

has beert

twiae-born one,

seventy thousand Yoyanas.

each of the seven regions of Ptala,

foreraost of Munis,

extends over ten thousand

number namely

V.

Yoyanas.

They

are seven

Atala, Vitala, Nitala, Gavastimat,

in

Malmtala,

Sutalaand PtSla. Thus soil is severally white, black, pvsrple,

They are adomed with
of gold.
yellow, sandy, stony and
numberless palaces in which reside Danavas, Daityas, Yakshas
great Muni.
Once on a time
and serpents by hundreds,

Narada,

coming back to heaven from these regions,

tlie gods that Patala was much more charm-

afte

declared amongst

He exclaimed " What can be compared

ing than heaven.

with beautiful and

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

embellished with the daughters ot Daityas and Danavas. Who

Patala? Even those who have
not find delight in

does

letired from the world find delight therein.

of the sun diffuse joy

and not heat

fappy

forests,

moon

diffuses

There are many charm-

the time glides avvay.

tivers

day, the rays

good wines, do

the enjoyment of sweet foods and

not know how

ir<

by night the

There the sons of Danu, alway*

illumination and not cold.

in

By

and ponds abounding

skies are resonant with the Koil's song,

in lotuses aind the

Charming omaments,

pipc
fragrant perfumes, ungents, tHesweet rousicof the lute,
aitd

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

serpents

who

dwell in the regions of Patala.

Below the regions

called Seslia* which

_
*

is

of Patala

He is the great serpent upon

divine creations,

And

the world

there

is a.

form of Vishnu<

outcome of the quality

the

of drknesSv

,-

which. Vlshuu rests during the intervals of

i*

supportedt-on histhound heads.,

VtSlINUPtJRANAM.

t<)

The Datyas and Danavas are incapable

glories

Ths

Deity.

this

of

accomplished piety and

of

He

great sages.

worshpped by the

is

ascetics

Celcstials

and

has a thousand heads whicli are adorned

For the belioof

with mystic lines.

all

of* counting tlie

Ananta by the

Called

world he illuminates

of the

the quarters with the jewcls on his tliousand fang3 and

the Asuras are disabled thereby.

consequence

on

a dadem

he has an excllent Kundala,

head and a wrealli upotl each brow.

white rrtountain topped wth flame.

briliarftly like

wars^a

inebrietion

of

his

pilrple raiment,

white neclace and appcars like another

clouds

He shineS
He alway

ahvays drunk and adorned

is

all

cye rolU perpetually in

Itis

and the Gan<jes flowing.

w.ith

sable

one hand he holds a

In

And

plough and in the othcr a mace.

Kailasha with

he

is

beng Worshipped

by the Goddess of wealth incarnato and Vruni (the goodnes

At the time

of wine).

mouth the veuomcd

the

worshipped by

the form o Rudra, which devours

Sesha

This

Worlds.

three

of great dissolution proceeds fom his

fire in

celestials,

in

is

form

of

the

Even the

World on his head like a diadem.

God

great

Ptla, bearng

the

entire

celestials are not

capable of describing or knoiving his strength, prowess, fonrt

and nature.
entire

earth

Who
like

can describe his provvess who holds the

of flowcrs tinged with purple

a garland

by the brilliance of jems on his crests

When

this

Ananta, with his eycs rolling with

yawns the entire earth with

trembles
serpents

the Gandharvas,

its

the

dye

oceans,

rivcrs

intoxiatori,

and forests

Apsaras, Siddhas,

and Charanas have not bcen able to

Kiiinaras,

find

out the

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

1

called

wives of

Ananta.

The

thtflNagas,

sandal paste, w'hich

s

is

spread afound by

ground by the
hisi

breath and

catters fragrance all oyer the quarters.

Having wofshipped him the ancet

fron*

the

sg'e

Gafga obtaned

him a knowledge of astronmy, of the piants aitd of

good aodevil presaged b the aspects of the heavens.
17

VISHNWRAfMM.

IJ

The
head

earth

is

supported by that Great Serpent, upon his

and the earth

agairt

hoids the garland of spheres along

with men, celestiais atid Asuras.

SECTION

JTarasAra said:
bcloitf

the earth and

Brahmait,

The names

there

are

sorrfi:'

the waters into which sinners

you an account,

shall glve

VI.

hejfe

fall.

great Muni.

of the various

helis

Rodha, Tla, Vbisana, Mahajwala,

are: Raurava, Sukara,

Taptakumbha, Lavana,

Vimohana, Rudhirandha, Vaitarani, Krimisha, Krimibfaojana,

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

Vahnijwala, Adhosiras, Sandansa,

Kalasutra, Tamas, Avichi,

Swabhojana, Apratishtha, and another Avichi.

dreadful

hells

kingdora of

constituting

Yama

dreadful

into which are hurled

down

the

various

These are

the

province

of the

with his instruments of

torture,

who

those persons,

are addicte

to sinful aclions.

Those who give

through
the

partiality,

Raurava

false cvidence, those

those

(dreadful)

who speak
helf.

He,

whe

act as mediaton

untruth, are thrown into

who

causes

abortiorr,

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

goes to the Rodha hdl (or that

of obstraction).

He who

driaks intoxicating liquors, destroys a Brhmana, steab gold

or associates with thera who perpetrate these crimes, goes to

tbe Sukara (swine) hcll. He, who murders a Ksbatrya or
Vaisya or commits adultery with the wife of his preceptor,
despatched to the Tli (padlock)

ce^(bs

hell.

And

is

one, who-holds

intercourse with his jiater or slay. royal emissarv,

fiks to Taptakimbha (heated

jar)

heU.

One, who

sells

VISHNUPURANAM.
ehaste wife, the
followers,

his

one who deals

jailor,

who commits
sent into Mahajawla

fall

Lavana

into

man who

hell
is

sent

into

is

(in

hell

disrespects

is

is

despatched into Lalabhoksha

One who makes arrows

who makes lances, sword

sent into the dreadful hell of Visashana

takes bribes
inverted)

is

is

as

who commits

goats, dogs,

Adhomukha

sent into
well

liquors,

offers

movements

sweetmeats, a

sesamum, or

and those who rear up

hogs and birds are despatched into

salt,

cocks

cats,

hell

The Brhman who

flows.)

who

as he

eats alone

flesh,

in lac,

violence,

where matter

(or

One who

planets.

Br&hmana who deals

one

That

into Krimisa hell.

falls

He,

hell.

He who

which head

and

spoils

He, who practises

hell.

sacrifices to improper objects and predicts the

of stars

who

the gods, or one

given for food.)

Vidhaka

and other weapons,

(murderous.)

and a hater of

He who

takes his meals before offering food to the

manes and guests

(where saliva

thicf

hell.

Krimibhoksha.

into the

gods, to the

hell.

Vimohana

magie^rites to injure others,

vile of

Brahmanas and

the

gems, # falls

vileof

is

a man who disrespects

who reviles the Vedas or sells
with women to wliom they should

That

hell.

sent into

is

father,

One

hell.

guide or his betters,

prescribed rites
his

iron)

a daughter-ih-law and daughter

them and who associates

not go,

and forsakes

in liorscs

sent to Taptaloh (red-hot

is

incest with

his spiritual

rjt

Puyavaha

leads the life

who depends upon a person born in

adultery, who is a prisoner, an informer, one who lives by his
wife's immoral habits, who looks to secular affairs on Parva
of

an actor, fisherman,

days,

who

who vends
sells

hell

is

an incendiary, a

birds, performs religious rites for the rustics,

the juice of

(whose

devastates'

wells

some

trees

are blood).

village,

is

and Kves on magic

rites, is

uselessly cuts

who

thrown into Rudhirandha

is

He, who

spoils

sent into Vaitarani hell.

eauses impotence, tresspasses

H who

faithless friend, a soothsayer,

upon

others'

lands,

honey or
He,

who

impure

sent into the Krishria hell (black).

down

trees goes to

Asipatravana

hell;

VJSHNUPRANAM.

13

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

who

give

or of

fire

fiery

unbaked vessels are sent to Vahnijwala

to

own

gresses the rules of his

eana

hell

One, who violates his own vow or tran-

flame.

order,

The

(or the hell of pincers.)

sleeps in the day and

becomes

instruction from their children

defiled

go

goes into the Sandan-

and those who

receive

'

to the

called

hell

who

student

religious

SwSbho-

jana (where they feed upon dogs).

Besides these there are hundreds and thousands of
hells,

where persons, perpelrating diverse

There are thousands

with various punishments.

the numberless crimes committed

otlier

iniquities, areVisited

by men,

of hefe like

which they

in

are

punished according to the nature of their offences.

who swerve (rom

those

their caste

or order,

The

jnto thesehells.

word or deed are thrown

own heads

behold the inhabitants of

by those whoare thrown

inverted and the celes-

liell

with their heads down-

After undergoing the sufferings of hell the sinners go

wards.

through the various stages of existence,

namely

things, the acquatic animate, birds, animuls,

gods and liberated

in

is

it.

heaven

those

or every short

great sages.

who commit

ordinary offences.

have been

Amongst

the

man

as

and

of expia-

down by

th

others have

light

ones

for

numerous arduous penances

down by them, the remembrance

of Hari

is

the fremost.

having commHted

many

the remembrance of

Hari.

meditatcs upon Hari eitber in ihe morning, at

sun-

iniqmties, the greatest

hell

in

acts

laid

Swayambhuba and

For them, who are penitent

they obtain

and do not make an

Becoming

hell.

of inquity

Maitreya,

sin

dictated severe penances for great crimes,

laid

until

There are as many inhabitants

expiation of guilt proceed to

ijon

inanimate

degrccs superior to that which

People go through these stages

emancipation.
in

men, pious men,

grcat sage, each of these stages

spirits.

succession a thousand

precedes

are

upon them by

obiigations laid

thought,

cclestials are seen

into these hells, with their

tials also

the

in

And

after

penance

is

VlSHNUPURANAM.
midday or

set,

night hc

at

Vishnu

meditating upon

He

worldly afflictions.

released from

is

obtains

VSsudeva

He, whose inind

Maitreya, even the dignity of Indra as an

it is

Thereforc,

Vjshnitoday

and

gives pain is

as

virtue
delight,

the

brings

the

hovv
final

sins

and does not

The

heavcn, and that which

is

is

dcnominated as
thing

self-same

hell

and

some times gives

sometimes produces pains, sometimes excites jcalousy

Therefore every thing

The same

source of miseries.*

on anger and again conduccs

iii

and the

pain

mind

to

hence vice

hell,

heaven.

nothing

fore

And

foremost of twicc-born ones,

after death.

and sometimes anger.

is

the

to

going to

Muni, the <uan, wlio meditats upon

night, is rcleased from all

which gives delight

that

of

necessary to come back to earth

liberaticn.

go to

obstacle

the use

is

meditation of Vsudeva wliich leads to

different is the

Naraka

What

final liberation.

heaven whence

devoted

is

burnt offering or aduration, considers,

in prayer,

acquirement of

By

sins.

emancipation considering

final

even heaven as impediment.

to

all

(rom the heap of

released

is

lie

like

our delight.

to

pleasurable or painful

itself is either

Therepleasure

merely dcnominate the various statcs of

Therefore

mind.

this world)

(in

thing at one time

wisdom

true

consists

only

in

the

knowledge of Brahma, which brings on confiuement to the

world.

and

True wisdom pervades through the whole universe

tliere is

the existence of no other thingbutthis

and knowledge are therefore comprised

Maitreya.

twice-born one,

the entire earth,

earth

and the

continents,
short,
*

all

hells,

and the

the

the oceans,
rivers.

is

another readinj

iAtheeither."

wisdom,

true

of

under the

the region

the mountains, the insular

havc described

to

all

you

in

Vastu

twnilated- atinds as " Whenoc they can

in

ignorance

have thus d'escribed to you

divisions

what again do you hear

There

it

Vastatmakan kuta
be considered as

whkh whtn

essentialljr th sanlt

SECTION

M.LAITREYa
to

me by

said

The entire earlh

Brhman,

you.

an account

relate

terrestrial

has been described

wish to hear now,

them to me,

of the

heavenly

sphere (or Bhurloka) comprising

and mountains extends as

it is illuminated by
The atmospheric sphere

same extent both

circumference, spreads upwards,

The

solar region

Yoyanas from the earth

in

hundred thousand

and the region of the moon

moon

Brahman,

wards,
(Mercury).

And

is

at the

is

situatcd the orbit

of

at the

that

Anganka (Mars\

the priest of gods (Vrihaspati or Jupiter).

And

two hundred and

at

tlie

fifty

is

same distance above

is

same distance above

And

Sani

thousand Yoyanas above

foremost of twicc-born ones, one hundred thousand

leagues above thst

similar distance

is

of the circle of planets.

is

Dhruva

Thus

also here namely Bharata.

is

(the pole-star)

inhabitants of which live for a

which constitute

spheres,

And

the land of works

At a distance

Maharloha

at a

the axis

have described to you,

region of the fruits of works.

Dhruva

And

theregion of seven Rishis.

above that

grcat Muni, the elevation of three

above

up

situate

And

that

th<f

the lunar

same distance above

is

Jupiter.

all

Budha

that

is

is

About the same

situated the region of the planet

the planet Sukra (Venus).

(Saturn)

(or

diameter and

And two hundred thousand Yoyanas,

constellations.

the

twice-born one, as far as

situated a

is

situated at an equal distance from the sun.

distance above the

oceanSjTive/s

tlie

as

far

rays of the sun and the moon.

the heaven.

Do

bodies.

Parasara siThe

great sage.

the Bhuvar-loka), of the

Muni,

above the world, the Bhuvar-Ioka,

of the rpgions

the situation and dimension

you

VII.

(the

of

is

one Koti Yoyanas

region

of

Kalpa (or a day

saints)

of

the'

Brahma).

"VISHNUPUKANAM,

whom

And

at

sumable by
loka
not

the

At

Satya-loka,

Wherever earthly object

that

feet,

is

whrre-in

The region

Munis and others and which

of

The

sages.

Dhruva which extends

dimensions

hundred

three

And

Mahar-loka, which

these two, partakes of the nature

becomes devoid of
destroyed.

seven

between the Sun

fourteen

These

of planets.

termed durable.

finally

by the Siddhas,

and

thousands

spberes are called

Maiireya and three, Jana, Tapa and Satya, are

transitory,

tlie

have

Swar-loka by those vvho are conversant with

leagues, is called
the position

that extends from the

called the seeond sphere,

is

distance,

over

uncon-

from Tapa-

may be trodden by

which

cxists

Tapa-loka

the inhabitants
do
named Brahma-Ioka.

otherwise

earth to the sun is called Bhur-loka, inhabited

foremost

is

Baibhrajas,

makes up Bhur-loka whose

alreadjwiescribed to you.

Maitryeya.

times the distancc

six

and which

deatli

named

celestials

fire.

situated

is

know

Yoyanas

distance of eight Koti

reside

where

had described to you before,

Janaloka

BrahmS, Satianrta and

where reside the pure-minded sons of

others, of

two Koti Yoyanas above that

at a distanCe of

And

"35

all

of the

beings at the end of Kalpa

tlie

it

not

it is

Maitreya,

bave thus described to you,

Lokas, and

between

is situated

both and tliough

seven Ptilas constituting the

extent of the whole world.

As

the

seed

covered by

is

its

every side and above and below

And

BrahmS.

this

shell

again,

rind so the world

by the

is

shell of the

Maitreya,

girt

on

egg

of

is eneircled

hy water which extends over space equal to ten times the

earth.

And

surface

by

the

air

And

this fire is

by the

intellect,

And the
*

last is

This

is

the outer
air,

origin of the elements

Maitreya.

And

extends ten times the breadth of one

Maitreya.

or

encompassed by the

by the sky, the sky by the

that again

M en

the watets again are eftcompassed

fire.

and
and

each- of these
it

encircles,

encircled by the Chief-Principl

Pnkriti or uptewe aatiKe*,

VlSHNUPURANt.

tj6

This

suprcffle nature has

no end and cannot be measurcd.

is therefore called endless,

existing things.

tt

immeasurable and the cause of

This Prakriti,

Muni,

is

all

the source of the

endless universe and of thousand, ten thousands and millions

and thousands
wood,

oil

mundane

of millions of

As

eggs.

fire exists in

sessamun, so the sclf-conscious, alUspread-

exists in

ing and self-irraviating soul cxists in this Pradhana.

thou

o[

great intellect, this nature and soul exist as dependants and

are encoinpassed by the cncrgy of Vishnu, which

separates thcm at thc

And

this at the

As

the cause of ihis agitation.

is

the

ofr

soul

Vislinu

and unitw

of dissolution

tiriio

at the timc of creation.

is

great mind, this energy

tliou of

of the universe.

th,em

beginning of creation

the wind agitates the surface

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

is at

one with the nature and soul influcnces

As a

containing root,

trec,

tlie

universe.*

stem and branches, originates

from an original seed and produces other seeds, from which

grow other

trecs, similar in kind to the first, so

ftom Pradhanl

germinate intellect and othcr rudiinents of things

from

them

grow grosser elementsfrom them Asuras and others

and

who

the

first tree is

not spoiled

when another grows

no waste of beings by the creation

is

time and the

of

out of

of others.

the causc of the trec so the

like are

the cause

is

the

developments

of the

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

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

in contact with those things

and

their good or

bad

'.

There

snivarse

'.

i.

is

actions,

another

men and

appear

reading

He

in

in their full
is

space,

As

all

rice, or thc

bud, the

frut,

when they come

(earth

other beingg, femain-

which they are destned

cf the energy of Vishnu.

As

divine Hari

wich help ther gr-owth

water), so the celestials,

in the states to

so there

it

universe.

the portions of the plant remaining in thc seed of

4ng

As

again are followed by sons and sons of sons.

consequence

growth by

of

virtue

Vishnu, the great Brahmli

PrttAhatta

pmrushattakatit

unirerse consiitittj of inert nature ai>d

soil.

qustlifymg

**

VISHNUPURANAM.

from
is

whom

the creation of the universe has proceedd,

who

whom the world exists and in whom it wilt

He is Brahma, the e xcellent abode, the excellent

the world, in

be dissolved.
state,

the essence of

that

all

and

visible

is

manifestation of the universe,

the primary nature,

all

beings exist and

He

is

he

is

the performer of
the

that

fruit

all

beings

devotional

all

He is
whom

is

in

will finally

rites,

confers and he

it

There

celekrated.

whom

in

he

from

invisible,

proceeds, the creation, animate and inanimate.

whom

is

137

is

immerge.

the sacrifice

the tools

by which

it

no other thing but Hari.

is

SECTION VIIL
r ARASARA said
the universe

in

have described to you the system of

general

now

shall

describe the situations and

dimensions of the sun and other luminaries.

Mnnis, the chariot of the sun

foremost of

thousand leagues in length and the pole

the axle is

more than

sand yoyanas

fifteen millions

and

six

peripheries.

and continues for the year and

of the

time are placed herein.

isfortyfive thousand, five

great mind,

long as

two

the.

The

axles.

is

fixed the

teeds

wheel

is

which draw

Glyatri,

Vrihati,

is

all

undecaying
the

cycles

second axle of his chariot

of the

short axle
:

nine
size

placed with three

It

hundred leagues long.

two halves

supported by pole star

is

consequently

The

is

of twice that

and seven hundred thou-

which a wheel

long, on

naves,* five spokes

is

thou of

yoke are respectively as

and the short yoke are

the end of the longer axle to which

situate

on Manasa mountain.

The seven

the sun's car are the metres of the

Ushnih, Jayati,

Tristubh,

Vedas

Anustubh

and

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

"WMXSOMOns.
18

I38

VISHIWPURANAM.

The

VSsava

city of

is

wealth, on

western side

its

northern side
;

do

tliou

named Vaswoksara,
of

Varuna

shouthern

its

Yama

is

named Mukhyi and

ia

the city o

is

and on the

names

shall relate the

The

hear them.

that of

side

the city of Varuna

is

the city of Soma.

is

of those cities

on the eastern side of the

situated

Manosottara mountain, on

Samyamani

called

Soma

that of

Sakra

of

city

is

that

VibhSvari.

Maitrcya, the glorious sun moves speedily like a dart on

He

Zodiac:
the sages

attended by the constellations of the

course

southern

his

day and night and

creates

who have

is

the divine fath of

got over the worldly afflictions.

'e

Maitreya, while in one instilar continent the sun shines

in

midday,

opposite Dwipas

in the

and setting thus take place

opposed

in

different cardinal

the

Wherever

horizon.

it

at all

the

sun

be midnight ;

will

seasons and

and intermediate points

he

visible

is

said

there and wherever he dissappears from view he

In sooth, their

set.

is

is

to

of

rise

said to be

neither rising nor setting of the sun;

and disappearance

alivays exists; tlm appearance

for he

rising

are always

of

the sun are merely called rising and setting.

When the sun

he

in

is

cities

his

is in

the cities of Sakra

and

others, the tbree

and two itermediate pointsareilluminatedjand when

cities

an intermediate point he extends light to the two

and

crease

intermediate

three

and from then he moves towards setting with

,

his

the

setting of the

rays.

By

the

of

rising

sun the east and west quartars

as the sun shines in front so

the court of Brmmil which

mountain

of

the

!s

are

far

ajcertained.

he

shines

all

Brahma

is

the alternation

far

summit of Mern

When

the

rays

of

they are repelled and

back by the radiance which prevails there.

quently there

As

behind, and

the places except

situate on the

celestials.

tho sun reach the court of

the

and

thus on both the sides illuminating

chriven

of
in-

till

diminishing

the

From the time

points.

midday the rays

sun gradually

rising

of 'day

and night

Consein

tb

VISHNUPURANAM.

much as

quarter in as

northern

139
the insular continents

all

are situated on the 'north of Meru.

The radiance

fire

sun by virtue of

the

after

setting, is deposited

its

even

visible

a greater

dis-

enter

into

becomes more

bri-

at

which

sun

the

fire

Elemental light and beat, proceeding respectively

lliant.

from the sun and

diverse

in

vail

sun,
is

During day the rays of

night.

in

tance

o( the

and hence

fire

fire

and mixing with each

degrees both by

the sun prevails either in

the

day

and

other,

pre-

When

night.

northern or southern hemis-

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

by

attacked

darkness or light

waters appear dark by

it

is

is

and white by night because when the sun

the

within

them

the light of

is set

day enters therein.

When

the sun goes to Pushkara Dwipa, a thirtieth part of

the circumference of the globe, his

course

one Muhurttaj and whirling round

to

reason that

for this

day because night

of the

wheel of a potter

lie

alternately spreads day and night

on the surface of the earth.

course the sun

At the begining

Zodiac to another.

decreases

nordiern

one sign of the

After he has gone through them the

sun gets at the vernal equinox

of equal

of his

passes to Capricornus, thence to Aquarias,

thence to Pisces, successively passing from

night

equal in time

is

like the circumference-

duration.

when be makes the day and

From then

and the day grows longer

the length of the night

until

the sun

reaches

end of Gemini when he follows a different course and

tatering Cancer begins hts declension to the south. The sun
ttie

moves quickly on bis soutbern course

ot

like the

a potter's wheel revolving respectively.

course with the velocity of the

distance tn

a short

it

Muhurttas.

and a

circumference

glides along his

wind and traverses a great

time." In twelve Muhurttas

thirteen lunar asterisms

the night,

He

it

goes tbrough the same distance only

As

goes through

half during the day,

and during

in

eighteen

the centre of the potter's wheel revolves

more

VISHNUPURANAM.

140

slowly than the circumference so the sun

course revolves with

northern

his

and passes over a

less rapidity

iess space

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

f the

route the day

again eightcen Muhurttas long and the night

is

passing through them

twelve the sun

As

respectively in those periods.

the

and night

by day

lump of the clay on the

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

which

star,

is

relative

length

greater

or

in

day or night

of the

motion

less

which

with

During the midday when

diurnal

nocturnal

in

both the cases

is

night he travels through

six

same

horizon.

quickest

length

for

the

all

by day.

rfcrolvfs

course

The

by day.
the

sun

the

two points of
is

when he moves quickly by

slowest and

is

by night and

his

dependant up\>n the

is

the

night he moves slowly

The

the centre like the clay.

through the degrees between

his

moves very

the centre of the Zodiacal wheel,

slowly and always remains

The

the duration

of

is

and

length

measured by the extent

day and night

the

journey

day and

signs of the Zodiac or six

the day are

which the sun takes to pass

of his

during

shortness
signs

the

of

of

and

measured by the period

them.

through

When

he

moves quickest by

night

and slowest by day and wheu he declines towards the

south

declines towards the north the sun

the case

is

The

thoroughly the reverse.

night

called

is

Ush and the day

and the intervening time between them

When

the dreadful Sandhy sets

in,

is

is

called Vyushta

called

Sandhva.

awful Rakshasas

the

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

they should perish by day

and revive at other times.

this reason a fierce contest takes

and the
mins

sun.

scatter

At

this time,

It is

great

water purified by the

consecrated by the
'*

place daily between

For
thera

Muni, the pious Brahmystical

Gayatri * and by means

Omkara

atid

of this water as by

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

VISIINUPURANAM.

a thunder-bolt the dreadful

Rakshasas are

during the course of rnorning rites the

with solemn

invocations,

appears with

unclouded

141

the

dtestroyed.

While

oblation

offered

first

having

sun,

thousand

Omkara

splendour.

Vishnu, the essence of the three Vedas, the

and by

its

Rakshasas are

mention the

Vishnu and

principal porlion of

which

the manifestation of

rays,

the glorions

is

lord

speech

of

The sun

slain.

light is his

made by

is

is

is

immutable essemre,

Om.

the myslic syllable

spread by the utterance of Omkra, becomes radiant

Light,

and buPns up completely the Rkshasas denominated as Man-

debas^'Therefore one should not be dilatory

Sandhy

ance of
of

the

murder

sacrifice

of

the

who

for he,

the perform-

in

neglects

it,

is

guitl

Being thus protected by the

sun.

Brahmanas called Biakhilyas the sun proceeds

to protcct

the world.

Fifteen

Nimeshas (twinkling

thirty

become longer or shorter

day

same

for

is

it

when

half

three

Muhurttas the

forming a
three
the

next

sun's orb

is

called

make

day are

the

equinoxes

sun

day

and

the evening

divided

comprises
increases

declines

five

fifteen

and

portion

or

Sangava (forenoon);

the

midday

and thus the

into

always

the time

(morning)

Prtar

The next

day.

before.

is

From

the

of

to the expiration of

called

is

make

Muhurttas

next

visible

is

the

of

Sandhy

Muhurtta.

interval

portion

fifth

divisions

way explained

Muhurttas constitute the afternoon

f the

the

llie

only one

Muhurttas from morning

three

Muhurttas

But

of

the

the

decrease

But as regards increase or

the

in

Kshtlia

Kals a Muhurtta and

thirty

Muhurltas a day and night

thirty

make a

of the eye)

Kshth&s make one Kal

the

three

the three

next

fifteen

portions

of

Muhurttas

diminishes

in

Muhurttas
each.

tliree

only

tbe

at

number

as

towards the north or the south, when

the

day encroaches upon the night and the

the

day.

during

night

upon

The equinoxes take

and autumn when the sun enters the signs of Aries and
place

the

sprng

VlSHNUPURANAM.

142

When

Libra.

sun

the

Caprtfcom

enters

towards the north begins and when

towards

progress
of

night)

each

commences.

are

Fifteen

days

Paksha

called

progress

(fort-

two fortnights make one month and two months

and three seasons make one Ayana*

solar season

Years are made up of four kinds of months* and

make one Yuga

or cycle.

The years

northem

(a

and two Ayanas make one

declination)

southern

or

south

the

Muhnrttas

thirty

his

enters Cancer his

lie

five

year.

years

are respectively called

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

This

is

is

the time called a Yuga.

The mountain

that

called Sringavan for

is situate in
its

having three

horns

principal

one to the north, one to the south and one

peaks,

The

centre.

the north of BhSratvarsa

or

in the

sun goes there

last is called equinoctial for the

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

arriving at the equinoctical points in the

first

and Libra and making day and night

moon

Kirtika

equinoctial season

that

Mahavishubha.

mans, for such

equinoxes
seconds,
full

is

produce

always

fruitful to

minutes

rises
it first

(a)

and

hours,

invisible,

The Seara
and

moon

degree

when the

is

holy and

in
is

of

sun

the bead
clled the

the

gifts to tbe Brah-

happiness.

Liberality at the

the donor, and day and night

intercalary

months, the day

the day of conjunction,

day when

disappears, the day

Chandra ccntalning

efswirise

is

and the manes and

gifts

moon (Paurnam&si)

moon
when

()

is in tlie first

Atthis time devout persons should make

offering to the celestials

at

sun

the fourth of Visakha or

in

the third degree of Visakh and the

is in

of

When the

Muhurttas each.

fifteen

Kirtika and the

degrees of Aries

ot equal duration of

when

it is first

the

when

the

seen, the day

moon

is

quite

containing the sun's passagc through a sign of zodiac

thirty

sunsat;(d)

lunations;

(e)

Nakshatra or

tktwenjjr.eight lunarmansions.

Savana containing
the

moon's

thirty days

revolution

throB"

VSHNUPURANAM.

when one

round and the day

digit

143

deficient are the

is

seasons

gits prove meritorious.

when

The sun

declines towards the

Tapas, Tapasya, Madhu,

towards

declines

south

the

north

in

months

the

of

Madhava, Sukra and Suchi and

months

the

in

Nabhas,

of

Nabhashya, Isha, Urja, Sahas, Sahasya.

There

live

devout protectors of the world on the

four

mount Lokaloka of which

These

are

had mentioned to you formerly.

named

severally

Sudhman,

Sankhapad

two soas of Kardama, Hiranyaroman and

four jjtotectors

They

Loklloka.

On

to wive

the north of Agastya,

the Goat)

line of

(he road

of the

Pitris.

They perform

Ajabithi

ritual of the

other

Vedas.

coming from descendant and

progenitor,

they repeatedly appear

course.

descendant from

in di fferent

austere

prosterity,

And

in successive birtbs,

progenitor

their

of

priests

rules of conduct

they proceed by the southern

death

with

multiplication

make new

Mutually descendiog from each

who

those portions of the

the

for

(the

situate

is

the duties of ministrant

and at the end of yugas they

races along

of

the great Rishis

live

They read

and re-establish the interrupted

their

south

anrl

There

fire.

are

haughtiness,

malice,
s.

Vedas which contain injunctions

after

naounkain

the

and outside the Vaiswnarapath

oblations to the

the progeny.

around

live

devoid of

are

and have not taken

active

offer

world

the

of

the

These

Ketumat.

houses and

practices

and

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

moon and stars

The path of the

as the

the solar

^ishis.
tinent

situate

is

and pure, not desirous

o( these

Sun

on the north of

sphere of the Ngavithi and south of the seven

There reside the Siddhas

'equently

the

endure.
celestials

Uver

death.

ascetics

iive

victorious

continent
tiil

the

time

of

subdued senses, con-

of having offspring

Eighty-eight
in

of dissolution.

the regions

They

and conthousand
north of

are freed from

VISHNUPURANAM.

144

coyetousness and concupiscence, Iove and hatred and are

not engaged

work

tlie

ifi

the deficiency of the

They always

of procreation.

of elementary

properties

detect

matter and

being freed from these desires they do not meet with any

way

obstacle in the

For these

of asceticism.

reasons they

By immor%

are highly pure and have attained to immortality.

tality

meant existence to the end

is

as long as

tiree

regions exist

consequenoes of

the acts

is

of the

Kalpa

impiety

of

or

last until the

when

between Dhruva and

all

within

interval

the

The

destroyed.

region

between

Dhruva, the third region of the sky

path of Vishnu and
of the ascetics,

from sins and

t^e, earth

the seven Rishis and

the

excellent celestial

twice-born one,

whom

is

controlled their senses

virtue

and are

freed

and vice are annihilated. Those

whoni virtue and vice are annihilated and who are

in

as

end of a Kalpa

the splendid abode,

is

who have

in

The

such

piety

Brahmanicide and Aswamedha

is

living

exemption from death.

freed

rom the consequences f piety or iniquity go to this excellent

place of Vishnu where they never suffer sorrow.

Dharma, Dliruva

an<d other

There

with the superhuman faculties of Vishnu obtained by

of religious meditatiooi.

With

or

inanimate.

virtue,

this excellent place of Vishnu,

itreya, are intervvoven all that is

be, animate

live

spectators of the world radiant

The

and

seat

of

all

that ever shall

Vishnu

is

being

meditated upon by the wisdom of Yogis at one with supreme

as

light

the

radiant eye of

splendid Dhruva

is

heaven.

In

thts

Dbruva are placed the seven great planets and on

depend the clouds.
rains

of

all

to

fall

the celestials and the rest.

Vishnu
the

rain.

is

thent

the

the nutriment and delight

The

celestials

who

receive

being pleased by burnt offerings, cause the

for the

Oa

greafMuni, from clouds, proceed

from them the water which

oblations,

the

portion

stationed as the pivot of atmosphere.

support of created beiny.

the stay of the three worlds s

rain

This hoiy seat

it

is ..the

source

of
of

VlSHNUPURANAM.
From

removes

that

sins,

Vishmi's

embrowned with

She

nymphs of heaven.
of

Brahman, proceeds the

th!s region,
all

i^

And

issues from the nail of the great toe

moon, surrounded by her accumu-

of the

lated current, increased in lustre

moon

trfe

f urif the

to

falls

by her contact. Having issued

on the mount Sumeru and thence

world, flows to the four quarters of the earth.

one

divisions- of

towards which

for

she

AlakanandS, Chakshu and hadra are only the'.four

Sita,

south,

the

crown day and

her water wreathing their braided locks with

The orb

her waves.

from

his

thence the seven Rishis 'practise their devout

in

austerities

Ganges,

left foot.

Dhruva, with devotion, holds her on

night.

river

the unguents of the

it

river

and are named so

was borne delightedly on

more than a hundred years.

Sagara

iniquities of

raised

it

them

their

if

shipped

the

gives

obtain

wor-

of sacrtfices, with

lord

in the race of

in the

its

by the sons to
Having

gratification.

whatever they desire either here or

who are purified by bathing

And

virtue.

three years

Purusha, the

many, born

Maitreya, the

river, are instantly

unprecedented

them rare

excellent

sacrifies in this river,

the sins of the sinful

in this

oftered reverentially for

manes,

head by Mahdeva

his

having issued from the

to heaven.

any man, who bathes

removed and they obtain

water,

And

Sambhu and washed

braided locks of
sons of

after the regions

Alakananda, which flows towards

proceeds.

twice-bom ones,

in heaven.

wsters of this

Saints,

river,

and

whose minds are devoted to Kesava, obtain

final liberation.

The sacred

seen,

bathed

in,

river,

when heard

of,

desired,

or hymned, day by day purifies

all

touche'd,

beings.

And

even at a distance of hundred yoyanas

exclaim " Gangl and Ganga" are relieved of the sins committed during the three "previous existences.
The place, from
those

who

living

which this river has issued

worlds, is the third division
of

Vishnu.

>9

for the purification of the three

of the celestial

regionthe

seat

SECTION

JTarASARA

said*:

The

form of the glorious Hari con>

taining the constellations,

of which

tail

is

Dhruva revolves,
also,

and

all

moon aud
star

by

attached
it

the shape of a porpoise in the

in

Dhruva,

The

cords.

aerial

porpoise

people,

And

heart.

me

to you, is upheld
is

of

and

this

Dhruva and by Dliruva the sun

;

listen to

all

Dhruva, the son of Uttnpada shines

shall describe
it

how

^fcelestial

radiance,

of this porpoise-shaped sphere

polar

tfie

having worshipped the lord

the steller porpoise. Janardana, the lord of

of

for the sun,

of ihe

figure

by Nryana, who himself, the source of

its

sooth tied to

in

sphere, which has been described by

seated in

stars to revolve

circular path

its

luminaries are

the

As

seen in heaven.

is

makes the moon, the sun and

the planets follow in

all

IX.

this earth is

all, is

sphere

is

in the tail of

the supporter
the supporter

Brahman,

upheld.

is

upheld by the sun

do

thou

attentively.

During eight months of the year the sun

attracts

th

waters of the earth, and during the remaining four months

he pours them upon the earth

corn the whole world
ture of the earth

the

moon

distributes

and wind.

from rain grows corn and by

The sun absorbs

And

the

moon through tubes

to the clouds which are

The

the mois-

by means of his scorching rays and nourishes

thereby.

them

upheld.

is

clouds are

contents are not dispersed.

called

made

of

of

smoke,

Abhras because

The waters

in

air
fire

their

the clouds, being

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

ing process of the time,

The

glorious sun,

descend (upon

earth),

Maitreya.

Maitreya, exhales moisture from

four

creatures.

namelyseas, rivers, the earth and the living

He immediately pours down on earth, wHhout

turning

into

sources,

it

cloud,

the

water that he absotbi rom

thc

VISHNUPURANAM.
Gangi of the
This

hell.

skes,

from

freed

are

and people who are touched by

iniquities

all

this

water

and are not constrained

to see

When

callcd celestial abluiion.

is

147

the sun comes

view ahd the water comes

in

cloud then the waters of

down from the sky without

theGanga in the skies are sprinkled

And

by the rays of the sun.

when the sun

sky

asterisms counted

the water that

falls

the nunsion of Kirtika and

by odd numbers, the

by the elephants

scattered
falls

is in

vvater of the

The

of the spheres.

by

fiis

lioly

own beams.
Ganga

in

The water

the clouds

that

seen.
eyes,

In

this wise all

the water

for

it

earth

is

in

sustains the planls

By

water

this

scriptures

as their

all

sacrifices,

infernal

all celestials,

creatures,

all

Brah-

animals

whole world are supported by the rains'which pro-

food.

Muni, this

great

mainfold blessings,

rain,

which

proceeds from the sun.

3 foremost of Munis,

is

upheld by Dhruva,

mpported by the porpoise-shaped sphere

NSrSyana;

for

the

ever-existing

he supporter of the universe

is

perform sacrifices with them and give gratification to

ind the

ith

the

being of mankind, seen and un-

well

manas and other castes,

duce

it

distribute -upou

Those men, who have got holy

celestials.

llie

is in

distributed

grow and are matured and become the ineans

bringing about the

of

water, that

both the waters arc

one,

are the support of their existence.

vegetables

is

is

the skies and istermed celestial ablution,

the ambrosia of living beings

wliich
all

twice-born

and they wash away the sins of the people

of the

fact,

Ganga

from the bright and cloudless sky when the sun

mansion, of Rohini and other even asterisms,

from the

the other

is

the source of

And
which

which

glorious

and the primary

the sun,
is

is

again

at

one

Nrayana,

deity, is seated

Hie heart of the porpoise-shaped steller npliere.

SECTION

JT arasara

said

:Between

X.

he extreme northern

and

southern points the sun hastotravel in ayear onehundred and

eighty degrees, ascending and descending.

His car

guided

is

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

The Aditya

serpents, and Rakshasas.

tya,

Dhatri, thesage Pulas-

the Gandharva Tumburu, the nymph KratusthajS,

tlie

Yaksha Rathakrit, the serpent Vasuki and the RSjcshasas

Heti, live in the sun's car as
of

Madhu

or Chaitra.

its

In the

the seven are Aryamat,

seven guardians,

month

in the

month

Mdhava

of VaisSkha or

Pulaha, NSreda, PunjikSsthali

thaujas, Kachanira and Praheti.

Jaistha they are Mitra, Atri,

In

month

the

Ra-

of Suchi or

Hh MenS, Rathaswana, Taks-

haka, and Paurusheya. In the month ofSukraor AshSdhathey

are Varuna, Vasishtha, Huhu,

SahajanyS, Rathachitra, NSga

and Budha.

Nabhas or Srvana they

In the

month

of

and

Indra, Angiras, ViswSvasu, PramlochS, Srotas

In the

month

sena,

Anumlocha, Apurana, SankhapSla and

of

are

Elapatra.

BhSdrapada they are Vivaswat, Bhrigu, UgraVySghra.

In

the month of Aswin they are Pushan, Gautama, Suruchi, Ghri-

Sushena,

tachi,

Dhananjaya and VSta.

Krtik they ara Parjanya, BharadwSja,

Viswichi, Senajit, AirSvata and ChSpa.

MSrgasirsha

they

are

In

Ansu, Kasyapa

TSrkshya, MahSpadma and Vidyut.

In the

AgrahSyana

Chitrasena,

In the

month

Bhaga, Kratu, Urnayu, Purvachitti, Arishtanemi,

and Sphurja are the seven who

live

in

month

of

(another) Viswivasu,

of

or

Urvasi

Pausha,

Karkotaka,

the sun's orbit and

distribute light throughout the universe. In

themonth of MSgha

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

Ritajit,

Kambala, and BrahmSpeta. In the montb of PhSlghuna

those Iiving in the sun are

$has,

RambhS,

Satyajit,

Vishnu, Visvamitra,

Aswataia aud YajnSpeta.

Suryaverch-

VISHNUPURANAM.
Maitreya, a group of seven

In this wise,

supported by

49

celestial beings

the energy of Vishnu lives, during the several

months, in the orb of the sun.

The sage

chants his glory, the

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

'

horses

and the Yaksha trims the

surround

his

groups, residing in

the

suns,

become the instrumentals

and the Balakbilyas

reins

foremost

chariot.

of

Munis, these

seven

orb at their respectivc seasons,

in the distribution of cold,

heat and

rain.

SECTION

M,LAITREYA said

have heard as described by you,

holy preceptor, the seven groups of

in the

sun's orb

and cold.
of the

and are the agents

Youhavealso dcscribed

Gandharbas,

XI.

serpents,

who

beings
in the

the

are

present

distribution of heat

individual

functions

Rakshasas, sages, Blakhilyas

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

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

himself.

If

have
the

stationed in the sun's ear are the

agents

of heat,

also be true,

cold and rain,

how can

it

in

as

the collective seven be

sun

rises,

des-

distribution

the

hy you before, that rain proceeds from the sun

not

seven beings

mentioned
If

the act of

same then why the people say that the

reaches the meridian or sets

Parasara said : Maitreya, hear what you have asked

me The sun, though at one with seven beings in his orbit,
s separate from
them being their head. The whole and
great energy of Vishnu, which is called the three Vedas, Rich
-

WW-

'

-VV>

VISHNUPURANAM.

IJO

Yajush and Sman lightens the whole universe and destroya

This energy exists as Vishnu for the preserva-

its iniquity.

and abiding as the three Vedas within the

tion of the universe

And wherever

sun.

in

every month the sun

exists

shine in the morning.the

hymns

of

Yajush

at

ttiere

is

The Richas

the Vishnu-energy composed of the three Vedas.

noon and Vrihad-

rathantara and other portions of the Sftman in the

afternoon.

This threefold manifestation of Vishnn designated

under the

three Vedas

is

the energy of Vishnu that Influences the divine

positions of the sun.

The energy
sun but

is

of

Vishnu does not exist only

also manifest in

the time of creation

in the

work

Brahma

of preservation

Yajur-Veda;

formed

it is

andin

of the

it

At

eonsisting of the Rig-veda

Vishnu composed of

is

work

thc

in the rob^of the

Brahma, Vishnu and Kudra.

of destruction

Sama-Veda, the utterance

which

of

is

it

is

;
the

Rudra

therefore

inauspicious.

In this

Vedas

way

composed

of the

three

by the seven beings.

And

the energy of Vishnu

exists in the sun encircled

the glorious sun becomes radiant by

and destioys the entire darkness

energy of Vishnu

that

The

of the universe.

sages

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

the Rakshasas follow his steps, the

serpents har-

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

around

him.

The seven beings

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

of his energy, never rises nor sets
fold sun

and

distinct from

on a stand, observe
is

in

it

and

is

at

the

once the

in the

shape
seven-

As a man, nearing a mirror kept

own image so the energy of Vishnu

it.

his

never disjoined but remains month by

month

in

the

sun

whieh he there placed.

The

sovereign sun gratifying the manes, gods

revolves being the instrument of day and

is

cherished by the

dark fortnight of the

Sushumna ray

of

night.

the sun,

month the ambrosia of

its

and men,

The moon
And in the
suHstance

is

VISIINUPURANAM.

And

drunk by Ihe celestials.

two remainig

the

celestials

digits are

15I

day o(

at the last

and the progenitors are nourished by

moisture,

tlie

half

drunk by the manes;

month

then

the

The

the sun.

which the sun attracts from the earth he again

nourishment of animals and plants and thus

distributes for the

the sun is the source of subsistance to

being

every living

gods, manes,

mankind and the

celcstials for

a fortnight, the progenitors once a month, and

The sun

rest.

the

gratifies

men and other animals every day.

SECTTON

}l

and

is

ARASara

said

The

and

five

on the

left.

moon are tightened

those of the sun.

sun, the
its

its

Kala, the radiant

moon

re plenished

is

sun supplied

gradually

i the

it

the

when

it

the

like

moon

with a single ray.

is

is

Thus,

celestials

his

Maitreya,

And
it

is

rays by the

when

in

the

deposited in the moon, the celes-

constitutes their food,

Tbirty-six thou-

hundred and thirty three divinities drink the

ambrosia of the moon.

enters

same manner

same way every day with

the plunderer of waters.

tjhree

cords that fasten

the

exhusted by the

month the ambrosia

drinkit for

on

five

the

Maitreya,

alf
liaJs

upheld by

rays druak up by the celestials, to a single

g un,

^and

in

asterisms

sprung from the waters, drag

a whole Kalpa.

reduced, haviog

The

foremost of Munis, like the steeds of the

horses of the moon,

car for

as the

or relaxed

three wheels

the Jasmine

as

And

Dhruva move before the sun.

the

moon has

car of the

drawn by ten steeds white

the right half

XII.

orbit

kalas remain the

moon

sun and lives in the ray

called

When two

of the

VISHNUPURANAM.

153

Ama

and

During

period

the

this period

and night
and shoots

water

the

in

of the trees

when the moon

is

the manes

but

near

which

contained in the two

the

and

When

The

of

progenitors

the

portion

drink tHb

last

ambrosKi

and

nectar that come's %!rqm

the day of codjunction

remain

they

progenitors

month.

The

rMgits.

moon on

the rays of the

composed

is

the crime

o'f

fifteenth

afternoon and

the

in

it

Kal

sacred

but a

contains

down a

casts

guilty

consequent upon the destruction of a Brahmin.

remainder of the moon

branches

proceeds to the sun.

it

the trees

a day

for

enters the

it

thence

AmavasyS.

called

immersed

first

cuts off a branch or

in

is

is

thence

and

Hence any person, who

leaf

accordingly

is

moon

the

satisfied

are divided

drunk by

is

thereby

into three

for a

classes

Saumyas, Varhishadas, and Agnishwatta.

In this wise, the

moon, with

celestials in the

its

light fortnight

cooling rays, nourishes

and

the plants with

its

and satisnes them with

The
thie

is

and

fire

is

pennon.

by earth-bone

and a

The

of gold, of an

ruby red

its

sustains men,

The huge

car

octagonal shape,

originated

from

by eight

fire.

of

Maitreya,
horses,, which
tlie
tlis

the chariot of

once

made

is

with a protecting

and adorned with

Bhauma (Mars)

drawn by eight
Vrihaspati

Rahu

time of lunar and solar ecclipses the

in

it

slowhorses.

eight black

for ever.

Rahu

travels, at

Tne

are drawn by

made

(Jupiter)

a car drawn by piebald

harnessed are attached to

is

steeds of a

pale-coloured steeds,

in

of thc

Sukra (Venus)

car of

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

paced Sani (Saturn) travels

through

animals and

hosres gifted with

horses, equipped

magnificient

golden car drawn

moon,

armed with arrows

floor,

nourishes

radiance.

drawn by eight bay

wind.

velocity of the

carried

fender

it

chariot of Budha, the son of the

wind and

It

And

cool nectary aqueous atoms.

the development of those planfs

insects

tlie

dark fortnight.

Pitris in the

At

travels from

sun to the moon and comes back again from tbe moon

to

VSfHPURANM.

The

tiie suri.

car of Ketu

wind and

fleetness of the

smoke

f the

is is

of the

drawn by eight horses having

dusky red colour of lac or

of burning straw.

Maitreya, the chriots of

have thus described to you,

planets

the nine

bands of

air.

attached the orbs of

are

And

stars.

being kept

respective orbits

they

by their respec-

in thcir places

As raany

they cause

rojind

are the stars so

the

pole-star

many

by the

the planets revolve suspeflded

also .whirling

because

it

air

As

the

revolve,

it

cords which are

aerial

The

round a centre.

are th

As the

revolve.

to

and makes

goes round the spindle

oilman

th

all

raove in their

all

cords by which they are fastened to Dhruva.

aerial

turn

which are fastened to Dhruva by

of

and

asterisiris

planet,

tive

all

To Dhruva

cords.

aerial

ij

Pravaha

called

is

bears along the planets like a dic of

driven by

fire

the aerial wheel.

foremost^of Munis, that Dhruva

have related to you,

the

fitted to

in detail

the constituent parts

shall

now

is

describe

hear them as they are of great

People are freed from the sins committed by them

efficacy.

when they behold

during the day

hight.

of the celestial porpoise

tail

And

those

are stars in

in

it,

who behold
the

it

the celestial porpoise in the

live as

many

years as there

Uttanpada

sky or even more.

is

the

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

Dhruva

heart.

The Aswinis are

Aryamat are

is

its

organ and Mitra

Kasyapa

situated

ori its

its

two hinder

is its

two

brow and Naryana

fore-feet

Samvatsara

legs.

organ of execretion.

which four stars in this constellation never

have thus related to you the

the

stars.

rivers

them

From

sexual

Mahendra
in

its

tail

set.

situation of th earth

had already described

and the animals

in short

is its

Agnij

Dhurva are successively placed

artd

in its

and Varuna and

living there.

to
I

and

you the Varshas and

shall again

describe

hear them.

the jwaters which constitute the

ao

person of Vishnu

VlSHNUUftANAM.

i$4

riginated

lotus-shaped earth with

the

The

tains.

stars are Vishnu, the

nountains, regions, streams, seas are Vishnu

that shall be
is

that

all

identical with

He

knowledge.

The

not are Vishnu.

is

and

seas

its

words are Vishnu

that

all

the apprehension.

all

has got endless forms but

you must consider

divisions of the earth

is,

glorious Vishnu

All the mountains, oceans 'and. the

not a substance.

muri-'

forests,

Wliert knowledge

is

is

various

to be the

illusions of

pure, real,

universal,

independent of actions, freed from defect then the varieties

of

ase

to

substance, which are the

What

exist in matter.

the tree o? desire,

fruits of

substance

is

What

thing

has got no beginning, no middle and no end

one uniform nature

is

How can

The

earth

is

seen as a jar

the jar

halves which are again broken into pieces

dust and the dust

And

although

more

self-knowledge

Brahman,

considered

is

is

is of

its original

they again become

by man

so

own

obstructed by his

there

which

divided into two

is

again reduced into atoms.

is

it

And

thK whjch

that object be cailed real which

subject to change and which reassumes no

character

is

Is this reality
is

it

acts,

because

Therefore,

nothing anywhere, or anything real

is

any time save discriminative knowledge.

On

hs

account of

at

the

diversity of their actions, people, having diverse temperaments,

Knowledge

consider that one knowledge as manifold.

and pure, freed from

fect

ments towards

there

all

the knowledge which

is

false.

illusion

of

Tiiat

affliction

which

is

truth

and

the acid, juce,

seen by the

is

sacrifice,

the

knowledge,
whom

all tliat differs

knowledge

a temporal and wordly nature.

Cribed to you the

per-

attacfi-

havc thus communicated to you

truth
it

renouncing

the supreme Vsudeva, besdes

is

nothing.

is

which cause

these

and eternal

single

and

pains

the

victim, the

celestials, the desire for

is

have also

fire,

the

the

from
but
des-

priests,

heaven, the path

followed by acts f devotion and tbe worlds that are

ther

outcome.

vou,

In

this universe

only those people travel

wbich

who

have described tp

are subject to the

influence o

VISIINUPURANAM.

,jj

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

ble,

SECTION

M,LAITREYA

XIII.

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

you,
of

of the

three worlds of .vhich Vishnu

also

related

said

that

the earth

that

you would
it

is

the support

holy knowledge

the

relate the

becomes you now

you have

pre-eminent.

is

You

story of Bharata, the lord of

to

relatc

that.

Bharata, the

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

And he was engaged

to

to

VSsudeva.
Hari

devotion with his mind ever attached

in

Living at a sacred place he was always devoted

Why

twice-born one

then

foremost of Munis

Parasara

he failed to obtain

And

said

final liberation,

was he born again as a Brahmin,

becomes you to relate this."

vvhy
It

The

Iord

illustrious

Maitreya, lived for a long time at Salagram

wholly devoted to the glorious God.

sidered,

foremost

on account of
of

the entire control

,n

his

the virtuous,

And

of

the earth,

having

his

mind

having been con-

kindness and othervirtues, the

he secured

over his mind.

the highest

degree,

The Raja was ever

repeat-

in

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

Keshava, KrisTina,
"ian this did
u Pon

Vishnu,

he utter even

anything, but those

And

Hrishikesa.

in his

dreams

names and

nothing

else

nor did he meditate

their significance.

He

VISHNUPURANAM.

I5<5

accepted

being

and holy grass

flowers

fuel,

deity and

did he

worship of the

(or the

no other

celebrate

entirely given to disinterested abstract devotion.

One day he went

And

ablution.

Mahanadi

to the river

a doe big with

engaged

came

young who had come out

purpose

for the

having bathed there he

ceremonies. Whilst thus engaged there

to'the

after

same

spot

of the forest to drink

capable of striking terror into

lion

the water on the ban':s

on account

fawn was suddenly brought

beholding

and

forth

away by

carried

it

of

this

stream'' the

suddenly caught hold of the young one and saved

The

being drowned.

of the violent exertion

and

Having observed

fed
it

in his

it

and nursed

it

every day

grazed upon the grass

afraid of a tiger

it

It

proved

this the

arms and came back

throve and grew up.

it

river.

king
from

which the doe had received

injury

on account
died.

of

great lep her

into the

'fell

the

all

jumped out

creatures. Thereupon, the doe, greatly terrified,

fawn

of

in

Whilst the doe was drinking there was audible

of the stream.

a dreadful uproar of a

And

observance

religious

royal

to the

She

fatal.

down

took the

ascetic

There

hc rmitage.

and undcr

lay

he

his

fostering care

frolicked about the

hermitage and

And

neighbourhood.

in its

used to come to the ascetic.

sometimes

In this wise

the young one sometimes wandered far away in the

morning

and came back

frolicked

in the leafy

to the hermitage in the

bower

His mind,

evening and

of Bharata.

twice-born

was thus attached

one,

animal, playing either in the

tance and he was unable to think of anything

king,

wards

although he had severed

his

friends, his

all

kingdom,

inordinately attached to

this

wolves,

its

hoops.

What

is

And

else.

his

fawn.

and

son

When

the

it

to

grew

wife,

absent

for an

had been

carried

devoured by a tiger or slain by a

used to cry out,The earth

dis-

bonds of attachments

unusually long time he would think that

away by

to that

neighbourhood or at some

embrowned with

lion.

He

the prints

of

has become of the fawn thkt was barn f

VISHNUPURANAM.
delight

iff

How

from the

fcack

.against

my

happy

forest.

These

arm.

should become

tufts, of

he had corae

if

budding antlers

felt hjs

which have been nibbed by hjs

Jads chanting the

>57

rubbing

saered grass, the heads of

new

Jook

teeth,

like

pious

Shama-Veda.'

Whenever'this fawn

usfid to

absent

itself for

from the bermitage the ascetic would think

a long time

And he

tlius.

was delighted and his countenance grew animated whenever

abstraction
wefclh

was interrupted although he had renounced

and kingdom.

wanderings of the fawn.

silent his

Whenever

the king,

him

and having

did not see

when he
his

anything

On account

died,

it

to

was

a son mourning for the father.

saw the young fawn only before

mind engrossed by him,

of such

Jambumarga

feeling at

Maitreya, he

such an hour he was born

with the faculty of

forest as a deer
life.

Cherishing a distaste for the

account of this recollection he

left his

again repaired to holy place of Salagram.

dry grass

and when

else.

recoUecting his former

world on

it

mind became settled. Thus in the course of time

became subject to its influences and was watched by

And

again jn

wandered away

if

mind followed

the deer with tearful eyes Jike

family,

His mind became unsettled with the

great distance the king's

the king

it

His mind being thus engrossed by the fawn his

neared him.

mother and

Living there upon

and leaves he expatiated the acts which had

led to

being born in such a condition

and upon his death he
was born as a Brahmin still retaining the recollection of his
his

former

life.

He was

born in a devout and

illustrious family of

asceticswho rigidly observed devotional practices.

Having

been gifted with true knowledge and acquainted with the

spirit of all

sacred writings he observed soul as contrdistin-

guished from

Prakriti (matter).

knowledge of

self

beings as the same.

And

he observed the

When

acquainted with the

celestial

and

all

other

he was invested with the Brahmini-

Ca l thread
he did not read the

Vedas with a preceptor, did not

VISHNUPURANAM.

158

perform the ceremonies nor did he read the scriptures.

And

requested again and again he replied incoherently in ungram-

His body was unclean and

matical and unpolished speech.

he used to wear dirty

mouth and he was

Undue

clothes.

hatred by

with

treated

dribbled from

Saliva

the

from the people obstructs abstraction and

respect

hence the ascetics, disregarded by people, attain to the

summation

liis

people.

of their asceticism.

con-

Without polluting the way

treaded by the saints the ascetics should so behave that

.

come

ordinary folk might hate them and not

Having thus thought

pany.

in

saying (Bharata)

of this

'gited

with high intellect assumed the appearance of a crazy

in the

He

eyes of the people.

used to

on raw

live

potherbs, wild fruit and grains of corn and whatever

his

way

On
by

idiot

pulse,

came

work

the death of his father he was set to

He was

in the

field

and nephews and fed by them with wretched

and stout

firm

and used to act

like a bull

a simpleton and people used to make him work and

him food only as

his

Once on a time
garding him as an

wages.

idle

re-

uneducated Brahmin, considered him

king

wished to

go

hermitage of the great sage Kapila,

in

his

One

palanquim to

the

on the banks

situated

of the river Ikshumati, to consult the sage,

into

day

master's service to assist in carrying the palanquin.

Brahman, the

like

give

the gate-keeper of the king of Sauvira,

a worthy person to work without pay and took him

in

as a part of necessary but temporary infliction.

his brothers

food.

the

thk com-

who was conversant

with the virtues leading to liberation, what as most desirable

in

And he

a world abounding with care and sorrow.

one of those, who had, at the order of

been compelled to carry the palanquin gratituously.

that Brahman,

gifted with the only universal

rccollecting former birth,

although

to atone.

And

knowledge and

compelled

to

do

bere the burden as the means of expatiating the sins for

bc was desirous

was

the head servant,

While the other bearers

tbis,

whi

proceeo-

VSHNUFURANAM.

i^g

ed with alacrity, he, fixing his eyes upon the pole,

And

dily.

perceiving the palanquin carred unevenly

exclaimed 'Ho bearers

it

what

is this ?

keep equal

went on unsteadily and the king again cried

How

this?

irregularly are

you going

king,

the

man who

this

is

-'lt

said the king to the

is this'

You have carried

which the Brahmin

robsl(

nor

king

said,

palanquin

some to

'I

who
nor

it

distinctly

only a

is

am

me and

my

orweak.

properties as strong

placed on the
the thighs

thighs

ground

the

is

trated in

statement, that you

it.

is

unreal.

Both the

feet are

belly rests

upon the

chest;

and

I.

is

be considered

it

is

seated in the palanquin

is

elsewhere called this

is

and thou and others are

and elements, influenced by

Qualities

palanquin

the

depend on

qualities,

acts,

assume

and acts perpe-

all

beings.

The

imperishable, tranquil, devoid of qualities, distinct

from nature and

'reed

The

ignorance influence the condition of

soul is pure,

weari-

is

me first what
you may distinguish

how can

thence what

nere distinguished as thou

of elements

not

The

'Tell

and the

This body which

'thou'

bodily shape.

am

fatigue.'

supported by the belly and the arms and

is

my burden ?

Made

then

are supporled by the

known as

who am

are supported by the feet

legs

carned by the shoulders and then

as

said

arguments about

upon the legs

rest

the chest

shoulders

my

king,

I,

To

robust.'

by me or placed on me,

behold the palanquin borne

king, to

not

Are yu

way.

and a heavy burden

you have distinctly seen of

Listen,

'How

perceive that you are stout and the

The Brahmin

persons.'

little

capable of

replied

Are you exhausted?

carry your palanquin.

carried by you,

is

all

replied 'It

king

is

exhausted,

last

But you Iook very

is

had again

this

lags in his space.'

Brahmin,

your burden

unable to bear exhaustion

Still

'What

out.

When

?'

tar->

king

tlie

space.'

and again taken place the palanquin bearers at

to

mved

is

without increase or diminution

and

if it is

from increase or diminution then with what properity

you say to me,

'I

see that you are robust

If

the palan-

VISHNUPURANAM.

l6o

placed on the body, the body on the

qulti Is

the ground, then the burden

Why are

me.

palanquin.
carried

If

not others,

am

of

may be worn

said that

material, with

by

fatigue

of

all

undergone by me.
made,

is

the nature

cause, then

said

others being a collection

of lements
*

Having said

it

Brahman, leave
me,

Tell

me who

The Brahman

and touched
off

art

his

feet.

speedi-

good and bad

of pleasure

The king

said:

the palanquin and be propitiated with

thou under the disguise' of a

Who

replied 'Hear me, king.

possible to say;

the Brahm'an became

this

down from

it

The

the substance

is

and went on carrying the palanquin the king too

ly got

ment

When

individuility.'

Parasara

of

to be

is

which the palanquin

and me and

collected

silent

being

is

out with the weight of moun-

either in its essence or its

is different,

may be
of you

oii'

as by

feeling the burden of this

king,

exhausted with a burden that

houses and even of the earth.

trees,

men

the feet

feet,

much by you

carried as

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

palanquin, people
tains,

is

go anywhere

is

fool?
is not

it

receiving the

fruits

enjoy-

and endurance of pain.

originate from virtue and vice

am

produced for the

for

The body

luck.

Pleasure and

pain'

therefore the soul assumes

bodily shape for enjoying pleasure and enduring pain conse-

quent upon virtue and

creatures

is

virtue

vice.

or vice,

The

universal cause of

why

all living

therefore enquire after the

my coming to this earth.'

The King said :" That virtue and

cause of

of

all

receiving their consequences, there

it

thef caoses

vice' are

actions and that people migrate into various bodies for

not the least doubt about

is

but as regards what you have said that

ble for you to say

who you

to have explained.

are,

it

one's self from applying to

said

it

is

it

:To

is

the word

possi-

not

a matter which

Brahman, how cannot a man

himself to be that which he (really)

The Brahmana

is

there can be no

wish

declare
harffl tff

'I.'

use the word

'l'

undoubtedl/

::

ViSHMUPUfcAfoAM.

detrimental

is

but

as

it

not improperly used

it is

But the term

merely to the soul.

conceives that to be the

The tongue

or soul.
lips,

teeth and

the

the

palate

applied

is

it

which

or soul

se!f

word

articulates the

if

erroneous in as much

is

not

is

self

by the

assisted

'I'

and these are the origin

the expresion.-as they are the causes of the

of

productfon of

speech.
If

by these instruments speech can

not at

proper to say that speec.h

all

man having

body ofra

of .various
If

parts

to

what part

me, then

it

may be

king, that

said,

a monarch

Who
:

these are thy

are you

Who am

followers

yet

Then

palanquin, shall be applied to

not say that their

monarch

but they shall say that he

it is

differs

therefore,

in

the

and to me.

this

a goat, a horse, an elephant, a

given

to

a beast,

nor a tree

then

is

palanquin
the

of

the umbrella?

man, a woman,

names

bird, a tree, are

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

these are the various shapes which he

name

is

king, your

Rajabhat

name

is

besides you have

nothing but tbe work of imagination.

ai

artificial

sticks

is

got various other names-*-but none of these

and

The

which they assume on account of

assumes on account of his acts.

Vasuraja and another

shall

called the palanquin

what the

What

Apply

their primitive aetions.

is

in

a cow,

various bodies,

timber or

The people

palanquin.

king,

umbrella, in their separate state.

to thee

timber

of

tree,

Again consider the

from the wood.

argument

made

is

king.

it,

Thou

untrue that these are Lhine.

assemblage of the pieces of timber

judge yourself,

the

seated on a tree or on a timber

is

is

is

these are the bearers

me, what name,

tell

that

?" are useless.

This palanquin, in which thou art seated,

got from trees.

T?

from

different

the whole body, then such

a palanquin

this is

the

composed

is

tltis is I,

is

it

king,

apply the word

body quite

tliis

while one soul inhabit3

questions as "
art

we

shal!

word

'I.'

hands, feet and other limbs

another being had existed in

other;

utter the

itself is

names

is

And what

real

thing

VISHNUPURANHIV.

i62

is

course o( time, go by different names ? You

in the

does not

which being subject to changes,

king,

therc in the world,

the son

are called the king of the world,

enemy

husband of your

of your foes, the

children,

what name the

situation

Are you

nature from the

been

got

distinction

and

of

who

how

at,

is it

to apply to

am.

my

posible

said

edly

one,
tlie

'

truth

Havihg heard

worked

What you

but

in

knowledge,

is

be

not carried

ders.

The body, which has

froni

me.

words

his

humbly

tliis

The

revered

destiny.

This
truth,

distinct

three

reachng

my mind

V"

with

to the twice-

undoubt-

sir, is

has been greatly

twice-born one,

and

is it

placed on

carried the palanquin,

the

in

discriminative

from plastic nature.

three qualities influence

animals and these

profound

tlie

pregnaht

said

my mind

palanquin nor

have

Then considenng

XIV.

understanding

very grand and

king, separate

are,

What you have shown,

up.

various creatures to

your

And since the truth

for me to recogllize the

have said,

hearing

is

are they yours

individual the expression*'

the true essence of things the king

born

What

Or

your body.

SECTION

JCarASARA

you

You

father, the

wife, the father of your

to

head or ihe belly

members

properly, do you think

has

apply

feet or are they yours

Are you the

in

tlie

shall

your

of

my

shoul-

is different

actions

of the

influenced by

qualities are

again

my

tbou conversant with

ears,

has been greatly disturbed for knoW-

tng that real and holy truth.

twice-born,

had

already

VISHNUPURANAM.
addressed myself for going to

him what

learn of

in this life

163

the great
is

ascetic

most

the

Kapila,

desirable

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

you

towards

being acquainted with

for

Brahmin, the great ascetic

glorious Vishnu,

on

who

remove the

eartli to

one with

at

is

illusions

me

have said

couvinces

being, has

appeared within

what

of earth,

is

in

my

with

of

to

life

piety

men,

if

is

the

also

another's
action

end

sacrifice

That,

is

for

hundreds

life

then the

and he again

is

Hear,

If

who

another's.

if

is

Vedas as the ends of

Iife,

Anything, that

of earth,

partakes of

is

its

the

lord of

If

there

that son is

then every
exists

no

the acquirement
of life

then

ends would sometimes be and some times cease to be.

rites laid

of

shali

acquisition

of

father

wealth

the

for

And

final truth in this world.

you consider the

head.

him,

and thousands

the profound truth.

it

gives

soul, union with

sovereignty be characterized as the great end

finite

To

acquiring desired-for objects?

the end of
of life

the gods

that

profound truths.

why do people spend

life.

which gives

also the best.

is

becomes the end of every cause then

suprcme or
of

is

upon the great

there are

yon what

and

son

lord

kingdom: these are the

bcst.

estimation.

their

Thus

then

the

of

world and there

in the

king, sorne worshipping

life.

best things but these are not

describe

waters

the

the best of all things, not the great end of

with concentration meditates

end of

the best of things,

is

'

pleasures

the best.

born

my wellTo me, who am thus

vision.

best rewards though not asked for,

it is

the

is

The Brahmana said You ask me,

truths of

things

best

trutli.

of

But what you

of the world.

desire for wealth, prosperity, children or

heavenly

He

elements.

all

There are many things which are best

many

a portion

that the great Kapalia, for

you are an ocean overflowing

divine wisdom.'

are

is

twice-born one, explain what

askinjf,

for

Kapila

my mind

profound

tlie

to

object.

If

down by Rik, Yayur and Shama

hear what

have got to say on that

the outcome of tbe

charactf r

and

instrumentality

consists

of

clay.

VISHNUPURANAM.

164

So any

performed by

act, that is

fuel, clarified butter

The

perishable.

and Kusha

wise men as eternal and

life.

If

is

would

it

no reward

that which gives

that

of

on

brings

to

false

world

transient

be the

for

king,

end* of

undecaying,

made up

not

connected

the

rest

and

unreal

one

wisdom

of

tben

this

As

air

best

the true

such as

When
that

of

forms

the

life.

and

independent

and

flute is

all

lie

is

spirit,

in all other bodies,

unity and the true

over the vvorld going

distinguished as the notes

consequent

difference,

The

future.

own and

spreading

god and man,

tion of things ceases."

in^this

end of

name, species and

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

assumes various

artother.

things

things, with

who knows

through the perforation of a

actions.

becomes

and destruction, omnipresent

in one's

one

then

knowledge,

in titne, present, past

essentially

the true

of tr,ue

with

principles of things.

it

life

not the true end of

uniform, perfect supreme over

all-pervading,

one,

were

it

one substance cannot become substantially

nature, freed from birth, growth

which

life

hear from me, in short

is

if

you consider

soul with the Great soul

individual

many

If

true

there are undoubtedly very

It is soul,

is

be

considered as the supreme end of

Thus

nature

in

must be considered by

final liberation is

the union of the

be

must

life

things.

through transitory

accomplished

which

end

great

sucli perishable things as

grass,

one though

upon the

fruits

of

between the various froms,

destroyed then the distinc-

SECTION

P/ARASARA
became
in told

and engaged

Brahmin

said

The

great

nap Ribhu, who

true

wisdom.

his

disciple

and

tructed,

patriarch

son of

instruction of

Ribhu did not doubt

him
ins-

confirmed in

his being fully

of

gave

delighted

men, he being thus

of

by

name Nidagha became

greatly
lord

sou

conversant with

king,

Pulastya by

0,

the

in

iliustrious

had

Brahiv.l

nature,

(Ribhu)

what

great king

the

for

was by

instructions.

various

king

meditation and the Brahm-

"Hear

Ribhu said

days of yore

Nidagha.

in

illustrating the principles of unity.

tale

The

Having heard those words the

said

speeoliless

XV.

the doctrines of unity.

The residence

And

Viranagara, a big,

at

banks of the

situated on the

beautiful city,

was

Pulastya

of

Devika.

river

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

the desciple of Ribhu, acquainted with all devotional practices.

After a thousand

Pulastya to
the

completion

of

And when
seated

the

sacrifice

who came

hands and

his

said

'0 foremost

there in your house

pulse in

pleases

you

my

after

He was

Viswadevas.

led

him

into the

house.

Brahmins,

of

do not

like

tell

wretched

me what

reverend

food

food.'

meal,

cakes, of

Eat,

to eat.

rice,

Sir,

barley

whatever

best.'

Rjbhu :
Give

house.

gate

were washed and he was

feet

Nidagha said 'There are

and

to

the city of

to

the

at

there specially to offer him

and

usual present)

went

stood

Nidagha requested him respectully

Ribhu
is

who

pupil

his

beheld by his pupil

Arghya, (the

Ribhu

divine years

see

me sweet

twice-born
meats.

one, these are

Give

me

rice

wretched

boiled

wheaten cakes and milk with curd and molasses.'

with

viands.

sugar,

VISHNUPURANAM.

166

Nidagha said

'0

dame, quickly prepare whatever

and sweet

most excellent

my

in

house

and

satisfy

is

hitn

therewith.'

Havingbeen

addressed the

thus

consonance with her husband's

and placed

before the

it

spoke humbly to the

the meal.

Nidagha

And

is

Brahmin.

great Muni,

created,

thirst is

by

when by

fire

queslion

And

faculties of the mind,

am

my

goes

is it

any where.

do not

live in

one

men.

What

is

and
tbat

pne.

of the

body,

are the

men

about

As regards your
I

shall

Such

place.

not real

/.

are
I

"Where

And where
is

people see of you

men

and

thatby which

ask those

wither

rational to ask

coming from

me

dwell,

absorbed

three

go and whenca

reply.

are you coming

see of other

is

everywhere and penetrates everywhere

Then

the ether.

dried

pleasure and contenment

twice-born one

other questionsWhere

come, hear

Hun-

in vain?
is

satisfied with

whose ininds are affected by them.

Whence

me

the earthly element

These aretheU.o functions

internal heat.

Man

twice-born one

produced when the moisture of the body

they are removed.

have got no appetite and hence

why do you

twice-born one, not mine

it

then,

Brahminand where areyo going?

pleased with his meals.

is

king, he

delightedly eating

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

have got no satisfaction

ger

in

sweet food

Has yout mind obtained contenfment

your residence,

Ribhu said
is

And,

who was

me, whence art thou coming,

tell

Nidagha

of

'Have you been greatly delighted with thismeal,

twice-born one

Where

wife

behest prepared

not

go

is

am

not

anywhere and

not real you

distinction

with you and other

not real they, and what

made

Iike

thy residence?

you go

will

the case

is

what people,

people see

of

between the sweetened

not sweetened food only to hear of your opinion about

:

do thou
Is

hear

my

explanation about

there anything really

this,

twice-born

sweet and not sweet to him

VISHNUPURANAM.
who takes meals

when

longer so

which

What

food

the first to the

is

which

there

middle and

strengthened by fresh

And

not

man

considers

equally delightful

barley, wheat,

and the

You have now understood

like are

vvhat

is

as

it

from

of clay is

built

earthly

this

no

is

and that

repletion,

of

As a house

last ?

milk, curds, treacle, fruits

atoms.

is

plaster so

tained by earthly atoiis.

oil,

considered sweet

is

causes the sense

not sweet, becomes so when

is

such.

That which

it

167

body

main-

is

pulse, butter,

made

of earthly

sweet and what

is

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

which leads

of Uletitity

to final Iiberation."

Having heard those words explaining the true end of

life,

Nidagha humbly bowed to him and said

the illustrious

come here for

my

Tell

welfare.

me whence

ftibhu.

said

"0

twice-born

have come here

knowledge.
thetrue

Now

end

of

depart

and worshipped him.

for

it'

is

removed."

thy preceptor
thee the

true

you have been acquainted with

supreme

be

'so

upon

confer

to
for

spirit

Vsudeva."

Nidaglia reverentially

And Ribhu

be one

this universe to

Consider again

Iife.

undivided nature of the

Having said

hast

thou hast come ?

my mind
one, I am

Hearing thy words the infatuation of

RlBHU

Thou

tvvice-born one.

"Be then propitiated with me,

bowed

too repaired to his

to

wished-

quarter.

SECTION XVI.
After

the

expiration

a gain repaired
to

him.

The

tliat city

ascetic beheld

of another thousand years

for

Nidagha

"hen the king was about to enter

host-of relations.

He

Ribhu

conferring knowledge upoit

at the outside of
it

the

city

with a huge army and a

savv his illustrious

ptapil staivding at

"

168

VlSHNUPURANAltf.

distance avoiding

hunger and

crowdhis

the

'Why are you standing

"There
said
men

aloof,

twice-born one

a great rush

is

of.

and

?'

people for the

entering this huge and picturesque city

is

with

fuel

him Ribhu

Beholding Nidagha and saluting

Nidagha
lord of

was parched

throat

coesequent upon carrying thicket

thirst

grass.

ho'ly

aaid

"

aro

staving to avoid the crovvd."

RibhU

:'"0 foremost

said

king amongst

these

know

thinks you

Nidagha

And who
who

said :--"He,

elephant, huge as a

is the

Me-

are his

Tell me."

these.

all

who

attendents.

twice-born one,

of

mountain,

seated on the infufiated

is

the king

is

and

others

all

are his attendents."

said :-"You have simultaneosuly pointed out to me

Ribhu

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

who

said,

king and which

the

is

illustrious one,

which

tell

the elephant

is

NlDAGHA
and one who

said
is

is

Ribhu
understand

what

is

said

" Hear

which

me

to

not aware,

which

twice-

bears

and

in the

way

in

which Ican

if

the

of us

Nidagha jumped upon Ribhu

said this

you have asked

vvhat

Brahman,

king 'and

two

is

Ribhu having

The mind

';,tbis

of

of

me.

am

like the elephant.

above
shoff

for your better information.

am

of

Brahmins,

seems thatyou

and

tell

me notf

is /."

Nidagha,

Sure

it

the elephant

you and whicb

s<

falling at his feet sid-4"

Ribhu.

that

elephant

the

is

meant by the word underneath and

is

you are underneath

example,

as

under

Who is

betvveen

Ribhu said " O/oremost

are

is

Therefore

thekingand

is

meant by the word abovel

like the king,

this

who

know it."

anxious to

the king.

" Explain

What

it.

the elephant.

?"

As soon as he had
and

is

relation

bornc

said

is

particular,

" That which

above

born one, of the

that which

me in
I am

speedily

thou art

no other person

my

is

so

got

downand

saintly precepto

much

acquainted

VlSHNuPuRANAM.

169

mind

of the
wth the principles of unity as that

Therefore

teptor.

RlBHU

said

"

Nidagha,

ahigh

mind.

am

your preceptor Riblm.

have

yol

briefly described to

you

essence of which

the

divine truth,

pre-

which you had shown to me

have come here to give you instructions

gifted with

the

my

that thou art he."

attention

Pleased with the

before,

know

of

is

the none-quality

of all."

Having said

by

too

gha,

was impressed with

instructions,

his

Ribhu went away.

learned

the

this

Nida-

belief in

He began to observe all beings in no way distinct

And being devoted to Brahma he obtained final

unity.

rom him.
liberation.

" Therefore,

conversant with duty, do thou,

with

beings, regarding equally

all

same sky looks apparently as white

fi\ the

or foe.

friend

one

as

thyself

consider

O thou,

king,

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

erroneous

one which

He

is I

is

He

There

Achyuta.
thou

is

appears diversified to

That, which exists in the universe,

vision.

He

is

is

nothiog distinct from

all

This universe

is

is

Him.

His form.

Give up therfore the misconceived notion of distinction."

Parasara
king

said:

The

became cognizant

nounced

all

Brlhmin having uttered

of the

account of the recollection

perfect

end

true

dea of distinction and the

knowledge, now

of

former

of

life.

He

re-

Brhmin, who, on

lives,

had obtained

liberation

acqiiired

this the

from

future

births.

He,
harrate

wh
it,

will

will

reverentially

have

his

mind illuminated and

the nature of individuality.

shall

be considered

ft

hear this story of Bharata or

will

not mistake

And he who remembers

it

even

object of reverence.

The end of PArt

II.

22
!''

n\

^nm^}^/

PART

III.

SECTION

MLrWTREYA said

The

the celestials

castes

four

and the

and

and

rest

been

Do thou describe to me,

and

taras

all

and the

stories of

my

Venerable

Sir,

all

Dhruva

preceptor.

the

Manwan-

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

wish to hear this from you.

Parasara

of the Rishis, the origin of the

described by thee,

fully

and of seas

otlier planets, the creation of

of the brute creation

and Prahlad have

situation of the earth

systm of the sun and the

the

I.

said

"

shall serially describe to

Manwantaras that had passed away and

all

that

you

all

shall

the

take

place.

The
then

first

Manu was Swayambhuva. Then came Swarochisba

Raivata, then Chakshusa

Auttami, then Timasa, then

these six

Manus have passed away.

the '.sun

now

is

the

Vaivaswata, the son of

presides over the seventh Manwantara, which

present period.

The era of Swayambhuva Manu, which took place

beginning of Kalpa together with
other

personages, has been

cribe to

the

you the period

of

related

by me.

and

the

named

the

will

now

des-

together with

his sons.

There fiourished two classes of celestials

ta of Swarochisha

Swrochisha Manu

presiding deities, saints

in

the celestialsf saints and

in the

Manwan-

Parvatas and Tushitasand

king of the celestials was the powerful Vipascbit; the

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

Nischara, Arvarirat

and the sons

of the

Manu were

Chaitra,

VISHNUPURANAM.

I72

Kimpurusha and

others.

Manwantara.

second

have

the

In

described to you

tlius

Manwantara

third

Susanti was the king of the celestials,

the

of Uttami,

who were

severally

denominated as the Sudliamas, Satyas, Sivas, Pradersanas

and Vasavertis and each

of the

In

the

reign

of

Tamasa

the fourth

each consisting of Uventy-seven.

was named Satakratu by

;

twelve
celes-

sons

Manu.

Haris, Satyas and Sudhi* were the

fices

of

were the seven

of Vasishtha

and Aja, Parasu, Divya and others were the

saints

tial

of these orders consited

The seven sons

deities.

Sivi

was

Surupas,
elestials

their Kngjvho

performance of hundred

sacri-

were JyotirdhmS, Prithu, Kavya,

seven Rishis

the

Chaitra,

his

Manu, the

orders of the

Agni, Vanaka and

The sons

Pivara.

of T&masa

were the powerful kings Nara, KhyJti, Santahaya, Janujangha

and

others.

In

was

the

fifth

their king

Manwantara Raivata was

and

jasas, Vaikunthas,

teen divinities.

the celestials were

the

Manu

and Sumedhasas each consisting

The seven

Indra

Amitabhas, Abhutara-

Rishis were HiranyaromS,

of

four-

Vedasri,

Urddhabahu, Vedabahu, SudhSman, Parjanya and Mahamuui.

The sons

of

Raivata were Balabaudhu, Susambhavya, Satyaka

and other brave

These

four

kings.

Manus, Swarochishas, Uttami, Tamasa

Raivata were born

Vishnu by

in

his devotions

ihe race of Pryavrata

and obtained

in

who

and

propitiated

consequence

thereof

these rulerf of Manw3ntaras as his son.

In the sixth

Manojava

Manwantara Chakshusha was the Manu,

became the

king

of

the

celestials

erouped as Adyas, Prastutas, Bhavyas,

Prithugas, and

high-minded Lekhas each consisting of eight divinities

seven Rishis were

Sumedhas,

when

who we re
the

Virajas, Havishmat, UttanM>

Madhu, Abhinaman and Sahishnu.

The sons

of Chakshul>

were the mighty Uru, Puru, Satadyumna and other kings

theearth.

the

ot

VISHNUPURANAM.

twice-born one, the Manu,

period

the wise and

is

Their king

Adityas, Vasus

Vasishtha, Kasyapa,

Purandara.

Jamadagni, Gautama, Viswamitra and Bharadwaja are

Atri,

And

the seven Rishis.

Manu

are the

the

nine pious sons of Vaivaswata

Nabhaga,

Ikshawku,

kings

Nabhanidishta, Karusha,

Narishyanta,
wcll

obsequies the

are the

celestials

is

the present

reigns in
lord

illustrious

The

offspring of the sun.

and Rudras.

who

173

Dhrista,

Sanyati,

Prisliadhra

and the

known Vasumat.
incomparable energy, of Vishnu

Tlfc

of

<]iiality

goodness and preserving

overall the
part of

Manwantaras

that

divinity

in the

arrival

of

the

Manwantara

of

in

the

rules

things,

From a

shape of divinity.

Yajna was born

Manwantara the will-begotten

one with the

at

created

all

Swiyambhuva

Aud

child of Akuti.

at the

Swarochisha the irrepressible

Yajna was born as Ajita along with Tushitas the sons of

TushitS.

And

Tushitas were
the

at the advent of the

Manwantara

of

Auttama,

born as the excellent Satyas, of Satya.

Manwantara

of

In

Tamasa, Satya became Hari along with

the Haris, the children of

Hari.

And

in

Raivata Man-

the

wantara of Sambhuti the excellent Hari was born as

Manasa

along with the celestials called Abhutarajasas.

In the next
8

tlie

of

Mauwantara Vishnu was born

Vaikumha along with

the celestials called

present period Vishnu was again born as

Kasyapa by

worlds

By

all

called

Vishnu because

from the root

tials,

Vis to

the Manus, the

Wions

of the

power

In

the son

disturbances he gave

these seven persons, in

Manwantaras, the created beings have been

is

Vamana

With three paces he conquered the

Aditi.

and having released them from

them to Purandara.

of Vikunthi,

Vaikunthas.

'

his

tbe various

preserved.

He

energy pervades the whole world

enter' or 'pervade

:'

and

all

the celea-

kings of the gods are but the impersoof Vishnu.

SECTION

HiLAITREYA said

foremost of Brahmins, you have

me

described to

away.

It

Manwantaras

seven

the

II.

have passed

that

behoves you to describe now the Manwantaras

that

shall take place in future.

PARASARA
was the wife

Manu

said

: Sanjn,

the daughter of Viswa'kamjn,

and bore him three

of the sun,

Yama and

Vaivaswata,

children,

the goddess Yami.

the

Beif

unable to endure the fervours of her husband, she engaget

Chaya

in his attendance

devout

and repaired

upon her three other children

Manu

to the forest to practis<

Considering that Chaya as SanjnS, he

austerities.

Sanaischra (saturn)

Once on a time

Savarni and a daughter Tapati.

offended with Yama, the son of Sanjna,

being

Chaya imprecate

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

was not
heard

in reality

Sanjna the mother of the former.

by

this) the sun,

she

(Having

saw her as a mare

his meditation

goi

anothei

in

the region of Uttara Kuru.

Thereupon assuming the shape

upon SanjnS three

other

to bis

minish his fervours Viswakarman

and reduced some of

for

his

the

children

Revanta ani brought her back

effulgence

filed

off

and the

irtist

weapon

de-

lathe

The
in

portions of the

sun being

the

down shining on the earth

them the discus of Vishnu the
fell

constructed of

trident of Siva, the

To

house.

the eighth portion,

to

Vaishnava effulgence that were

by Viswakarman,

two Aswins, and

own

placed him on his

more than which was insperable.

divine

the sun begot

of a horse

of the

god

of wealth, the

Kartikeya, and the weapons of the ther celestials

Viswakarman made Irom Jhe

lance >
alf ihesc

additional rays of the sun.

VISHNUPURANAM.

The son

who was

ChSya,

of

SSvarni on account of his

elder brother the

following

the

In

Manu

shall

now

era

when

consisting

Rishis will

VySsa

son

He

Vaivaswata.
details

coming

rules over the

whereof and

of those

Manu

the orders

describe.

Svarni shall be the

twenty-one

of

The seven

divinities.

will

be the sixth and the seventh

chief of the celestials will

will

be Bali

king of a portion
Virajas,

Patala.

of

The

my

be Rishya-

the innocent

Virochona who, on account of Vishnu's favour,

son of

is

the

sons of Savarni will be

Arvarivas, Nirmoha and others.

Daksha-Savarn

Maitreya,

The Paras,

Marichigarbhas

will

and

be the ninth Manu.

Sudharmas

be the

will

orders of the celestials each consisting of twelve divi-

three

Savana

Indra Adbhuta will be their mighty king.

nities.

Dyutimut, Bhavya,
will

a Manu, was

be Diptimat, Glava, Rama, Kripa, Drauni

*The

sringa.

called

be Sutapas, Amitabhas and Mukshyas,

of the celestials will

each

also

betonging to the same caste as his

Manwantara, the

eighth

or

173

Vasu Medhatithi, Jyotishman and Satya,

be the seven Rishis. Dhritaketu, Driptiketu, Panchahasta,

Manu.

Niramaya, Prithusrava and others will be sons of the

Inthetenth period Brahma-Savarni will be the Manu:

the

celestials

sankhyas:
Rishis

will

will

their

be

be the Sudhamas, Viruddhas and Sata-

king

will

Havishman,

The

be the powerful Santi.

Sukriti,

Satya,

Apammurtti,

Nabhaga, Apratimaujas and Satyaketu and the ten sons of

the

Manu

will

be Sukshetra, Uttamaujas,

Harishena

and

others.

In the

period

eleventh

Manu and the leading

Dharma-Savafni

celestials will

will

gamas and Nirmanaratis each cansisting of thirty

wiU be
tejas,

their

king.

The

the

Kama-

will

Vrisha

be Niscbara, Agni-

Vapushman, Vishnu, Aruni. Havishman and Anagha.

Savarga, Sarvadharma,
9

Rishis

be the

be Vihangamas,

earth will b

Devanika

the sons of the

an.d

Manu.

othersthe

king

VISHNUPURANAM.

J76

son of Rudra,

In the twelfth period Savarni, the

Ritudhama

the Manu.

be Haritas

The

divinities.

fifteen

Sutapas, Tapomurtti, Taporati,

who

con->

be Tapaswi,

will

Tapodyuti and

Tapodhriti,

Tapodhana. And the Manu's sons

Devareshta and others

Rishis

be Devayan, Upadeva,

will

be the powerful kings

will

be

wil!

Sumanasas, and Sukarmas, each

Lohitas,

sistingof

will

be the king of the gods who

will

of

the earth.
In the thirteenth period
will

each

consisting

The

Divaspati.

Nirutsuka,

The

of

sons

who

will

At the
Suchi

The

will

be

Sutpas.

be Chitrasena, Vichitra, and

will

be the kings

and

Avyaya,

Dhritimat,

Manu

the

fourteenth

of the eafth.

Bhautya

period

be the king of the

will

king

Their

thirty-three.

of

be the Manu.

will

Sudharmans and Suk^rmaits

Rishis will be Nirmoha, Tatwadersin, Nish-

prakampa,

others

Rauchya

be the Sudhmanas,

gods

be the Manu and

will

who

celestials

wil

be

the

Chakshushas, Pavitras, Kanishthas, Bhrajiras and Vavriddhas,

The seven

Rishis will be Agnibahu, Suchi,

Grighra, Yukta and

be the sons

will

Ajita.

of

Sukra,

lEgadha,

Uru, Gabhira, Bfadhna and others

Manu who

be the king of

will

tbe

earth.

At

end of every four Yugas the Vedas disappear. Ani

the

the seven Rishis descending on the earth again

them.

every Krita age the presiding

In

various classes receive sacrifices.

Manus

of

wantara,

the Manu, the seven

O Brahmin,
s

those borh' in the race

n every Man-

of the

Manu

rule

Rishrs, the king of

over the

eartli.

fourteen Manwantaras constitute

the god*
this wise

talpa.

Ano

succeeded by a night of similar duration.

And
'thc

And

the

ceetiahs of the

lord over the earth for that period.

and the sons

it

Manu beeomes

and during the Manwantaras the

legislator

estahlisb

the gforious

essence of

all

Jannardana, wcaring form of Brahma,

things, the tord of

all,

the cieator of

ft

swaliow^

Ur

involved in his

own

illnsrons

and

haring

VtStJNUPtRANAM.

thre spheres, sleeps

to the

resorting

upon the serpent Sesha

And awaking after

the ocean.

of

quality

Which

of

identical with the

is

in

the midst

sieep the undecaying Hari,

virtue of

quality

of

all

things

of his

essence

creates

foulness,

And by

they were before.

i?

a part

goodness he, as the

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

preserves the universe.

Rishis,

Maitreya,

how

who

Vishnu,

is

will

now

explain to you,

regarded as Providence

all

through the foUr ages, preserved (the universe).

In the

Krita Yuga, He,

for

the behoof of

Was.hprn*as the great ascetic Kapila

true

wisdora.

the Treta

In

all

creatures,

and imparted to thend

Yuga he was born

as the

Lord

Paramount and repressed the wicked and protected the three

In the

Worlds.

dmded

Dwpara YugaHe was born as Vyasa and

the Vedas

divided

diverse sections.

He

into

four

into various branches

And

at the

divisions

end

be born as Kalki and

shall

tothe paths

of

piety.

Thus

which were agaia

which Were again divided into

of Kali

the fourth Yuga,

shall lead

again the wicked

the endless Vishnu creates,

and destroys the universe.

preserves

And there is none else

have thus described to you,
Brahman, the
realnatureofthatGreat Beingwhoisatone with all things,
hut

Him.

and besides
nor will

whom

described to
deitiesi

there

is

nothing else, nor has there been,

there be either here or elsewhere.

you

all

the

Manwantaras with

Wliat else do you wish to hear ?"

have also

their presiding

SECTION

M.LAITREYA
that

bad been informed before by you

but the manifestation of Vishnu, that

is

Him and that

wish now to

exists in

Him.

said

universe

this

III.

there

hear

it

nothing else distinct from

is

how

the illustrious

Veda 4 vyasa

the Vedas into varfous sections in diverse Yugas.

divided

escribe to me,
different

eras,

who were

great Muni,

the Vysasin

and what were the various divisions of

the

Vedas?

Parasara

said

Maitreya,The great tree of Vedas

has a thousand branches.

them

length.

at

It is

Listen,

impossible for

me

to

describe

however, describe them

sliall,

ia

short.

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

Dwapara Yuga,

at every

benefit of mankind,

for the

of the prowess

and energy

of

mankind, He, for their behoof,

divided the Vedas into various divisions.

the glorious Vishnu divides the Vedas,

now

Usten,

VySsas

in their respective

shall

divided

Beholding the diminution

the Vedas into various branches.

Tlie form, in which

is

named

Veda-vySsa.

Muni, who were

describe to you,

periods and

how they

the

divided

the

Vedas.
In the Vaivaswata

Rishis divided

the

Manwantara

the Vedas in their

Manu

in the

fifth,

passed

away who

divided

respective periods

into four.

the distribution was

in the

Savitri

the

in

twelfth,

Bhawdwaja;

in

in

made by Swayambhuva
in the fourth,

sixth,

Indra;in the eighth, Vasishtha

tke tenth, Tridhaman

the

In

second period Veda-vyJsa was

Usanas

third,
;

age, the
accord-

(BrahmS) himself; in the

the

Dwapara

the

and

ingly twenty-eight Vysas have

Dwapara age

in

Vedas twenty-eight timcs

Mrityu

Vrihaspati

in the

in the ninth,

seventh,

Saraswata

v>

th

the eleventh, Trivreshan

in

Antariluha

in th

the

thirtcentb,

VISHNUPURANAM.
Vapra

fourteenth,

Dhananjaya

teenth,

Rina

eighteenth,

5; in

Haryatm

the

in

nineteenth,

in the

Trayyaruna j

the seventeenth,

in

Goutama

twentieth,

the fifteenth,

in

iyij

thc six-

in

Kritanjaya

Bliaradwja

in the
in

the

Uttama, also called

twenty-first,

the twenty-second,Vena,who

otherwise

is

named

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

Vindu

who

in

the twenty-fourthjRiksha, the descendant of Bhrigu,

known by

is

name Vlmiki

the

father Sakti was the Vyasa

ptriod

sixth
in

in

the

twenty-fifth

was the Vyasa

the Vyasa,

t|jtwnty-eighth period, was Krishna Dwaipyana.

son of Drona,

Drauni, the

ages.

sball

Dwapara,

next

the

is

my

Om

syllable

because

increase

defined to be the eternal

and

Swa

who

is

exist in

known

ShSma.

as

Om

Salutation

and

it is

infinite

and beeause

and who

at

is

one with Rik, Yajur, and

who

Brahma

unto

destruction,

who

is

the cause of

is

the great

is

time and space and

whom

the cause

it is

developed.

causeof the intellectual principle

limit in

monosyllabic

derived from the root Vriha

is

The regions, Bhur, Bhuva

Bhrama, who is Om. Glory to Brahma,

the Vedas

by which

creation

is

The word brahma

Brahma.

(Mahat),

and mysterious

who

devoid

is

freed from diminution

proceeds worldly illusion and

from

exists

the end of soul through the qualities of goodness

foulness.

with the

is

the refuge

thoughts and passions.

perishable
in

He

those

He

is

the

and im-

invisible

Brahma, assuming varous forms but invariable

substance and the chief seif-create

the

and

who are acquainted

and those who have mastered

of

Sankhya philosophy

in

and

whom

decay,

their

son

actual VySsa,

cease to be.

The

of

In the

be the Vyasa when

will

Muni Krishna DwaipSyana, who

the

These

Vyasas who divided the Vedas into

Dwapara

the preceding

four in

my

twenty-

of the

and was succeeded by Jaratkaru

are the twenty-eight'.elder

to

recesses

of

nd multiform.

heart,

is

Salutation

principle.

indivisible,

unto

radiant,

this

He

lightens

undecaying

supreroe,

Brahnut,

l8o

VISHNUPURANAM.

ever this form

cver and

the supreme

spirit.

threefold,

is

identical,

creatures,

and

diversity of

the lord of

is

perceived

is

as

as

exists as one in

all,

many on account

same time

at the

is

embodied

all

one with

at

o'f

all

their

He, composed of Rik, Shama

understanding.

the soul of

is

This Brahma, althongh diversified

and Yajur Vedas,

is

Vasudeva who

of

spirits.

their essence as

He

He, though at one with

the

Vedas, creates them and divides them into various branches.

He

the author of these

is

collectively

divisions
lord

eternal

that

for

He

is

those branches

is

essence

the

t>f

true

divided into

four

knowledge.

SECTION

X arasara

said

The

original

IV

Vc da,

branches, consists of one hundred thousand Stanzasand

from

originated

it

desires.

divided the

sacrifice

Veda

it

was divided

other Vyasas.
the

Veda

t!he

four

this

Krishna

who

else

bharata ?

When

fulfiller of

my

son

foremost of twice-born ones,

divided into various branches and the peopte

is

Yugas perform

on

Maitreya,

sacrifices.

Dwaipayana Vysa, as the

this

How

all

Vyl

various other periods by myself a&4

In this way,

could have

earth

in the

Dwipara a$e

son,

Narayana,

composed the

the

Veda

shall describe,

was

of

Icbow
fo'

Maha<*

divid**

Maitreyai

^
:

it.

Vylsa was

Mranging the Vedas,

me

era,

divided by the intelligent Veda-VySsa,

at

by my high-souled
thou hear

the

kinds

Dwapara

into four branches.

As the Veda was

so

of ten

the twenty-eighth

In

works, as his

engaged by Biahral
he took fonr
disciplea.

He

in the

wock

persons, preficient

e'
i"

appointed Paila readtf

VISHNWURANAM.
of the

Rich

VaisampSyana

of

Yajush

and Jaimini of the

Sumantu, who was acquainted with the

Artd

SbSma Veda.

I&|

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

He

Vy&sa,.

took Suta, who was named Lomaharshana, as his

also

and Purnas.

histoy

desciple in

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

parts

(rom

performed

by the

four

which originated the

four orders

Adhwaryu

enjoined the

Hotri ttfsing the

hymn

sacrificiat rite that is

of priests.

to recite the

Muni

the

In this,

prayers of Yajuns

of (Rik-Veda); the

Udgatri

the
sing

to

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

formul of the Atharva-Veda.

He

Veda with the collection of these

hymns

the prayers and

Veda with

directions

Shama-Veda, with those called

he laid
the

down

In
*tems.

way

this

which

and

with the Atharvas

Brahman and the

Veda

tree

rules for

was dlvided

spread out into an extensive

first

the Yajur-

named Yajush

the ceremonies by kings.

the huge

sooft

Brahmin, Paila

all

(Richas)

Shma ; and

the function of the

performance of

compiled the Rig.

then

into four

fores.

divided the Rig-Veda and gave the two

Sanhitas to Indra-Pramati

and to Bhshkali.

divided his Sanhita into four

Bhashlcali agatn

and handed them over to his

Baudhya, Agnimathara, Yajnawalka, and Parasara;

dtsciples

and they studied these secondary branches from the original

Muai.
Maitreya, gave his Sanhita to bis

Indfra-Pramati,

nanimoas son

generations and

successive

mag-

Mandukeya, which thence descended through

disciples.

Vedamitra,

other-

and divided

wise called

S&kalya, rea the same Sanhita

i(

Sanhitas which he gave to his discipres nanted

into

five

'everally

Mudgala,

Sakapuni

made a

Sanhita into tbrea

tuting

three

pupHs,

fourth.

Goswalu,,
different

Vatsya,

aod

Siliya

classification

of

the

Sisira.

original

and added a Nirukta (glossary) consti-

And he gave

Kraanch,

these tbree Sanhjtas to his

Vaitalaki,,

and Valaka.

And.the

VISHNUPURANAM.

l8

glossary was given to the fourth

and who was versed

and

who was named

Vedas and

Niruktakrit

their various branches.

foremost of twice-born ones, Vedas,

In this way,divisions

in the

sprang up.

Sub-divisions

Bash

their

kall

cora-

posed three other Sanhitas which he gave to his three pupils

Kalayani, Gargya, and Kathajava.

These are they by whom

various Sanhitas have been composed.

SECTION

JtARASARA

said

The

V.

high-minded disciple of Vyasa,

Vaisampayana made out twenty-seven branches of the

of Yajur-Veda and gave them to as

many

tree

disciples, of

whom

Yajnawalka, the son of Brahmarata was famous for

piety

and obedience

to his preceptor.

Munis had

Formerly at one time the

covenant that any one of
did
trate

them,

who

entered

not join a council held on mount Meru,

the crme of Brahminicide

nghts.

into a

at a certain time,

should perpe-

within a period of seven

Vaisampayana alone was not present at the

pointed hour and so broke the engagement.

And

ap-

he

ac-

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

Thereupon he said

to

"0

his disciples

ye engage in such ceremonies as

will

my

disciples, do

remove the

my

sequent upon the destruction of a Brahmin on

You need

not hesitate

said"What
and

is

inefficient

in

this."

use

Brahmans?

of
I

him"0

relinquish

all

thou

who

troubling

shall

these

miserable

alone perfom this

preceptor,

p'-

enrageA

hast insulted these Brahmins,

thou hast learnt from

that these Brahmins are

behalf-

Thereupon Yajnawalka

Thereupon the high-minded

nance."
said to

the

sin con-

tnefhcient ?

me.

What

Dost thou
is

the use

s*y
oi

VSHNUPURANAM.

who disobeys my

disciple

walka replied "

commands "

this out of

my

Whereto Yajna-

devotion to thee.

more than enough do thou take,

is
I

spoke

183

It

twice-born cne, what

have learnt from thee."

Having said

he ejected from his stomach the texts of

this,

He

Yajush stained in blood.

pupils of Vaisampayana
(Tittiri)

then went away.

The

other

transforming themselves into partridges

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

consequence thcreof, were called Taittriya and the pupils

were aatned the Charaka professors,

of

Cha/aHh*

too,

'going through.' Yjnawalka

Yajush, from

tlie

Maitreya,

who

was accomplished in devout practices engaged in propitiating

the sun,

being desirous of recovering the texts of the Yajush.

YajnawALKa
gate of

final

said

Salutation unto the

the

Agnishome-f sacrifke,

who

nectar

his

who

is gratifcation,

rays and feeds the

and ambrosia

salutation

form of three seasons distributes

time of the rains, of cold
swata,

and

ray.

who

is

and

who

is

Salutation
all its

the visible

mystic

Om.

nourishes the

manes and the gods with

who

unto the sun,

and absorbs the water

heat.

the

in

the

in the

unto Vaiva-

Salutation

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

who

is

clothed with the quality of goodness.

unto him, until

ceremonies,

the

who

with the idea of time and

minutes and seconds,

Salutation unto him,

moon with

Sushumna

as the impersonation of the

of Vishnu,

form

identical

is

is

cause of the universe and

charged with radiant heat and the

divisions of hours,

who

Salutation unto him,

Sama-Vedas.

unto him,

is

source of splendour as the Rig, the Yajur

the three-fold

and the

who

sun

emancipation, the spring of bright radiance,

Tht

is

wbose

rising people cannot

Salutation

perform religious

water does not purify and who

is

the source of

perfoming the expistory rites for tkeir master.

Agnisoma Bhutaj/a which professor Wilion his

t Thereis another reiding

**>ptti i>.,ffha

fire

nd the meon t

VlSHNUPURANWV.

i4
religious rite.

all

Salutation

purification.

and souree of

unto him

who

Glory to

Savitri, to Surya, to

is

the cefltre

Bhaskara, Vaivaswata, to Aditya to the ftrst-born of the

Salutation unto hm who is the eye
celestials and demons.
of the universe borne in a golden car

whose banfters

scatter

ambrosia.

Parasara

said

.Being

by Yajnawalka

thus eulogised

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

whkh

even

my

of those texts of*Yajush

preceptor does not know."

Being thus addressed, the sun gave to him the texts of

Yajush catled Ayatayama which Vaisampayana even did

know.

not

these

Because

texts

were imparted by

the

sun in the form of a horse, the Brahmins who study

portion are called Vajis (horses). Fifteen branckes of

Kanwa and

school originated from

pupil

arasara

said

of Vyasa,

: Hear

divided

the

VI.

Maitreya,

latter

studied the

two pupls named Hiranyanabha,

as
of

were

vvhich

the'

The

Sukarman.

Jaimini.

he gave to

otherwise natned

The
his

Kau-

called the northern chanters

Hiranyanabba had

called the

Jaimini,

Fifteen pupils of the latter eomposed

many Sanhitas and they were

Sman.

was

son

same Sanhita under

composed Sahasra Sanhita

salya and Paushyinji.

how

branches of Sama^Veda.

son of JarniHn was- Sumanta whose

They both

this

other pupilsof Yajnawalkav

SECTION

Jl

this

easrern

as

chanters of

many

desciples

Saman.

wh<*

Lokakshmii

Kuthami, Kushidi and Langali were thefpupils of.Pauhyinj'

and by them and

their desciples,

many

other branches

weW

VISHNUPURANAM.
There was anothr learned

made.

name

nibha by

185

disciple

Hirany-

of

who gave twenty-four Sanhitas

Kriti

many pupils; who again divided Sama-Veda

to as

into various

branches.

of

rtow give you an account of the various branches

will

The

'Atharva-Veda.

Veda

this

taught

to

highly illustrious

two and gave them

into

Mandga,

Saunaka

Saunaka divided

them

gave

them

from

his

to

of the
;

artd

namely Nakshatra Kalpa

;

the

Vaitana Kalpa

the Sanhita Kalpa or rules

for sacr-

Kalpa or incantations and prayersfor

the Angirasa

enemies

of

destruction

Saindhavas

Atharva-Veda are divided

worshipping the planets

or rules for oblations

the

the

schools

Kalpas or ceremonials

into five

or rules for

given

severally

Sanhita into two and

his

Babhru and Saindhavayaft and

two

The Sanhitas

Munjakesas.

fices;

to

disciples

originated

disciples, Jajali,

whom were

Kuj^idai and
three Sanhitas.

Saul

Brahmabali,

Pathya had three

it

Tha

evadersa and Pathya.

to

Devadersa were

of

disciples

kiyani,and PippUda.

Sumanta

ascetic

Kabandha whodivided

pupil

his

the Santi

Kalpa or

prayers

foraverting evil.

The glorious Veda-Vyasa, conversant with the knowledge

of

Puranas, composed a

and

historical

and sacred

tegendary

chronology.

who was

otherwise

gavethe Purlnas.
varchas, Mitrayu,

wise called

Pauranik
traditions,

He

Sanhita consisting of

named Romaharshana,

Suta had six disciples,

Snsapayana,

Kasyapa and

hymns

and

prayers

had a distinguished pupil Suta,

Akritavrana,

Saverni.

The

to

whom he

Sumati, Agni-

who

last three

is

other-

Composed

three principal

Sanhitas and Romaharsana himself compiled

^ fourth,

is

which

named

(after

him) Romaharshanika.

substance of these four Sanhitasis

embodied

in this

The

Vishnu-

Porana.

Brahma
af e

is

conversant

.34

the

first

of

all

the

Puranas.

with the knowledge of Purtoas,

Those,

wbo

enumerate,

VISHNUPURANWV-

I6

them

Padma,

eighteenBrHhma,

as

Vaishnava,

Saiva,

Bhagvata, Naradya, Markandeya, Ageney, Bhavishyat.Brahma

Skanda,

Varha,

Lainga,

Vaivartta,

The

Matsya, Garura, Brahmanda,

and

Kaurmma,

successive generations, the genealogies of patriarchs

its

and

VSmana,

creation of the universe

the

kings,

Manwantaras, and the royal dynasties

Maitreya,

cribed to you,

And

Padma.

every

in

Vaishnava and

is

part,

the

in

have

in

has declared the*

the

to

of universe

genealogies of the patriarchs

it

des-

next

is

creation

and the successive generations,

description< of the
glorjr of

There are fourteen principal kinds

the great Vishnu.

knowledge namely,
Mimansa

are

The Purana, which

Puranas.

described in the

the

four Vedas,

Nyaya

(theology,)

(logic,)

And

law) and the Puranas.

the

Dharma

Angas,*

six

(the

of

the

institutes of

they are enumerated as eighteen

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

taught by Dhunwantari
taught by Bhrigu

cing

Dhanur-veda, the science of archery,

Ghandharba-Veda, the art

&c of which the

of

music, dan-

Muni Bharata was the author and

;

science

Artha Sastram or the

Government,

of

the

taught by

Vrihaspati.

There are three

prnces

mttra

Rishis,
I

orders of Rishisthe royal

who have devoted themselves

divine Rishis or demi-gods, as

who

are the sons of

Brahm

to

Rishis or

devotion as Viswa-

Narada and Brahman

;

as Vasishtha

and

others,

have thus related to you the various branches of

Vedas and

made and
tence.

their

sub-divisions,

the persons

by whom

the object with which they were ushured into

Such was the

division in all the

Manwantaras.

the

they
exis^

The

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

ing of Kalpa,

is

eternal

these

branches are but

its

modifica-

tions.
*

taUs

Tbese ate the subsidiary portion of the Vedas namely

fot recting ptayets (b)

mkta, glossary

(c)

Kala, ritual

(c)

()

Vyakaram, (grammer)

Ckantfas, mcttc (f) Yoytish, asttonomy.

Sitsto>
(i)

*'*'

ViSHNUPURANAMV

have thus related to you, Maitreya, the Vedas which

What

you desired to hear.

else

do you wish to hear now

SECTION

LAITREYA said :

to

me what

twice-born one, you have related

I

wish to hear one thing

grcat Muni, this

Relate that to me.

egg

BrahmS, consisting seven zones, seven subterrestiaf re-

gions,

and seven spheres, abounds

small,

smaller and smallest,

is

VII.

have asked of you.

from you

raore
of

t8?

not the eighth

And

in living creatures, large or

larger

and

doomed to

power

of

dreadful punishments.

those inflictions

Yama by whom they are

And being freed from

they are born as celestials,

men and

And those living creatures, as Sastras inform

revolve.

people are freed from subjection to Yama.

bther

said

Muni, hear from

Bhishma said when

this

me what

his

grand-

question was put to him by

high-souled Nakula.

Bhishma

said

& friend of mine, a

He

the like;

perpetually

us,

wish to hear from you, performing what pure ac-

Parasara
the

there

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

all

existence are subject to the

tions

And

largest.

wher they do not dwelL

part of an inch

me

told

my

son, there

came on a certain

Brahmin from Kalinga country,

that he had put this question to an ascetic

had the recollection of his previous.births.

feplied

was
*nat

'What

said

by

is

now

shall

To which

be (the same)

that intelligent sage

in

proved to be

twice-born one was again accosted by

me

time,

to visit

the

future'

true.

met

who
Muni

What

When

with due reyen

VISHNWVRANAM,

183

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

Once

related to him.

put to him the same question which

Andhe, remembering the words

you have asked.

BrShmin who retained the

said "I

me by
births

and

The BrShmin

retaining the recolection of his

of

one of

his ministers."

Kalinga said

"Beholdidg

sary with a noose in hand approach, the

'Never bring here any one

Madhu

slayer of

tfae

of the spirks of those

for

who

ment

trpon

lord

ment

ttte

am

As

to me.

are devoted to Vishnu.

(m

gold, though

As

is

realky)

was

one

ap-

judg-

Hari

mete out

tt s

and

tiasras

sit in

mankind.

of

ndepertdent, for he can

appears diversified as bracelets,

though |He

emis-

said to<his ears

who has obtained the shelUy: of

am H>e lord of all spirits but not

good and bad conduet

not

own

his

Yama

pointed by Brahm, honored by the immortals, to

my

to

former

describe to you a dialogue that took placc

shall

Yama and

between

you the mystery that was revealed

shall reveal to

the Brhmin

of the

recollection of his former births

punish.

substance,

earrings, so Hari,

one appears many as gods, animals and man.

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

1

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

and animals created by the agitation of qualkies are

with the eternal with the end of disturbance.
entially

bows unto

whose

Hari,

apon by the

ceiestiats, is

avoid such a

man who

wito

fire

lotus-feet are

freed from

is

freed

all

irriquities.

worsMpper

of Hari,

sai " Consider

hirrr

who

O Lord,

like

is

his nressenger, with

how am

the Lord of

all

to dlsinguish

beings ?" Yantt

as the worshipper of Vishnu

swerves from thw duties asigned to his caste,

who

who

with an imparti*! eye his

owo

does not

any body and whose mind

all

Do yotf

bonds

froro al sttiful

Having heard these words of Yama,

*rm

rever-

being medtated

fed with elarified butter."

noose in hand r said "ToII me,

the

reunited

He, who

steal

nor

passions.

irrjure

Knew

self, his

friends

and

never

regard*

enemfeSi
is

nti

him to be a follower of Hari) wbose

VISHNUfURANAM.
by

heart is taot sullied

Jan&r-

Consider that excel-

illusions.

to be a worshipper of Vishnu, who, looking

man

lant

who meditate

iniquities of Kali

mind freed from

dana n his

lt<)

good in secret, holds that which

is

upon

another'a wealth as grass

nd devotes all his thoughts to the Lord.

There
can he

and envy

character,

in

young

inside

those

men, whose

and

moral

is

the heart of a

impure and

get the

the

perity

man he

>ot that

vAo

who by

who

without

is

freed from

He,

wbo

all

sins

for

pilfefs another's

JanSrdana does not reside

vilifies

who

cannot bear the pros-

the vious, does not perform

gifts to the pious.

as the

Consider

worshipper

means, earns wealth for his dear

foul

son, daughter, father, mother or servants.

That beast of a

man

is

not a follower of VSsudeva

addicted to foul actions,

actions,

self-

minds are always

addicted to impious actions, does not

and does not make

Vishnu,

v 'le

is

person, engaged in vile actions,

'fiend, wife,

speaks untrue and cruef words, whose

heart of that vile wight

of another,

as

all,

armed with a sword, conch and

Endless in his heart.

sacrifices

lind is

is

to

the excellent

and who are freed from avarice,

how can darkness exist in the sun ?

wealth, slays animals,

is

washed away by

the divine Hari,

If

and

heginning or end

toind is

lovely

whose

descipline,

speaking

all,

eternal Vishnu

emissary, speedily from

been

sins have

unkindness and malicc.

toace, lives in

my

Depart,

it.

deroted to the undecaying

The

Sal-tree declares that there

juice

control

Vsudeva always

a friend to

is

man appears

heart a

his

residing

malice

pure, free from malice,

is

and kindly, humble and sincere.

beautiful

how

for

suflied with

heat of ftS does not exist in the

whose mind

his heart

who has a pure

wisely

in

men

cooling rays of the moon.

of the

closter

the hearts of those

in

The glowing

resides *in
quisfc)

Vishnu as mountain of clear crystal

is

live

who

lives

for a

who

is

long time

whose

always engaged in
in evil

*ho always endcavours U> drown himself in

sins.

company and

Do you

stand

V15HNUPURANAM.

pO

from those persons in whose hearts resides Anata f

conceives the
from him, who by his pure understanding
with
his devotees
one
as
Vasudeva
ruler
and
male
supreme

tiloof

Do

and the whole world.

emissary,

who

you depart from those,

my

who always

invoke

are freed from sins and

upholder of the earth,

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

the

imperishable soul for he

by the discus

of his deity

protected against

is

and he

is

bound

for

my

power

the heaVen

of

Vishnu."

The Brahmin

of

Kalinga said-0 foremost of Kurus, these

were the instructions given by the king of justice, the

son of the sun, to his servant. That servant communicated

me and

those instructions to

have in turn related them

to you.

:This was communicated to me, Nakula,

iBrahmin, hailing from Kalinga. And I have duly

BHISHMA
by the

said

my

related that to you,

in

son,

and thus there

the ocean of the world but Vishnu.

is

no protection

They whose minds

are always devoted to Keshava, have no fear from

his servant, his rod, his noose

Parasara

said

what you desired me

of Vivaswat.

What

Muni

to say

else

and
I

deatb/

his tortures.

have thus described to yo

and what was related by the

do you wish

to hear ?

sofl

SECTION

LAITREYA said :

VIII.

reverend

me how

tell

sir,

they worsliip the glorious Vishnu, the lord o thc

should

who

earth,

desire to

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

wish to

hear from you,

by worshipping the glorious

be obtained

PARASARA

said

The

Vislinu.

you have

question

was put to Aurva by the high-souled Sagar.

what he

froime

Munis,

tell

that

fruits

from me,

put

to

me,

Do you

hear

Having bowed

this).

race of Vrigu,

the

in

born

(on

said

great Muni, what fruits can be

Sagara said

"

to

Aurva,

foremost of

me the mode of worshipping Vishnu, and the

a man can obtain by worshipping him." Heaf
Maitreya,

all

when

that he said

thus questioned

(by Sagara).

AURVA

said

Vishnu being worshipped, a man obtains the

consummation of
of the celestials

by the worship of Achyuta.

he gets

have asked

me how Vishnu

relate

shall

Vishnu

all

who

of four

Stisfying

Vishnu.

he

jures

who

caste,

He

to you.

He who

is

is

injures him

Therefore, he,

is

no other means of

prays to him
;

Hear

the true worspipper

sacrifices

sacrifices,

offers

prayers,

worshipped.

duties of the four castes

There

Asramas.

recites

>H living beings.

'ord

that

living beings

of his

liberation.

final

king of earth, lyou

be

can

observes duly the

and rules

nim

earthly desires and attains to the regions

whatever a man desires, either small, or great,

king of kings,

all

and of Brahma and even

for,

who

Hari

is

to

he who nidentical with

observes duly the duties

said to worship the glorious

Janrdana.

the Brahman, the Kshatriya, the Vaisya, the

of earth,

Sudra by attending to the duties prescribed by his caste,

best

worships

Vishnu.

*'ther

in

speak

untruth,

his

He, who

presence, or in

his

does

not

absence,

vilify

another

who does not

does not injure others, pleases Keghava the

VISHNUPURANAM.

192

best.

Keshava

is

covet another's wife, wealth and

lord of

towards any.

king,

best pleased with him,

who does

men, Keshava

is

who does

not bear

not

feeling

ill

pleased with him who

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

lord

intcnt

of

upon serving the gods, the Brhmans and his spiritual preHari is always satisfied with him who is ever anxious
ceptor.

and

for the welfare of all creatures, his children

Vishnu

mind

is

not sullied with anger and other

king,

worships Vishnu,

by

tion.

from

who observes

Sagara said :

no other mode."

wish to hear of

own

soul,

man whose
passions. *He best

the duties Taid djwn

for every caste und condition of

scripture

ones,

his

always pleased with that pure-minded

is

making

gifts,

The

condi-

attentively

duties of the

BrShmins
with

celestials

the

worshipping

is

the Kshatriya,

in order the duties of the Braliman,

consist in

and

Aurva said: Hear

the Vaishya and the Sudra.

there

twice-bom

caste

of

the duties

Relate them to me.

me

life

foremost of

and libasacrifices, studying the Vedas, performing oblations

mainFor
fire.
sacred
the
preserving
and
water
tions with

may

tenance, he

offer

liberal presents in

and may accept

He must
nonefor

for

sacrifices

advance the well-being of

tbe greatest wealth of

cherishing kind

feelings towards

teach

others,

all

and do

a Brahman
all.

other

a becoming manner.

He

injury to

consists

must

wirh an equal eye, the jewel and stone belonging to

He should at proper seasons beget offspring on his

consider
another.
wife,

kingof earth.

The
to the

duties of

the

Brahmins at pleasure,

various sacrifices and

making

g'

worshipping Vistnu

vfith

instructions from the

pr*"

Kshatriyas
in

receiving

consist

in

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

objects

for

he gets a share of the merit of

all S8crfi<*

s'

ViSflftUUftAftAM.

tf

by maintaining the order

kingi

igj

of caste, repfesses the

wicked, supports the pious he proceeds to

ht

whatever region

desires.

men, the great Patriarch Brahma,

lord of

Valsyas,

to the
cattle,

for

commerte and agriculture.

are also

has ssigned

maintenance, the

their

Study,

within the duties of the Vaisyas

feeding of the

may also observe the other fixed and occasional

The Sudra
castes,

three

or by

which food

in

the

profits

He may

labour.

iteclianical
fices

niust maintain himself

is

also

and

sacrifice

gift

besides these they

rites.

by attending upon the

of trade, or the earnings of

make

offer

gifts,

presented and he

may

the

sacri-i

also

mak

obsequial offerings.

Besides these,

the

four castes

the acquisition of

co-habitation with their

towards

all

have got

othef

duties

wealth for the support of servants,

nadlely

wives for the sake of children, kindness

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

ment,

decorum of manners,

liness,

ffcdom from envy or avarice and the habit of vilifying.

These also

constitute

the

gentleness of speech, friend-

dnties

of

every condition of

life.

In
f

cases of emergency a

a Kshatriya or Vaishya

Vaishya
'houid

Brahmin may follow the occupations

;

the Kshatriya

may adopt

and the Vaishya those of Kshatriya but the

:

nevef adopt the functions of the Sudra

woid them.

And

if

that be

2S

last

two

they could

not possible they must at any

kte avoid the functions of the niined

caste.

nbe to you,

if

those of

will

now

king, the duties of the several Asramas.

des-

SECTIONIX.

Aurva

said

when a youth

king,

is

the sacred thread, he must reside in the house

tor

life

rites

He

of continence.

must, with pure practices, waitupon

preceptor and with the performance of feligious

spiritual

He

acquire the Veda.

worship both

the

in

must,

king, with conCentigtion,

morning and evening, the

sun and after that he must bow to

King, he must stand when his preceptor

is

sit

is

seated

is

walking and he must

he must nevet

sit

teacher does the otherwise.

shall

his

bathe

and

he must

beneath him when

nor walk, nor stand when

hi

of the Veda>

He must beg

whenpermitted

teacher and eat thc food thus collected.

water which has been

and every morning he must bring

thing that he

may

rcquire.

first

for

He

must

used by his preceptor

him

Having

fuel,

thus

water or

any-

completed

his-

he must receive dismissal from his preceptorand

tben enter into the order of the householder

himself with lawful ceremonies,

must discharge to the best

of his

house, wife

and taking

and

power the duties of his life. Me

manes with cakes, the

satisfy the

fices,

the guests with hospitality, the Rishis with holy

celestials with sacri'

studyi

the Patriarch with progeny, the spirits with oblations and

the worlds with trothful
dutes a householder

may

words.
attain

to

wealth, he

must

is

the

be taught by his preceptor, he must read that wkh

in the

studies,

standing,

Whatever portion

undivided mind before him.

by

fire

his spiritual guide.

move when he

he

precep-

and study the Vedas with a coticentrated mind, and leading

his

he

invested with

of his

to

By

thus dischargiog

heaven.

&

householdtf

a refuge to those who depend upon alms for their maif

tenance and those

who

lead an itinerant Ufe of self denial

thus the condition of the bouseholdcr

is

the best of

all.

loti

V1SHNUPURANAM,
Brahmins travel

the

195

over the earth either for studying the

all

Vedas or for beholding the holy places

and without food and

houseless
at

many

of

them are

refuge to these people.

house

The householder

which they arrive in the evening.

always a

live for the night at the

king,

is his

it

is

duty to

welcome thetn and address them kindly and to provide them,

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

a guest goes

back disappointed from a house he leaves

behind his iniquities

hypocrisy,

arrogance*,

prohibited

are strictly
the principal

king,

having performed
in

there

upon

all

chains and

when a house-

these duties,

leaves, roots

and

fruits

He

allow his hair

His dress must be made of skin

He must

Kasa and Kus grasses.

oblations to the

guests with hospitality.

creatures.

and

celestials

He must beg

He must

bathe thrice a day,

to fire

and

treat all his

alms and give food

annoint himself with such unguents

found in the forest and while carrying on his devout

practices

a hermit,

iraperfections,

The

and

follows these rules, destroys like

attains to the region of

fourth condition of

that of

thereof

a mendicant.

do thou hear.

men leading the

life.

P'easure,

life

shall

lord

of a hermit,

He must

life,
I

*H attachments for wife, children

"age of

He, who leading

he must endure heat and cold.

the life of

Mges,

all

he must proceed to woods, either

years,

upon the ground.

and sleep

ss are

freed from

is

grow, and braid the former upon his brows

and beard .to

to all

contumely,

and violence

leaving her to the charge of his son.

or

wife,

his

must hve

or of

nran,

and the householder, who performs

duty of hospitality,

holder is stricken

offer

good

contradiction

repining,

better stations after death.

attains to

with

and takes away the accumulated piety

In the house of a

householder.

of the

fire all

Brahman.

king,

is

called

by the

relate the characteristics

of men, having relinquished

and other earthly objects,

must enter into the fourth

forego the three objects of

life,

naraely

wealth and virtue either secular or religious.

And

VISHNUPURANAW-

igg
regarding

all

with an equal eye, he must be friend to

And

living beings.

human or

creature,

living

thought and renounce

more than one night

in

He

city.

must

all

being devoted, he must not injure any

in

village

live in all

iand not animosity

either in

word,

and more than

ot

notlive

flve

nights

those places where good feeling

created in mind.

is

act,

He must

attachments.

all

brute,

He

must, for

his

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

The

have eaten.
his

own

and

and must suppress desire, anger, covetousness,

folly.

The

ascetic,

who

gives

jpride

cause of fear to any

no

does not apprehend any danger from them.

living creature,

The Brahmin, who, having placed

own

call anything

beggar must not

itinerant

sacrificial fire in his

the

body, feeds that flame with the butter that

is

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

procured by

own

proper

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

quiet

and

is

as bright as the flameless smoke.

oo

SECTION

Oagara said:

foremost

X.

of

twice-born ones, you

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

men.

Vrigus,

foremost

Methinks you know every thing,

tell

me

all

about these observances, either

Whereto Aurva

occasional or voluntary.

describe to you

all

sional ceremonies ot

As soon

as

invariable

replied,

'

you have asked, the invariable and

men

a son

is

do you hear,

of

I sball

oeca-

king.

tw
bot n his father should perform

and
eremonies consequent upon the birth of a child

VSHNUPURANAM.

qther initiatory

ceremonies as well as a Sradh which

He

prosperity.

lource

faces to the

with their

197

the

is

must feed two Brahminis, seated

east

and according

to

means

his

must offer sacriflccs to the celestials and the progenitors,

meat, mixed

ol

balls

He must

earth.

of

lord

delightedly

with

curds,

On

the four part of his finger.

he

must perform this with

offer

to

manes,

the

and jujubes with

barley

every occasion of prosperity,

and go

offcrings

all

through

circumambulalations.

UpQn the tenth day

name tothe
of

after

child, the first

birth the father should give

term of which

The former

is

second of

should not be devoid of

as

uumber of syllables

it

name

It

evcn

shouid contain an

should not be too long nor too short,

of long vowels, but contain

a due proportion of

vowels and be easily articulated.

short

After

going through

these

And

preceptor.

ceptor

knowledge from

king, he should, desirous of

order of householders, marry.

continue his

his

having acquired knowledge from the pre-

aod given him presents,

entering the

and

ceremonies

initiatory

being purified the youth should acquire

to

any meaning, should not be indecent,

absurd, iuauspicious nor dreadful.

full

man

the designation of Gupta and Dasha.

should have

nor too

be the name

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

a god and the second of a

the

shall

life

If

he desires

as a student, he should, taking that vow,

engage in the service of his preceptor and his descendant

or he
at

may, according to his premeditated

inclination,

king,

once become a hermit or adopt the order of the leligious

mecdicant.

He must marry a maiden, who

one who has not too much of hair,
one

who

who

is

is

is

of

but

a third of his age,

is

nor from birtb a cripple or deformed.

marry a

not witout aoy,

not very black nor yellow complexioned and

giri,

who

is

yicious

He must

or unhealthy, born

of

not

a low

VISHNUPURANAM.

198

family, or suffering from

any disease

one who may have been

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

and has got a masculine appearance

one who speaks

thick

who has got eyes without

covered with them one who has
on, who bas
hairs, thick ankles

or thin or croaks like a craven,

eye lashes, or
got

covered with

legs

dimples

sufficiently

in

not marry a

The

her cheeks when laughing.

girl

who

learned should

has not got a tender countenance, who

and who has got red eyes. The wise

and prudent should not marry one whose hands and *legs^re
who is a dwarf, or who is very tall or one whose eye-

has got white

nails,

heavy,

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

seven degrees
degrees distant in descent from his mother and

from his

father.

There are

eight forms

Daiva, the Arsha,

and Paisacha and

of

the last

should marry according to the

marriage namely, Brahma,

Asura, Gindharba, Rakshasa

PrajSpatyS,
is

the

mode

worst.

And

every one

enjoined to his caste by

the PaisScha
the sages and should never marry according to

Thus entering the order of householders, jf a man

obligations
takes a wife observing the same religious and civil
mode.

and perform

all

the ceremonies of his orders in her compaoy,

he derives great benefit from such a wife."

SECTION

IJAGARA said"0 Muni,

religious observances,

XI.

such
wish to hear from you of

does
performing which a householder

oot meet with the wane of piety either

in this

world or in t

VISHNUPURANAM.

AuRVA

said

"Hear,

lord

and they are called Sdhus or saints

And

blemishes.

lord of earth,

mind

the seven Rishis, the Manus and the Patriarch

down and observcd those practices,

get up at Brahma Muhartta,* when
upon

He

virtue

and wealth not

upon the three ends of

meditate

equally

in-

should also meditate upon

not conflicting with the other two.

desice

of

laid

king,

with the former.

compatible

means Sdhu
all

at rest, meditate

is

sat

their practices are called Saddhacharas.

Let the wise,

the

who

are freed from

who have

are those

all

wbich a man conquers

The tem

and the next world.

this

an account of

of earth,

those religious observances celebrating

both

19$

And he must

life for

the pnrpose

counteracting the unseen consequences of good or best

He

acts.

should renounce,

as stand in the

such

way

religious

of virtue,

acts

king, sucb wealth

as give uneasiness, and as are not

with the rules of society.

patible

bed early

up from

in the

com-

men, having got

lord of

morning, he must offer adoration to

and then proceeding to the South-East quarter at

the sun

a distance of
the village

should

a bow-shot or more, or somewhere remote from

he must void the impurities of nature.

not void the impurities of

yard of his

man's

and desire

and he should abstain from

foot.

house or

in

any place where

The wise

the sun

piritual

nor on

preceptor,

nor

fire,

company

the print of

men

nor on a cow, nor

tree,

nor against the wind, nor

of the

firt

he should pass excrement in a ploughed

or in the

is

should not pass urine either on his

own shadow, nor on the shadow of a

against

A man

narue either in the court

of men, or on

three castes.

field,

ort

Nor

or a pasturage,

a high road, or

in

rivers

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

*

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

Thc

third

Muhurtta about two hours befora lunriie.

VlSHNUPRANAM.

Od

he hould spread
cloth

gfass on the earth and cover his head

long,

and should not wait there

clean his hand he sbould not take

To

during that time.

nor a rat-hole, nor from water, nor

earth from an ant-hill,

from what has been

wtfi

and should not speak

being used for that purpose,

after

left

nof frm what has been used to plaster a cottge, nor

which has been thrown up by insects, or turned over by

that

these kinds of earth for

the

He

plough.

must avoid

pnrpose of cleanliness

all

he should use one handful after pas-

passing

urine, three handfuls after

sing

handfuls are to be rubbed over the

both hands.

which
that,
feet,

is

ears

left

should then rince his mouth with pure water

He

neither fetid, nor frothy nor

full

of bubbles.

it

must then drink water

and

nostrils, the forehead,

washed

his

thrice

mouth he must clean and arrange

body, before

his

and should worship the

deities

should

money

for

with firm

clarified

in the

water of a

daily devotional ites a

torrent or he should

and those

man

natural channel,

witft

thereforff

should

bathe'

or a muritairt

bathe on a dry ground with the water

drawn from well or he should brng that water to

he had any objection to bathing on the
in

Sacrifices

faith.

butter

the

mairrtenance

may be performed with wealth

endeavour much to acquire weakh.
river,

his hairs

a looking glass witb

offerings of food,

For performing

eyes,

Having

He, then according to

should earn

caste,

his

with acid juice, those with

spot.

his house

if

Bathed and

clean clothes, he should, with concentrated mind

oer oblations to the manes and Rishis wth that

He

his

his face twice

navet and the heart.

unguents, garlands and perfumes.

practice of

and wash

his head, the Cavities of the

and then touch with

and must decorate

clad

After

washing them well with water.

finally

men

teu

excreffleift,

hand and seveifon

he should, being composed, use earth to cleanse

He
With

the

water.

should offer water thrice for the satisfaction of the celes*

tals, thrice for

the satisfaction of the Rishis

and once

for tbe

VISHNUPURANAM.

He

patriarchs.

to the

manes,

make

should

He

manes.

tion o( the

three libations (or the salisfac-

should, with the part o( the

hand sacred

waler to his patemal grand (ather, great

offer

maternal grand (ather, great grand fathcr and

grand father,

and according to

his father,

201

his plearure

to

own mother

his

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

to his

preceptor,

to a dear frieud

relations,

and

maternal uncle, and other

his

He

to the king.

should then,

water to the celestials for the benefit of

king, offer

"

recitingthe prayer.

May

animals,

all

demons, Yakshas,

the celestials,

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

Kushmandas,
the earth,

suferings of

the

fish, all

that in habit the waters or

be propitiated by the water

air,

This water

them.

to

trees, birds,

or the

all

is

presented by

those

me

who have been put

who are my

them be propitiated with this water

are

not

and

all

my

Having

king, in
to

all

comes from

rinsed

his

the

manner

the world.

and reverentially to

piety that

tlie

thirst of all

therefrom wherever they

give satisfaction

water duly

who

by me remove the hunger and

are suffering

The offcrings, of water,

cribed,

Let

friends,

who were my friends in my former birth

who expect water from me. May this water and

offered

who

to hell.

friends,

those

sesamum
those

have offered

for the mitigation of

all

may
I

live."

have des-

Having offered

the sinless

man

obtains

satisfying the world.

mouth he must

offer

water to the

sun

touching his forehead with (olded hands and reciting

ie

following prayer

" Salutation

the

effulgence of Vishnu;

universe
"nust

to SSvitri, the giver of fruits

and incence to the

oblations to

He must then
in

to the radiant

the pure

Vaivaswat

illuminator of

for

all

actions."

the

He

then go through the family worship, offering water,

Bowers,
offer

to

succession

fire,- first

offer

tutelary deity.

water to Guhya, Kashyapa and

and then

offer

then

Anumati

the remainder to the earth, to

*ter aud to rain in a pitchcr at hand.

26

He must

invoking Brahma then Prajapati.

foremost

of

men,

"

VSHNUPURANAM.

?03
he must

water to DhStri Vidhfttri at

offer

house and to Brahroa

middle of

in the

deities presiding

he should then worship the

doors of

llie

his

Hear from me how

it.

over the various

quarters.

He

should offer the Bali containing the remaining portions

of the oblations to Indra,

four sides

Yama, Varuna and

And

house.

of his

wise should offer

Dhanwantari

to

it

Soma on

the

in tbe north-east quarter the

;

then be should

offer.

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

to wind

then in

cardinal

directions to the

all

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

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

tials,

to Yakshas.

cast

it

Thereupon taking other

points,

tnanes,

on a clean spot of ground as an offering to

serpents, demons,
desire

food from

insects

who

tion

men, animals,

celestials,

may

are hungry

no

May

beings

all

and

those who

worms, uioths and

in

acts,

enjoy

obtain

bliss.

offer this

for

not different from

(or

all

there

for their

Vishou

at

am

beings, and therefore for their sustenace

May all

ofer this food.

exists nothing but

no

preparing

and myself are

All these aninals, this food

one with Vishnu

other

satisfac-

them who have got no mother,

no food, nor the means

friends,

all

prayer

Yakshas,

saints.

they be satisfied with the food offered

salisfaction.

me and

from food offeerd by

father,
it.

ants,

and chained

food on the ground for

birds,

goblins, trees

ghosts,

me

and

rice the learned should

and with a collected mind should repeat the fullowing

" May

to,

the celes-

all

beings, that belong to the fourteen

orders of existent things, be satisfied and delighted with the

food offered by me.

Having repeated
devoutly throw

beings
all.

He

prayer

this

the food

the householder

on the ground

should

for the benefit of

for the householder is thence the

all

supporter of them

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

outcasts, birds

and

Thereupon

to

all

mean and degraded

receive

guests

the

persoas.

householder shouw

VlSHNUPUfcANAM.

wait

the countryard o( his house

ifl

cow

milch

or for a longer period

comes he muot be received with

all

if

203
long as

as

he pleases.

hospitality

it

takes to

If

a guest

he must be

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

offered

him, he must be spoken to with

respectfully given to

when he goes away,

kindhes ahd civility and

wishes of the host

all

the friendly

The householder

must accompany him.

pay attention to that gucst who comes from another

should

and whse lineage

place

him a iguest
whsj,fee<s

who

is

himself,

is

Hc should

not known.

an inhabitant of the same

neglecting a guest,

who

not

make

He

village.

is

who

poor,

is

who comes from another place and is deThe householder should reeating, goes to hell.

not his relation,

of

sirous

ceive his

guest regarding him as the golden embryo*

without

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

king,

householder,

at

the Sradha ceremony of his

should feed anothcr Brhmin,

father,

whose pedigree and

village,

performs the five sacramental rites.

fuls of

the

is

means

He

left after

the exclamation

learncd should, according to his

dered as guests

of the

same

should also present

making these three

pleasure,

mendicant and a religious student.

addition of the

is

known and who

well versed in the Vedas, four hand-

apart, with

food, set

has got

who

a Brahmin,

to

who

practices are

These

Hanta.

If

he

sorts of gifts,

make

gifts to

three, with the

mendicant described before, are to be consi;

and

he,

who

treats these foursorts of persons

with hospitality, is freed of the

who goes
his own sins

debt due to his fellow beings.

The guest,

elsewhere disappointed from any house,

transfers

to the

owner

of the

house and take*

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

The mundane egg

' slmilar
>*

floating

on the water at

fire,.

creation, f that metal,

colout from which the deitr issued according to some legendt;

ihould treat

him with

alt reverence.

'tx

i.t.,

VISHNUMJRANAM.

304

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

share the food that

is

man

oflered to him. Tlierefore a

assiduously satisfy the duties of hospitalily

for

Shoultf

a man, who

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

opon

his

own

Thereupon the householder must

sin.

with wellseasoned food the damsel tiving

who

house, those

the

The

householder,

feeds upon
in hell

to

are

who

own

his

ill,

eats

forming aWutions,

and

he should eat

food,

upon

He, who
filth;

drirrks urine;

cribe,
for

ordure.

health

and

do you hear, how a

eats without
he, wh

who

he,

doomed

householder

shall

should

iniquity, his

eats

heB

in

now

des-

eat

and

perpettl

and increased vigour would be secured aiid all evils

would be averted. Having bathed and offered

hostifities

duly libations to the

adorned his

cerestiails,

Rishis'

and

hand with prccious jewels, having

ductory prayers, offered oblations with

to Brahmans,

to his elders

should take his meal,

and

fire,

manes

and

recited

intro-

food to

guests,

to bis family, the householder

wearing unsullied

garlands and sprinkled with perfumes.

of

and
is

foremost of kings,

which he would not be suHied with

these,

eats, without^er-

who

he,

before the mfants and the aged are fed,

to live upon

himself.

condemned

prayers, feeds upon matter and btood

pats unconsecrated

father's

woman, the aged and

after his death is

phlegm.

feeds

satisfy

her

food without feediwg

his

inrqoity

feed upon

repeating bis

the pregnant

the house and then

infants of

cmth, excellent

He must not

lord

eat,

men, with a single garment on, nor with wet hands and

feet.

He must

not eat with his face dh-ected to amy intermidiate

point of norizon, but facing the east or the north

with a smiling countenance, happy and attentive, le

take good and wholesome food boiled with clean water,

and

n
ptf'

cured from no mean person, nor by improper means nor fflm'

properly cooked. Having given a part to his hungry campa

ns he should take food without reproach

froro

a eleaoy

nn(i

VtSHNPURANAM.

20$

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

His food,

mood, giving thefirst morsel

must be consecrated with

king,

tofire.

texts,

stiitable

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

fruitormeat Nor

it

made of dry vegetable-substancet

should be

other than jujubes or

man should

Nor a

so eat as nothing will be

He should

buttgr.

good flavour

and

things

the

person,

takes solid

things,

first

taste that

food

who begins

ever be strong and healthy.

shuld take

such food as

the time of eating

food

his

is

In

and should take

handfuls for the

five

After he has taken his food,

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

washed

his

satisfied

should take his seat, meditate

pray
the

"May

fire

the

elements

May

of

food,

this

taken

ay

and may

my body

food

me

and give

body

fire,

May

and

air of

my body
and sub-

Agasti, Agni

have

enjoy happiness consequent thereupon and

be freed from

Pfopitiated with

and

to digest in

bring about the digestion of the food

chief princxple

of the

mind be
deity

assimtlated, contribute

when

nd afford unmixed satisfaction.

fire

calm

tutelary

atmosphere, convert this

this

the vigour of the earth, water,

Warine

and

his

excited by air cause this food

earthly

atisfaction.
to

upon

space afforded by the etherial

fato

mouth, and

hands up to the wrist he should again

Then with a

water.

wise he

this

not prohibited, should be silent

nutriment of the vital principle.

having

with fluid

the middle arfdfinishes withfluid

in

things, will

sip

which

middle he should take salt and sour

end he should take those which are pungent

The

and bitter.

with a devoted mind

in

in the

meal

of his

left

honey, water, curds and

except in the case of flour, cakes,

at

man

never eat that of which the juices have been extracted,

should

has

And

preparatiofl of molasses.

of

all

my

all

senses,

faith

ills'.

of

May
all

Vishnu,

who

is

the

bodies and souls, be

and may cause such assimilation

have eaten as may invigorate

my

h'ealtb.

Verily

VISHNUPURANAM.

Vishnu

may

the

prayer he should rub his stomach

with

the eter, the Food and the

is

fod,I have taken, through this

Having recited

and renouncing idleness should engage

his band,

action 'as can

day

this

nourishment,

be digested."

faith,

in the

He

he performed.

easily

in

such

should spend

reading of sacred writings and

such

ments as are authorized by the righteous and when

Sandhya

sets in he

must engage

must perform the morning

appeared
has quite

before the stars have

rites

perform the evening

and

rites shofild

be neglected except at seasons of impurity, anxiety,

or alarm.

He, who but for

sunrise and sunset,

ahould

rise before the

he has

after

is

set.

illness lies

sun

in the

rites,

And having

the fruit of the Vicwadeva

rite,

go

prepared

should give

without offering any prayers, to outcasts or unclean

who may come

per-

to

ihe

food

with a view

The householder, as his means allow, should

hospitality to any guest

until

neglect the

sinfully

in the evening, the wife, of the householder

ofotain

a seat,

a supper

and

a bed.

persons.

again show

receiving him with

The

times grcater than that of turning

comes during the day.

show respect

to

after

after sunset,

away on who

person should therefore

him who seeks refuge

his

sin, consequent

upon not receiviug hospitably a guest who comes

is eight

to

food,

the salutation of evening and offering him water to wash

feet,

of

Therefore a man

formance of both the morning and evening

faelt

sickness

morning and sleep not

who

of darkness after death.

sun

jjever

on bed at the hours

guilty of iniquity.

Those,

dis-

before the

rites

The morning and evening

set.

the

king, he

devotion.

the

arnuse.

particularly

for the

sunset,

respect, given to his satisfaction, will afford pleasure toallthe

celestials.

The householder

should,

therefore, as his

means

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

r

if

he cannot give any thing more, ground only n

^'

w.hich to

lie.

Having taken

his evening

meal and washed his

feet

^SHNUPURANAM.
should take

Houseliolder

made of wood,

His bd must be complete antj

must have ample space, must not be cracked

it

nor uneven,

nor dirty nor tnfested by insects and must have

a bedding.

The householder must

east or to the soulh

to the
In

is

sleep with his head cither

any other position

proper tinie, under the influence of an

and in an auspicious
not

uobathed,

moment he

He

unwilling,

should also be

bytenderness and

using perfumes, delighted and

he should

go

Itrnar

to

a new

as Iaid

who

And he,

is

natural

On

sign.

down

tliese

engage

use of unguents,

pilgrimage, in

the worship of tbe

meditat.ion aiul prayer.,

doomed toa

satisfy

places.

a huge tree,

hell

A man

upon ordure.

by medicines nor

woman under

the entrance of the

in

in scripture, in

objects or in public or holy

place of

and excited with

tlie

occasions the wise should

acts otherwise, will be

desires

go to a

where he

should

A man

occasioas mentioned before

should

in the courtyard,

pasturage, where

in the

not

them with un-

four

streets

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

these

these

all

prohibited as the eiglith and fourtbeeth

be constrained to live

excite his

rom

animated by desire

not being hungry

appetites and

conirol their

"i

wife

new-moon and full-moon and

days,

celestials

not

liis

women

sun into

will

free

There are certain days on which

and

flesh

she

Havingbathed, wearing

affection.

garlands,

anxiety.

if

angry, pregnant,

and should be neatly dressed and adorned and

imperfcctjons
excited

unhealthy.

is

auspicions planet

should go to his wife

unwell,

sick,

hungry or over-fed.

rest.

20?

morning or

in

meet

Qn
in

alt

the

wening qr being unclean the wise should not cohabit with.

Women.
iqse s

If a,

weaJth,

^^nabits

with a

snould not
'ie

speak

man goes

if

woman

during the

visited

is

woman on ground he

with

tc-

Farva be
sinif

loses his fame.

think voluptuously of another's wife,

he

A mao,

qor should.

her forthat purpose; for sucha wight wUl be

ww in his next Iife as

wuli

to

during the day he

a creeping

insect.

auolher's wfe is a source of fear to

The

cohabitatioa

him both

in this life

'

8
,

VISIINUPURANAM.

and

in the next

next he

man

is

for in this

doomed

to

he loses his longivity and

Considering

hell.

own

should approach his

all

in

tbe

these things

wife in proper season or

even

atother times.

SECTIONXII.

AuRVA

said

The householder

should venerate, gods,

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

He

should also observe duly the two Sandhyas and

oblations to

He

fire.

should use untorn garments,

herbs and flowers, wear emeralds and other precious

keep

his hair neat

and

clean,

perfume

his

body with

offer

delicate
stones,

delicious

unguents and should always go out handsomely dressed and

decorated with garlands and white flowers.
misappropriatc
unkindly.

He

another's

property

nor

He

should

should

not

treat

him

should alvvays speak amiably and the truthand

foremost

should not speak out publicly another's faults.

men, he should not envy another's prosperity

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

sit

nor

of

shauld

he should not use a broken

under the shadow of a

The wise should not make

tree on

friends witn,

who s hated,
who has niany enemies, or who

nor should they wend the same way with, one

who
is

is

a sinner or a drunkard,

lousy with a harlot or her gallant,

with a pauper or a

with a prodigal, a slanderer or a knave.

batbe in river when

it is

ebb-tide, should

A man

Ii* r i

sbould ot

e
not enler a hou

VISHNUPURANAM.
when
the

in

on

it is

nor grape

nor (when

blow

of others) clean his teeth, nor

nose

his

without covering his mouth, nor clean his throat,

nor laugh Ioudly, nor emit wind with noise, nor

nor cough,

his naiis,

bite

nor climb to the top of a tree

fire

company

209

nor cut grass, nor cratch ground, nor put

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

when he

the planets

when she

wife

He

or setting.

odour of

the

is

is

He

unclean.

his

upon

should not see another's

naked nor see the sun

at the

time of

its

rising

should not express disgust at a dead body for

it is

He

the produce of the moon.

during thonight, the place

should avoid,

where four roads mect, the village

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

The

woman.

from

He

time,

lie

kke exercise.
animals

filth,

broken.

A man

->lations

Nor he

is

*'i

evil

companions

the

pious

to

are
27.

He

persons.

should not

He

should

lie

down

should not, for a too

is

exposure to

rite

frost,

nor sleep

wind
nor

with his waistband

the celestials,

the

desjrablc.

He

intercpurse

wash

his

always desiranlc.

mouth,

should not associate

for

half

an instant,

The wise should not

inferior or superior to 'them

cquals

which anothcr has

naked; he should not wash

or utter a prayer.

w "n

'*"

should live at a

with one piece of cloth on, offer

should,

sacrifice

fire,

Brahman

hmen

in

vvily

borns and

mouth when he

to

remnants of offerings,

should neither bathe,

mouth nor perform any sacred

salute

Wlt

is

with tusks and

'oosened.

of

down on bed, sleep, keep up nights, sit and

The wise sliould avoid, even at a distance,

and sunshine.

nnse his

and

flag

should not seek the shelter of a degrarded wight

bed long after slcep

'ong

He

empty housc.

bones, thorn,

approach voracious animals and

not

nis

deity, of a

should not travel alone in a forest

renounce the company of

and should

on

hair,

of a

and earth wct with waler

chaff

ashes,

bathed.

He

alone in an

nor sleep
distance

an image

luminary.

heavenly

pass across the sliadow of a

wise should not

venerable person, of

dispute and

quarrel

marriage

The wiso should nevcr

810

VSHNUPURANAM.
dispute

enter into
It

and should always avoid useless enmily,

better to suller a trifling loss but he should not acquire

is

wealth by

When

hostility.

bathcd he should not wipe his limbs with the

he has put on nor with

hair nor rinse his

hands

liis

cloth

he should not shake

moulh before he has

risen.

He

put one foot upon another nor spread out his foot before
but should modestly

eldcrs
i.

c, on

He

knees.

his

lelt

the

reversc

should not go round a temple upon

The

direction.

impurities before

way

or blood

the

fire,

Nor should

any respectable person.

urine

wisc should

moon,

the

ing or upon a public

ordurc,

his

a posture called Verasana

sit in

hand nor circumambulate any vcnerable object

his

his

should not

not

nor

spifc

sun, water,

in

voitl

wiif, or

he pass urine

stand^

he should not pass ovcr phlegm,

nor should he spit forth

the mucus

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

tions or reciting prayers or before a respectable person.

man should

women

not treat

disrcspectfully

them.

He

with them impatienlly nor should he

give

he place too much confidence

in

inportant

should

nor

should

shoulil

not

deal

them suprcmacy

wise persons, cver treading

king,

niatters.

path of morality,

the

in

not

is^ue

out

house

his

without saluting the chnplets, lowcrs, jevvels, clarified buttcr

and venerablc persons.

He

should salute ihe places wherc

fotir

roads meet, perform sacrifices at proper seasons,

the

poor and vcncrate thc learned and good-natured.

who worships
to

the

the celeslials

and

saints, gives

cakes and

manes, and pcrforms hospitality, attains to

stations after death.

He who speaks

relicve

Hc

watcr

exaltec

wisely, moderately nd

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

He

vvho

is

intelligenl, bashful, forgivingi

god-fearing and humble, proceeds to the region

which

is at-

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

The

wise

should not read

llic

Vedas on the Parva

days.

pn impurc scasnns, upon unlimctcly thunder and thc occurenc*

VlshNUHURANAM.

The aUainment

o( eclpses.

who

to liim

allays the

heaven

is

thing

trifling

anger of the angry, who

to

friend

is

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

all

pious.

man

should use an

the sun and rain

liight

to

of

Jl

umbrella to protect him against

he should carry a rod vvhen

save his body from bcing hurt.

not look
the

he wishes

if

As he proceeds he should

up nor about him. nor afar

but kecp his eyes upon

off

ground to the extent of a couple of yards.

He, *vvho, having controlled

sousees
in tlie

these

of all

is

harsh

The earth
controlled

vvords
is

anger.

give

pain.

desire.

obstacle

Kinal

einan-

who is sinless towards thcm vvho

who speaks amicably to them who

and whosc soul mells with the benevolence.

passions,

are

A man

agreeable

and

liie

upheld by the truthfulness of those who have

their

obscrvances,

puts a stop to

his grasp,

in

cominit mischief by him,

use

himsclf,

imperfectious, meets vvith no

acquisition of piety, wealth

cipation

are

he goes by

or through a forest arid he should use shoes

and who, always following pious

not sullied by

should

thcrefore

and hc should be

He

detrimental

should avoid

desire,

silent

for

it

when

truth

whcn

agrecable

and unrcasonable,

and

covctousncss

speak

is

when they

words
is

it

would

that truth

always better lo

speak those disagreeable words vvhich would produce salutary

efect,

altliough

it

would give offcnce.

always cultivate that,

in act,

duccs to thc well-being of all

vorld

and thc next."

prudent

man

slionhl

thought and specch, vvhich

living

creatares

both

in

coii-

this

SECTION

jfXURVA said:

when

should bathe

without

father,

a son

is

XIII.

born

changing his

the ceremonies consequent upon the birth

and perform

Srddlia which shouid always be celebrated upon

With a composed

of prosperity.

nothing

revcrentially

hand and

left

offer

to the

directed

hand sacred

mind and thinking on

them

east,

the

to

go rornd keeping Brahmans

And

food.

standing with his

celestials

and Prajpati,

face

mony, by which the manes

He

Nndimukhas are

called

the

offer balls of

should

perform on every acccssion of prospenty the Srddha

On

the

oi his

he should, with the portions of

food with curds, unbruised grain and jujubes.

tiated.

the

occasions

he should worship both the celestials and

else,

manes and

clotli,

he should then go through

cere-

propi-

the occasion of the marriage of a son or daughter

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

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

child on

rites at the
first,

seeing

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

have describcd to you,

manes, as

laid

king, the

mode

manes so named.

of worshipping the

down by ancient sages }

hear,

describe the rules for the performance of obsequial

shall

now

rites.

"Having washed the dead body with sacred water, adorned

it

with garlands and reduced

it

to ashes outside the village,

the relatives having bathsd with their clothes on, should stand

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

be."

(And

if

to the village

and when

it is

name and

saying.

" Whatever thou mayst

burnt during the day,) they should return

along with the cattle

stars appear, should

go

to

coming from
rest,

pasture,

sleeping on mats

VISHNUPORANSW.
upon the

sprea

every cb>y

And

flesh.

satisfied with

death of a person) on the

and

and bathe out of doors

On

sesamum-seeds.

should becollected

offer

after

which the body, of one connected

And

without thereby incurring impurity.

kinsmen are allowcd

former class of

those

When

a child

degraded, or onc

commits suicide, or

The

to use beds but

still

news

The food

for

On

whole month.

Brahmin

is

fifteen

first

pleasure, but in
ball

of

staff

upon

ten days

in

which a

days.

Duriiig

Theterm

for

days and

the

food

grass

purified

a Sudra

that

fed,

has

by such

offer to the

placed

the mourner,

contact.

near

the

been consumed.

should touch water, an weapon

is

a Kshatrya
for

dead should feed Brahmins

lioly

Brahmans have been

for he

for ten

uneven number and should

rice

femaining portion of
After the

over as soon

day after the period of impurity

over, the nearest relative of the

to his
caste,

is

acceptance, sacrifice ai)d

Vaishya
the

whenone

himself by water,

sacred writtings shouhl be suspended.

uncleanliness for a

dead a

abroad, orone

is

of a family,

be taken

period of uncleanliness, gifts,

at his

who

a spiritual guide, or

is

when one destroys

received.

is

twelvedays;

who

dead, should not

the study of
of

dead, or one

by hanging, the period of uncleanliness

relation is
the

is

related

and bones have been

must observe continence after ashes

collected.

who are

any business.

arguments and flowers and

from using

they are prohibited

or

of water with

iibation

by presentation of water are qualified for

as the

third,

dead by offerings of funeral cakes, should be touched

witn the

fire

as

day the bones and ashes

the fourth

or the

day,

first

in

entertainment.

their

should change their clothes

or seventh or ninth, his relatives

is

without

dead derives pleasure

for the soul of the

much as his kinsmen are

who

rice

as long as the mourner wishes he should feed

Brahmans

(After the

lasts)

the ground as

food should be placed on

dead and they should take

an offering to the

the

(And as long as the morning

earth.

ball o(

213

of

He

according

goad or a
should then

VlsHNuPURANAM.

24

and maintain

to his caste

resume the duties assigned

his

livelihood by the acquisition of wealth.

He

perform

should then

relative on the day of

And
offer

his

of

deceased

his

year).

then feeding the Brahmins in an uneven rtumberhe should

The Brahmins sbould then be
balls to the deceased.

accosted by the sacrificer

have

Sraddha

tlie

death in each month (for a

if

they are satisfied and after they

should relate the prayer,

declared their satisfaction he

this ever satisfy such a one."

"May
The

Srddha, which

formed monthly

And

for

onc year
Hear,

should be obscrved.

tbe same

way

called Ekoddistha,

should,be

one year after the death

at the expiry of

that be celebrated.

is

tlie

of a

per-

pejson.

ceremony called Sapindana

king

shall describe)

(I

how

shall

This ceremony should bc cclebratcd

in

as monthly obsequies onlg four vessels should

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

transferred to the latter three.

included in the

list

of

manes,

After the deceased has been

king of earth, the ancestors

should be again worsliipped with

Sraddha.

all

The pcrsons connected by

the ceremonies of the

of

thc offering

cake,

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

who

descendants of

relations are wantby funeral offerings. And when all these

those allied by the
by
performed
be
may
ing, the ceremony
offerings of water only or those allied

or

water

to

quies

families, are extinct, the funeral

obse-

ancestors.

When

by those who

or

connected with Ihe deceased in social and

And

who

cakes
in the

may be performed by women

or by him

of

males, both

matemal

matemal and paternal

by offerings

are

religious institutions

inherits his property.

even when friemls and those, who

property, are wanting the king.

may

will

have,

inherit

his

he

obsequia

VISHNUPURANAM.

rttes,

initiative

Hear,

afterthe burning

weapons

first

the

are those which

of

the dead body until

&c.

The Srddhas,

which are performed every

rites;

subsiqucnt,

celebrated.

describe the difference of these

The

classes of rites.

water,

and

intermediate

now

shall

215

three

performed

are
the

touching of

called

Ekoddistha

month, are called intennediate

and the ceremonies, which follow Sapindakarana when

deceased becomes one of his ancestors, are called subse-

quent rites

from

this

The

and ancestral.

time the ceremonies become general

initiative

ceremonies should be perform-

ed by therelative of tlie father or

mother whether

the ofering of the cake or of water

by the companions

of the

property.

Both

dead
the

man

or by the king

who

inherits

intermediate and suhseqnent rites

by sons
sons.

and other

relatons,

his

should be

ceremonies of

king,
Itianner

shall

and by daughter's sons and their

in the

describe, at what

Srddha of

his

Aswinis, the sun,

ti

ancestors,

fire,

men, beasts,

become propitiated.
ev ery

Hear

seasons and in

what

XIV.

jnLURVA said: "Whcn a man celcbrales

birds,

same way as

those ccremonios arc lo be pcrformed."

SECTION

'lie

celebrated

month by obsequies are enjoined.

now

by

king, the obsequial ceremonies should

In every year,

beperformed either by males or females,

tlie

allied

Vasus,

reptiles,

Maruts, Vicwadevas,

manes and

This should

month, on the fifteenth day

the eighth

day of the sanc

reverentially

Brahm, Indra, Rudra, two

be

all

otlier

performed.

Rishis,

creatures,

king,

of the darlj fortnight, or

pniod

in

some months

or

VISHNUPURANAM.

2l6

Hear,

at particular seasons.

householder sliould celebrate

ready,

now

shall

it

when he

when a lcarned Brahmin has come

to the

He

ancestral ceremonies are appropriate.

for which

at the equinoctial

upon unpropitious

Zodiacal sign,

the sun's entrance into a

house

sun and moon, on

of the

solstitial periods, at eclipses

should voluntarily

upon any atmospheric portent,

offer sacriice

and

explain them.

will find all requisites

aspects of the plancts and asterisms, on dreaming unlucky

dreams and on eating

manes obtain
offerings

upou the day

conjunction
years

new moon when

of tlie

Pushya,

is

it

or

those

Hear

the star of the

tWlve

He, who

the

wlien

stars

Satabhisa.

Purvabhdrapda or

Dhanistha,

of

for

manes, very seldom

tlie

new moon

gets an opportunity on a day of

are

ancestral

Ardr or Punarvasu.

desires to satisy the celestials

The

harvest.

years from

foreight

Anurdh, Visakh or Swti and

is

when

year's

grain of the

tlie

satisfaction

alos the description of another class of Srddhas which

give special deliglit to

kumara the son

tlie

manes

Brahm,

of

explained by

as

to

manes he asked how

brimful with faith and devotion to the

The

he might please them.

Vaisakha

in the light fornight

the

(July,

August) and the fifteenth of

in the

dark fornight are called

anniversaries of the

most sacred.

On

first

day of the month

third lunar

May) and thc ninth

(April,

November)

day

by

of

Sanat-

the noble Pururavas when

Kartika (October,)

of

thirteenth

sages

Yuga and

are

Nabha

of

Magha (January,
the

ot

February)
the

yore

of

regarded

as

these days water mixed with sesamum-seed

should be duly offered to the progenitors

lunar and solar eclipse

as well as on every
dark

the

on the eigth lunations of

Mgha and Flguna on the two

days
solistices when the mights and

fortnights of Agrahyana,

days beginning

the

alternately begin to diminish

anniversaries

sun

is in

of

the

appcar.

days

whtch

beginning of Manwantaras

the path of the goat

when meteors

on the

and

on

Srddha,

all

these

pcrformed

are

the

when

the

occasions

on

thesc

VISHNUPURANAM.

217

occasions, gives plcasure to the tnanes for a

and this

is

of the dark fortnight in the

<jay,

with the
is

rules,

conjunction

the

of

united with the

bymembersof

Ardra

is

a whole

He,

in

When

respectable

And

who

the

in

month we

tions offered

rich,

maties
for

by

satisfaction

fttrther

purity

rites

of mind,

and

Hear,

irm

(Thc songs of
prosperity, pros-

and

faith

king,

otlier

all

shall

repeat

"

spending his wealth and

presents

cloths,

in

an

family.

illustrious

much wealth he should

Brahmans according

If

to

his

means.

however

If

wllent Brahmin,

Hps
28

they

this,

may

be.

Should

he

king, he must give to

fingers.

Or he should

some

utterly

some ex-

bowing before him sesamum-seeds,

of his

he

them food even he should according

trifling

even to do

he

and

feed with faith

might, present them with unboiled grain or with

to the

us

He

cannot afford to give

"nable

will

That wise man who

conveyances, wealth and various other eatables.

to his

liba-

grve to Brahmans in our honour, jewels,

humility excellent

The

sins.

gratification

should,

has not got so

gifts

men

cakes shall be born

is

offerings for

suhg by the manes, hearing which, you

does not shrink from

'and,

all

obtained

them with a conlrolled mind.

follow

by

for

when

Vipasa Saraswati or

Satlaj,

freed from

shall derive

perfect

some verses as

he

is

which they dcsire.

thtugs

manes

tnoon

by our descendants at some place of pilgrimage

perous seasons,

ln

Ganges,

having

confer upon

Pitris)

rf

the

satisfy

day of new

the

end of thc dark fortnight of Mgha.

at the

with

families,

011

having offered food and libations to the

after

sing " After

twelve

hanishtha

the asterism

the ascendant they rest satisied

Gomati at Naimisha,

also

over which Varuna

asterism

a'ge.

manes bathes
the

The fiteenth
Mgha when united

of

day of ncw moon, food and water. offered

thousand years.

ten

month

a sacred season when offerings particularly

also

afford delght to the raanes.

is

thousand years

secret which they have given.

tlie

sprinkle

adher-

water

VfSHNUPURANAM.

?l8

rnixed with seven or eight sesamum-seeds to us upon

as

and give

will,

any

by which he

to a cow,

it

And

us satisfaction.

if it js

if

firm

in

faith,

give

impossible for him to go through

these he should go to a forest raise up his arms

of

the sqn and other planets and say aloud

"

my

ancestors

tion only

vvords

the

of

(o satisfy

throvv

my

may

tliey

in

progenitors.

their desircs,

be propitiated

my arms

up

So

ancestors.

may

bow

reverentially

my

vvith

devo-

These, are the

the air."

king,

to

have no money,

nor property nor grajn nor any thing whatever which

give as an .offering to

unto

the

he may, fodder for a day

ground ; or he should gather,

he who etideavours

pcrforms the ancestrcd

rite

callccj

Sraddha.

SECTION

/\.URVA

sad

Hear,

XV.

what

king,

descriplion"

of

Prahman should be fed at ancestral ceremonies. He must

e Trinachiketa, Trimadhu and Trisuparna*; or one who is
versed

who
the
*

in,

is

the six supplementary sciences of the Vedas

wcll

d.uties

acquainted with the Vedas

laid

down

he Biahmans

Trisuparna.

The rrst

here
is

in
are

one who

the Vedas.t one vvho

classed

called from

into

Trinachiketa,

reciting three

is,

one

practises

yogi, one

Trimadbu

Anuvakas of the

Katba-

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

third from a similar portion comnvencing

f There

is

te Vedas ouly and the second

t Vogi

is

Brahmavan namami.

some diBerence betweep veda

oap who practises

vit

and SrotryaJht

practises the rites thereof.

strcteit penances,

fjtst studfc*

VISHNUPURANAM.
who

Jestka S&maga

is

* an

219

officiating priest, a sister's

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

uncle,

an ascetic, a Brahman who keeps up the

pupil,

a kiflsman

one who respects

man shoujd employ the Brahmans

erforrriance of the

the

subsidlary

should

engage the

in

ceremony a
8

king,

his

in

ancestors

the

and

performed to please his manes he

rites

He should not invite at a Sraddhat

one who has got ugly nails, one who

others.

false friend,

who has got

eunuch, one

of

fires,

mentioned

first

SrSddha ceremony

five

parents.

his

son,

a maternal

falher-in-law,

who negleCts the service of

black
fire

tectll,

a ravisher, a Brahman

and secred duty, a vender of

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

his

plarit,

a Bfahman

niator,

servant, the

woman who has been

man who has neglected his

husband of a

betrothed to another, a
the protector of

a Sudra, the husband of a Sudra

aBrahman who worships

man

wise

On

idols.

the

first

is

day of the Srddha

should invite eminent teachers of Vedas and other

dedicatcd to

to be

And

manes.

company

the

in

must

of

the

Brahmins he should

from anger, continence and hard work.

having

eaten

himself in

them

their

to

continence, thereby

dooms

nrahmans

should

be

controlled his senses,

a 'so

sacred

offices,

" av e

A chantei

of

guilty

If

tiie

eminent

Sraddha,

Brahman,

in-

suffer-

who has

comes to the house uninvited he should

food.

The Brahmins

are

to

be

received with water fdr their feet and after they

rinsed

Ariinyaka

is

his progenitors to shameful

invited.

be enteftained with

re9 pectfully

He, who

a Srddha and fed Brhmans and

Therefofe on the day before

'"g-

settle

the celestials and what to the

abstairt

appointed

parents,

woman, and

Brahmins, and according to their instructions he

what

formerly

their

mouths and washed their

of the principal Sama-veda.

Portions of

ore called the Jyestha 'elder' or principal

it

Saman.

hands they
contained in

th

VISHNUPURANAM.

220

An uneven number

should be oflered seats.

of

Brahmins

the gods, as many

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

for

as he

the householder, with faith, should ofier oblations

Thus

with the worship of Viswato the maternal grand father along

devas or he sliould perform the Viswadevas* ceremony. He

should feed the Brahmins, who are for the gods and maternal
ancestors with their faces to the east.

be fed with

witli

them with

the

libations

same

king,

Hiese

should

Brhmans and

two

the deitics.

tlien

be

spread

worship

permission from

received

having

and

The wise

food.

themhe should theninvoke

is

for

and others hold that they should bofh

grass for the seats of the

Kusa

should

say,

performed

Srddha should be

classes of ancestors

entertained

gcneral

Some

north.

the

their faces to

that seperate

there

in

and ancestors

for the paternal ancestors

who are

And

Thenthe man who

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

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

and having

the permission
usual

on

prayers,

providcd seats of Kusa grass, he, witb

the

mancs

invoke with

should

Brahmans,

the

any guest

of

water and sesamum.

time who

is

desirous of eating or wlio

If

is

arrives

passing along

theroadhe should worship him with the permission

Brhmansjforthesaints,

overtheearth disguiscd

the

to the ceremony, offering libation

hand

his left

at the

first

of

behoof of mankind,

for the

shapes and forms.

in various

forthisreason.Oking.that the wise

comes atsuch an hour-andifaguest

of

travel
Itis-

worship a person who

is

neglected the

fruits-

of an ancestral offering are baffled.

With
ceremony
It

is

the permission o

the

Brahmans

assisting

in

tke

salt and
the householder should offer food without

a ceremony whith

comprehends

materna ancestors or ancestors in general.

offerings

to

both

pateriul

VISHNUPURANAM.

seasoning to

fire

three

the conveyance

fire,

sevcral

exclaming

times,

of oblations

221

"To

first.

to the progenitors Swaha."

Next addressing the oblation to Soma, the lord of the pro-

and giving the third

genitors

place the residue in the

thcn offer to

Brhmanas choice viands

soned and profuse

of

f;iith

sholild

in

ha^te

food.

but wiih derout

Thereupon

food.

should atteneat that

smiling faces

nor

should

and sea-

gently to partake

Brahmanas

repeating

tbe

sesamum-seeds on

Rakshas and scattering

and addressed them

grand father and

these

Brahmans and be propitiated with (my

father,

grand father and great

from thesc oblations to

father,

great grand father derive

ood placed

grand father,

by me

grand father, his

my

offerings).

grand father drrive

fire.

May my

gratification

upon the ground.

this

day, in

father and

his

father,

persons ol

father

May my

May my

faith.

May
satis-

grand

froin tlie balfs

gaeat grand father be propitiated

Ihaveoffered them,

from

"May my

(saying).

great grand father entcr the

faction

of

He

ground he should regard these eminent Brahmanas as hh*

ancestors

my

with

that

olcr

prayers that slay

tlie

The

not hungrily,

Tlie sacjificer

should theh

well dre9sed

request them most

and

silence

in

tively,

and

pleasure.

their

at

it

He

to Vaivaswat.

dishes of the anccstors.

father derive

fathrr,

with what

maternal

gratification

May all the celestials derive satisfaction

May the imperishable Harr tbe lord of

offerings.

and evil beings die.

sacrifice

accept the oblation offerered to the manes or to the

celestials

and may

celestials

depart from the ceremony."

When
'lieir

the

the

all

malignant

and enemies of the

spirits

Brahmans have been entertained

satisfaction he

with food t

should scatter a portion of the food on

ground and present them individually with water to rinse

their

P'ace

mouths.

And

then obtaining' their permission he shonld

upon the ground,

c "ndiments

'ibation

balls

made up

along with sesamum-seeds.

of

He

boiled rice

and

should then offer

along with sesamum-seeds with the part of the hand

VSHNUPURANAM

222

acrd to

manes

tlie

rrtaternal

cakes to his

should offer
dilgently

and with tbe sam prt

make

gifts

on

tiaturally picturesque

all

near the remnants

tbe

frst ball

of

of food

ancestors.

and by the side of

Itts

should

Upon Kusa

streants.

to the soiith

directed

meats the

He

occasions in lonely placen,

these

grass the tips of which ar

of the iand

and

lying

householder .hould pfesent

consecrated with fowefs and incense

second to his grand father and the third to his

his hands wth the roots
great gand father ; aftd then wiping

to his father

of

with the wipings thereof.

who

theiri

satisfy

Kusa grass he should

Then having

are cojitented

satisfed thematernal

with incerise and

ancestors with balls offood consecrated
flowers he should offer water
rinse

theif

mouths.

Brahmanswith

And

to the

then

principl

Brahmans

pfesents to

giving

attention and piety according

to

the

to hs means

accompanied with the eclaraasoliciting their benedictions

d those presents to the
distribute
having
and

"Swadha"
Brahmans he should address the

tioit

Viswadevas be propitiated' and

from the Brahmans.

gods

"May

sayng

reply

receive the

the

thereto

said 'So be

The Brahmans having

send away

it,'

his

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

as

Beginning with the

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

and Brahmans
fur

all

the

ceremonies should be

paterna! ancestors and then

first

performed

for matefnal acestors-

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

back with

their permission.

The wise

wlll then

perform the

Viswadevas

ceremony called the worShip of

should take his meals
and tben wih a controlled mind he
servants.
company of revered persons, friends and

invariable

tbe

The

ancestral
Jearned should then celebrate the

nwny-for

the ancestors being propitiated

all his

cew

desirea are

VISHNUPURANAM.

223
*

The

fulfilled.

things

are

specially considered

sacred at

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

sesamum-seeds

should abstain

at the

kiug Viswadevas,

them.

alsoavoid

cilver

is

about and

anger, walking

froin

and those who take their meals

hurry

of

performing a Sraddba

person

king, the

also auspecious.

ceremony

naming or seeng

the gift or

Sraddha should

paternal

ancestors,

who performs

and niaternal ancestors are pleased with him

these obsequial rites,

the

kDjg,

moon

is

tises austerities,

Sriddha.

Hence

who take

oue,

who

is

prac-

should be appointed at the performance of a

king,

there

if

thousand Brahmans, he
lliose

manes and he

the supporter of the

sDstainedty acts of austere devotion.

their

one Yogi

is

in

liberates both the

the

midst of a

sacrificer

and

all

meals there.

SECTION

XVI.

-oo-

JI.URVA saidAncestors
Havishya,

or the

fish,

are gratified for a month with

flesh of

the hare, of birds,

togi the goat,

the antelope, the deer, the

ot

milk of

with

the

'liereupon,

Havishya
t

They
i. e.

offeringa

cow t and

perpetually

msde

nough the sacriSce of a

ftesh

the

various

preparations

pleased with flesh in

of rice or othcr grains with clarified butter.

The expression Gavya literally means

being associated with

'

the

are

of

gayal, or the sheep,

rcaders

may

11

that

is

mistake

derived from cow.

it

for

the

But

flcsh of cow'.

cow or calf formed part of the ancient Sradda H is

So it must mean herc milk' or any prepartion

P'escribed in the present ago.

Mt.

*>'

'"'

224

VISIINUPURANAM.

general and

with

The

cular.

tliat

long-eared white goat in

of the

parti.

flesh of tlie rhinoceros, the Kalasaka, potherb and

honey, give special satisfaction to those

Blessed

obsequial ceremonies.

is

who

are adored at

and the king who

he,

tlie

per-

forms at the due time the Sraddha ceremony of hi ancestors

at

Gya and

that affordsspecial delight to his aneestors. Grains

up spontaneously,

that spring

wild-rice, white

of pulse and mustard are considered specially

kinds

for anceslral

fit

king, a householder should not offer any- kind

offerings.

grain that

not rendered sacrcd by

is

Rajamsha,

pulsecalled

nor

salt,

the

religious

nor millet, nor

nor garlick, nor onions, nor

nor

and black Panic

sesamum, various

forest vegetables, barely, wheal-rice,

Ientils,

effloresccnce

hated by people.

is

nor gourds,

nightshadc, nor camel's thorn,

deserts, nor red

of salt

vegetable extracts, nor any thing that looks like

thing that

He

salt,

nor any

should not offer that water

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

off,

is

or

is

so

little

covered with

as cannot

not offer milk of

should

Neither the celestials nor the mancs

a Sraddha

is

ascetic,

bualo.

partake of the food

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

Iookcd

cast, a heretic, a

naked

will

or

animals

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

if

left

cow, or smells badly

satisy a

He

froth.

woman

a monkey, a village hag, by a

in her

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

The ceremony should be

corpses.

grouud

cnclosed.

carefully

sesamum on the ground

should not offer food
insects, or

food

is

days

mixed

celebrated

away

and drive

that

is

with acid

race, gives

of yore,

in

the

fetid,

or

gruel, or

Ikshwaku, the son of

offer to us cakes at

evil

and

Manu

of

Gya, shall follow a

who

of
<'

scatter

He

spirits.

hairs or

mentioning

tbeif

king, i" tbe

Kalpa the

"Those,

plot

by
Whatever pw e

spoiled
stale.

them nourishment.
forest

on a

The porformer should

offered to the manes, with faith

names and

of

nojthe

rites

Pitris said

shall

to

respectfol'y

righteous path.

May

VISHNUPURANAM.'

22$

be born in our family, who sliall givc us on the thirteenth

Bhadrapada and Mgha milk, honey and clarified butter,
wno shall marry a maiden, shall liberatc a black bull and
lie

of

a horse

liberate

shall

sacrifice

accompanicd with

liberal

presents.

SECTION

XVII.

In the days of yore the glorious Aurva,

1 ARASARA said
when accosted by the illustrious king Sagara, said thus
regard:

ing the

toyou

usages to bc practised by mankind.

all

MAltREYA
are

have described

those observances which no one should violate.

venerable Sir, I know all those who

Sanda* Apabidhaf and Udakee but I wish t
who is called Nagna doing what he is called so, and
said

called

know
"hat

the character of such a person

is

to

whom you have

Kferred.

Parasara
'hree-fold

said

ho throws off this

edas constitute
neg'ect

*e

:The
is

called

are the

them they are

^jfofaeya

left bare.

h eard what

The three
men and when people

nacked or apostate.

the dress of

pious Vasishtha said

8 awA.

Sma Vedas

Rig, Yajur and

covering of the several castcs and the sinful wight

all

Har, what

my

father

grand-father said about this.

t Ono ejected from the aociety

my grand

about this to the noble Bhishma.

A womait in

her co urse.

22

VSHNUPURANAM.

There took place

gods and demons

thc days of yore a battle hetween the

in

for the period of

a divine year

in which.the

gods were defeated by the demons under the command

The

HrSda.

celestials,

who were

defeated, fled

away

northern shore of the milky occan, where being engaged

who is without beginning, the

glorious Vishnu,

be propitiated with the words

to him.

Who

Thoug

thy

beings and

all

gre.itness

true

is

we have been engagcd

still

by our encmies.

fitted

that

we

mind, Prakriti and

whom

in

who

Brahm

art

who

for

time

exist ?

one with

thee being discom-

all

fire,

air,

thou at one with

Salutation

self-control.

Salutation to thee

Rudra, the Vasus,

Salutation

to

fire,

the winds and

Gavinda, who

thee,

demons, who are the creature

who

nature

to thee

who

art at

of arro-

patience

one with

the

whose miuds bave no idea of perfect knowledge

Yakshas,
attd

Salutation

to a

to thee,

from thc lotus springing from

gance and want of discrimination uncontrolled by

and

etlier,

all souls,

from Bralima

all

and place.

purpose of creation.

att Indra, the sun,

at

wliom

thcy cease ^O

in glorifying

originated

the

even also ourselves.

art

God from

Tliou art carth, water,

Purusha.

stock diversified by

all beings,

not wiihin the reacB of words

thy form, visible or unvisible, pervades

thy navel

lord of

in

the

are going to address

can sing the glories'of that great

have originated

May

they thus prayed to Visluiu "

devout practices,

to the

prowess and whos

are accordingly of unmitigated

is

charmed with sounds.

most of Purushas, who are

at

fore-

Salutation to thee,

one with

all

night-rangers,

originated frcin the quality of darkness, fierce, fraudulent and

that

Janarddann,

Salutation to thee,

cruel.

gives

heaven.

saints

of

Salutation to thee

who

accomplished piety, who

and who traverse unobstructed

to

art

that virtue

rewards for the virtuous actions of those who

live in

tation

who

thee

who

art

at

all

art at

are

one with

th

always contented

permeable elements.

one with the serpents,

Salu-

dooble-

tongued, jmpulsive, cruel, not satisfied with enjoyment and

VISHNUPURANAM.
having

at

immense

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

who

Rishis

the

227

are

freed

froin

and imperfeclions and

sins

one with wisdom and tranquility.

Salutation to

O thou

tliee,

who

having lotus-eyes,

with time that devours, without any compunction,

the 'end of Kalpa.

at

beings

who dances

one with Rudra,

beings gods

and

men.

one

art at

created

all

who

Salutation to thee

art at

with delight after devouring

S.alutation

to

all

Janarddana,

thee,

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

fouIness,

b$gage

<

proceeds from

Salutation to thcc

in actions.

withbrute animals

the

the

which

encumbered

is

diversified

thee
the

in

world and which are the substance of sacrifice

vegetablc

is

agent of accomplishing the perfection of the universe.

the

first

animals

from

form

is

the

is

Salutation to that form

celestials.

cause of causes and

which

Salutation

to

qualities

and whose essence, purest

only by
who pervades

conceived

sages.

ftine,

in

is

without

birth

'ord of all,

who

oissolution,

condition

or decay and

Salutation

exists.
is

who

to

exists

of spirit

eternal,

in

from

distinct

and

in

in

essence

is

of

objects,

a!l

thee, Vsudeva, the

who

can be

Brahma form

unsullied, the root of all things,

unborn,

hast

beyond

is

of the pure,

Salutation to the

our bodies,

who

great God,

thee,

colour nor extent nor dimensity and which

"othing

in-

matter and the like and with which nothing can

compared.

neither

of

distinct

is

and superior to the endless universe composed of

telligence,

who

every thing and

with

art identical

the objects of perception and heaven and

and nien and

which

thine,

who

to thee

Salutation

whose

*ll

one

art at

Salutation to

appears

who art that chief spirit that

be

and

of darkness

quality

kinds of obstruction.

with twenty-eight

who

spirit that leads to perversity,

whom

supreme

freed from

the supreme

substance the whole of

tfae

unU

wrse."

Having
kri the

thus

recited the

supreme lord

of

all,

prayer the celestials

beheld

seated on Garuda, armed with

VISHNUPURANAM.

2g

the

the discus,

shell,

And having

and the mace.

placed

and said " Have

themselves before him they addressed him
lord, and save us, who have come to thee
pity upon us,

the

commands

of

supreme

Daityas.

the

or help, from

transgressing

lord,

Brahm, the demons headed by Hrada, have

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

offerings

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

as distinct.

Our enemies

are engaged in the dutij of

their

down by sacred wriU

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

we may

root out the enemies of the celestials."

emitted
the glorious Vishnu heard their prayers he

When
from
tials

his

person an illusory form wliich he gave to the

and

"This

said.

illusory

form

celes-

the

deceive

shall so

Daityas, that being led

astray from the path of the Vedas,

they shall be slain

all

for

gods,

shatl transgress the authority of the

prowess which

Go

then

others, who

Veda, shall perish by my

exercise for the preservation of the universe.

be not affraid

celestials,

you.

demons and

it

this

be

shall

illusory

of great

form

shall

service

go

before

to you,

tbis

day."

SECTION XVIII.

Iarasara

said

Daityas the illusory

: "0

Maitreya. having proceededto

form beheld them engaged

penances on the banks of the river NerbudS.

ing them

in the guise of

a naked mendicant,

And

the

io austere

approac

with his

hM

VISHNUPURANAM.

and carrying a bunch of peacock's, fealhcrs he ad-

shaven

"

dressed them gently

lords

of Daitya

Do

these devout penances ?

practice

thisworldor in the next?

"If

do you
in
of

Do thou

us

tell

if

thou

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

you are desirous of

final

emancipation hear

you will obtain the revelation which

instructions,

IBh^e

ness.

why

penances with a

in these

view to reap 'fruits in the next vvorld.

hast got

race

you expect rewards

The Asuras said:"0 thou

we have been engaged

mind,

great

229

is

superior to

my

words, for

thc door to final happi-

which there

is

nothing,

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

them you

you follow

ye gifted with mighty strength, you are

from future births.

worthy of these

Parasara

If

heaven or exemption

shall either obtain

instructions."

said

There did the

illusory figure mislead the

Vedas by various persua-

Daityas from the teachings of the

tions

and many spacious arguments, teaching that the same-

thing

might be

for the

and might not be

might be

mighl or might not lead to

final

emancipa-

might be the supreme object and not the supreme

tion;

might be

object;

effect

and not be manifest

naked

and who

tinued

and not be

effect

might be manifest

And

go richly dresscd.

teachings of their illusory

thus were the

teacher, keeping

equal truth of contradictory teachings.

Arhatas from the phrase he had

which he induced them

And

to follow.

away the Asuras from

is

Ye

are

in

all

those doctrines.

'eachers of the

same

false

And thus communicating

w e

all

led

away from

called-

worthy

of the false teachinga

Thus

did the illusory

the teachings of the Vedas.

And being impressed by those teachings the Asuras

thers

up the

those were

employed of "

(Arhatha) of this great teaching " that

lead

might be the duty of those who go

astray from the path of their duties by the con-

Daityas Ied

figure

sake of virtue and of vice

They

in

their turn

initiated

became

doctrines and converted others.

their

doctrines to each other, they

the tcaching of the Vedas.

VISHfNUPURANAM.

230

Then

pulting on garments

in his eyes, the illusory

same

from the

ye wish for heaven or

if

The whole

do.

crminative knowledge

universe

understand

have been uttered by the wise.

and

pcrpetually

is

being engaged
sullied

the

in

said

my words

the

desist

me

composed

is

The world

revolving in

by passion and

ParasRA

ye demons,

final rest

massacre of animals and hear from

sinful

you should

with collyriunt

mild accents"

family in sweet and

gifted with strength,

red colour,

of

i5gure again addressed others of the

what

of

dis-

well for they

without

is

stay.

existence

of

straits

erroneous knowledge and

pursuit of

others.

In

this wise exclaiming to

(Budhyadwam) and they saying (Budhyate),

those Daityas were led away from their

own

them "Know
it

is

known,"

They

religion.

thUs renounced their respective duties being impressed by

the reasonings and arguments of that illusory figure.

Maitreya, they,

impressed, pursuaded others to do the same

and thus the heresy spread and many abandoned the

tices laid

down by

the

Vedas and

prac-

twice-born

Smritis.

one, with variousother erroneous teachings, the illusory figure

many

converted

Asuras, in no

abandoned the doctrines and

down by

the three Vedas.

spoke

of the

ill

Being thus deluded,

other Daityas.

time,

Some

Vedas and others

spoke against the Vedic

rites

of them,
villified

and

twice-born one,

the celestials.

sacrifices

"The precepts" they preached

lead to the

of

animals,

say that throwing clarified butter

simply

childishness.

godheadby

wood used as

the

If

any one,

fuel in

attains to heaven,
iit

ed

sacrifice ?

flt

If

why does not

If

To

produces rewards

after

having

is

obtained

fed along with Indraupon

is

holy

brute which feeds upon leaves.

"that

are highly culpable.

in fire

multiplied ceremonies,

Some

and others calum-

niated the Brahmans.

sacrifice

the

rites laid

fire,

he

is

lower than

a beast, being

sacrificed<

the sacrificer slay his father

a dead person

is

a Srddha theo why does not

satisfied

if

another

the ood offered by

is

his

VISHNUPURANAM.
him who resides

reach

son

to

mighty Asuras, do not

it

better

is

of

reason-

me and

words only are to be acknowledged by

for

The words

from heaven

fa.ll

words

All these

and appreciate mine.

neglect tliem

authority,
able

at a distance ?

depend upon individual respect so

therefore

ycu

2Jt

persons

like

yourselves. "

tyas

were led away and none of them any longer acknow-

these and similar reasonings the Dai-

ledged the authority of the Veilas.

After the Daityas have thus

been led astray, the gods,

addressed themselves for

careful preparations,

with

fight.

And therc again began a terrible encounter between the

And

and demons.

gods

the

demons wcre now defeated and

by the gods who had adhered to the righteous patb.

Fortnerly the Daityas were protected by the armour of their

siain

ovvn religion

and they were now

slain for the desertion of that

armour of religion.

Maitreya,

For that time,

for

they following a

of

the

Vedas.

wrong
the

mendicant;

no

there

relinquishing

is

householder, the hermit and the

fifth

The

order.

tne

one day, commits

them, not being

purified

in

trouble,

S|

nner

P^.

must see

virtuous

who

if

for

progenitors and spirits are

has neglected

they have touched

must bathe with their clothes on

No man

he neg-

The

but that vicious

himself.

on earth, more culpable, than one

celestiajs,

if

he can be

only by arduous expiation.

ehas no individual expeation

and

for a fortnight

Ws pcrmanent observances for a year

0l)

The

parmancnt observ-

one day

sin for

does not

said to be naked.

is

sun after looking upon a person

"'m they

man, who

sinful

the order of the householder,

man, who, although able, does neglect his

'ects

nacked

track have thrown off the garment

become either a hermit or a mendicant,

ances for

followed

figure, are called

There arc four orders of men, namely;

thereligious student,

after

who have

thoae,

prcached by the illusory

religion

the

in

left to

There

is

no

whose house the

sigh

unworship-

thould associate, in residence, sitting or society

VISHNUMJRANAM.

$3*

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

Conversation, exchange of civilhies

spirits sigh.

and

nitors

or association with a

man

equally reprehensible

is

who

fora

year has not observed pious observances. And the man,

who eats in the house of such a man, or sits down with him o(

same couch with him, becomes

sleep on the

same way

no

the

eats himself without satisfying the gods, manes,

He who
spirits

instantly in

culpable.

and guests feeds upon

salvation

Other castes

his

is

of

neglect their respective duties or take, up

a degraded profession are said

is

and there

iniquity

The Brhmans an/ men

such a person.

for

who

place where thcre

own

To

naked.

to be

an intcrmixture of four castes

is

Iive

in

Those who converse

to the character of the righteous.

detrimental
with

to the gods, the

eats without offering a porlion

A
mancs, spirits and guests, are doomed to hell.
the
sages,
contact
man should not therefore talk with or come in

him who

wise

with these heretics

are rendered impure

who

for

renouncing

A Srddha ceremoney, although performed

the three Vedas.
upon by these heretics
with great care and devotion, if looked
does, not please the

As

gods or progenitors.

described, there

was

in the

days of yore a king named

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

She

humility and discretion.

with every female accomplishment,

The

king,

with

his

wife,

worshipped with great devotion

Janarddana the lord of gods.

Hc

daily

with whole-mindedness, oblations to

fasting.

One day when

the river,

Him

prayers, gifts and

they had fasted on the

Kartika and had bathed

came up from

fire,

worshipped

in the Bhagirathi,

full

moon

they saw as

of

thejf

the
a heretic to approach them who was

friend of the king's military preceptor.

The

his
king, out of

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

VlSHNUPURANAM.
looked towards

ift

Having arrived

the sun,

at

home, the hus-

band and wife as usual pefformed the worship of Vishnu.

a time the king,

After

who had

defeated

his enemies, died

all

and the queen ascended the funeral pile of her husband.

On account
ing to

of the sin committed by Satadhanu for speak*

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

was born as the daughter

wife

aknowledge of her former

hw

the Jting

of

was

was prevented from celebrating the

birth,

saw

VisidhS.

that plight.

placed

father

anxious to

with a good husband, but she always opposed and

daughter of the king of Ksi,

tine

Ksi having

versed in every science

Her

and gifted with every virtue.

marry

of the king of

birth,

upon

that her

nuptials.

by the knowledge

huband

wa's

of her

born as a dog in the city

And having gone there she saw her husband in

And knowing that animal to be her husband she
his

marriage rites

neck the bridal garland going through the

and prayers. And being pleased with the excel*

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

The
prs*

He

species.

thus sporting as a dog, she

manner

was greatly

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

said

:"0 king.remember the civilities shown by you

your preceptor's
a

friend)

for

dog and art fawning upon me.

Iord,

sacred river,

Dost thou not remember,

by conversing with a heretic

that

(towards

which thou hast been born as

after bathing in

thou hast been born as a dog ?"

Parasara said: Being thus remided the king called

memory his former condition and was wrapt in meditation and
felt humiliation.
With a broken heart he went away

* his

'fom the city

as

a jackal.

and
In

falliog

the

wr knowledge, perceived
*nt to the
ln *re

dead

in

a desert he was again born

following year the princess,

that he

mount Kotahala

again by

was born as a jackal and

to find

him

out.

the beautiful daughter of the king thus

Fmding him

spoke to her lord

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

with.the. heretic which.I

called

to thy

memory,

"

vishnupuranam:

234

wheh

wast a dog

tliou

what the princess had

Thus accosted the king perceived

was

said

true.

He was

from eating and died.

Thereupon he abstained

then born as a wolf but

wife repairingto a lonely forest again called back to the

lection of her
art not

husband his former

Parasara

said

memory

his

out,

"

his

hiin

former condition.

"

king" ,she

do thou renounce

this

been condemned by the

sin

true seif

fiast

was next born as a crow and

the princess

knovvledge of

her lord"01ord, thou art

vulture.

in that state a^td calleil

The

consequent upon thy conversing with a heretic."

virtue of her

as.

as a wolf."

thus recolkcting his former state

remember thy

ugly form to which thou

bom

and was born again as a

life

His lo*ing queen agan found

back to

lord, thou

and thou hast been

Upon

the king renounced his

noble

Thou wast born

a wolf but the king Satadhanu.

a dog, then as a jackal

cried

"

state

his

recol-'

making him out

by

pristine birth thus spoke to

tlie

now being born

the tributary grain, lo whom,

king

as a crow eating

in a previous birth,

all other

kings paid tribute.

Parasara

said

: Being

thus reminded of his former

birth

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

Tliereupon the beautiful

kim with such food

as

is

princess began to pet

him and

agreeable to the peacocks.

feed

There-

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

horse sacrifice.

In

the ablutions with which

it

ended the

princess caused his peacock to be batbed, bathing also

She then reminded Shatadhanu how he had been

born as various animals.
his

life.

He was

tlien

One

herself.

successively

recollecting this he renounced

born a9 the son of tbe high-soufed king

Janaka.

Then

the princess, having a slender person, expressed her

desire to her father to be wedded.

for a

Swayambara.

When

all

Her

father too announce*

had assembled

at that meeting

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

tfected him as her husband.

The prince

lived

happily *'*"

VISHNUPURANAM/
and on the death

jier

He

of Videha.

of her

23$
ruled over the country

father

celebrated raany sacrifices and

and begot sons

distributed

many

atid defeated

eneraies in

many

gifts

war.

Having ruled duly and cherished the earth that king

renounced his

battle as

lie in

became the warrior

princess again followed him in death and

sacred precepts

heaven, the

consummate happiness
which

jugal fidelity

is

quent

bliss in

Maitreya, the sin conseof bathing

effects

A man

should therefore

avoid the conversation or coming in contact with

beretic especially at

the

desires are

the reward of con-

is

upon conversing with a heretic and

carefully

all

hardly attained.

the solemn sacrifice of a horse.

after

where

and unequalled

that

have thus describle to you,

funeral

his

the princess, attained to the

of Indra,

ever .satisfied, obtaining eternal

for

in

vvith

beyond the region

regions

seasons of devotion

performance of the religious

before a sacrifice.

rites

house domestic ceremonies

And there

is

who

live

writings.

man

The

whose

have been neglected for a mouth.

the greatest need of expiation

upon other's

abandoned the Vedas and

and when engaged

prudent should look at the sun after seeing a person in

persons

The

caste.

agreement with

once more mounted cheerfully

Thereupon the king,

pyre.

in

who

rice

they meet

if

and who have wholly

dispute the doctrines of sacred

should not even talk with heretics, those

who do forbidden acts, pretended saints, scoundrels, sceptics

and hypocretes;

communication with such

Wer at a distance,
nian

man

all

wretchcs

should therefore carefully avoid them.

These are the persons,

Maitreya, called

meaning of which term you wanted

witness

sinful

association with schismatics pollutes

me

naked, the

to explain.

If

they

a Sraddha ceremoney that becomes fruitless com-

whom spoils the piety of one day. These

whom the wise should not converse-and
whom destroys the virtue he might have obtained

nunication with

**

the heretics with

sPeaking

to

thatday.

Menfallinto

hell

if

they convese with them

VISHNUPURANAM.

336

who

uselessly

assume the twisted hair and shaven head, who

eat without olering food to gods, spirits and guest

those

who do

and

not offer cakes and libation of watertotheir

manes.

END OF PART

II|.

PAET

IV.

SECTION

M.Iaitreya
to

me

the

You have

devotions.

to

appertain

venerable

you have described

sir,

permanent and occasional observances to be

by those pious

served

wish

said

I.

several

you to relate to

who

individuals

ob-*

are diligent in their

also described to rae the duties

whicH

and several orders o men.

castes

me now

who

the dynasties of the kings

have ruled over the earth.

PARSARA said:Hear
you the

Maitreya,

Manu beginning

of

faniily

is

said,

that never does

daily

calls

to his

family, hearing

become

his family

mind the family

Brahma. Hear, therefore,

of his

Manu

of

Hiranyagarbha, the form

consists

of

Vedasthe

extinct,

all

sins shall be removed.

of that

Brahma, who

supreme

BrahmS

Vishnu as identical with Rig, Yajur and

uncreated cause of

flrst,

thurab

of

whose daughter

who

springing from

Maitreya, an account of the origim

which

From the mundane egg originated

r 'ght

describe td

Brahma and com-

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

prising
It

shall

with

all

was
which

Sama

From the

worlds.

Brahma origmated the Patriarch Daksha

was

Aditi,

rrom the sun sprang

who was the mother

of the

sun.

Manu whose sons Were Ikshawaku,

"ga, Dwrishta,

Saryati,

^edishta Karusha,

and Prishadhra. Being desirous of having

%>ring formerly.

Manu

Narishyanta,

celebrated

Pransu,

saerifice in

Nabhaga,

honour o

VSHNUPURANAM.

338
Mitra

and Varuna; but the ceremony being unsuccessful

of some irregnlarity from the presiding priest
a

on account
daughter

Ila

was

But by the mercy of the two

born.

however, her sex was changed and she became a

name

the

of

deities

man

under

Sudyumna. And he again became a woman under

an imprecation (from Siva) near the hermitage

of Buddha,

the son of the moon.

One day

was walking near the hermitageof

while she

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

named

Pururavas.

to restore

who

is

After his birth, the noble Rishis^desiring

Sudyumna

and of nothing and who

I

prayed to the glorious

to his sex,

Vijhnii

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

is

Gaya and

three sons, Utkala,

On

By

the sacrificed male.

once more became Sudyumna,

in

his mercy

which character he bad

Vinata.

account of his having been formerly born a female he

did not receive any portion of his paternal kingdom.

father

bowever

him the

Of
sin

the request of

at

city of Pratishta,

His

Vasistha conferred upon

and he gave

it

to Pururavas.

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

consequent upon slaying a cow, was degraded tothe

From Karusha sprang the

condition of a Sudra.

named Krushas.
became a Vaisya

The son
;

his

Nedistha,

of

heroic persons

named Nbhaga

son was Bhalandana, wbose son was

the well-known Vatsapri

his son

was Pransu, whose son wa

whose son was Khanitra, whose son was the

Prajani,

brave

Chakshupa, whose son was Vinsa, whose son was Vivv

aati,

whose son was Khaninetra, whose son was the power?

and heroic Karandhama, whose son was Aviksbit,

whose son was tbe powerf ul Marutta, regarding whom this
ful,

rich,

celebrated verse

is

recited."

been able to celebrat a

Marutta

of gold.
juice and

AU

the

Indra
all

was

Who

sacrifice

else

like

on

this

one

implements and utensils

earth baa

celebrated by

were

intoxicated with tbe drinking of

made

Soma

the Btlhmans were greatly pleased.on h&'

;
;

V13HNUPURANAM.
prsents.

ing liberal

guards

and the other

was Dama

son

Suddhriti

was

Budha

his son

name of

sacrificc

the winds were the

were the courtiers.

Marutta

he had a son named Narisbyanta

was Rayavarddana ;

son

son was Nara,

was Banduhmat

son

his

his

his

his

celestials

paramount

was a lord
his

In

if

his

his soi

son was Kevala

son was Vegavat his son was

his

was Trinavindu, who had a daughter under

Being enermoured

Ilavita.

of Trinavindhu,

nymph Alambusha bore him a son named Visala by

the city Vaisali

was Suchandra

son

Srinjaya

his son

a horse

was Sahadeva

his son

These kings are

the

was Hemchandra;

was Dhumraswa;

son

his

as Vaislas, of them

magnanimous and
had a

Saryati
marrfd her.
son called

He

hi9

sacrifice

was Janemajaya, whose son was Sunati.

known

mercy of Trinavindhu

Iived,

hs

son waa

son was Krisaswa

his

his

was Somadatta, who performed ten times the

son
of

was founded.

had a son whose name

V,inata

the

whom

all

just

it

said"

is

By>

the kings of Vaisali were Iong

and brave."

named Sukany.

daughter

Chyavana

had a pious son named Anartta, who had a

Revata who govemed the country called

after the

name of his father Anartta and lived at the capital called

The son

Kusarsthali.
tlie

eldest of

Revati.

consult

He

nd Huha,

the

till

repaired

was Raivata or Kakudmin,

He had a daughter named

with her to the region of

Brahma to

with the god springing from lotus upon

confer her.

were

of this king

a hundred brethern.

When

whom

to

he reached there the Gandharhas, Haha

were singing before Brahm and Raviata waited

they had finished.

And

the ages passed

performence seemed to him as a moment.

nnished ninging Raivata laid himself

"Oned to him various persons

* n d smiling
graciously

they had

low before Brahma and

Mked him about a fitbridegroom. Brahmasaid

you wish for
a son-in-law ?"

away during

When

"Whomshould

And bowing again Raivata menwhom he Hked. Noddinghis head

Brahma

said to

him" Of

those whon

Vt9NUPURANAM.

046

you have mentioned there

Many

of their family

on

earth,

ages have passed away whilst you were listening

Now

the songs of Gandharbas.

Manu is

of the present

You alone

ing.

no trace

is

bodyj

well-nigh gon.

away

give

thy friends

all

Kali

ministers,

s fast

approach-

a daughter to some

this jewel of

servants, 'wife,

kinsmen,

along since been taken away by

armies, wealth have

to

the twenty-eighth great age

the

hand of Time."

That king, being

<

"0

seven worlds the god, whose throne

middle or end

whose

oot know

is

or death

we

donot know,

and

real

(Vishnu). His

By

form or name.

the

the agent of creation

Vishnu

is

in

exists n all,

formhe

mercy

Rudra
;

his

in

is

He, assuming

own essence he

he, being

all

ke

is

there

forro

for

things

Assuming tbe

its

anJ
of

as ihe
nature

that of earth

in

he give

activity,

in the sbape o

He, beng

universal form.

creator,

himself

h ei

He is mperi'

nothing distinct from him. In him isthe worW;

is

tbe world

own

am

the person

preserver, preserves

fceing destroyer, destroys his

shable

objects.

all

In

shape of water he gives satisfacfion and

treates himself

birtb

my

provides

mankind and

In the shape of air

ky he provides space for

time,

eternalhe has no

warmtb and maturity, and

beings.

do

the agent of destructiot and

sun and moon he dispells darkness.

all

is the

of that imperishable being

is

Indra and other celestials he protects

in the

the

we

he has no

the form of Rudra he devours

of fire he bestows

who

power cannot be measured by

with tbe body of Ananta he upholds them.

he nourishes

o| the

nature and essence

the agent of preservation.

<reates the universe

duration

who

infinite

objects are his

all

confer

said to

lotus,

is

moments and hours and years

consisting of

slydl

humbly before " The being, whose beginning,

king, standing

creator,

whom

Thereupon nodding, the preceptor

daughter?"

tlis

bowing, to Brahm

terrified again, said,

such being the circumstance, upon

lord,

and

KiA b the world.

he, the primeval self-born, is

king, the glorious Vishnu

again

pr**

has incarnated

VISHNUPURANAM,
king, your picturesque

Bportion of himself on earth.

Kusasthali,

Indra,

the city of

like

241
city

now called Dwark.

is

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

Oking, confer this daughter of thine upon him, who appear9

He is an excellent bridegroom for
under the guise of a man.
this

gem

of

a daughter and she

is

fit

bride."

PARASARA said : Being thus advised by the deity springmankind,

ing from lotus, the king returned to earth and beheld
and vigour and weakened

in

intellect,

Therenpon that king, having incomparable wisdom,

repairing

greatly

to his

gave

reduced

in size

owir city Kusathali

his

which he saw greatly changed,

daughter to Baladeva whose breast was as

radiant as crystal.

height the king,

And

whose banner

is

a palm

with the'end of his ploughshare.

became like other

fair

and

beholding that damsel of excessive

tree,

shortened her

Being thus shortened she

Balarama thus married duly

women.

And

Revati, the daughter of Raivata.

away daughter, retired to the mountain

the king,

too giving

Himalaya and en-

gaged in penances with a subdued mind.

-00

SECTION

It.

HILST Kakudmin Raivata was absent in the region of

wahmS, Rakshasas named Punyjanas devastated his capital
^isasthali.

d in

Hi* hundred brothers

different directions

wys settled all

3

and

afraid

of

their descendants

over the country.

the enemies,
the Kasha-

VISHNUPURANAM.

343

From Dhristha

originated the Kshatryarace of Dharshtaka-

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

was

son was Virupa; his son

his

was Rathinara,

of

whom

Prishadswa;

said

is

it

" these

Rathinara family, although Kshatryas by

ed Angerasas or sons

of

Angera and

were

birth,

werft

his son

princes

of

call-

Brahmans

ind

Kshatryas.

As Manu was sneezing Ikshawku was born from his

He had a hundred sons of whom the three well-

nostril.

known were

Vikukshi, Nimi and Danda.

under Sakuni were the

These and

rullere of the north.

fifty

Forty^eight were

the rulers of the south.

Being engaged
Ashtaka day

upon
him

for

suitable

flesh

went

the celebration of an ancestra)

ikshawku ordered

the purpose.

down

animals

hunting he was

and ate a

Vaisishtha,

the

family

priest

of Ikshawakus,
it

And

hare.

being refreshed he carried the rest of the game to his

consecrate the food; but he said that

rite

bring

prince, therefore,

Being exhausted with

accordingly he sat

The

the offering.

for

Vikukshi to

woods and slew many a deer and other wild

into

hungry

in

was

father.

invited to

was impure

on

account of Vikuksh's having eaten a hare from amongst

Being thus informed by his spiritual

abandoned
epithet

his son

who,

in

consequence thereof, received

On

Sasda (hare-eater)

piously ruled over the

was born

preceptor the

earth.

it.

father
tbe

the dimise of his father he

son,

Puranjaya by

naroe,

to him.

There took place a dreadful

between the gods and demons

conflict
in

defeated.

They accordingly repaired

propitiated

him by

in the

Treta yuga

which the former were

their adorations.

to Vishnu for help

afl<'

Being propitiated

the

primeval deity, the eternal ruler of the universe, NarSyana

said to them" What you have desired is known to me. Hear

how your

desires

shall

be

fulfilled.

There

is

a foremos'

Kshatryra king named Puranjaya, son of thc roya'

sain

VSfeNUPtlANAM.

Infusing a portion

SasSda.

descend on earth and slay

all

14%

body

of myself into his

Do you

demons.

the

deavour that Puranjaya mght engage

the work of the

in

Hearing those words the

destruction of Asuras."

shall

so cn

celestials

bowed unto the glorious Vishnu and went to Paranyaja and

"Oferemost

him,' saying,

addressed

come to thee to secure thy help

we have

of Kshatryas,

in the destruction of

our

we have been engaged. It will not behove

our friendship who have come here." Being

enemies iu which
thee to

neglect

addr|sed Puranjaya said

thus
three*

worlds, the

hundred

performer of

shoulders, I shall

"

king of you
sacrifices,

Indra, the

If

who

all,

Iord of the

known as the

is

me upon

agrees to carry

then fight with your enemies and help you."

The celestials and Indra immediately said " so be

it."

Thereupon Satakratu assumed the shape of a

the

mounted upon

king

power

by the

of the

And

his shouldcr.

bull

all

all

move-

the Asuras in ihe

And

battle

between the gods and demons.

of his

destroyng the Asura army whilst seated upon

consequence

in

nump of the bull he obtained the appellalion Kakutstha.

son f

the

The

Kakutstha was. Anenas, whose son was Pritha, whose

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

>on

Yuvanaswa, whose son was Sravasta, by

Srlvasti

The son

was founded.

whose son
'he

and

being invigorated

undecaying God, the lord of

and and immoveable things, he slew

able

his

was Kuvalayaswa.

whom

the city of

was Vrihadawa

of Sravasta

This prince, invigorated by

energy of Vishnu, slew the Asura Dhundhu,

disturbed

Mmed Dhundhumara
'"g

with the

(slayer

of

Dhundhu.

who

by the

all,

fiery

his

dhundhu.

These

Dhridhaswa, Chandraswa and Kapilswa.

sort

fight-

twenty one

with the exception of three, were

breath of

M Dhridhaswa was Baryaswa, whose

hose

Whilst

demon he was attended by

ousand sons,
c nsumed

Wer e

who had

the pio,us sage Uttanka, and he was accordingly

was Sanhatasvva,

whose

three.

The son

son was Nikumbh*,

son

was

Krisaswa,

WSHNUPURANAM.

*44
wbose son was

Baseoajit,

whose son

was another Yuva.

nswa,

Being aggrieved

consequence

in

compassion of sages engaged

being worked up

When

gious ceremony for this offspring.

vvith

performance of a

the

in

having no son he

of

And

lived in the hermitage of saints.

reli-

night had

half the

passed away they finished the ceremony and having placed

vessel of consecrated water upon the altar they slept.

When

they had slept the king, distressed with

tered the cottage and did not like to disturb

the

thirst, en-

He

Rjshis.

then drank the vvater in the vessel consecrated and rendered

efficacious

When
has drunk

by sacred

consecrated water?

this

of the king

drunk

Drinking

Yuvanswa would have given

Hearing

son."

texts.

the Rishis got up in the morning, they

this

king said

the

"

birth

the wife

to a valiant

have unknowingly

this vvater."

Accordingly a child vvas conceived

nSswa;

it

grew and

$ide of the king and

in

proper time

was born.

There appeared the king

me

for his nurse

'<Who

be

will

of the celestials

tlte right

its nurse."

and said He

He was

(mamayan dhsyati)"

The

die.

shall

thence

Indra put his fore-finger into the mouthof

called Mindhta,

tbe infant,

in the belly of Yuva-

ripped open

it

But the king did not

son being born the Rishis said

have

said "Wlio

this

who sucked

and drew

it

from heavenly

it

nectar.

And he grew up and became a powerful king and brougbt

seven continents
"

From

rays

is

into

his

subjection.

the rising of the setting sun

the land of

all

Mndhata the son

of

It

that

is

is

lighted by k

Yuvanswa.

MndhSta married, Vindumati, the daughter

and begot on her three sons

Muchukunda

An

he had also

fifty

\n the waters for twelve

who was

the

Purukutsa,

of Sasavimto

Ambarisba and

daughters.

narred Saubhari, versed in Rig Vda

ascetic,

swereign,

the

him

said of

years.

There

lived

named Sammada.

a huge

He

li

ved

&*"*

h a a

VISHNUPURANAM.

His children and grand children used to

numerous progeny.

him

around

sport

245

in

and he

directions

all

happily

lived

amongst them, playing with them day night before the ascetic.
disturbed

Being

sport

is

envy

created

This has

up from

of

of the

my
his

comes

sovereigns

daughlers

fifty

be relieved
fear that

my

to

confer

request
said

satisfy

king,

that

all in

libation.

"

my

have

me

one

love.

If

feel

but

king, you have got

me

them upon

of

may not be

desire)

many

there are

granting liberal gifts to

purpose.

one

Hearing

his

thc king

earh who have got daughters

so that

may

consequence of the

in

granted.

the

words

body worn out with

heholding his

Me

this

from the anxiety

Parasar*

Mndhatft

king, give

you,

disappointed.

011

who come with

them

to

Don't disappoint

renowned above

thy family is

to

race of Kakutstha with a desire he

the

to

not go back

does

the water and

of the sage the king

arrival

Do

to marry.

your daughters as a wife.

other

children.

worshipped him with

seat and

his

my mind

any one

grand

Having thus made up

Having taken a seat Saubhari said

made up

himself

of his daughters as his wife.

Thereupon hearing
rose

with

wish to sport with

becoming a householder went

being desirous of

demand one

the

in

of fish

vvithin

came up from

mind the' ascetic speedily

to

ascetic,

king

and

children

me and

in

and grand children."

children

that

the

of

the being, who, althougli born in a degraded

sporting with his

is

state,

the

and grand children, thought

children

his

" Blessed

devotions

his

in

beholding

waters,

but

of the

infirmities

afraid of

sage and

(he

did not

an imprecation he

*as much disturbed in mind and lowering his head thought

'r

some time.

"pon,

king

you cannot
"ody.

But

The

give.
if

** obtained

you

Rishi said

'

have not asked

What
for

are

you meditating

any such thing which

Your daughter must be given to some

fulfill

by you?"

my

desires

what

is

there that cannofe

Thereupon the king

afraid of hi

VtSHNUPURANAM.

246
displeasure, said

"0

such

illustrious *ir,

the

is

practice

our family, that daughters must be given to such

sons as they

themselves select.

shall

that such a request

why

do not know

such a desire has taken place in your mind.

me and

created perplexity in

Hearing that the sage

am

thought

at a

an old man, having no attractions

Thinking thus,
custom

of

tlie

it

my

may be

am

take her as

too old

any one

my

for

wife

of

admitted

your daughters

none

if

Having said

it."

is

am

such be *he

them be

of

from such an attempt

desist

women and his daughters

may be, I shall to thftt."

give orders that

shall

shall

request.

"

If

do."

"This

If

your family

me

selects

This has

what to

sage said to Mlndhata

into the interior of your palace.

willing,

for

Whatever

accept me.

Will not

los's

himself

wilhin

merely an indirect way of not yeilding to

that

neverexpect

did

(rom you

vvould corfie

ii

fitting per-

considering

this the

sage was

silent.

Being afraid of the imprecation

sage, the king

of the

ordered the eunuch to conduct him to the inner apartment.

As he

entered, he assumed a

that of

men

said to

them

Your

"

young

father,

sage to you who wanted

promised that he

form of beauty

Addressing the

or gods.

of

sends this pious

ladies,

And the king has

him who will select him."

him a bride.

give her to

will

Heating these words the princesses were

desire

and passion, and

encircling the

of the

lord

away,

sister,

shall take

been selected by

me

like

he

said

all

contended to have

to one

another " Away

they

created to become his wife.

setected him as

becoming

so?"

my

husband

As soon
;

for

me

as

yott.

He

have been

as he entered the house

why do you prevent him

Thus there arose a

djiugijtets of the king,

has already

not a meet bridegroom for

hasbeenpurposely created by Brahma

He

him as myhusband.
is

excited with

all

a troop of female elephants

herd,

They

him as their husbaud,

exceeding

far

princesses his guide

conflict

ech contending that

amongst
have

from
the

selected

VISHNUPURANAM.
as

him

selected

my
by

and with

the princesses the eunuch

all

down

cast

the more, thought

What

is it

away

gave

While that blameless sage was thus

husband.

that

all

" What

this

What

am

do now f

to

have said" and then with extreme reluctance

all his

daughters to the sage.

accomplished and hc took away

of
all

great sage

the

Brahmi, the inventor of

art,

was

the princesses to his

Thereupon he ordered Visvvakarma

hermitage.

to the king

king, perplexed

information, the
is all

Thus the wished-for marriage

for

went

looks reported to him what had takert

Having received

place.

247

like

second

to construct separate palaces

each palace with eleg.int

each of his wives, to furnish

couches and seats and furniture and to attach to them spacious

groves with reservoirs of water where the wild duck

yard,

and swan should sport amidst beds of lotuses.

architect

celestial

the

And

carried

Tbereupon

out the orders of the sage.

behest of the great sage, Saubhari, the divine

at the

and inexhaustible treasure

Nanda

lived there permanently.

Thereupon the princesses entertained there day and night

all

theirguests and dependant with richest and choicest viands.

Once on a time the

daughters,

went

king, attracted by his affection for th

to the hermitage of thc great ascetic to learn

whether his daughters were in poverty or happiness. Repairing

tliere

he beheld a number of crystal palaces,

one of the palaces

to

and embracing

her with tears of affection

child, tell

ot ?

me how

"

soft

as the

Entering
king said

eyes

" Dear

Are you happy here or

you kindly

father, this palace is

Do you remem-

the daughter said

picturesque surroun-

charming gardens with birds emitting sweet notes, and

abounding

v 'ands,

treat

in his

home" ? Being thus addressed

toherfather
ded by

his danghter, the

and delight

are you here.

Does the great sage

ber thy early

tanks

brilliant

tbe sun and picturesque gardens and tanks.

'ays of

in full-blown lotuses.

have got here rich

fragrant unguents, precious ornaments, costly clothes,

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

VSHNUPURANAM.

248

why

then,

favour
of

my

should

grief

goes to my

sisters

is

for this

my

lie

this

is

Being thus addressed

and embracing

put the same question.

made

she also

Hearing

tlie

he

his

daughter and

Tlie

same account

to

Having

reply.

he repaired

his

all

the

that

sage was
sisters.

the palaces, put

all

tlie

daughters and received the same

glorious

reverentially said to him

"

who was

this in

alone and

marvellous

illu9trious sage,

have never seen

and wonder

satisfaction

Saubhari

any other person.

is-

CMi

Having bowed

the reward of thy austere penances."

is

tlie

and paid no attention to KSr

his heart filled with

to

powerI

same complaint

the

king went round

the

this

same question

great

sisters are sorry

enjoyment of palaces and other things was given by

solely attached to her

thy

tliy

one source

is

my house. He is
my side;henever

always at

uneasiness."

to the second palace

taking his seat

her

me and

my

only cause of

of the

By

early horae.

these things, But there

all

my husband never goes out of

solely attached to

went

remember my

not

have obtained

unto the sage and been welcomed by him with great

re-

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

As time went on the daughters

Saubhari one hundred and

more and more attached

wholly ongrossed with

When

will these

accents

VVhen

will

his

children

He

and

his

mind was

always used

me

sons of mine speak to

in

they learn to wglk ? When will they

shall

to

sweet
attain

wedded? Wbenshaill

see them

to

Gradually he becarae

selfish thoughts.

thiult'

toyouth?When

to

Mindhata bore

of

sons.

fity

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

spent some time and
folly is

mine

There

at

is

last

no end

thought"
of desires

sand or a hundred thousand years.

another springs up.

have seen

What
even

With one

my

exceeding

in ten

desire

infants walk- I h ave

seen their youth, their manhood, their marriage, their

dren,

still

my

desires are not gratified

thott*

gratified

and mind

chil-

longs *&**

vishnupuranam:

When I
Wben that is

the descendants of their descendants.

'seeing

see

249

them another desire

spring up.

will

another wish will be engendered.

fied

How

can the growth of desires be prevented ?

now learnt that there

is

no end of desires

slave of

petual

My

desires.

the waters, were thwarted

The outcome

the fish.

by

Bir^h

withlone body

sons

my

so

And they
their

is

fifty

miseries have been multiplied to that extent

be

will

infinitely

My

individual anxicty.

by

multiplied

their

thus a married
which

devotions,

my

have been thwarted by

children,

life is
I

by

a source

practised in

and

worldly wealth

have been beguiled by the desire for the progeny which

was created
the ascetics

in

me by

the association with

world

separation from the

Rberation; association with others

is

Even the most accomplished ascetic

what

attachments
are

desire

the salvation

of

to

the

smaller
f

crete

shall exert myself for

sufferings.

shall propitiate

whose form

observances

has been possossed

soul so that freed from

still

life

to

evils.

degraded by worldly

my

human

infirmities

For that purpose

Vishnu, the creator of

cannot be ascertained,

and lightthe king

to his

who

is

pf gods.

May my

body which

is

mind,

both des-

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

from

*'th the
">e

intellect

For

way

than the smallest, larger than the largest, the source

darkness

'reed

is

married

penances

universe

Sammada.

the only

a source of many

of

may be relased from human

by austere

is

speak of those whose

Though my

incomplete.

ty the

in

By my mar-

ills.

have got one hundred and

wives and their progeny

the waters,

was

my friend,
was my marriage

the cycle of worldly desires.

is

a source of many

with the princess

riage

His
a per-

is

attachment to

of that connection

and the result of that marriage

who

whilst

devotions,

my

have

death.

till

mind can nevef be devoted to the supreme spirit

of

shatt
satis-

universe so that

refuge of that Vishnu,

32

may
who

not be born again.

is

seek

the teacher of teachers,

VISHNUPURANAM.

3J0

who
all,

identical

with, all beings, the

pure eternal lord

without beginning, middle or end and besides whom

q|

thert

exists nothing.

SECTION

III.

himsdf
JT ARASARA said Having thus thought within

Sauvari renounced his children, his home,

and wealth and repaired with

performed

daily

there

the

his wives

his

observances

of

himselffrom

iniquities.

When

bis

the

Having
ascotks

he

cleanse

mind was

ripe and

called Vaikhanasas (or ascetics having families)

all

splendour

to the forest.

sacramenfreed from passions he concentrated in his spirit the

having
Then
mendicant.
became a religious
tal fires

made

and

over

all his

aetions to the

glorious

god he

attained

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

or

read, hear, reraember,

shall

understand

this story

of

Mndhita,
Sauvari and his marriage with the daughters of
never,

shall

for

eight successive

evi thoughts nor shall

now

his

Hiritas.

he be subject to

shall he

H>

thi

selfishness;

describe to you the progeny of Mandhata.

The son
swa

be addkated

he act unrighteously, nor

of improper objects nor shall

shall

births,

of

YuvanaAmbarisha, the son of Mandhlta, was

son was

Harita

from

whom

sprang

Ang'*

VISHNUPURANAM.
In the regins

below the

251

Gandharbas nmed

the

arth,

Mauneyas, six million in numbr, had

defeated the snake-

usurped their kingdom and stolen away

gods,

Defeated by the

cious

jewels-

chiefs

addressed the lord of celestials,

the ocea'n of milk as he

face of

blossoms of his lotus

theirpre-

all

Gandharbas

serpent

the

sleeping on

awoke from

the

his sleep

sur-

and the

eyes opened as he Iistened to their

hymns.

They

all

bowing said "How

these Gandharbas ?"

fear of

shall

Where

plieV- "I shall enter into the

we be

to the

relieved fromthe

On

dharbas."

re-

person of Purukutsa, the son

Mandhta, the son of Yuvanaswa and slay

of

god

glorious

Gan-

the

all

hearing these words the snake-gods

andwentaway and returningto

their country

bowed
Narmada

sent

secure the help of Purukutsa.

to

Accordingly

Narmadi went

energy of Vishnu
to

own

his

Narmad

mention

boon

This

the

is

nlutation to thee

e bitten

he

who

eats

Woferred a

the

in

returned

me

food

think

of

upon
her,

fear

from

"Salutation

unto

Narmad

at night,

from this serpent's

day and night

shall riot

dark or in entering a room.

rmember

shall

salutation unto

Narmada, save

even

He then

any

have

invocation

shall repeat this

by a serpent

"f shall he,

"kn

Whoever

with the

the snake-gods conferred

never

hiin

filled

whosoever should

that

Narmad in the morning

Poison."

the Gandharbas.

all

And

name, should

her

snakes.

ll>e

he slew

house.

and led

to Purukutsa

totheregionsbelowtheearth, where, being

this,

mixep

from poison,

suffer

vvith

They

it.

boon on Purukutsa that none

in

this

also

family

*fl be bitten.
Purukutsa

ay a

"*"J a i

begot

on

NarmadS a

whose son was Sambhuta,

who was

by

killed

eountry for conquests.

"soawasHaryyaswa;

son,

named Trasa-

whose son was

Ravana when

Ana-

he iraversed

Anaranja's son was Prishadaswa;

his son

was Sumanas ;

his

sodWas

VISHNUPURANAM.

2S2

Tridhanwan

was

his

Satyavrata

and was

was

received

degraded

He

twelve years.

state

there

son

his

name

the

the

of

was

Trisanicu

Chandala

was a

famine

of

or
for

used to suspend flesh opon a fig-tree on the

Ganges

the

of

Trayyaruna

time

to

Once on a

outcast.

banks

son

who

for

Viswamitrahe did not give

it

the

wife

with

his

might not accept the present of a Chandala.

mitra was highly pleased and took him

children

an'd

own hands
For

in his

of

for he

this Viswa-

body

living

to

heaven.

The son

of Trisanku

was Ha.is Chandra, whose somwas

Rohitaswa, whose son was

who had two

sons

whose son was Chunchu,

Harita,

named Vijaya and Sudeva.

Ruruka was

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

This king

was defeated

by the

tribes

of

Haihayas and

Tlajanghas and his country was devastated by them

which he

fled

pregrant and the

rival

the child

And Bahu,

for seven years.

was confined

being striken

died near the hermitage of the sage Aurva.

structed the funeral pile the queen

the sage Aurva,

came out
hold

who was cognisant

of the cottage

This

is

sovereign of

sinful

there

is

many kingdoms,

Having

was about to ascend

with

con-

when

it

of past, present and

womb a

in thy

the offerer

act."

queen gave up her intention.

cottage and after

years,

future-

and prevented her saying "HoW,

commit such an unrighteous

son-and

the

in

in

of

heroic king

many

Being

The sage

ming ceremonies consequent upon

out.
birtb,

not

addressed thus the

then took her to

some time she gave

him the poison came

tfce

sacrificts,

the slayer of his enemies and a lord paramount.

own

for

of those was

queen being jealous gave her poison

to prevent her delivery and

womb

One

intowoods with his wives.

birth to

And

his

valiant

after perfor-

Aurva gave him,

'

or

He

tbat, the name of Sagara (from sa with and gara, poison).

then invested him with the sacred cord, toughthim the Vedas

and the use

o alt

weapons and

especially those

of

fire

call"

VISHNUPURANAM.
Bhrgava.

after

When

his

mother, saying "

is

my

Sagara grew up he one day asked

mother why are we living here

Whereishe?

father?

353

"

mother related to him everything.

Hearing

enraged and pr.omised to recover

greatly

When

Yavanas,

the

Sagara.

Vasishtha,

vow

making them deprived

is

"

my

the use of pursuing

had
the

the

ot their

family priest of

power, although

child, these,

them

are already

To keep up your

have made them renounce their own religion and

company of twice-born ones."

the request of his spiritual
liar

it

all

the Sakas the

destroyed

protection of Vasishtha,

thus said to Sagara

What

dead

whom

Kambojas, Paradas, and Pahnavas, had they not

solicited

living,

kingdom

he grew up he destroyed

Haihayas and would have also

Who

he was

this

his father*s

and destroy the Haihayas and Tlajanghas by

been devastated.

Being thus questioned his

distinguishing marks.

heads entirely

the-

Sagara reverentially obeyed

guidc and imposed upon them pecu-

He made

and the Sakas

the Yavanas shape their

partially.

The Paradas wore

long hair and the Pahnavas allowed their beards

their

grow according to his command.

other

He withdrew

Kshatrya races the privilege of offering oblations to

and studying the Vedas.

And being

to.

from these and

thus deprived

fire

from the

performance of religious rites and having bcen abandoned by

tle

Brahmins they

tecovered

his

all

became

Mlechasas.

Having

thus

kingdom Sagara ruled over the earth having

seven continents with undisputed sway.

-00-

SECTION

IV.

Sagara had two wives Sumati, the

JT araSARA said
and
Kesini, the daughtf of king
Kasyapa
daughter of
:

Viderbha. Having no offspring the king earnestly solicited the

who conferred upon him a boon

that

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

race

help of the sage Aurva

and tbe other

make

sixty thousand sons

their election.

but he allowed them

Kesini chose to have one son and

to

the

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

gave

birth to a son

named Asamanjas who upheld the

and Sumati the daughter

sand sons.

of Vinata gave birth to

father hoped that with

manhood he would

sixty thousand sons of

reform his conduct.

his father renounced

Sagara followed the example

The sons

of tbeir brother Asamanjas.

His

boyhood.

his

But he continued same even with age so

The

family

sixty thou-

Asamanjas had a son whose name was Ansumat.

Asamanjas was very wicked from

him.

of

Sagara having

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

went

to the ascetic Kapila,

versed in learning and in

who was

whom was

free

Having bowed unto him they said" These sons

have followed the conduct of Samanjas.
so

how

will the

world be upheld

.protection of the world."

hall soon

Thou

Hearing

this

from

guilt,

a portion of Vishnu.

lf

of Stgara

they continue

art incarnate

for

the

Kapila said "Tbey

be destroyed."

Thereupon Sagara undertook the celebration of a horse

Mcrifie.

They were

all

engaged

to

look after the bor?e.

VISHNUPURANAM.

some one

Nevertheless

below the

region

Then

out the steed.

stole the

He

earth.

255

horse and earred

then

following the impressions

of

dug downwards each

with preseverance they

to the

it

ordered them to search

hoops

its

for a ieague.

And coming to the region beneath they saw the horse walking

They saw

freely.

at a distance Kapila, illuminating with

radiance of his person all the quarters,

np and down

the

unto

like

autumnal sun freed from clouds. Then with uplifted

weapons they rushed towards him, saying- "Slay him, slay
the

him

this villain has spoiled our sacrifice

Tfien turning his eyes a

horse."

them and with the sacred flame that

sons of

Sagara were

he has stolen ouf

Kapila looked towards

Iittle

came

ottt

of his body, the

no time reduced to ashes.

in

Wheh Sagara came

to

know

that

all

his sons,

whom he

puest of the horse, had been destroyed by the

might of the sage Kapila he sent Asamanja's son
to bring
bad sent

in

Ansumat, proceeding by the path which Sagara's)

had ^dug, arrived where Kapila was and reverentially

the animal.

sons

bowing unto him so pleased him that he said

"Go my son

and gave

boon
on

over the horse to your grand father

thy grand-son shall bring

Ansumat begged

earth."

that

who had

bis uncles,

although
Rishi

unworthy

said "

of

it,

Wsues

to

shall

heaven.

When

'guous to the
u to the

The
bring

be washed by her waters they shalt

Such

the glory of the stream that

go

to heaven.

heaven whose bones, skin,

left

shall

the ashes and bone*

from the.toe of Vishnit that they

ft shall be

Rishi a boon

might be raised to heaven.

'Mentionally or accidentally,
8 to

glorious

have told you that your grandson

Sagara's sons

" raised

of the

me a

ask of

the river of beaven

died on account of his displeasure

down the Ganges upon earth.

down

after

all,

who bathe

in it

Even those shaH

fibres, hair

or any other

death upon the earth which

is

con^

Thereupon reverentially bawing

sage and taking the steed, he went where his grand-

ather vvas

Ganges."

celebrating the

sacrifice.,

On

receiving

back tiw

vshnupuranam;

Sjj5

hrse Sgara completed the sacrifice

and

memory

in

of

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

they had dug.

The son

Ansumat was

ef

Dilipa

was Bhagiratha

his son

who brought down the Ganges on earth, whence she is

caUed Bhgirathi. The son of Bhagiratha was Sruta, whose
son was Nabhaga, whose son was Ambarisha, whose son was

Sindhudwipa, whose son

was Ayutaswa, whose son was

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

the son

of Rituparna was SarvakSma, whose son was SudJsa whose

son was Sandasa named also Mitrasaha.

Once going out on hunting, the son Sudasa met

a couple

who had

of tigers

killed

cleared the forest

tigers with

of these

At the time

an arrow.

dying the form of the animal was changed and

and hideous

of a dreadful

that

appeared saying "I

After

And

fiend.

by

the second

dis>

sacrifice

At the end

Vasishtha.

of

which was
ceremony

the

Vasishtha went out when the Raksha assuming the shape

Vasishtha said "

me

give

The

flesh to eat

said this he went

shall just

now come

it

As soon

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

" Alas

his

* Sagara is
is

the same

still

flesh

" Then by

he came to know that

meditation

which

me

the

piace asnnuatjair.

name

there

part

virtue of

was human

flesn.

ire accordingly he imprecated the king

of tbe

Bay

of

Bengal at the mouth of the Gang

held in great reverence by the Hindus.

name where

it

as

Thereat

what improper conduct on the

of the king that he> is offering

Being worked up with

into the

Saudsa

flesh.

on a dish of gold, waited for Vasishtha.

of

must

Having

back."

away and transforming himself

shape of the cook prepared some human

placittg

You

sacrifice is finished to-day.

of

assumed

it

take vangeance upon'-you."

shall

some time Saudlsa celebrated a

conducted

with

of the deer.

is

There

is

an

a pilgrimagc of Kapila where

island there
sttll

"

,alte,

VISHNUPURANAM.

" Since

you have

men as we

Jioly

you know

though

offered,

what should

are

2$jr

be

not

it,

to such

eaten, hencefertb,

yourappetite shall be excited by similar food."

The king

"

Aud

have been."

whole

the

being engaged

iustenance

it

up

queen Madayanti that

upon

curse

became him

it

was

feet

own

his

king became

the

hetherefore obtained the

spotted

name

of

up into the

by

the

angy

his

of

it

their contents,

Scalded

feet.

the water on account

of

imprecat

to

with malediction

filled

unwilling to throw

being equally

in

being remind-

his intention,

should blast the clouds and dry up

was

himself

Unwilling to throw the water upon the earth lest

the family.

upon

addressed

a holy teacher who was the guardian divinity

should wither up the grain for

it

for twelve years."

palms

it ill

your

be

not

shall

be only so

shall

,cursing the sage but gave

and
it

have doomed you

it

his

ed by his

of

ever

that

again he found

in meditalion

the king, taking water in

And

for

this

" By me, how could

Being pleased with the king he said

truth.

" The food to which

for

was yourself who commanded

It

be prepared." Vasishtha said

food to

out

said

air lest

he threw

which

heat

imprecation

and

blaclc

the

white and

Kalmashapda

(i.e.

having

spotted feet).

On account

of Vasishtha's curse the king used

many men.

devoured

engaged in dalliance

Rkshasa

terrible

hold of
wife

again "
'"e

Thou

>any

race

and

wa y S

away

of

king

the

devour

nature

him."

Being worked

up

In

beholding
in fear

Thereupon

escaping.

Mitrasaha,

of

It is

wemen,

vain

deed

Brahman as a
with

that

but he got
the

him her husband again and

not the Rkshasa.

h e devoured the

33

And

fled

they

art the great

who knowest

""sband

'deer.

they

form

saw a pious sage

a time he

wife.

his

Brahman begged

the

Ikshwaku

'ltee

Once on

with

the husband whilst

of

tobecome a

every third night and travelling through the forests

cannibal

ire

the

the

pride

of

not proper for

to carry off

my'

she lament in
tiger

devours

Brahman's

wife-

VISHNUPURANAM.

aSg

addressed

my

was

satiated

as you

soon

as

die

shall

said " Since, you have devoured

and

king

the

husband before

Having thus cursed him she entered the

Ater
of

flames.

of twelve years

expiration

the

when he was
with

the curse, he, being desirous of dallying

thought

Being

he

childless

and

stone

The

conjugal

womb

was born who was named Asmaka,

son

was

he

Ilavile

Dilipa,

also

called

was Viswasaha

son

his

thereby

is

life

gifted

car

If

you press

my

of

mc

great

velocity,

world

of
If

The god
came down,

satisfaction of

has

soul

than tho sacred Brahmans

from the

duty ;

If

if

gods, men, animals, vegetables, and

ent

from the

to that

imperishable,

divine

boing,

Being

pray

said "

pleased
boon.

for

boon,

tell

The

me

what

length

of

upon

in his easy-coursing

Having reached

mortals.

my

to

in a war

Thereupon Khatwanga, who was

the

and said "

him

to accept a

life."

but an hour."

with

to

prayed

me

is

asked

celestials

duration

the

your

the

said "

Dilipa

for

was

Khatvvanga,

who, being invited by the gods

with the Asuras, destroyed a number of them.

women,

son

his

was

his son

of

woman

(having

Mulaka was Dasaratha;

of

Tho

the Kshatriyas were raoted

Narikavach

called

The son

armour).

born

a sharp

<vith

out from the earth, he was concealed by a number

hence

inter-

was not

child

and the queen devided the

Asmaka was Mulaka. When

son of

wife,

solicited the help of Vasishtha

and Madayanti became pregnant.

for seven years,

freed

his

of the curse of

hiir.

from

He, therefore, abstained

Brahmani.
course.

who reminded

Madayanti

of

company, you

his

in

shall associate with your queen,"

never

been

to

deviated

have never

there, he

dearer

have never looked upon

all

created things as

may I
whom the

differ-

then attain unswervingty

holy sages meditate.

" Having ths spoken he was united with

that

supreme bemg

Vsudeva who

the

gods,

abstract

is

existence

the preceptor of

and

whose

all

form

cannot be

Thus he was unjtcd with Vasudeva and obtained

who

describedi

absorptioo-

VISHNUPURANAM;

was

stanza

259

by the seven

cited

rishis in the

days of

yore"There shall be no king on earth Iike Khatwanga.

He came from heaven, dwelt an hour on earth, and became
with

united

by

worlds

three

means

of

and

his liberality

knowledge of truth."

The son

from whose navel the lotus springs,

glorious god,

the

protection

Oasaratha

Rama was

broke

world,

upon
the

Suvhu

He removed

humbled

the

pride

other

Vali

the

Rakshasas,
king

deep and

accordingly

slain

Lavana,

thoir capital

Havingthus

also

by merely

the

prowess.

his

the

loss

his brother

Sita, self-born

for

Ketu

of the

At the behest

Kshatryas.

kingdom

of

Lakshmana and

he
his

Having constructed a bridge

thc

all

Having
virtue

the

demon Kavandha and

headless

he

brought

away

by the

Rakshasas,
carried

purified her

chanted

by the

by the

fiery ordeal,

celestials,

he

Ayodhy.

number

of

Gandharbas, Bharata became

master of their country and hving

chief
of

for

the

slain

her

feturned with her to

Having

were

of Alialy

meed

who had been

Ten-necked Rvana.

Ae

all

monkeys.

of

back his spouse Sit

'nd

his

destroyed in battle Viradha, Kara, Dusana

where he

across the

of

Mricha was

others

Parusharama

of

woods accompanied by

nd

and

Maheswara, and received

of

and not being sorry

of his sire

wife,

born,

sons

protect

to

sacrifice,

iniquity

the

Haihaya race and the slayer of

went to

was

four

Arriving at the palace of Janaka he easily

her.

bow

In the

daughter of the king Janaka as the

He

the

as

taken by Viswamitra

away.

throvvn

by him.

looking

the

of

and slew Tadak.

and

slain

was

The

'namely Rama, Lakshmana, Bharata and Satrughna.

Whjle a boy
sacrifice

slain

Dirghbaliu, whose son

whose son was Aja, whose son was Dasaratha.

Raghu,

for

Khatwanga was

of

slain

the

Rakshasa

son of Madhu, Satrughna took possesion

Muthr.

by

their

unequalled

might

and strength

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

VISHNUPURANAM.

360

ftiana,

Bharata and Satrughna went back to heaven and were

by

followed

inhabitants

those

who were

Kosala

of

one-

mindedly devoted to those incarnate portions of V9hnu.

Rma had two

Lakshmana too had

Lava.

Subhu

Pushkara.

tvro

The sons

and Chandraketu.

was named Kusa and

sons one

and

of

name

sons by the

were

Surasena

Angada

of

Taksha and

wer

Bharata

the other

sons

the

of

Satrughna.

The

son

of

Kusa was

whose

Atithi,

soit

was Nishadha,

whose son was Nala, whose son was Nabhas, whose

Pundarika, whos son was Ksher.iadhanwan,

son

vvas

whose

son jvas

was

Paripatra,

Devanka, whose son was Ahinagu, whose son

whose son was Dala, whose son was Chhala, whose

son was

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

whose son was Abhyuthitaswa,

whose son

Jajnawakla.

was

son

son

was Hiranyanabha, who was a

and imparted

Jamini

ascetic

whose

The son

of this

in

pupil of the great

upon

knowledger

spiritual

Dhruva Sandhi, whose son was Sudarsana, whose

who,

the

Viswasaha

pious king was Pushya whose

on was Agniverna, whose son was Sighra,

.Maru

was

by

village

virtue of his

called

power

KalpS

restorer of the Kshatrya race n

and who
the

whose son was

of devotion,

is still living

in future will be the

solar

dynasty.

Maru

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

Amarsha, whose son was Mahaswat, whose son was

whose son was Vrihadbala, who was

Abhimanyu, the son
kings ia

the

race

of Arjuna.
of

Visrutavat,

slain in the great

These are the most

Ikshawku.

accoant of them will be freed from

Whoever hcars
all sins.

war by

illustrious

of

the

SECTION

1 HE son
(ice

:o:-

by name Nimi, instituted a sacri*

of Ikshawlcu,

thousand years and

for

V.

appointed Vasshtha as the

presiding priest. Vasishtha said to

him " I

have been already

appointed bv Indra for presiding at a sacrifice

Wait

dred. years.

asa priest

at

for

your

he had agreed.

time,

And
Nimi

shall

for

come

Vasishtha Went away supposng

in the

meantime engaged Gautama

andother ascelics and conducted the sacrifice.

sacrifice

hurried

being

of the king of celestials

on to celebrate Nimi's

conducted

had been

saying

'

to

exist in

waa

upon the king who was

a corporeal

form.

tlie

sacrifce,

When

know what had happened and

exist in

it

Gautaraa,

of

Suice the king, not informing me, has entrus-

curseuponhis unjust preceptor

to

and found that

sacrifice

tdGautama with the charge of

to

After the

finished, Vasshtha

under the superintendence

Vasishtha then imprecated a curse

asleep,

hun-

five

afid officiate

Being thus addressed the

sacrilice."

king did not ansvver.

that

some

retum imprecated a

in

tliat

a corporeal form as the

he shall cease

Nimi got up he came

he should also cease

punishment

of

uttering

curse

upon him without previously communicating withr

Nirai then gve up his bodily form.
The spirit of

"m.

'asishtha, also
'pirits

of Mitra

renouncing his body, was united wfth tbe

and Varuna

for

some

fccount of their lustful desire for the

boro

again in a different body.

^ nandsome and
"wasnot
ne Jst

P r tion

vvhen at last on

nymph Urvasi he was

Nimi's body continued

being eml.lamed with fragrant oilsand

decomposed

dead.

time,

When

and

remained

like

the

to

be

resins-

corpse of

the gods arrived there to teceive their

on the completion of the sacrificc tbe priests requested

VISIINUPURANAM.

262

them

And

said "
Is

upon the celebrator

to confer blessings

by

being ordered
celestials,

not in

separation of

eyes of

all

celestials

you remove
a

the world

the

soul and boty.

all ills

cause

greater
I

of

the

for

the

sacrifce,

same Nimi

from the world. There

distress

of

than

thc

therefore wish to dwell in the

beings and not to take up a corpbreal form any

more."

The

by them

in

celestials

the eyes of

agreed to this and Nimi was placed

all

living

beings and therefore

opening and shutting.

eye-lids are ever

As Nimi had

their

rto

son

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

As his father had no body Janaka was

He also received the name of Mithi for

was named Janaka.

also called Videha.

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

PratibanHaryyaswa, whose son was Maru, whose son was

whose
dhaka whose son was Krisaratha, whose son was Krita,

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

roman,

whose

son

was

Haraswaroman, whose son was

Siradhwaja.

Siradhwaja ploughing the

field,

to

make

it

ready

for a

obtain progenjr,
sacrifice which he undertook in order to
there sprang up in the

daughter Sita.

whowasking

furrow

a darasel

who became

hi

The brother of Siradhwaja was Kusadhwaja

His son was named Bhanumat
of Kasi.

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

whose son was

Arishtanemi,

whose
son

son

was

was

Srutayasr

Kshemari,

whose

whose son was Sanjaya, whose

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

VISHNUPURANAM.
Satyaratha,

whose son was Upagu,

263

whose son

whose son was Saswata, whose son was

was

Sruta,

Sudhanwan,

whose

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

Vitahadya,

whose son was

Dhriti,

whose son was Bahalaswa,

whom ended
Mithil who shall

whose son was'Kriti with

These are the kings of

the family of Janaka.

be principally welU

versed in spiritual knowledge.

&ECTI0N VI.

:o
NLLaitreya said

reversed

me the solar dynasty but

of

who

the lunar dynasty,

glorious deeds.

Parasara

you have descrfced to

sir,

wish to hear

are

still

behoves you to relate

It

said

now

it

many well-known kings of the

's adorned
with many kings gited with
produced

*s
I

their

me, a

moon which has

Tbis family

earth.

regal

magnificence, prudence

and

of

qualities

energy
others.

such

Hear

describe this family to you.

Atri

was the son

who originated from

Nrlyana;

The son

""g of plants,

kings

for

gladly to me.

Nahusha, Yayati, Kartavirya, Yaryuna and

shall

the

foremost of Munis, hear from

description of the illustrious family of the

strength, valour,

of

well-known

of

Brahma, the creotar of

the

of Atri

lotus

that

was Soma

Brahmans and

of the

Rajshuya sacrifke and on accobnt

the

universe,

grew from the navel

whom Brahma made

stars.

of

the

Some

of

tlie

celebrated

glory

derived

>

VtSHNUPURANAM.

*54

therefrom and the vast sovereignty which he had acquircd

he grew haughty and Hcentious.

Ile carried off Tar, the wife

of Vrihaspati, the preceptor of gods.

Soma

did not give

again and again

up Vrihaspati's wife though

he

was

commanded by Brabml

requested by him.

and remonstrated by the holy saes. Usanas, who wasanenemv

of Vrihaspati, took the side of

Soma.

who was

Riidra,

pupil

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

Because their

Kujambha,
celestials

all

preceptor

Usanas

Soma,

joined

Jambha,

the Daityas, Dnavas and other enemies of the

came

to

liis

Indra and

help.

other

all

celejjtials'

assisted Vrihaspati.

Thus there took place

on account of Taraka

combat which

terrihle

was

TarakSmaya

called

being

or TarakJ

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

upon the Asuras and the Asuras equally overwhelmed

gods with weapons. Thus

and demons the

of

tection

overwhelmed, sought

universe, greatly

Thereupon

Brhma.

from

and

fighting

God

the glorious

Usanas with the demons and Rudra with the

desist

the

the conHict between the gods

in

Tar

give back

pro-

asked

cflestials to

Vrihaspati.

to

Finding that sbe was pregnant Vrihaspati desired

her no

longer to keep her burden

orders

and

Munja

long

proved

its

And

grass.

character of

child the celestials, to

saying

know

damsel whose son

'

Sorna's.' "

the child

hy

divinity

Soma

both Vrihaspati and

she kept

its

whose
he

Is

Being thus addressed

it

of

was born

radiance. Beholding

the beauty of

by
son

a clump

in

as soon as

fascinted

is

his

satifaction of

in

whom

she was delivered of a son

it

the

was, asked TSrS,

Vrihaspati's

he

or

aahamed and

Tar was

did not answer.

Though she was repeatedly

was

still

mute and the

child,

out,

who

is

my

father,

the

being enraged,

CUtse her, saying" Unless,

speak

asked by

vile
I

woman,

shall

celestials she

vva

about

'

you immediately

so punishyou

or youf

VISHNUPURANAM.
shame

useless

woman

that no

again

Brahmi

uture shall speak the truth "

in

and

interfered

265

pacifying

addressing TarS " Tell

or

Vrihaspati

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

of

Tbereupon the countenance of

became

bracedhisson
art

thou

and

bright.

and

child

said

king

said,

the child

Tari

of

flushing.

of constellations

He

at

once em-

said"Well done my boy,

forsootb,

And

wise."

the

expanded with

the
this

accordingly

joy.

the

boy was

named

Budha.
I

on

have already

described how Budha begot Pururavas

Paruravas was a prince famous for liberality, devo-

115.

tion,

magnificence, love of

curred the curse

mind to live in

truih

saw Pururavas.

As soon

reserve

and not caring

greatly

attached to him.

as

for the

was

man and the

woman were

finding

no more

my

the

and

other
I

love

return

'iWe

through modesty said "I

I

to

and deticacy,
Both

nd

conditions

superior

far

equally attached to each other

any

of

all

heaven became

to

her

enamoured

equally

said " Fair woman,

boldly

in-

she saw him she forgot

comforts

And

Pururavas

thought

Having

beauty.

other females in beauty, elegance, symmetry,

all

affection."

of

object.

you

Urvasi
will

do

her.

The king then

have

pity

turning

her

so,

if

you

me

on
face

satisfy the

propose to you."

"What are they"

"I

and

Mitra and Varuna Urvasi made up her

the Iand of mortals and descending there
of

asked the king "speak

them

out'*

have two rams" said the

mymph "which I love like my

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

Kog readily agreed to these terms.

After this Pururavas and Urvasi
0l>e

lived together for

sixty

thousand years in AlakS, sporting amidst the groves and

**< of
orsts.

Chaitraratha abounding

By these enjoyments
34

in

lotuses

and the other

Urva's attachment jncreased

S66

VlSiINVPURANAM.

every day and she forgot

In the

of immortals.

devoid of beauty to the

Knowing

ters.

the

desife for residing in

all

the region

absence of Urvasi heaven appeared

nymphs

ceiestials,

engagement

genii and quiris-

had contracted

that Urvasi

with the king, Viswasvasu was appointed by the Gandharbas

to bring about

And coming

its dissolution.

room where they were sleeping he

rams: Urvasi got up by

who

has stolen one of

The king heard

help ?"

he might he

in

flash

soon slay you."

of brilliant

go

for

not go

cofild

The Gandharbas

then
of

have taken the shelter of a

its

das-

darkness" the |king took

is

it

up a dagger and pursued them, saying

I shall

mej

husband

the sky she lamented saying-''Alas

Thinking "

person."

Had I ;got a
To whom shall

of the

Ah

'

Again hearing tbe sound

have got no husband.

tardly

seen undressed.

being stolen away

one

off

the lamentations but

took away another ram.

children

would not have taken place.

this

lest

my

carried

and exclaimed

cries

its

night to the

Jby

" stop,

wicked

Immediately the Gandharbas created

lightning in

she instantly disappeared.

the

The

seen undressed by Urvasi.

And

room and the king

contract

was

was broken and

leaving behind the rams

Gandharbas too went to the region of the

the

Taking

celestials.

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

found no Urvasi.

Not finding her he wandered naked

over the world

a maniac.

shetra he

lakeabounding

and exclaimed
an

like

in lotuses. Like a

"

iron heart."

my

Urvasi

"
replied
after

you a son and reman with you

for

came back

to

solaced Pururavas
said to her mates.

'This

king

Artwn by uhose altachmentl

other

is

nymphs

thou

of

great king useless

pregnant, go away

a year

one

when

lived

thus

Urvasi theo

excellent
for

shall g' VB

Being

night."

bis capital.
th'at

in

the king neared hn

speak with me,

am now

now and come here again

arriving at Kuruk-

four

mad man

wife, wait,

this inconsiderate attempt.

just

At length

saw Urvasi sporting with

all

man

sucb aloog

being
1"*

VISHNUPURANAM.
this the other

ff earing

we too

witb.

him could

nymphs
live

367

" Great

said.

is

beauty

his

happily for ever."

came

After the expiration of a year the king again

place and Urvasi gave him a son

that

by the name

to

of Ayus.

Livingwith him for one nightshe again became pregnant to

him

bear to

on account

the Gandharbas,

all

ready to confer upon

The king said "

are

all

<o there

my Urvasi

in

same

the

Do

thou pray for

enemies

my

it."

faculties

have friends, relations, armies and

my

all

king

regard for me, are

of their

nothing which

is

to the king

thee a boon.

have slain

very powerful

treasures

"

She then said

five sons.

So

region.

want but
I

wish to

Iiving
live

witli

with her

always."

After he had spoken this the Gandharbas brought to hitn

a vessel with
<ling

and

fire

then

offer

tliusbe

to

this
it

the vessel and

he thought

"

Ob, what stupid

came back

he

awoke and thought

Then

this

"

forest.

me

shall

half the night

to

young Ashwattha

"

live

had passed

with Urvasi.

go there to briug

saidthishe wentthere but did

beholding a

the

The Gandharbas conferred upon me

vessel of fire to enablc

Wtthat in the

this,

Then coming to a.
am; I have brought

leaving the vessel there

When

to his capital.

said

went away.

tbk vessel but not Urvasi."

fee

parts:

Urvasi and your desires shali

for

it

and accor-

fire

into three

The Gandharbas having

gratified."

kiog took
forest

oblation

" Take

Vedas divide

said,

to the precepts of tbe

it."

Having

not find the vesseL

tree

have

Thea

growing out of a Sami plant

* argucd within himself

I
I

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

shall

take this type oi

fire to

*re by their attrition I will

Having thus made up

his

made

ong

as there are syllables in

My

verse

wood

capital

and having created

it."

mind he took tbe plantsto his

*nd

their

my

wbrship

tor attrition wjth pieces ot as

the Gayatri.

and rubbed together

He

sticks of as

many

inches

recited

many

citir

tliat

inchet s

VISHNUPURANAM.

68
he

Having created

recited syllables in the Gayatri.

fire there-

into three portions accordingto the precepts

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

with this

fire

he attained to the region of the Gandharbas and

no more separation from his beloved- Urvasi. Thus

prosent
that was at first one, was made three-fold in the

suffered
fire,

Manwantara by the son

of

115.

SECTION

URURAVAS had

Viswavasu, Satayus,

VII.

sonsAyus, Dhimat, AmSvasu,

and Srutayus. The son of Amavasu
six

whose son was

was Bhima, whose son was Knchana,
Whilst celebrating a
Suhotra, whose name was Jahnu.
over-flowed
king beheld the whole of the place
therefore
offended
Being
with the waters of the Ganga.

sacrifice this

sacnfice

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

Thereupin the

celestials

the

and
and the sagespleased him

capacity of his daughter*

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

Amavasu,
Kusamba. Kusanabha, Amurttaya and

Kusambhaengagedindevoutpenances with

the

obje

Beholding the intensity

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

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

iisoing frem Jahnu

VISHNUPURANAM.

Gadhi had a daughter

accordingly born as Gadhi or Kausika.

Richika, one of the descendants o( Bhrigu,

called Satyavati.

The king was

wanted her in marriage.

daughter

his

in

whose

as

and

present a thousand fleet

the bridal

should be white with one black ear.

-colour

god of ocean, Richika ob-

Having propitiated Varuna, the

from him, at the holy place called Awatirtha a thou-

tained

sand

reluctant to give

marriage to a peevish old Brahmin

wanted (rom him

steeds

269

And

horses.

giving them to the

king he married his

daughter.

have a son he prepared a dish of

In orde? to

and pulse with butter and

by her he made a similar mixture

being requested

by partaking

mother,
roartial

prince.

of

Keeping both the dishes with

her

wife and

Satyabati

At the time

"Daughter,

one wants to have a son gifted with great qualities

body wishes to be excelled by the qualities of his

mother's brother.

It

is

therefore

desirable

me the food which your husband has

to

his

her mother, the sage went to the forest.

every

And

which was intended (or her and which

taking the food her mother said to

and no

for

which she should give birth to a

of

giving her instructions

for

barely

rice,

milk for his wife to eat.

partake of that intended for

sovereign of the world.

What is

and prowess for a Brahmin."

me

for

you to give

set apart for

my

for

you and

son shall be the

the use of wealth, strength

Beiug thus addressed Satyavati-

own food to her mother.

When the sage came back

gave her

Satyavati

he said to her

from the

" Sinful

forest and saw

woman, what hast thou

done? Your body appears as very fearful to me.

"*st

taken the food which was intended

Thou hast committed a wrong.

*ith the properties of

M your food

That food

Surely thou
thy

knowledge

and

changed messes your son

qualities of a

resignation.

shall follow

jf/ .-**

mother.

had consecrated

power, strength and heroism

was consecrated with the

""gentleness,

for

where-

Brahman

As you have

ajvarrior's ptopen-

_..-.-..

"//,

'
"

VtHtfWURANAM.

i?

sities

and use weapons, and

fight

and slay j your mther's

son

shall be born with the desires of a Brahmin and Bhall be

devoted to peace and piety." Hearing this Satyavti fell
at her husband's feet andsad "1 have done this through

my

ignorance.

such a son.

my

propitiated so that

Be thou

If this is

inevitably let

may

not have

grand son be such,

Being thus addressed the sage said " So be

son.*'

Thereupon she gave

birth

river,

Renu, born

became

in the

race of

Ikshwaku and begot

of the Kshatrya race,

sepha was conferred upon Viswamitra by the

who became known

who

sons Madhochandra, Yaya,

Suna-

celestials as

his

other

Kritadeva. Devashtaka, Kachapa

These founded many

were known by the name

was a

Viswamitra had

as Devarata.

of

ofT her a son,

portion of NarSyana, the preceptor of the universe.

and Hareetaka.

the

Jamadagni married Renuka the daughter

ParusarSma the destroyer

9on,

not

it."

Jamadagni and her mother

Satyavati afterwards

brought forth Viswamitra.

Kausiki

my

of Kausikas,

families, all

of

whom

and inter-married

with

the families of various Rishis.

SECTION

A.YUS, the
x>f

eldest son of Pururavas, married the daifghter

Rahu upon whom he begot

vridha,

five sons,

Nahusha, Kshatra-

Rambha, Raji and Anenas.

The son of Kshatravridha was

SKash,

VIII.

Lesa, and Ghritsamanda.

was Saunaka who

first

Suhotra,

The

who had three

sons,

son of Ghritsamnada

to*
iMtrtuted tke distinetM of the

VISHNUPURANAM,

The son

castes.

Kasa was

of

human

to

infirmities

knowlcdge

universal

in

had conferred upon

next

his

life,

born

to

Dhanwantari,

every birth.

In his past

life

Nrayana

him the boon that he should

be, in

race of Ks>hatriya, sliould be the

the

in

author of the eight fold

be entitled

whose son was

Kasiraja,

who was not

and who had been master of

Dirghatamas, whose son was

subject

ajt

system of medical science and should

a share of offerings made to the

celestials.

Tbe son of Dhanwantari, was Kesumat, whose son was

BhU

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

so called from destroying the race of Bhadrasrenya.

He nad various other names

enemies'
Vatsa or

on account

Ritadhwaja

a great observer

ahorse called Kuvalaya.

sixty

used to

call

all

his

victor

truth' for he
for

day " For sixty

was

he had

His son was Alarka of wliom

present

enemies^

him often times by

and Kuvalayaswa

this

thousand and

hundred years, no other youthful king except Alarka,

The son

governed

the

whose son

was Sunitha, whose

was

The

Satrujit.

whose emblem was

truth

of

verse is recited in the

'

as

having defeated

child' for his father

'

name

that

of his

earth."

s>on

of

Alarka

was Santati,

was Suketu, whose son

harmaketu, whose son was Satyaketu, whose son waa

Vibhu,

whose son was Suvibhu, whose son was Sukumara,

was Dhristaketu, whose son was Vainahotra whose

whose son
son

was Bharga, whose son was Bliargabhumi, who

the rules

Kasa.

of the four castes.

We

shall

laid

down

These are the descendants

now enumerate

the descendants of Raji.

of

SECTION

IX.

-:o:-

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

desirous of

"0

saying

god,

glorious

The

victorious?

deity

party,

which

of

said "that

secure his help, which he agreed to give

said "We
Prahlada

otherwise.

Having
him

said

for the

shall be

the

whichr Raji

for

if

is

we wage

our king and for him

same purpose.

celestials

Raji proposed to

When

all

celestials

and by

the

war."

came to

weapons destroyed

of the

the Asuras.

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

from fear
art our father since thou hast released us
the supreme lord of

all

the worlds, because,

I,

thou

if

the enemies

be
admit humiliation by flattering speeches that cannot

Saying

this

he repaired to his own

art

whoam the lord

as my father."

of the three worlds, have acknowledged thee

The king smiling said" So be it. Even

ted."

this

them the same

Thereupon Raji assisted the army

his various

to

"Weshallmake

conditions and the gods agreed and said.

celestials

Hearing

cannot say one thing and do

thistheywent away and the

you our Indra."

sball

to Ra'i

they would make

after defeating the celestials."

their king

the suras

Brahm,

parties

The Daityas immediately went

take up arms.',

him

inquired of

city.

resis-

Satkratu

too continued to rule as Indra.

few days after the king went to heaven, and his

sons,
<

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

to subraisston

hi
the highly powerful princes reduced

and usurped

his

rank.

When some

time

VISHNUPURANAM.
nadpassed, Indra, deprived of his
of the

me a

VftiMASATi said

to

of

little

the

back

for

you

for

a retired place,

butter not

me

applied to

you; however

your position."

undertook the celebration

the sacrifices

in

bigger

of sustenance."

have done any thing

gain

sacrificial

am in want
; Had you

even than a jujube for

try

share

three worlds, spoke to Vrihaspati in

"3ive
could

273

of a sacrifi

Saving

for

before

now

will

this

he

increasing the

power of Indra and bringing about the downfall of

Raji's
sons by leading them astray.
When their understanding

wasjwwildered the princes became haters of the Brahmins,

negligent
of

the

of

their

Vedas

morality,

fndra's

tliey

Indra slew them and gained back his sovereignty by

help of the

the

and regardless of the teachings

became devoid of religion and

duties

when

priest

Whoever

gods.

of

acquirement of the position,

proper place

and

Rambha,

the

shall not

third

shall

shall

hear of

always keep his

be guilty of iniquity.
son

Kshatravriddha had a son

of

Ayus,

named

had

no

PratikshatrS,

offspring.

whose son

was Sanjaya,

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

whose

whose

son was Sankriti,

whose

These

were the progeny

of

son

was Kshatradharm.

Kshatravriddha.

will

ow

six brave sons namefy, Yti, Yayati,

9an-

wumerate those of Nahusha.

SEGTION

NTAHOSHA

J
yt,

had

Ayati, Viyt

ll

and

Kriti.

X.

Yati declned the thrne atid

>efor Yyati su'ccded.

He had two' wfves; Devayani,
*e daughter ol Usanasj and SarmishM,
riie daglifff

35

visHnupuranam.

374

His genealogy

Vrshaparvan.

gave

l>irth

two

to

thus recited " Devayani

is

Yadu and Tarvasu.

sons,

Sarmishtha, the

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

Anu and

Owing

Puru.

to a course of

Usans Yayati became

Having propitiated

untimely old and decripit.

his

father-in-

law however he got the permission to transfer his old age

any one who would

eldest son

Yadu and then

has caused

may

not

satisfied

He

it.

Your maternal

said,

transfer

it

to

you

for

By

Do

not

his per-

a thousand years.

am

egjoy

to

compliance with my

refuse

Being thus addressed he did not agree to

request."

to
his

grand-father

with worldly jnjoyments and wisn

tlirough your youth.

called

first

untime decripitude of mine.

this

mission
still

agree to take

take

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

saying" No one

in

your prosterity

shall

be the king."

then successively requested Druhya, Turvasu and

liim

They

youth.

their

cursed by the king.

the

refused

and were

He

to give

accordingly

Lastly he called his youngest son

Puru

Sarmistha and requested him for the same.

son of

That youth, of

311

Anu

ripe understanding, at once agreed

unto his father said

"

and bowing
He

have been highly honored."

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

Being thus gifted with renewed youth Yayati governed

the kingdom for the good of

his

pleasures as were suited to his age

consonance with

nymph

piety.

He

people

such

enjoying

and strength and were

enjoyed

in

the company

of

m
a

Vishwachi day and night thinking that there would be

an end of

all

desires.

By continued enjoyment

all things

began to appear more pleasant to him and he then said

" Desire
oi',

is

never satiated by enjoyment

becomes the more

barley, gold, cattle or

desire.

When

intense.

women

No one

as

fire,

is satisfied

therefore renounce

a man does not cherish any

tQwards creatures and looks on

all with,

fed with

with

r ' ce '

excessive

sinful

feeling

an equal eye-**

VISHNUPURANAM.

thett

Bnds

wise

become happy by renouncing

everything

of

full

[eeble-minded cannot abandon

the

With age the

aged.

but the love of

years

have expired and

my

enjoyments:
objects.

shall

natiues of

all

and

that

whch the

desire

grows not old witb

whicii

never

are

all

every

fall

off

thousand

attached to

is

excited

therefore renouncce

gratified.

my mind

still

desires

and devote myself to

renouncing

life is

The

pleasure and delight.

becomes gray, the teeth

hair

wealth and

37$

worldy

day by new

enjoyments of sense

And

the culture of spirilual truth.

attachments and not influenced by the alter*

pleasure and pain

roam

shall

in the

witb

forest

the deer.

Having thus made up

his

youngest son the sovereign

penance).

of

He

south-east districts,

and
of

mind Yayati returned the youth

He

Puru and took up his own decrepitude.

to

Anu

of the

and went

to

appointed as viceroys

Druhya

of the west,

Turvasu
Yadu

his

wood

of

the

of the south

the earth.

k ARASARA said:I

will

XI.

first

enumerate to you

*cendants of Yadu, the eldest son of Yayati

*as an incarnate portion

)e

made

(the

northand made Puru the supreme monarch

SECTION

'

th^n

Tapovana

of

Vishhu

of

described though chanted for ever to

whether
upon created

*" their desires

'toancipation

^ndharbas^

thc

one of whom

whom

golry cannot

confer the fruit of

for virtue, wealth, plearure or ftnal

all

spirits of evilj

beings,

upon men,

nymphs, centaurs, serpents,

saints,

birtty

VISHNUPURANAM.

#fo

demons, gpd, sages, Brahmanas and

tie?, for

Whoever

ascetics.

descendants of Yadu shall be freed from

hear. of tbe

shali

11 inqi.

devoid of any formVisbnu w

the supreme spirit

incarnajte in this family.

Yadu had
Sasajit

four sons Sahasrajit, Kroshti,

Nala and Raghu,

was the son of the eldest brother and bad three

The son

r-Haihaya, Venu and Haya.

Dharmanetra, whose son was Kunti, whose son was

Sabanji,

wbpse $on was Mahishmat, whose son was Bhadrasona,

whose

son was Dardama,

four

was Aryunu, who was the

king
thou-

This king propitiated the sage Dattatreya,

sand arms.
descendant

of Atri

who was an

from him these

obtained

and

it

impartially,

by the hands

victory

of a persou

boons

thousand

renowned

witli justice, pro-

in the three

Of him

In

is

in

his

this

devotion in good manners and

reign

nothing was

lost

or

at the city

king was sporting

Ravina, proud

and

waters of NarmSda excited

for defeating

a long reign Karthaviryya

tyho. W as an

its

with wwe,

the gods, demons, Gandharbas,

likeatame beast inacorner

pf

Arriving

of conquests whilst

was taken prisoner by Karthaviryya and

their king,

fined

end

in the

his tour

self-

prosperity,

and strength for eighty-five thousand years.

of Mahismati, on

in

injured, so he

governed the wbole earth with undecayed bealth,

power

justly

verse

sacrifices, liberaltiy, in

control.

By

worlds.

kings of the earth shall never equal him

celebrated ten thousand sacribces.

"Tbe

arms,

over his emenies and death

these means he governed the earth powerfully and

said

the

incarnate portion of Vishnu

acting always justly, governing the world

tecting

liad

Krita-

seven insular CQntinents and the mastsr of a

Kritaviryya's son

uyyas.
pf the

wliose

who

hanaka,

Kritayarman' and

Kritagni,

Kritaviryya,

sons,

was

son

sons

Haihaya was

of

incarnate portion

in

was

his
slain

capital.

At

conthe

by Parashurm*

of Vishnu.

The

tfng ha

S*
Kftndred sous of which five were principal, namfly
Suta6na, Vnshana, Madhu, and Jaydwaja.

Tb,e

*&**

VISHNWURANAM.

J7

THUjangha who had a hundred sons named

The eldest of these was Vitipotra,

was

tbe

last

after

him Talajanghas.

was Bharata who had two sops Vrisha and

another

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

whom was

cbief pf

name

the

From

of Vrishni.

were

t,hey

Vrishna

corarnon ancestor

sons,

the

and from him the family obtained

the nanie of their

Madhu

father

Madhavas and from the name

called

Sujati.

Yadu they were

all

of their

Yadavas.

called

SECTION XII.

the son of Yadu,

ARaSaRA said Kroshtri,

a son

had,

named Vrijinvat, whose son was Swchi, wliose son was Kushadra,

whose

bad
Tlie

son

who was

vindu,

huudred

raost

karroan,

was

thousand

famous

and

wives

them

of

were

The son

of the

son

was Sasa-

great geme.

He

million

of sons.

Pryihuyasas,

Prithu-

Prithudaha

Prithukirtti,

Prithujaya,

Prithusravas.

wiiose

Chitraratha,

the master of the ourteen

last of

and

these six was Tamas,

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

vhose son
fices.

whose son was Paradrit,

whohad

five sons,

'ikman, Jyamagha, Pahta, and Harita.

tbe

following

verse

is

of Jyamaglia

recited

who

tnsbands obedient to their wives,

\ the most famous

''usband

*M
*if*.

so

of

is

Saivya."

mueh

the

after

"Ofallthe
or

who

who was

will.

the

barren but Jyamagha

h? could not take any other

was

afraid of her that

Once on a time

have been

Jyamagha,

king

Saivya

Rukmesbu, Prithu-

In the. present period

a hard

fighting with

horse

and

"

Visdnupuranam.

enemy who,

elephants the kng defeated a powerful

behind

dom,

his wife, children,

When

fled.

enemy had

the

beautiful princess, exclaiming. "

said

"This

himself

to

my hands

has fallen in

But

must

Jayamagha saw

The

accidental

is

must

king

love
I

for

have n

This maiden

my family. I will marry

jn my car to my palace, where
my queen for the marriage."

keep up

to

her

take

have the permission

So he took

lady.

me, bfother"

cherished

and am the liusband of a barren

children

her.

and

attracted by her beauty

and

her

Save

fled

father, save

her expansive eyes rolled wildly with fear.

while

was much

leaylng

army, treasure and kng<

relations,

.;f

went back

the princess into his car and

to

his

capital.

To welcome
And

citizens.

Saivya

is

with
to

sittng

beholding a damsel on the

her

through

the

king "Who

with

you

fear

his

of

and

swollen

lips

prepared with a reply

the victorious king, Saivya

of

return

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

came

aid

the

in

left

thechariot?"

and maid answer,

" This

queen

fickle

girl

Jbat

not

all

my

is

king

of

what son

The king said, " She

whom

sudden

have no

otlier

The

by the jealousy and anger which the words

bewildered

future son

gently

of yours then is this girl the wife ?"

of Saivya displayed, gave this answer to

tention.

on

daugeter-in-law

have never had a son " said Saivya " and yon

children

of the king
in jealousy

The king was

this

is

hand

trembling

is

the

thou shalt give birth."

smiled and said " so be

it

avoid

con-

further

young bride

Hearing

of the

this Saivya

" and the king entered into

his great palace.

taken
This conversation regarding the birth of a son having
tbe
n auspicious conjunction, aspect, and season,
became
queen, although Ghe was greatly advanced in years,

place

in

pregnant and

bore

and married him

HdMta

sons,

a son.
to the

His father named him Vidarbha

damsel he had bronght home.

Kratha, Kaisika'and Romapadi.

Tbe w

VSHNUPURANAty,

Romapida was

The son

Dhriti.

of

379
Kaisika

was

Cliedi

The son of Kratha

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

Jimuta,

whose son was Bhimaratha

Vikriti,

was.Navarathe, whose son was Dasaratha, whose

whose son
son

was

whose son

was Sakuni, whose son was Karambhi, wbose son was

Pevarata,

whose

son

Devakshatra, whose son was Madhu,

whose son Anavarathu, whose son

Ansu,

whom

whoseson was Satwata, from

were called

famify
of

was Kuruvatsa, whose son

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

son

Stwatas.

He, who

Jyamagha.

will

This

the

was

princes of this

progeny of

the

hear of the account,

will

be freed

from sins.

SECTIONXIII.

1 ARASARA
Bhajamana,
Vrishni.

said

The

Divya,

Satwata

sons of

were

Bhajina

Andhaka, Devavriddha, Mahbhoja and

Bhajam5na had

three

sons,

Nimi, Krikana, and

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

Vrishni
rajit

" We

hear, when we are

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

of
>t

whom

this

verse

is

recited

a distance and

ohtained

immortality."

Mahabhoja was

a virtuouj king

Ms descendants were the Bhojas, the kings

^ence denominated Mirttikavattas.

Vrishni

of

MirttikSvati-

had

two

soljs

VlSHHUPURANAM.

te
Sumitra and Yudhajit

were

The son

born.

from the former Anamitra

The god Aditya

Prasena and Satrajit.

two sons

and

Sinf

Anamnitra was Nighna who

of

had

ot the sun

the friend of the latter.

was

arrivng at the banks f the ocean, Satra-

Once on a time

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

Seeing him

before him.
to

Sun " I

the

in

divine sun took the jewell called

it

said

fir*

Being thus ddiessed

Syamantaka from

While he bowed unto him the

Satrajit

"

for it."

He

wish to confer upon thee a boon

then wanted that

him and then resumed

that precious

quarters

divine

gem round

with

his

and

neck

radiance

do thou

pray
to

it

up

lighting

the

all

sun entered the

like the

red-

said to

Satrajit placed

his place in the sky.

his

Sun

The sun gave

jewel.

the

dwarfish

from, with a body like burnished copper and with slightly

dish eyes.

to

be-

off his neck

a distance and Satrajit saw him of a

at

the same shape and do not perceive any

distinttion as a matter of favoar."

and placed

he

shape

indistinct

see thee in this sky as a globe of

now

hol'd thee just

an

in

city of

Dwarka.

Beholding him approach the inhabitant of Dwarka

went to

that

excellent Purusha, without beginning, who,

to

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

lord,

fcaid"

But

you."
but

Satrajit.

forsooth,

Krishna

He

is

and

heart."

earless

gone
loads
all

coming

It

is

to

visit

not the sun

Hearing

this

You
the

see

all

him with

inhabitants of Dwarkl
Satrajit too having

respective habitations.

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

to

fear

his house

of

portents,

Krishna thought

some

wW

that the

*pa and desired to take

6au*e

is

"

said t

coming here With the Syamantaka gem

conferred upon him by the sun.

rcpaired to their

sun

the divine

smiled

it

beasts;

fire,

obbers and "

gem was wrthy

of the kig

u8 rr

but did not do

so l*lt

A' *

disturbance in the famlj.

it

JJndMtaii4ing

that

VISHNUPlfRANAM.

if

Krshna would ask of him the jewel Satrajt transferred

Prasena.

brother

his

to

gem, that

worn with

if

all

would bring on

character

it

the jewel

and 'placed
the

to

was the peculiar

purity

kingdom but

prosperity of the

and went

It

his

hunt.

to

The

was killed by a Hon.

it

would yield gold and

worn by a man

bad

of

Prasena having taken

his death.

round

it

forest

if

it

virtue of that

neck mounted his horse

While thus hunting he

lion taking the jew.el in his

mouth

when was seen and killed by Jamvabat the

bears, wRo taking the jewel went to his cave

was about to go
king
anij

of

the

gave fto

When

his son

Yadavas began

the

Sukumra

to play with.

sometime had passed and Prasena did

rtot

conte,

one to another, " This must

to whisper,

be Krishna's

doing; being willing to get the jewel and not

obtaining

he has committed the murder to get this into

it

possession."

his

When
gathered

reached the ears of Krishna he

these calamities

some members

company followed the course

of his

and

he

horse's

acquitted

by

of

found

it

of

getting back the jewel, he thence followed

of

the

and

lion

at

foot-prints of the latter

Yadavas

and before he entered

Sukumara saying to him

been

killed

tr"Jth
">

to

is

way

that

he was
Desirous

foot-marks
the

to

place

Pursuing the

by the bear.

killed

And following the impressions

Syamantaka

lion

he arrived at the foot of a mountain

where having kept the

has

this

the

no great distance came

where the lion had been

eavern

by

had been destroyed by the

people of any sharc in the death.

all

their

in

Prasena by the impressions

And having

hoops.

his horse

Yadu family and

of the

"

The

by Jamvavat:

your own."

he pursued

of the
it

feet

the course.

he found out a

he heard the nusre

lion killed

Prasena

of

the lion

weep not Sukumara the

Having thus ascertained the

Krishna entered into the cavern and espied the jewet

the

hands of the nurse who was giving

Sukumara.

30

The

it

as a plaything

nurse in no time found out his approach

VISHNUPURANAM.

28*

Madhu

did

defeat

come they

not

They

foe."

back to Dwarki and

waited

return but as

arrived
in

at

the

the cave.

many days" they thought

could not have taken so

It

Krishna
his'

he must have been destroyed

that

conclusion

"

took place
for twenty.

seven or eight days expecting

for

slayer of

the

tlie

The Yadavas who followed

days.

there

and an encounter

Achyuta which continued

to that place

between him and

one

her cries, Yamvabat, worked up with

Hearing

came

anger,

upon the jewel called aload

his eyes eagarly fixed

and seeing
for help.

went

therefore

" to

and came

away,

that Krishna had ben

announced

killed.

His rdatves too performed ceremones necessary for

Food and water

occasion.

persons tended to support his

the

in

conflict in

and invigorate

life

his strenglh

While

which he was engaged.

the

worthy

reverentially to

offered

his

enemy

being exhausted by dailv combat with a powerful enemy,

every limb by heavy blows and enfeebled by

brtiised in

became unable

of food

by

powerful

his

him and

said "

by the

spirits

defeated by

what

to

O mighty

prostrated himself before

being, thoo

of heaven,

art, for

earth or hell,

man and powerless

tector of the

creatures in a

human shape

who are

of brute origin.

my

NaryRna the

pro-

Being thus addressed by the

lord

art a portion

universe."

sooth invincible,

thou canst not be

speak of such as we are

Methinks thou

resist him.

to

enemy Jamvabat

bears Krishna explained

of

to

him

lord

fully

that he had incar-

nated himself to take upon himself the burden of the

And

want

Being thus defeated

earth.

hwt
deltghtedly touching him with his palms he relieved

of the pairt

which he had suffered from the

Jamvabat

fight.

again laid himself low before Krishna and presented to

daughter Jamvabati

his

He
'rt

also

as a

suitable offering

hii

to a gue st

handed over to him the Syamantaka jewel. AW)Ough

a present from

such n

he took the fem with a vrew t

cfesr hi

was not becotning

individual

still

to accept

VSHNUPURANAM.

He

reputation.
to

283

came back with

then

bride Jamvabati

his

Dwark.

When
alive

filled

Dwark saw Krishna come back

were

the nlembers of the

all

who were

with joy so that even those

in years

stricken

greatly

and

the inhabitants of

they were

with youthful strength

filled

Yadu

family,

men and women,

gathered round Anakadundubhi, the father of the

Krishna described

congratulated him.
that

vas all

had taken place exactly and giving back the

Syamantaka jewel

He

murder.

hero and

assembled Yda-

to the

was cleared

to Satrajit

the charge of

off

then conducted Jamvabati to the inner apart-

ments.

When

Satrajit thought that he

had been the instrumental

ofthe false charge against Krishna he

satisfy

him he gave

in

She had ere been sought

bhama.

illustrious

man, and

members

was

terrified

of the

Yadu

marriage by

in

Satadhanwan, who were greatly worked up with

a common cause

caiiiff Satrajit

who wanjed her

kill

we

take your part."

mise

Satadhanwan undertook

When

will

Having secured

real

truth,

pro-

to destroy Satrajit.

the enmity of

who was acquainted

tmmediately started for Baranlvata to

Duiyodbana nd perform

duties of his relationship.

Taking advantage

Satadhanwan killed Satrajit while asleep

jewel for himself.
He,

this

the intelligence reached Krishna that the Pandavas

kad been burned in the house of wax, he,

him and take the

Should Achyuta on that account enter into conflict

you

allay

Th

had iusulted you and us grossly

why do you not

with

*ith the

Satrajit.

varman said
Krishna this

enmity against

of

another, and

to

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

most leading

jewel ?

many

Kritaver-

family as Akrura,

anger on account of her being married

ormed

and to

marriage with him his daughter Satya-

highly angered

necessaty

absence

and secured the

know

this,

of her father's murder, at

once

When Satyabhami came

on account

the

of his

to

VISIINUPURANAM.

ity

went

chariot,

ascended the

and told her husband

to Baranavat

how Satrajit had been killed by Satadhanwan

account of her being raarried to another,

had been taken away

by him.

And

anger on

in

and how the

jewel

she requested him

to

take immediate steps to avenge such a henious crime.

Being thus informed Krishna, though plased

said to SatyabhamS, assuming an indignant
insult to

me

never brook

shall

One cannot

it.

at heart,

look" This

is

an

destroy the

birds that have built their nests on a tree without assailing

excessive grief therefore

Remove

it.

to excite

my

wrath."

Krshna took Baladeva apart and said

the forests

Prasena while hunting in

been killed by Satadhanwan.

"

to liim.

and now

As both these

jewel which belonged to them,

Vp

you need not lament

Immediately coming back/to Dwa/kl

is

now

our

slew

lion

Satrajit has

are gone, the

common

right,

then, ascend your car and destroy Satadhanwan."

Being thus excited by his brother, Balarama engaged

in the

work

intention

but Satadhanwan

went to

being aware of their

Kritavarman and prayed for

hostile

his help.

Kritavarman did not agree saying that he was not able to

Being disappointcd
fight with both Krishna and Baladeva.
he again

go

to

solicited

some body

defend you

Akrura
else for

for

help.

help

who said " You

How

Even none, amongst the

are chanted throughout the universe,

should

celestials
is

must

be able

whose

to

glories

capable of fighting

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

three worlds tremble, whose hand

makes the wives

of the

powerful
Asuras widows, whose weapons, no army, however

can resistj no one

is

able to fight with the

wielder of

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

huge ploughshare manifests

mostpowerful enemies."
'**

While such

may

is

his

prowess by destroying

Whereto Satadhanwan replied

the case and you are

at least help

the

me by keeping this

you
unable assist me,

jewel in your possession.

VISHNUPURANAM.'

can keep

"

it

And mounting

jewel.

them to his car and accompanied

in

his pursuit.

Having got down,

When

on foot.

car

sha.Il

is

car accross

pursued

him

bad
it."

for

the pursuers

follow
;

came

and

on

tlie villain

dissevered his

very

to the

the

He

" Shame

*ith all

with

you

our house.

who

of

for

the

carry

"

weapon

Then
nothing

for

have not found on his

person

worlds."

When

upon you

It is

my

and

person

his

have

had

he

although

all

was excited with anger and

so greedy
Here

brother.

said

of wealth.
his

my

path.

have done with Dwarka, with you

useless for you to try to decieve

Having remonstrated with

Videha, where Janaka

B alarama

in vain tried to please him.

he remained.

When

foot.

his discus atid

quintessence of

like,

these perjuries."

">Mi

""ere

Balarma

acknowledge you as

Go wherever

him

kill

but did not find the jewel.

gemthe

Balarama heard this, he

don't

and

searched

then

to

Satadhanwan

Vsudeva

" Do you remaia

foot

considerable distance the

at

head.

attentively

precious

his

wbere

place

horses will not be able to

tlie

two Koshe discharged

coming back he said

destroyed

down

continued

Aecordingly Balarma remained in thecar

was

Satadhanwan

clothes

started

dropped

Satadhanwan

Krishna followed Satadhanwan on

and

Balarma,

mare had died Krishna said to Balarma

ground here

'o

by

her S\rength was exhausted and she

and died.

the

from Dwark.

The mare went on speedily and finished her

leagues but when she reached the country o

hundred

in

my

took

Meghapusfipa, and Balahaka,

set

the

in

is

reached Krishna, he made reay

this itelligence

four horses, Sarvya, Sugriva,

flight

even in the

mare that could run hun-

fled

his

Mithila,

tliat

and Akrura

to this

fleet

a day Satadhanwan

dred leagues

When

you promise

if

Satadhanwan agreed

possession."
the

Akrura said "

you won't give out that the jewel

extremity

last

28$

recived

his brother

Balarama went to the

him

Vsudeva came back

stayed in the house

me

to

Janaka,

hospitably

and

Dwarka. While
Duryodhana, the

'

vishnopuranam.

a8<5

Bon

Dhritarastra learnt from him the art of fighting

of

with

the mace.

way three years passed away.

In this

and other Ydavas then repaired

Balarma

convinced

They then brought him

Akrura

Considering

that

the

And by

devotion.

jewl.

the gold produced by the

jewel,

celebration

the

in

murderer,

being

of

of

sacrifices.

a Kshatrya or Vaisya

the slayer of Brahmin,

gem

virtue of that

Akrura

by th armour

protected

there

'

was no

At the end

nor pestilence in the whole country.

period,

of that

As they were connected with Akrura he

panied them

their flight from

in

bis departure

From

Dwark.

various calamities, portents,

of

dearth,

Satrughna, the great grandson of satwata was

by Bhojas.

and

the

in religious duties, is

spent sixty-two years

stolen

Dwark.

to

utilize

engaged

continually

engaged

to

too,

Ugrasena

Videha

of

had

Krishna

that

Babru,

to the city

killed

acconv

the time

Thereupon

plague and the like began to take place.

of

snakes, dearth
the

illnstriousKrishnacalledtogether Baladeva, Ugrasena andother

Yadavas and consulted with them to ascertain why so many

prodigies should have taken

Andhaka one

this

"Wherever

of the elders of the

Swaphalka the father

was want

there

Kasiraja,

Swaphalka was

there

rain from the

fell

of

the

unborn.

the

in

It

also

there

Then

the

wish to see you

is
;

kingdom

came the

happened

big with a

child did not

Twelve years went away and

"Daughter, why
I

lived,

of

brought there and immediately

heavens.

the time of delivery

womb.

family spoke

Akrura

rain

queen of Kasiraja concieved and was

when

Yadu

of

On

time.

dearth and other visitations were unknown.

famine, plague,

Once when

same

place at the

still

that the

child

come

out of

the gid wa

KasirSja spoke to the cbild, saying

your birth thus delayed?

why do you

inflict this

Comeoi*>

continued suffermg
"

upon your mother?" Thus addressed the infant said

father,

ifyon

will

present

acow

daily to

the Brahmans

VISHNUPURANAM.

bornattheend

sfiall

be

king

presented a
three

of

end

as

Brahmans and

at the

womb.

Her

came out

to

she

of the

he afterwards gave her to

and

as

palace

his

famine,

such

person

points of

men

pestilence

and

cow

to the

Swaphalka.

absent from us

is

back

the

it is

take

should

prodigies

should

excellence,

of

of extraordinary

Let h\j then be requested to come

placet

help him.

to

gave

lived,

Akrura was her son by

day.

When

that

to the

thus born from a combination

is

excellence.
liltely

long

every

Brahmans
And he

girl

Gandini

when he came

Swaplialka
Gandini

the

years

Accordingly the

of three years."

cow every day

her

called

father

28;

weak

too

severely

Andhaka the

elder, the

be

not

criticized."

In

accordance

YJdavas

with the a^vice of

headed by Kesava, Ugrasena and

mission

sent

Balabhadra, to assure

notice

of

fault

his

having convinced him that he would

And

would be taken.

no

Akrura that

Aj

no danger they brought him back to DwarkS.

expect

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

soon

plague, dearth,

disappeared.

Akrura
bout

famine and every other calamity and

Seeing

Swaphalka could

and

Gandini

from

such an effect and he must

powerul virtue to arrest pestilencc

thought

he within

m st be

in his

ffoperties
iany

'*

himself

the

have

great

Akrura too

of the jewel.
j

his

have
has

bring

" Certainly"

Spmantaka
heard,

been

means are not

ovvn

not

some other more

and famine.

keeping, for these, as

sacrifices

portent

Krishna thouglit that the birth of

this

jewel

are

the

performing

sufficient for tbe

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

Having a'rived
^*
1

at this

concluskn, he called

together

all

Yadavas at his house under the plea of celebrating some

*"*

After they had

all

taken their seats and the object

^the meeting had been explained to them and the business

feished
* fter

Krishna

'aughing and

began to
joking,

converse

said

to

with

Akrora and

him" Kinsman,

yoti

VISHNUPURANAM.

>88
prince

are

your

in

gem

valuable

that the

was given

to

you and

now

is

was

So

advantage

pects that

shew

should

my

search

will

When

"

clothes.

my

"

It

so

much

that

am

of welfare to the
in

my

to

any

of

his

room

in

"This"
was

Now

left

to

able

afraid

this jewel

it

lest

said this

shown

my

"

the

is

care

by

whom it belongs now take

When the Ydavas saw

you
is

that

its

it is

charge
out

the jewel.

Yadavas

the

its radiance,

which

Syamantaka jewel

Satadhanwan.

miglit

Akrura got
it

to

any

the source

you

to

was illuminated with

sat,

Akrura

assembled

the

to

day

put me

enjoy

to

yourself and give

Having

care by

inconvenience

which

did not mention

take

like."

which they
said

keep

great

care of this has

Being

rest.

universe

my

to

expected every

been

jewel,

Tlikiking

the

of

a small *old box and took from

was

it

The

it.

kingdom

body you
clothes

and with

it

have not

unfit to

possession.

When

for

have retained

anxiety that

pleasure or a moment's
think,

cause

the

left this place.

me

that you should ask

I

the

hidden amongst

Syamantaka jewel was given

Satadhanwan when he

to myself

me

cannot submit myself to a searrS."

true,

is

to

who had

have the

person and find the gem

thus Akrura said to NarSyana,

all

sus-

hesitated what he

deny that

If I

the

we

kindness

of

Akrura,

was thus taxed he

He thought

do.

to

ut Bhalabhadra

its virtues.

assembly."

remain

it

well

by Sudhamvafl

possession,

let

and therefore, out

it

the

in his possession,

jewel

they

have

to

it

(rom

know very

\ve

stolen

your

in

great benefit of this kingdom.

defive

and

liberality

which

Let

him

it."

the jewel they

surprise and loudly expressed

their

joy.

were

filled

Balabhadra

wiui
mme'-

diately claimed the jewel as his property jointly with Achyuta

as

was formerly

her

rightful

whereas SatyabhamS wanted

e*
property for it belonged to her father.
settled

tween these two Krishna considered himself as an ox between

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

>n the

VSHNUPURANAM.

Yadavas"This

presence of the
in

all

order to clear

my

dom

this

man

a
it

will

of perpetual

continence

which she

am

may

therefore all out of

Satyabham and

As

jewel

And

as regards

AU

time for the general behoof

it

in

most

We are

Balabhadra,

liberal

Akrura, to

your possession, as you have done up to

keep

and

not proba-

Balabliadra, he

the Yadavas,

rayself request you,

in

have sixteen

It is

it.

wine and sensual pleasures.

question.

who

worn by an impure

to the conditions, satisfying

this

country.

if

not qualified to use

possess it

greatly addicted to

lceep this

prove the cause of his death.

Satyabhama would agree

ble that

the joint-property

it is

the paternal property of

jewel must be consigned to the charge of one

life

thousand wives

is

is

But as a source of advantage to the king-

Satyabhama.

leads

jewel has been shown to you

reputation

ofBalabhadra and myself and

28J

your hands

You must comply

it

you are

for

qualified to

has proved beneficial to the

with your request."

Thus requested Akrura took the jewel and thenceforth

wore

it

publicly round his neck where

radiance

and he moved about

like the

it

shone with dazzling

sun wearing a garland

of light.

He, who remembers the vindication of Krishna's character

from false charges, shall never
in

the least degree

shall

and

be freed from every

37

be subject to any

living in
sin.

the

full

false

charge

display of

senses,

;;

SECTION

JTaraSARA
Sini,

said

vvhose son

known

otherwise

XIV.

:The younger

brother of Anamitra was

was Satyaka, vvhose son was Yuyudhana,

whose son was Asanga, whose

as Satyaki,

son was Yuni, whose son vvas Yugandhara.

These

princes

were named Saineyas.

was born

Prisni
'

Anamitra, vvhose son

in the race of

vvas

Svvaphalka the purity of whose character has been desctibed

the younger

brother of

Swaphalka was

Swaphalka had by Gandini,

Mridura, Sarimejaya, Giri,

named

Chitraka.

besides Akfura,

Upamadgu,

Kshatropa, Kshatra,

Satrughna.

Arimarddana, Dharmadhris, Dhristasarman, Gandha, Mojavaha

and Prativaha.

He had

also a daughter,

named

SutSra.

Devavat and Upadeva werc the sons of Akrura.

sons of Chitrika were Pritha and Vipritha and

Andhaka had

four sons, Lukkura,

Thc

varhish.

was

The

others.

Bhojamana, Suchi, Kambala-

son of Kukkura was Vrishta, whose son was

Kapotaroman, whose son

vvho

many

otherwise

vyas

Viloman, whose son was Bhava,

named

Chandanodakadunbubhi;

Gandharba Tumburu

he

son was

was a

friend

Abhejit,

whose son was Punarvasu, whose son was Ahuka

of

the

his

he had also a daughter called Ahuki.

of Ahuka

were Devaka and Ugrasena.

four sons

Devavat,

The sons
The former had

Upadeva, Sudeva and

daughters-Vrikadeva,

Upadev,

Devarakshita nd seven
Devarakshita,

Santideva, Sahadeva and Devaki; and

married to Vasudeva.

The sons

of

all

Sridev,

the daughters were

Ugrasena were Kansa,

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

her

daughters

Kansa, Kausavati, Sutana, Rashtrapali and Kanki.

were

vishnUpuranam.

The son
Sura,

agjr

Bhajamana was Viduratha,

of

whose son was

whose son was Samin, whose son was Pratikshatra,

whose son was Swayambhoja whose son was Hrdeka, who

Sura,

son of

the

was

Devamidhusa,

and had by her ten

these sons,

Devamidusha

Satadhana,

Kritavarma,

had

sons.

was born, the

When

and

who was one

Vasudeva,

celestials, to

others.

married to Marisha

whom

future

is

known,

foresaw that the divine being would be born in his race

they therefore joyously sounded the celestial

cordingly

and

drums and ac-

Vasudeva was named Anakadundubhi. His brothers

were Devahhaga, Devasravas, Anadhristi, Karutdhaka, Vatsa

balka, Srinjfeya,
five sisters

who

Syama, Samika and Gandusha.

named

vvere

They had

Srutadeva, Srutakirtt

Pritha,

Srutasrava and Rjadhidevi.

Sura had a friend named

And

Kuntibhoja who had no son.

him he presented duly

to

his

She

daughter Pritha.

was married to Pandu and bore him Yudhisthira, Bhima and

Arjuna

who were

reality the

in

And

Vayu and Indra.

whilst

sons of the deities Dharma,

was a maiden she bad a

she

son named Karna begottcn by the divine sun.

another wife

named Madri who had by

Aditya, Nasatya

Karusha

and Dasra, two sons, Nakula aud Sahadeva.

by name

prince

Srutadeva and begot on her

Vriddhasarman

married

a dreadful Asura named Danta-

Dhristaketu king of

vaktra.

Pandu had

the twin sons of

Kaikeya, married

Srutakirti

and had by her Santarddana and four others sons known as

the five Kaikeyas.

dhidevi
the

son
the

named

Sisupala.

This prince

in his

pristine

birth,

was

wicked and valiant king of the Daityas, Hiranyakasipu,

killed

by the divine guardian

of creation.

He was

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

unequalled, strength,
l>y

Raja-

Damaghosa,

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

who was
in

Jayasena, king of Avanti married

and had two sons, Vinda and Anavinda.

Rama,

the

lord

prowess
of

tlie

and power were overcome

three

worlds.

Having beeu

VISHNUPURANAM.
shape of Raghava, he was

deity in the

by the

destiroyed

exempted from an

erabodied

for

stat

a long

time'

asa

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

the son of Damaghosa, king of Chedi.

character he began to

show greatest

an incarnate portion of the

And on

account of

his

rowards Krishna

hostility

killed

by the great God.

thoughts being entirely devoted

him Sisupala was united with him after death

giveth to those with

whom

he

is

whom

4 SECTION

IVIaitr^VA

said

V.

:o:-

Being

by Vishnu as Hiranya-

killed

kasipu and Ravana he obtained enjoyments

Why

attainable even by the immortals.

absorption albeit

slain

by Vishnu ?

those conversapt with religion,

am

And why

Parasara said:-When
destroyer of the

do thou

the

universe killed

all

relate them.

creator,

was but the creation

of

these

preserver

and

Hiranyakasipu, the king

not aware that his slayer was Vishnu.

figure

as Sisupala
foremost

Daityas, he assumed the figure of a lion and

full

not obtain

wish to hear of

greatly striken with curiosity

are not

vvliich

did they

were they absorbed into the eternal Hari ?

to

lord

even upon

station/

he destroys in displeasure.

the

for

propitiated what they desire

and he confers a heavenlyand exalted

those

as

this

glorious Pundarikaksha to carry

He was

tbe burden of the world.

In

ot

man, he was

He thought this

wonder-

of bis accumulated piety-

VISHNUPURANAM.
And the quatity
be obtained
of his

2$}

predominant

of passion being

And

destruction from man-lion.

death at the hands of Vishnu

iie

in

in

mind

bis

consequence

obtained sovereignty

over three

worlds and immense riches and enjoyments as

pasasana.

He was

that

not absorbed into the supreme

without* beginning or end because

is

wholly devoted to that object.

subject to love

and being

spirit

mind was not

his

Dassana, thus being entirely

up by thoughts of

taken

entirely

Janaki,

could not perceive that the son of Dasaratha

whom

he saw,

was

of

death he
mortal
by

in fact the divine

liis

wai^impressed with the idea that his enemy was a

and therefore the

Vishnu was his birth

fruit

known as

he obtained from being

in the illustrious family

and the possession

Chedi

At the time

Achyuta.

of the

of extensive dominions.

slain

king9

And he

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

accumulated

had

In

repeated

all

his

this

birth

through successive births, influenced his

And always speaking

mind.

or

Sisupala.

names.

disrespectfully

Whether walking,

sieeping his enmity was never at

mind

always present to his

like

lotus-petals,

with

clad

in

and

having eyes

his

arms and writs and a

having four stalwart arms bearing the

mace and the

ilways

malediction Krishna

>D

and Krishna was

yellow raiment, adorned

bright

wnch, the discus, the

although in

Achyuta he

eating, sitting,

his ordinary form,

a garland, wilh bracelets on

diadem on his crown

rest

of

lotus. Uttering his

names

was always present

mind, and while inflicting his death Sisupala saw him

his

radiant
void of

with shining weapons and

passion and enmity.

Being

in his true

slain

Bralima form

by the discus of

Vishnu at
'vine

this moment all his sins were removed by hia

enemy and he was united with him by whose niight he

"as destroyed.
I

or

haye thus related to yon everything.

remembers the glorious Vishna even

He, who names

in the eniuity

obtains

VISHNUPURANAM.

35*

emancipafion which

final

demons.

not attainable by the gods or

is

useless to say

It is

or remembers him, obtains

tliat

he,

who

reverentially names

final liberation.

Vasudeva, otherwise named Anakadundubhi, and Rohini,

Bhadr, Madira, Devaki and several other

Pauravi,

wives.

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

and

and had by her Nisatha

others. Balabhadra married Revati

The sons

and Ulmaka.
Sisu,

and

Satyadhriti,

were Marshti, Marshtimat,

of Sarana

Bhadraswa,

others.

Durgama, Bhuta and others were born

The son

of

Vasudeva by Madira were Nanda-, Upananda,

By

Kritaka and others.

named

Bhadrabahu,

in the race of Rohini.

his wife

Devaki before

Kausika.

Vinsli

him

six

hfe

had onson

sons

Kritimat,

Sushena, Udayin, Bhadrasena, Rijudsa and Bhadradeha

of

whom were killed by Kansa.

When Devaki was again big

Yoganidra

(the

transferred

the child

universe,

past,

her son Vasudeva.

the

sins; the sun,

brilliance

all

source of the

demons

At

Brahm
or
as

YaganidrS, always proud tosatisfy

bis

this

of

to Josod

birth

the wife

nioon and planents shone

And

of Nanda,

the earth was relieved of

fear of evil portents

happiness prevailed.

of

vast

sages,

Devaki and was born

removed the embryo

cow-herd.

the

without beginning, middle

is

womb

end, descended into the

orders,

the

of all gods,

present or future, worshipped

who

mid-night

desirous of relieving the world

the divine Vishnu,

the celestials,

all

at the

and from having been

(who was Balarama) received

beyond the understanding

and men,

time,

despatched by Vishnu,

of Rohini

Being

of Sankarshn.

of the burden,

and

to that

it

thus taken away,

name

with a child the seventh

of devotion),

embryo from maternal womb

extrcated the

and

sleep

all

with

all

unclouded

was removed aud

universal

from the time of his birth people

were led into the righteous path.

Whilst
le

this powerful

being lived

in

the land of mortals

had sixteen thousand and one lmndred wives

of

whow

VtSHNUPURANAM.
the Principal

Rukmini, Satyabhama, Jamvabati, Jala-

were

and four

hasini

The

others.

divine Krishna, the universal

form without beginning, begot on

and eighty thousand sons, of

brated,

20$

thirteen were

Pradyumna, Charudeshna, Samba and

most cele-

others.

Prady-

Rukmimi and had

umna, married Kakudwati, the daughter of

Aniruddha married Subhadr, the grand-

by her Aniruddha.

Rukmni and she bore him a son named

and Bahu and his son was

danghter of the same

The son

Vajra.

hundred

these wives a

all

whom

of Vajra

Suchtru.
In this

way

members

the

many nundreds

were

impossible to

be

of

repeat

of the

their

Two verses regarding them

teachers

of

the boys

and eighty

crores

lacs.

in

family increased and

Yadu

thousands of them so that

names

it

would

hundreds of years.

in

are recited.

The domestic

"

the use of arms numbered three

Who

shall

enumerate Ihe powerful

members of the Yadava family who were tens of ten thousands

and hundreds

powerful

Daityas,

of

hundred thousands

who were

slain

in

by them

numberr Those
in

the encounter

between the gods and demons, were born again on earth

men, as tytants and oppressors.

as

their

and

became members

family of
all

the

Yadu.

to arrest

of the

hnndred and one branches of

Visbnu. was their teacher and ruler and

members were obedient

Whoever
of

With a view

violence the gods also descended to the land of mortals

to his commar.ds.

hears often times of this account of the origin

the heroes of the race of Vrishni shall

iniquities

and

be

reed from

shall attain to the region of Vishnu.

all

SECTION
XARASARA

said

:I

shall

now

XVI.

briefly give

you an account

of the descendants of Turvasu.

The son

of

Turvasa was Tabi, wbose son was Gobhanu,

whose son was Traisamba,

whose son was Marutta.
fore adopted
line

merged

Karandhama,

Marutta had no issue and he

Dushyanta of the race

of Turvasa

was

whose son

of

there-

Puru by which

into that of Puru.

the

This^was brought

about by the curse imprecated on his son by Yayati.

SECTIION XVII.

1 HE

Setu,
son of Druhya was Babhiu, whose son was

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

and they were the princes of the lawless Mlechehhas

barbarians of the north.

:o:

or

SECTION XVIII-

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

The son

Chakshusha and Paramekshu.

of

the

first

was

Kalnara, whose son was Srinjaya, whoseson was Puranjaya,

whose son was Janamenjaya, whose

son was

Mahamani,

whose aonas MaliSmanas, who had two sons, Usliinara and

Ushinara had

Titikshu.

Darvan.

Sivi liad

and Madra.

five sons, Sivi, Trina,

Titikshu

Gara,

had one son Ushadratha, whose son

was Hema, whose son was Sutapas, whose was

whose spouse

five

Bali,

on

sons were begotten by Dirghatamas

namcly Anga, Banga,

their

Krimi,

sons Vrishadarva, Suvira, Kaikeya

four

Kalinga,

Sauhma and Pundra and

progeny and the couutries they inhabited were known

by the same names.

The son

of

Anga was

Pra, whose son was Divaralha,

whose son was Dharmaratha, whose son was Chitraratha,

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

Aja gave

whom

having no offspring, Dasaratha, the son

his daughter

Snta to be adopted.

After this

Romapada had a son named Chaturanga, whose son was

Prithulaksha, whose son was Champa who founded the city'
of

The son

ChampS.

son

The son

Vrihadratha.
son

of

Champa was Haryyanga, whose

was Bhadraratha, who had two

of the

sons,

Vrihatkatman and

former was Vrihadbhanu, whose

was Vrihanmanas, whose son was Jayadratha, who by a

who was the daughter of a Kshatrya

man mother, had a son named Vijaya.
wife,

father

and Brah-

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

Adiratha

whose son was Satyakarman, whose son was

who found a son

38

in

a basket on the banks

of the

VtSIINUPURANAM.

298

This was Karna, the son of Pritha

Ganges.

Karna's son was Vriahasena.

hood.
kings.

shall

now

n her

maiden-

These were the Anga

describe to you the descendants of Puru.

SECTION XIX.

akASara

said

:The

son of Puru was Janamenjaya,

whose son was Prachinvat, whose son was

Pravira,

whose son

was Manasyu, whose son was Bhayada, whose son was

whose son was Bahugava, whose son was
Sudyunna,
was Ahamyati, whose son was Raudra-

Samyati, whose son

had ten sons, Riteyu, Kaksheyu, Sthanditeyu,

who

swa,

Jaleyu,

Ghriteyu,

Sthaleyu, Santaleyu,

The son

and Vrateyu.

Dhaneyu, Vaneyu,

was Rantinra, whose

of Riteyu

sona were Tansu, Apratirtha and Dhruva.

The son

of the

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

whom

the

Kanwayana Brahmanas were sprung.

the spn Tansu,

the,

elder.

who bad

The

Bbarata, regarding

"Themother
a aon

is

is

son

four sons of
of

whom a

Dusbymanta was the Emperor

verse

is

recited

merely the receptable

begotten.

Rear up thy

not Sakuntala with disrespect.

loins o their father,

it

son,

Sons,

Bbarata begut on

>

by the

celestials.

isthe fatherby whom

Dusbyamanta,

who

save their manes from

tfc father of this boy

Anila was

whom Dushyanta was

treat

are born from tbe

hell.

Thou

art

Sakufttali has apoken the truth."

ls

wives nine sons, beholding.

whom

VlSHNUPUttANAM.

99

The qns, being

he said that they were not after him.

afraid

he might desert them, destroyed those

lest

fice n

The

soiis.

being thus useless the king celebrated a sacri-

birth of sons

They gave him Bharadwaja, the son

hoitour o Maruts.

by Mamata,

of Vribaspati

the

wife of

Utathya,

expelled

untimely by the Jcick of his half brother Dirghatamas.

following verse explains the

woman"

meaning

said Vrihaspati " cherish" this child

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

cre of him."

So saying they both

boy was naraed Bharadwaja.

two

Th
Silly

fathersi

him and from these

He was

sons of Bharata proved

Vitatha for both the

called

of

"

Mamat "you take

expressio:\s the

left

name

of the

ls
fruit-

was Bhavanmanya, who had many

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

The son

less.

of Vitatha

sons, the principals

Garga was Sini and

their

progeny were respectively called

Gargyas and Sainyas although Kshatryas by birth they becam

;

The son

Brahmans.

of Mahaviryya

three sons Trayyaruna, Pushkarin

became a Brahman.

The son

was Urukshaya, who had

and Kapi, the

of Vrihatkshatra

whose son was Hastin, who founded the

The sons

of Hastin

One son

of

tithi

his

last of

whom

Was Suhotr,

city of Hastinapur.

were Ajamidha, Dwimidha, Purumidha.

Ajamidha was Kanwa, whose son was Medha-

otber son was Vrihadishu, Whose son was Vrihad-

whose son was Vrihatkarman, whose son was Jayadratha,

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

Ruchiraswa, Kasya, Dridhadhanusha and Vasahana.

were

The son

of

Ruchiraswa was Prithusena, whose son Was Para,

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

Samara was the king

sons
Prith,

Sampara

whose son was

of

Kampilya.

Sadaswa.
Sukriti,

The
whose

Samara hd thret
son

of

Para wi

son ws Vibhrata,

was Anuha, Who mafried Kritwi, thedaughter

Suka and had by her Brahmadatta, whs sorr wai

whose
of

Para,

soiv

300

VISHNUPURANAM.

Viswakseria,

whose son was Udaksena and whose son wat

Bhallata.

The

son of Dwimidha was Yavinara, whose son

was

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

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

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

Hiramyanabha, the philosophy of Yoga and who compiled

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

studying the

Sama Veda.

who by

power destroyed the Nipa race

his

The

son of Krita was Ugrayudhas,

of Kshatryas.

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

These weie

all

calld

and by her had a son

called

Pauravas.

Ajamidha espoused
Nila,

Nilini

whose son was Santi, whose son was Susanti, whose

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

Harryaswa, who had

five sons,

Pravira and Kampilya.

of

mine are capable

Their father saic " These

of protecting

they were 2 "ed Panchalas

(i.e.,

From Mudgala sprang

able).

He

Mudgala, Srinjaya, Vrihadishu,

a son and daughter

sons

Pancha five and alam

the

Maudgahya Brahmans.

had also a son called Bahwaswa, who had two

twins,

five

countries" and hencc

tlie

Divodasa

children,

The

and Ahalya.

son

of Saradwat or Gautama by Ahalya was Stanands, whose

son was Satyadhriti,

Being enamoured

who was

of the

well versed in military science.

nymph

Satyadriti begot on

Urvasi,

her two children, a boy and a daughter.

The king

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

and feeling pity

for

Santanu,

Sara grass

them took them and reared them

up.

they were brought up through Krii, pity, they were

Kripa and

Kripi.

The

latter

As

called

became the wife of Drona and

the mother of Aswathaman.

The

son of

Divodasa was Mitrayu,

whose

son was

Chyavanna, whose son was Sudasa, whoseson was Saudasa,

also called Sahadeva,
,

whose son ws Somaka, who had a

VISHNUPURANAM.
hundred sons of
was

Prishata.

whom

the eldest was Jantu and th youngest

The son

was Dhrishtadyumna,

30^

of Prishata

was Drupada, whose son

whose son was Drishtaketu.

Another son of Ajamidha was called Riksha, whose son

was

Samvarana, whose son was Kuru, who gave

holy distrct Kurukshetra. His sons

the

and many

Parikshit,

others.

The son

his

name

to

were Sudhanush, Jahnu,

of Sudanusli

was Suhotra,

was Chyavana, whose son was Kritaka, whose son

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

ofVrihadratha.was Kusagra, whose son was Rishabha,

whose

son

was Pushpavat, whoso son was Satyadhrita, whose son

was

Sudhanwan, whose son was jantu.

another son.
together

He was

of

in

Vrihadratha had

two parts which were joined

by a female fined named Jar and accrodingly he was

named Jarsandha.
Sompi,

born

His son was Sahadeva, whose son was

whose son was Srutasravas.

These were the kings

Magadha.

SECTION XX.

JT arasara said
Srutasena,

Parikshit had four

Ugrasena and Bhimasena.

was Suratha,

whose son was

sensJanamejayt,
The son

Viduratha,

whose

of

Jahau

son was

Sarvabbauma, whose son was Jayasena Aravin, whose son

*a> Ayutayus,

as Deyatithi

whose son was Akrodhana

and another was

called

one of

his

sons

Riksha, whose son

VISHNUPURANAM.

JOJ

was

whose son was Pratipa, who had three

Uilipa,

The

Devapi, SJntanu, and Bhlika.

became the

childhood and Sntanu

life in

him

him

restores

by him men obtain

to youth arid

to them

all

" Why does not the God pour rains

fault

have

They

?"

committed

"

Of his elder brother.

The Brahmanas

king.

shall not

froin

then ain

replied

Devapi

property

do ?"

said the

on

Brahmanas

account

who taught
them

When the

over to him."

it

of the king Amarisarin heard this he

sent

elder Tor he

a'n

rightful

to

my kingdom?

o(

the path of righteousness the kingdom

youshould therefore give

ascetics

in

to

said

him that he was

told

"Aslongasthe

with

displeased

be

deviating

What

he

years.

Brahmans and

the

was governing the kingdom which was the

and

is hi

tranquility."

kingdom there was not rainfor twelve

were a younger brother married before

it

Regardiog

he perceived that the whole kingdom was about

be devastated he called together

What

sons,
orest

he places his hands upon an old man

if

In Santanu's

When

king.

throughout the earth "SSntanu

this verse is recited

name because

took to a

first

collected

his

is his;

minister

a number

of

doctrines opposed to those of the Vedas

into

the

forest.

They met

Devlpi,

perverted the understanding of the simple-minded prince

and

led

him

to

cherish

heretical

notions.

of his offence by the Brahmanas, Slntanu

Being informed

was greatly

pained.

Accordingly he sent them before him into the forest and

then went there himself to restore the kingdom to
brother.

When

Brahmans reached the

the

Devapi they informed him,

that,

of the Vedas, succession to a

elder brother.

thft

Vedas.

kingdom was the

When

the

were opposed

Brahmans heard

towards Sftutanu and said "

Come

give yourself further trouble

gorte,

this

man has

fallen

of

according to the doctrines

right of the

But he discussed with them and

various arguments which

his elder

hermitage

of

this they looked

here king you need oot

in this matter.

from

set forth

to the teachings

his

The

condkion

dearth

for

is

behas

VI5HNUPURANAW.
disrespectful words

uttered

When

uncreated Veda,

degraded state there

the authority of

to

tie

no

capital

brother

was deg'raded

his

elder

declaring doctrines opposed

for

down abundant

Indra poured

Vedas.

to

consequent upon prior espou-

sin

and governed the kingdom as beforej

the

eternat,

down

the elder brother goes

Thereupon Santanu came back to his

of his junior."

sals

is

3O3

rain,

ta

which was

by rich harvests.

followed

The son of Bahlika was Somadatta, who had three sons,

Bhuri, Bhurisravas and Sala.
The so.n of SSntanu was the

kpown

well

He had by

of

female

the

princes

servant

Dushsana

his

yhuth

Amblika, the daugh-

in

the

had

Dritarashtra

imprecation

of

who was

widows

of his

Pandu and upon a

Dhritarastra and

of

Duryodhana,

a hundred.

Hav-

a deer whose mate he had>

a chase, Pandu was prevented

from procreating.

Accordingly his wife Runti bore to him three sons;

were begotten by the deities, Dharma, Vayu and lndra

Bhima and Arjuna.

namely

sons by the sons of Aswini

*l These each had a

"udhishtira
Swtakirti

'Wman.

of

His wife Mdri had

Nakula and Saba-

by Draupadi.

The son

of

of Bhima.Srutasoma; of Aijuna,,

Nakula, Satanika, and of Sahadeva, Sruta-

The Pandavas had

"totkacha,

hadeva

son

was Prativindhya

uudheyi Yudhishtira had

5

in

son Krishna-Daipayana,

Vidura.

Mmely Yudhishtira,
|*o

my

and others to the extent

incurred

dldren.

*bo

Amba and

obedient to his mother, begot upon the

brother,

^in

Chitrangada,

too much connubial

was attacked with consumption and died.
By

comraand of Satyavati,

>Qg

him

the kiag of Kasi, and enjoying

pleasures

always

to

Satyavati two sons,

an encounter with a Gandharbha called Chitran-

Vichitraviryya married

gada.

who was born

his wife

and Vichitraviryya.

Chitrangada
was slain in

ters

the learned Bhishma,

alnl

holy Gang.

by the

also

ther sons.

By

Devaka; Bhima had by

and had another by

his wife

Kasi,

his

wife

Hidbrriba,.

Sarvairaga.

had by Vijaya, Suhotra and Niramitra was th# son

VISHNUPURANAM.

30|

Nakula

of

scrpent

by Karenutmati.

nymph Ulupiby

had

A'rjuna

IrSvat

the daughter

roatemaf grand father, by his wife Subhadra,

boy-hood was famous

in his

and crushed the enemies' cars

by

his wife Uttara

of

all

the Kurus,

was

was

in figlit.

whose

feet

bow

all

who

Parikshit,

The

pleasure had assumed

life.

This Parikshit

of

hi

Abhimanyu

and

after

strength

the

destruction

womb

by

the

But by the mercy of Krishna

who

the gods and clemons and

own

by

son of Abhimanyu

killed in his raother's

weapon hurled by Aswathama.

at

for valour

the

king

Babrubabana, who was adopted

Manipur he had

who even

by

the

of

human shape

now guverns

for his

he/fras restsred

to

the earth with undisputed

sway.

SECTION XXI.

JT ARASARA

future kings.

Ihe

Bhimasena.

He

shall

shall

He, who

now
is

give you an account

the sovereign now,

namely Janamejaya, Srutasena,

four sons,

of

said

The son

of

Janamejaya

shall

Ugrasena, and

be

Satineeka-

study the Vedas from Jagnawalka, learn the

weapons from Kripa and then disassociate himself

woridly

affairs.

of

shall have

use

htt>

then receiving instructions regardm?

And

the knowledge of self from

shall attain

Saunaka he

final

liberation.

From Sataneeka

shall

be born Aswamedhadatta,

son shall be Adhiseemakiishna and whose

Nichakshu who
shall

shall

reside in Kusambhi,

be at the bed of the Ganges.

be Ushna, whse son

shall

son

when

whosei

shall be

HastinuP"'

sba
Nichakshu's son

be Chitraratha, wbose son

sba

VtsHNutlRANAM.

Suchiratha,

be

whose son

be Richa, whose son

shall

shall

be Sukhabala, whose son

shall

be Sunaya, whose son

shall
shall

be Nripanjaya, whose son

be Tigma, whose son

be Pariplava, whose son

be Medhabee, whose son

be Mridu, whose son

shall

be Trihadratha, whose son

shall

be Vasudana, whose son shall be the second Sataneeka,

wliose
vvhose
mitrj,

son sahll be Udayana, whose son shall be Aheenara,

son shall be Khandapani,

whose son

recited

produced

the Kali

shall

whosc son

many

The

be Kshemaka.

of Kshemaka
"The
many Brahmanas and

ornamenied by
iu

whose son

be Nrichakshu, whose son

shall

shall

shall

is

be Brishnimlh, whose son

shall

be Sushena, whose son shall be Suneetha,

shall

shall

oj

family of

be Nira-

shall

following verse

Kuru, that has

Kshatriyas, that has been

a royal saint, shall end with

Kshemaka

Yuga."

SECTION XXII.

ARasara

said

shall

now engagc

Hccount of the future kings of the

The son

shall

of Vrihadvala shall

be Vatsabhuha, whose son

shall

shall

shall

be Divkara, whose son

shall

be Vrhadaswa, whose son

wliose

be Vatsa, whose son

Pratibyoma, whose

be

s on
s

shall

be Sahadeva, whose
shall

son shall be Suprateeka, whose son

39

you an

race.

be Vrihatkshana, whose son

be Guruksepa, whose son

shall

in giving

Ikshawku

be Bhanuratha,

sha.ll

be Ma*udeva,

VISHNUPURANAM.

36

whose son

shall

be Sunakshatra, whose son shall be Kinnara

whose son

shall

be Antariksha, whose son shall be Suverna

whose son

shall

be Amitrajit, whose son

shall

be Vrihdwja

whose son

shall

be Dharma, whose son

shall

be Kritanjaya

whose son

shall

be Rananjaya, whose son

whose son

shall

be Sakya, whose son

shall

be Sanjaya

be Krudhodana,

shall

whose son

shall

be Ratula, whose son shall be Prasenajit,

whose son

shall

be Kshrudraka, whose son

whose son

shall

be Suratha, whose son

Sumitra.

These kings

cehdants of

regarding this race"

up

to

of the

Vrihadvala.

Sumitra

sliall

be Kundaka,

be the second

Ikswaku family are the

There

The

shall

is

a verse often

des-

recited

family of Ikshawku shall extend

with this king the family shall end

in the

Kali Yuga."

SECTION XXIII.

JT aRasara said : I shall now describe to you

kings of Magadha sprung from Vrihadratha. In

the future
this

race

were born Jarasandha and other powerful kings.

The son
shall

shall be

shall

of Jarasandha shall

be Somapi, whose son

shall

Ayutayu, whose son shall

be Sukshatra, whose son

be Sahadeva, whose son

shall

be Srutavan, whose son

be Niramitra, whose son

be Vribatkarman, whose

VlSHNUPURANAM.
be Senajit, whose son

son shall

be Vipra, whose son

son shall
be

Kshemya, whose son

be

Dharma, whose son

sball

shall

be Srutanjaya, whose

be Suchi, whose son

shall

be Subrata, whose son

shall

shall

shall

30J

be Susrama, whose son

shall

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

be Subala,

whose son

be Ripunjaya.
reign for

The

shall

be Satyajit, and whose son shall

kings of the race o Vrihadratha shall

a thousand years.

SECTION XXIV.
-00-

IaraSARA
of

Vrihadratha,

said

: Ripunjaya,

shall

the last king of the

race

have minister by the name of Sunika.

own son Prodyuta ort

have a son by the name of Plaka,

Slaying his Master he shall place his

the throne.

He

shall

whose son shall be Viskayupa, whose son shall be Janaka,

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

prodyuta

shall

eight years.

Thereupon Sisunga
shall

govern the earth for^.wndred and

(shall

become the

be Kakavarna, whose sn

shall

be

king).

His son

Kshemadarman,

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

whose son

shall

be

VISHNUPURANAM.

Nandivardaoa, whose son

These

be Mahanandi.

shall

kings of the family of SisunSga shall lord over the earth

ten
fpr

three hundred and sixty-two years.

iMahanandi

extirpate

shall

Kshatryas

the

all

woman by

beget a son on a Sudra

shall

Mahapadma Nanda, who

shall

mands

He

no where be disobeyed.

Mahapadma and

others.

that

this Maha-

name Kantilya

shall root out

Nanda and

After the family of Nanda,

This Kantilya shall

Gupta on the

He

tlirone.

whose son

shall

have a son by name Vindu-

and seventy-three

whose son'

be Slisuka, whose son

These Maurya kings

Vrihadratha.

by

shall lord over the

be Asokavardana, whose son

shall

sons

Maurya king Chandra-

Sujasas, whose son shall be Dasaratha,

Sangata, whose son

eight

his sons.

Mauryas

instal the

shall

have

his eight

shall

Thereupon a Brahman,

a hundred years.

shall reign for

sara,

And

enjoy the earth as lord paramount, and his com-

shall

sons-Sumatya and

earth.

shall

From

Parashurama.

like

time Sudra kings shall govern the earth.

padma

name,

be very avaricious and

shall

reign

for

shall be

shall

be

shall be

hundred

After them the Sungas will enjoy

years.

the earth.

Thereupon slaying
Chief Pushpamitra

son

his

own master

shall establish himself

be Agnimitra, whose son

shall

the Commander-in-

on the throne.

His

be Sujestsha whose

shall

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

son

shall

be Pulindaka, whose son

son shall be Vajramitra, whose son

lon shall be Devabhuti.
for orie

shall

be Ghosavasu, whose

shall

be Vagabata, whose

These ten Sunga kings

hundred and twelve years.

kings shall

lord

over the earth.

the Sunga king Devabhuti

Wing, the minister Vasudeva

His son

shall

whose son

shall

who

Thereafter the Kanwa

Slaying his
shall

be Susarma.

own

master,

be addicted to gam-

shall place himself

be Vumimitra, whose son

* igo for (orty-five years..

shall reign

These four

on the

shall

be

throae.

Naryana,,

Kanwa kings

sball

VlSHNUPURANAM.

name Sipraka

servant by

slay

Susarma, the

self

on the throne.

govern the earth.

shall

son

Iast

Kanwa king and by

force

Thereafter his brother Krishna shall

be Lambodara, whose son

shall

son

be Aristhakarman, whose son

son

shall

be

Pathalaka,

be Durlaka, whose

shall be

shall

whose son

whose son

shall

be Hl, whose

be

sliall

Prabillasen,

whose son

shall

be Gomatipatra, whoso son

be Patimari, whose son

shal]

Paruman, whose

shall

whose son shall be the beautiful Stakarni,

be Sivaswati,

shall

place hiro-

Krishna's son shall be Purnotsanga, whose

be Meghaswaii, whose son

Bon shall

Andra

race of

the

of

30$

be Sivasreesatakarma,

shall

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

sree,

whose son

shall

be Vijaya, whose son

sree,

whose son

shall

be Pulomarchi.

Andhra kings

will

govern thc earth

shall

These

for four

be Chandra-

thirty illustrious

hundred and

fifty

years.

Thereafter seven kings of the

of

Avira race, sixteen

kings

Gardavila race and sixtecn Saka kings shall respeqtively

govern the earth.

Thereupon eight Yavana kings, fourteen Tukhara kings,

thirteen

Munda

kings,

the earth for thirteen

after

and eightecn Manu kings

shall

hundred and ninety-nine years.

eleven Paura kings shall

rule

There-

govern the earth for

three-

hundred years.

When

the Pauras shall spread

nas of .Kailakila

shall

over the earth the Yavar

all

And amongst

become kings.

one Viridhyasakti shall be the lord paramount.

be Paranjaya,
shall
shall
s n

son

whose son

shall

be Dharma, whose son

be Ramchandra, whose son

shall

be Kritamandana, whose son

shall

shall

be Varanga, whose son

shall

be Nandiyas, whose son

be Pravira.

thern

His son shall

be Sashinandi, whose

shall

be Sisaka,

Thes nine kings

shall

whos

ieig for

bundred and sixty years.

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

Padmamitra, tke nie

ktngs.

VISHNUPURANAM.

310
of

Saptakosala and then again nine kings

Nishdha

One

of

Magadha by name Vswasphatika

king of the city of

many a new mixed

create

shall

country

of the

shall respectively flourish.

He

caste.

root out

will

the Kshatriya or martial race and elevate fishermen, barba-

Nagas

reign

will

and the Guptas

Jhe

and Brahmans and other castes to power.

rians

king by

Guhas

the

the

Ganges

to

Prayaga.

The

Pundras and Tamraliptas.

Kosalas,

occupy Kalinga, Mahihaka and the mountains

will

The

of Mahendra.
countries

Magadha along

Devarakshita will reign in a city on the sea

name

over

shore

of

nine

Padmavati, Kantipuri. and Mathuri;

in

Manidhanu

race of

Nishadas,

of

people called Kanakas

Naimishikas

will

occupy

will

and Kalatyas.

occupy the Amazon country and

People of the degraded three

that called Mushika.

the

The

tribes

Avanti

and Abhiras and Sudras will occupy

SuraArbuda and Marubhumi. And Sudras, outcasts and
Saurshtra,

Darvika, the

barbarians will occupy the banks of the Jadus,

Chandrabhaga and Kashmir.

These and

all

wickedness.

They

will seize

limited

of their
tions

churlish

be of

violent temper and always addicated to falsehood and

spirit;

they

the contemporary kings will

will

upon the property

power ; they
life will

of their subjects, will be of

will rapidly rise

be very short

and acquire very

The people

destroy women, children and cows

little

and

fall

piety.

of the countries, thcy will rule

bibe the same nature.

under royal patronage

the duration

they will form high expecta-

And
will

over, will im-

the barbarians being powerful

Wealth

destroy the subjects.

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

andvirtue

virtue
will

will

passion will be the only

be the only means of success

tie of

in

litigation

willbe merely the objects of scnsual

wjlj

bc respected

marriage
;

falsehood

and women

gratification.

for its mineral trcasures

sacrificial

Eartn
t' irca(

VISHNUPURANAM.
be the only test of a Brahman

will

constitute the only distinction of

cause of
gifts

of

dependance menace

honesty

considered honest

who

he,

clothes will be

at a distance will

be considered

will

honey, herbs,

mountains and
roots,

will

Yuga most

of

human-kind

leaves

and they

and wind and sun and

Thus when the ceremonies

of

faults,

amongst the

be glad to feed upon wild

will

will

Thus

be exposed
shall

be annihilated.

of the

Vedas and the

approach, a portion of that divine being,

the whole universe,

creator of

live

end of the

in the

institutes

Yuga

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

will

only

their

No man

rain.

more than three and twenty years.

Kali

in

subjects, unable to

will take refuge

flowers and

fruits,

covering will be the bark of trees

the cold

be thus sunk

will

grow avaricious and the

burden of various taxes,

valleys of the

to

mutual con-

be the strongest amidst those castes, shall be the

will

They

king;

bear the

be purification

world

the

be the

man wearing good

and water

When

a ho!y spring.

will

wealth will be the only sign

si'mple ablution will

be the marriage

sent will

Weakness

be the cause of learning

will

only will constitute virtue

external marks will

orders and wickedness will

only means of livelihood.

be the

31I

who

is

the

preceptor of the mobile and

who is the beginning and end of all, who is

who is identical with Brahma and all created
incarnate himself on earth.
He will be born

immobile,

at

with all,

beings,

shall

as Kalki gifted with the eight

his irrepressible

nd thieves
greatness

He

the

Vshnuyasas, an eminent Brahman of Sambhala

family of
village

in

one

and

power he

all

and mighty

shall

Kau Yuga

those
shall

will

who

superhuman

slay

all

the

are addicted to sins.

His

be unobstructed.

again establish virtue on earth and

will

faculties.

Mlechchhas

when

the

completely close, the remaining people shalt

be

awakened and their minds shall be as pure as crystal. The

P^ple thus purified shall be the seeds of human
beings and
shall

procreate a progeny

who

shall follow the

laws of Krita-

VISHNUPURANAM.

312

age.

verse

regarding this "When thesun,

recited

is

moon, and the lunar asterism Tishya and the planet

are in mansion the Krita age shall

Thus,

great

of the solar

who

sage,

Jupitet

come back.

have enumerted

all

the kings

and lunar dynesties those who are bast and

are present

and those who

From

shall be.

those

the birth

o(

the king Parikshit and up to the installation of king Nanda

be known that

to

is

it

two

first

some

stars of the

lunar asterism

Wheh

1065 years have passed.

seven Rishis

in

rise

the

the heavens and

seen at night at an equal distance

is

then the seven Reshis continue stationary in that conjunction

a hundreds years

for

oi

men.

Magha and

Parikshit they vvere in

At the

the Kali

birth of the king

Yuga then

began

which consists of twelve hundred divine years.

When

the

went back

he touched with
not effect

it.

of Vishnu

portion,

born

heaven the Kali Yuga set

to

his lotus feet the

As soon

in the
in.

race of Yadu

But as long

earlh the Kali

renounced the kingdom.

Seeing

evil

ture of Krishna the son of

Pandua

installed

When

Nanda

wili

seven Rishis

begin

as

could

as the incarnation of the eternal Vishnu

has departed, Judhisthira the son of harma and

throne.

Yuga

will

be

his brothers

omens, on the depar-

in

Parikshit on the

Parvashadha, then

reign and thenceforth the influence

to

of

Kali will increase.

Tbe day
first

of Krishnas' departure

of the Kali Yaga,

from me.

It will

from the earth

continue tor 360,800 years of men.

twelve hundred divine years the Krita-age shall

Thus,

will be the

the duration of which you shall learn

come

After

back.

foremest of twice-born ones, thousands of emi-

nent Brahmans, Kshatryas, Vasyas, and Sudras bave passed

away.

It

will

be tautology and

names and numbers

of

them

useless

to

the

mention

born in various famUi* 8

'
-

therefore refrain from doing so.

The king Devapi

Ikswaku

of the

Puru race and

Maro'of

the

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

VISHNtiPUftANAM.

they wil!

come

dynasties.

and give

this 'wise

the earth

In

the descendants
living so

one

of thetn

occupied tbrough every

ages, Krita, Treta

and Dwapara by

As Devapt and Maru

Manu.

of

origin to the Kshatriya

is

remains

are

still

Kali Yuga. to serve as

in the

seed of the renewed generations.

tbe

have thus related to you

various kings.
in

the Krita-age sbatl set ia

to the city

of the first three

series

When

of Kalapa.

rillage

the

in

j l3

To

relate

them

briefly

the families of the

at length

would be impossible

a hurtdred Hves.

The kings mentioned above and

frai

others,

who assuming

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

binded by illusions have indulged the feeling " Tbis earth

is

is my son's it belongs to my dynasty," have gone

Those who reigned before them, those who succeeded

mine-it

away.
them,
shall

who

those

cease to be.

smiles,

will

be kings

The

earth, with her

Maitrya,

shall

now

whose banner was

Janaka,

princes,

although reasonable,

themsclves immortal

upon the wave.

if

some verses that were

Muni Asita communcated

enemies.

to

virtue, "

How

greatly are the

mistaken, that they consider

when they themselves

are bnt

their

subjection;

They say 'We

ministers,

their

servant, their

they then attempt to defeat thetr

shall

by and by subdue the

Their minds being thus always taken up

thoughts, they cannot perceive the

The subjugation

of the

another fruit of self-control.

kings wish to possess

conraiiid to leave

It is

me whom

for

is

not so very difficuit

the final liberatio

their fathers

ha*e been

have not

the selfish love of powar fthers Sght with

40

is

throogh ignoranee tbat the

tbeir predecessors

and whom.

sea-girt

witfc those

near approach of death.

sea-girt earth

him who has subdued him

Ce^tved by

foam

Before they have subdued themselves they

endeavour to reduce
subjects

for

autumnal flowers, as

recite

chanted by Earth and which the

earth ?'

have ceased and

beholding the king eager for conquest and fightings.

Hear,

to

in future,

kept.

sona

VISHNUPURANAM.

r4
and brothers with

who

'AH

thought

be

will

house

who

ever for he

vain

thing

foolishly

is

dead.'

is

be

should

desires

who have seen

descendants,

his

All the kings

now dead

are

mineevery

is

for

such

that

possible

it

by

earth

this

my

in

occupying me.

brotliers for

reigned on this earth and

mine,

it

How

is

cherished

on

progenitor,

their

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

whom
When

own and

he called his
I

ambassador, 'This earth

for it,"

tread the path of dissolution.

hear a king communicating to another through

laugh at

first

mine

is

you give up

but that laughter

all

soon turned

is

into

pity for the infatuated fool."

PARASARA

said

These

w^-re the verses, Maitreya, which

hearing which ambition

Earth chanted,

his

your claims

away

melts

like

have

novv given you a complete

account of the descendants of

Manu amongst whom manv

were endowed with a portion

of

snow before the

sun.

engaged

Vishnu

in

the

preservation of the universe.

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

of the

and

this family of

account of

all this

removed.

are

sins

of the illustrious solar

faculties

and

perfect,

Jahnu,

will

in

great

with

still

all

unequelled

has heard of the races of Ikshawku,

and

to

call

who have

uplifted hands,

those

have been

by time as

whp

whose discus

unobstructed travelled

for

of

dissevered
all

Those

many

celebrated

subjects

tale,

children, or

eitlier

wealth his own.

men, who have performed penances

even,

been

who have

power,

more powerful time and are now only

or house or lands or

Prithu,

and

perished and of other wealthy kings

strength

learn wisdom and forbear

left

ther

affluence, plenty

Mandhata, Sagara, Abiksheta, Raghu, Yayati,

subdued by

Wtfe,

live

shall

Nahusha, who have

gifted

his heart puriiied

Hearing of the description

and iunar dynasties, people, with

He who

prosperity.

Manu, gets

heroic

years with

many

sacrlfices,

narration,

many an

That
etjemy,

n
over the regions, haff

VSHNUPURANAM.
destroyed by the

Simal tree.

of time

last

Even

ry

the

like

who

Karlaviryya,

down

light

o( the

numberless

defeated

enemies and conquered the seven Zones of the earth, exists

now only as the topic

quarters,

have

of time.

Oh

earth,

the

all

riches,

and

Abikoluta

Raghava,

of

of a theme,

The

or contradiction.

others,

by the name

name.

And what

as to cherish the

The

wise

remain only

even for his

own

self

in

sr>

Dasanana Rma, Lakshmana,

Is

it

Where are they now ?

who are now reigning, who

man, cognizant

wiH be

in<

desire of possession in his soul ?

and others have been.

future, and those whose

shall all

exists only

pious man, hearing this story,

existed ?
kings,.

the

all

paramount

lord

Mndhta now

of

Bhagiratha, Sagara, Kakutstha,

really

dazzled

The

upon such wealth.

fie

Dashanana,

kings

the

which

been reduced to ashes by the very frown

foolish

Yudhisthira

a subject for affirmation

of

names

names

of this,

have

not

so?

We

Have they
know not t

shall

been

be kings

like their predecessors.

will

in

specified,

The

not cherish attachment

what to speak

of children,

properties.

THE END OF PART

IV.

lands

and

PART

V.

SECTION

M,Laitreva
origin

the
b

said

in

his

said

have requested

*nd the benefits

great

Devaki,

: I
me

which

shall relate to you,

to

the

do

birth, of

his actions conferred

Muni, Vasudeva espoused the

the

daughter of

cbarioteer.

Maitreya, what

a portion of Vishnu

Devaka.

voice

upon the world.

eighth

child

of this

After

their

marriage,

Bhoja, drove their car as

was heard

damsel,

god-like

illustrious

in

the sky,

k*p as thunder, which addressing Kansa, said

"*

Muni,

and excellent Purusha perform

Kansa, the increaser of the race of

toir

incarnated a

Tell me,

descent upon the earth.

Parasara
you

at length

wish to hear

why Vishnu

venerable saint,

of himself in the family of Yadus.

what actions did the illustrious

me

described to

families of kings.

and spread of the

particular,

portion

:You have

I.

whom

"

loud and
foolish,

thou art carrying in

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

life."

Hearing this the highly powerful Kansa uplifted his sword

N was about

to

sUy Devaki when Vasudeva said "

bving long arms, Devaki should

n$

be

slain

by thee

thou
I shall

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

YISHNUPURANAM.

318

foremost of tvvice-born ones, saying

'

so be

Kansa

it'

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

not

slay Devaki.

In

the meantime,

repaired

Earth,

an assembly

to

oppressed by her heavy

load,

on Mount Meru

of celestials

and

addressing them, with Brahma, at their head, describedin

piteous accents

progenitor of gold

Naryana,

my

is

"

"Agni" said Earth

her distresses.

all

Surja, the

rays

of light

guide and the guide of

all

is the

the Supreme

spheres

He

BrahmS, the

lord of the lord of patriarchs, the eldest of

eldest born,

one identical with minutes and hours and

having form thongh

The Sun,

Rudras, the Vasus, the Asvvins,

is

the

first,

Vishnu.

are

The

all

fire,

you are

all

thi

patriarchs of

whom

Yakslias, the Rakshasas, the Daityas, Pisachas,

wind,

identkal

witli

mysclf, and

Vishnu.

Still

but

all

The sky painted

forms of the glorious Vishnu.

water,

Attri

but the forms of the mighty and inscrutable

Uragas, Danavas, Gandharvas, and Apsaras ar

fire,

time

the winds, the saints,

celestials,

indisrrete.

but a portion of Him.

with

the

stars,

this manifest universe are

the diverse forms of that

all

mani-

being encounter and succeed one anotlier night and

fold

is

the

day

Amongst them Klanemi and

other

Danavas have occupied the regions under the earth and

been

like the

waves

of the sra.

the

distressing

subjects

The mighty

continually.

destroyed the Daitya Kalanemi and he has

Kansa, the son of Ugrasena.

The Asuras,

now been

Vishna

son

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

of

Baii

ones born

aod other highly powerful

royal families, cannot

hini hosts

be counted.

powerful

of

celestials,

the

Daityas

chiefs

in

various

manyAkshauof

their race,

assuming beautiful shapes, are now treading upon me.

oppressed by

unable, being
hav.e

therefore

vome

to

you

illustrious deities, it becoyis.

kst helpless

this load,

for

you

herp,

as

born

Aristha, Dhentika,

am

to support myself;

ty cetestial

to relieve

me

sink into th* nethermost abyss."

chiefs,

of this burden,

VtSHNUPURANAM.

PaRASARA
at

said

Siva and you

Myself,

how

Brahm "

" Deities" said

lightened.
true.

:Hearing these words

explained to them

their request,

319

that earth has said

all

but a portion of Nra-

are

all

Brahma

of Eiirth,

her burden might b

yana; the impersonations of his power are for ever mutually

fluctuating

an'd excess or diminution

is

Come, therefore,
sea

and having

glorified Hari,

the

is

report

soul of

whose emblem

Garuda.

is

froM the Vedas,

and

tly

double

and thou

inferior,

Brahma

spirit

of the

smallest

which

all

is

things

Supreme

composed.

of form,

and

that wliich

Thou

is

Sicnan

and the Atharvan Vedas.

signification,

art

end

of both.

the

two-fold

largest of the large

which

art

is

Brahma and

Thou

metre and astronomy

the doctrine

tween soul and

fications

of which

art accentuation,

history, tradition,

Thou

life

seeks to (ind out the

quali-

nothing else but thy nature

is

and presiding over

Thou

distinctions be-

and body and matter endowed with

and that doctrine

ioherent in

out

that

all

Yajush, the

grammar, theology^logic and law and art inscrutable.

art

language, that

is

the Rich, the

Brahma

ritual,

two-fold wisdom,

is

art the essential

least

Accor-

went to the

lord, thou art dis-

nature

that spirit

por-

to him, praised hin))

Brahin said "

Thou, alike possessed and devoid

and knowing

celcstials

and with minds devoted

milky -ocean

superior

of Earth in a small

accompanied by the

dingly -'BrahmS,

him what we have

to

and at one with the uni-

righteousness below."

tion of his'essence, to establish

tinct

all

descends, for the preservation

verse^

weak.

of tlie

us go to the northern shore of the milky

let

He, who

heard.

by the pr-

indicated

dominance of the strong and the depression

it.

art imperceptible, indescribable, inconceivable, with-

name, or colour, or handsor

feet, pure, eternal

and

Thou hearest without ears and. seest without eyes.

ooeand manifold.
out hands.

Thou movest without

Thou knowest

He who qbserves thee

all

Ijiujt

feet

art not

by

as the most subtile of

infinite.

Thou

art

and holdest withall

to

be known.

atoms, not

subs,-

VISHNUPURANAM.

399
tantially

puts an endto ignorance and the

existent,

liberation is the roeed of that wise

man wbose

cherishes

nothing but thee in the orm of supreme

Thou

the

art

universe and

been or

common

centre of

beings exist in thee.

all

Thou

will be.

of

Thou
atoms

of

primeval

delight.

protector o the

j"

art all that has

thou

nature.

art

spirit,

Thou, as

four manifestations, givest light

in

fire,

atom

art the

thou only art separate from

lord

the

all,

final

understanding

and

the

fertility

to Earth. Thou art the eye of all and assumer of many

shapes and without any hinderance travellest the three regions

As

of the universe.

ways,

so

thou,

though one,

fire,

and though unchangeable

in ts

who

lord,

essence,
art

is

variously lighted

modified in

is

many

omnipresent, takest upon

thee all modiftcations, tliat exist. Thou art one supreme

thou art that supreme and eternal state which ihe wise beholil'

with the eye of knowledge.

lord,

discrete

and

indiscrete, universal

all-seeing, omnipotent,

and power.

Thou

Thou

crease.

art

sloth, fear,

of

all,

nothing else but thou,

is

be.

will

Thou

art both

and individual, omniscient.

possessed of

all

art subject, neither

wisdom and
to

increase

strength

nor de-

independent and without beginuing.

art the subjugator

merciful,

There

nothing else has been or

of

Thou

all.

Thou

anger or desire.

uniform,

art free from sin, supreme

undecaying, lord

the fountain of

light,

Thou

art not subject to weariness,

and

over

all,

the support

imperisjiable.

Salutation

unto tbee, uninvested by material envelopes, unexposed

sensible imaginings, aggregate of elemental substance,

supreme.
verse,

Thou assumest a

shape,

to

spirit

pervader of the

uni-

not as the consequence of virtue or vce nor from

any mixture of the two, but

righteousness in

Parasaka

th'e

said

for the sole

object of

uphcdding

universe."
:

Having

heard these eulogiums,

the

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

BMhmft, whatyoui.and the telestials desir- it CiistW

thlttras

already gratified.-'

VIJHNUPURANAM.

3*

Beholding that divine and universal form of Hari, Brahma

prostrated himself and began to chant his glories

again

and agaih,

"Salutation unto thee, again

thou having thousand

having thousand arms, many faces and many

forms,

feet.

Salutation unto thee, the illimitable author of creation, des-

and pfeservation and the

truction

great

vast of the

consciousness
root

When Brahm
hairs,

relieve

one

vvhite

own

hairs

who

troyed

Kansa,
Hari

who

all

in

of

the

my

eyes.

shall

the deities,

fight with

the

every one of
shall

This,

be des-

my

black

eighth conception of the

Devaki, the wife of Vasudeva and sball destroy

is

the

demon Kalanemi."

Having

said

this,

disappeared and the celestials, bowing to him, though

iavisible,

went back

where they
,

upon earth and

Doubt not this they

be impersonated

goddess-like

Let

there assembled and

by the withering glance

shall

thy

the supreme deity plucked

go down upon earth and

shall

are

them shall be slain.

hair,

this,

portions, descend

proud Asuras

celestials, give

and one black and said to tbe celes-

her of the burden of her distress.

in their

Yama, the Rudras

other deities are

all

we are ready."

had said

These my

tials "

and

king of the

art perfect,

orders to thy servants,

two

fire

whatever thou shalt and desire us to do.

to do

Do thou, who

off

oppressed by

earth,

this

and shaken to her very foundation, comes

Vasus, the sun, the winds,

prjpared

and

intellect

even than the spiritual

burden. Myself, Indra, the Aswins, Varuna,

the

propitiated

upholder of the universe, to be relieved of her

the

thee,

lord,

nature,

art

art other spirit

principles.

powerful Asuras
to

who

thou,

and who

of those

Be

inscrutable.

great soul, most subtile of the subtile, most

god,

with us,

to the

came down on

Thereupon the

summit

of the

mount Meru

froro

earth.

illustrous

Muni Narada

said that, the sup-

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

Dovaki.

Hearing

W, H wrath, kept

this

Irom Narada, Kansa greatly eseitad

Vasudeva and Deyaki

m secret

confJHcment,

VlSHNUPURANAM.

333
Accordng to

promise Vasudeva delivered to Kansa each

tiis

infant as soon as

six,

was born.

it

number

said these, to the

It is

were the childreu of the demon Hiranya-Kasipu,

troduced into the

womb

behest of Vishnu,

who was

the whole world

The

gnorance.

is

Devaki by Yogonidra,

of

his illusory

god

in.

the

energy and by whom

beguilH, and who

great

at

known

is

as

utter

to her--" Go, NidrS, to the

said

my command introduce their six

When these shall be desof Devaki.

nether regions and by

vvomb

princes to the

troyed by Kansa, the seventh conception shall be

of Sesha,

of

who

Vasudeva

in

is

portion

of

Gokula named Roliini and

fer to her, before

the tiine

of tlie

king of Bhojas.

anxiety

of

child

portion

another.wife

you

shall transshall

of his being

shall

be

desig-

nated Sankarshana and he shall be like the peak of

white mountain

descend

you

bulk and complexion.

immediately enter into the

the

shall myself then

eighth auspicious conception

in the

shall

in

be

imprisonment

And on account

womb, the

extracted from his mother's

this

is

The rumour

of birth.

that Devaki miscarries through the

and dread

There

me.

womb

of

Devaki and

of Yasoda.

In

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

Vasudeva

shall

(hat of Devaki.

me

carry

shall

be born.

Being aided by

be born on the ninth.

to

my

You

energy

the bed of Yasoda and you

When Kansa shall

dash you against a

to

stone,

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

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

ou and

shall accept

you as his

sister.

Having destroyed

Sumbh and Nisumbha and thousands of other

You
hall sanctify the earth in many places.

Daityas you
are wealth,

progeny, fame, patience, heaven and earth, fortitude, modesty, nutrhion,

dawn and every

fhose, who

shall reverentially

Ibjjf,

atid praise

and

call

other female (form or

you Arya, Durga,

fcJ, BhadrS, Bhadraklika,

virtue).

invoke you, moriing and enVedagaftba, Atn*

Kshemi, or Kshemanltari,

sball

3*3

VSHNUPURANAM.
receive,

my

by

wine and

their offerings of

flesli

and various other kinds yo

shall

gratify the prayers of mankind.

shall

have perpetual

aud

dess,

salisfy iny orders.

By my

womb

three

god-

of gods, Jagadhatri (the

womb

the seventh conception was conveyed into

And

of Rohini after

worlds,

roen

embryos into the

nurse of the universe) transferred six

Devaki.

all

go,

II.

jDking thus ordered by the god

the

this,

SECTION

of

favour

Assured of

you.
"

faith in

pleased with

And

grace, whatever they desire.

which Hari,

entered into

for

womb

tlie

behoof of the

the

And

Devaki.

of

as

great god, Yogonidra, on that very day

commanded by

tlie

entered into the

womb

The

Yasod.

of

portion

of

Vishnu

descended on earth, the planets moved n auspicious

No body
order and the seasons became regular and genial.
beholdiag
and
light
with
invested
Devaki,
upon
could gaze

having

her

thus dazzling, the minds

The

celestials, invisible to

prai9es of Devaki,

and

subtile,

men and womcn

day and

night, from the time

fair

that

in

wordsfrom

ks womb.
thee have

is

the

Sun: thou

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

fice.

Thou

art Sacrifice

wood whose

attrition

whence

cr<ates

Vishnu

thou existing perpetuslty,

damsel,

thou art the very creation and' in thy wonr

art

chanted the

art that Prakriti

which formerly bore Braluiil

nurse of the univere, thou art his

sprung the Vedas,

alike,

They said " Thou

entered into her person.

infinite

people were distufbeA

of the

all

fire.

f ruit

Aa

Sacri-

proceedsthou
Aditi

art

thou art the

VISHNUPURANAM.

3^4

mother of the

art humility

as Diti thou art the

cetestials,

Thou

Daityas their foes.

mother of

which creates

art light

the mother of true wisdom

thou art royal olicy

the tnother of order thou art modesty the mother of

Thou

tion.

art desire

whom

from

love

contentment from whch resignation

parent of fortitude

are

thc

cont-nts

goddess

womb,

thy

whom

oceans,
a!l

the

are identical

rivers,
fires,

whose

real

continents,

cities,

abounding

and ether

that

in

form,

and of Brahml

demons,

the white

ghosts and imps,

life.

Thou

dom, ambrosia,

villages,

and number.

nature,
is

in thy

the

nSmf,

womb,

egg

of

spirits,

men and

hamlets, towns;

stars, asterisms

provides space for

lations of Gods,

are

and

variegated cars of the celes-

spheres of earth, sky and heaven

have

art

the whole earth, embellished with

waters and winds, the

planets, the sky

tials

art

thou.

mother of

dimensions are above human conception,

with

These and

that exists.

all

faculties,

of

That Vishnu,

universc.

produced; thou

thou art heavens whose children

and from thee proceeds

sand others are thy mighty

less

is

affec-

producedthou

the mother of knowledge, thou art patienct the

intelligence,

stars,

is

t| )e

daythou

all

of saints,

substance

the

sages; ascetics

Brahma, with

all its

popu-

snake-gods, fiends, demons,

animals, and whatever creatures

art

Swaha, thou

light

and heaven.

art

Swadha, thou

art

wis-

Tliou hast descended upon

earth for the preservation of the universe.

Have pity upon

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

SECTION

1 arasara*

said

conceived

Devaki

Being thns eulogised by the celestialsy

womb

her

in

deitythe'

the Iotus-eyed

The sun

saviour o( the universe.

of

of

Achyuta rose

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

On the day of his

joy

and

it

birth, all the quarters

gave delight to

people

all

dawn

in the

expand.

were lighted up with

unto the rays of the

like

moon.

The pious obtained new

cified
to

and the

delight

the strong

The oceans made music

be born.

wind were p-

when Janardana wasabout

river flowed silently

with their murmurings,

Gandharbas began to sing and the Apsaras began to

the

At the time

dance.

Janardana's birth the

of

of all

porter

was about

to

bc born, the clouds began to emit

sounds and pour down rain of

low

flovvers.

As soon as Anakadundhubhi saw the

mark Sribatsa on his breast

terms

of

-,

love and respect

entertained

of

and represented the

said.

and mace.

'orm, for
Uiat

Kansa

Be pleased
will

surely

thou hast deseended in

"God of gods,

who

art

to

identical

the

wkh
world

all

'llusion,

hast assumed tbe condition

n me,

religions

wrthhold thy

^e wicked son
42

of Diti,

of

me when

of

all

cotfcb,'

an

of this birth."

he wiH

things,

extst

four-armed shape.

know

thee^

know

Devaki sad.

dwelling."

Prson

tlie

known

irt

he

withhold this thy celestials

destroy

my

'I have

fears

thou the holder of

sovereign Iord of the celestials,

discus

looking like

he began to chant his glories

Vasudeva

Kansa.

child,

having four arras and the mystic

lotus-petals,

fall-blown

fires

At midnight, when the sup-

with a mild flame.

glowed

celestials,

began to pour flowers and the holy

stationed in the sky,

in

whose

and who, by

infant,

have pity

Let not Kansa,

VfSHNUPURANAM.

326

To

"0

Bhagavat replied

this

worshipful dame,

wss

worshipped by thee before to be botn as thy son,

prayers have
son.''

now been granted and

So saying he was

babe, went out the

o(

Mathura were

same

The guards and

at that

of

And when

the

knee.

On

it

time and the many-headed serpent

that

whom

hoods above

his

theit

was and dangerous with num

roas
liis

bank he saw Nanda and others who had come

there to bring tribute

At

of

vvas

waters wete silent and rose not above

the
the

It

with the child in his arms, crossed

he,

Yamuna, deep as

whirlpools,

the

gate-keepers

Anakadundhubhi.

Sesha followed Vasudeva spreading

heads.

as thy

charmed by Yoganidr and none

all

them obstructed the passage

raining heavily

am now born

and Vasudeva, taking

silent

night.

Thy

Kansa, but they did not see

to

time Yasoda was also influenced

she had given

as her

birth

daughter and

wise Vasudeva took up, placing his son

side of the mother.

He then

speedily

liim.

by Yoganidrl,

in

whom

the

her place by

came back home.

tlie

VVIhb

Yasoda awoke, she found she had been delivered of a boy as

black as the dark lotus-leaves and she was greatly deliglited.
;

Vasudeva, taking the female child of Yasoda, reached

his house

unpercieved and placed the

of Devaki.

He

child

then remai ned as usuat.

awakened by the cry of the

Kansa immediately went

to

birth to a

"Do

not

destroy

Kansa dashed

went up

the sky and expanded into a gigantic

it

against a stone;

it

at once
figur'i

having eigbt arms each bearing a formidable weapon,

terrible figure

laughed and said to Kansa.

have you derived,

'He

tbe

is

born,

who

celestials,

Kansa, by hurling

shall

who was

me

"What

liii

Donot

itt

destroy it"
to

child.

Vasudeva where

the house of

Devaki faintingly prevented

crying out again and again

were

new-born babe and startingup

Devaki had given

of the infant.

the bed

The guards

they informed Kansa that

hegot hold

in

Tliis

benefit,

to the ground?

destroy thee, the mighty one amongst

formerly tbe destroyer,

Considering

3*7

VSHNUPURANAM.

rt,is

do thou accomplish what

Having said

the

this,

nguenU and garlands, and

decorated

tlie

Kansa,

and said to them "O ye,

called

others

together

said

Dhenuka, Putana, Arishta and

heroes, the

IV.

greatly disturbed

wicked

celestials,

been trying to destroy

me

leading Asuras,
others,

all

but

the
tala

Hara or Hari do

my

Pralamba,
words.

power, have

do not much care

Save murdering the Asuras by fraud,

and the ascetic

by

troubled

my

hear

for them.

what can the weak Indra

Wliat have we to fear from

immor-

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

who have

all

mind,

in

Kesin and

the leading Asuras, Pralamba,

all

of the air,

spirits

king of the Bhojas.

SECTION

arasara

by the

glorified

disappeared frora the sight of

tend lo *thy welfare."

with heavenly

shall

goddess.

been defeated by

my

resistless

arms?

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

come out into the

my arrows upon

compelled by

pfowess

fly

from the

field

receiving

his back, not bravely upon his breast

Indra withheld rains

Kquired?

quickly

conflict,

my

from

my

When

kingdom, were not the clouds

arrows to pour water as much as was

Are not

all

the kings of the

and subject to my

orders, save

ye leading and heroic Daityas,

earth afraid

my father

of

my

Jarasandbaf

have already got batred

YlsHNUPURANAM,

328

towards the celestials it has created roy laughter that

And

my

they

have been tryiog

to slay

tion to

deeper degradation upon those vicious and

inflict still

and wicked-minde

(in

making

gifts

fixed

kill

man who

every

is

known

my

me

for liberality

and thus

deprived of the means they

The goddess, who has taken her

has said to

determina-

togods and Brahmans) and letcvery man.who

celebrate for performing sacrfices, be slain

celestials shall be

of

it is

celestials.

Let us therefore

is

me.

live

birth as the child of Devaki,

that he is again born vvho destroyed

previous birth.

children upon earth

Let us vigorously find out

and

let

the

upon.

every boy in

whom

me

in one

all

young

thete are signs

of unusual vigour, be killed mercilessly."

Having passed these orders Kansa went

Vasudeva and Devaki from

liberated

to them,
is

"In vain have

distined to

The

the past.

enjoy

kill

killed all

me, has escaped.

children,

life till its

who

natural closc

Having thus consoled them,

6elf,

went

shall

into the inner

to his palace and

He

their captivity.

said

your children, for he, who

It is

useless to regrct the

be born to you, after this, may

no one

shall

Kansa, greatly

apartments of

cut

it

short."

terrified for hira-

his palace.

SECTION

W.HEN Vasudeva

was

V.

freed, he

went

to the

waggon

tliat

a son

was born

Nanda and found him greatly delighted

He

to him.

then kindly said to hiin "

king?

to the

shoujd not wait here

you have finished your work, you

If

for

a blessing that you

Have you given your annual

have got a son in your old age.

tribute

It is

of

Why

you are men of property.

you wait here since the work that has brought you,

Go therefore, speedily,

is

do

fitiished?

Nanda, to your Gokula.

have

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

also

brought up by you as this your

Parasara

said

:Thus

and placed their goods

own

their

in

son."

having paid their dues to the king

waggons, Nanda and other

And

cow-herds went to their village.

living in

Gokula, Putan the

asleep in night,
child is

suckled by Putana

drained

it

of the

way

Hearing those

But Iaying hold

life

in

and the

it

with such violence that he

terrible Putana, roaring aloud

every point,

lying

its

breast

of the

fell

on the ground dead.

got up

on the earth with Krishna

in

her

Snatching up Krishna, Yasoda waved over him a cow-

arms.

tail-brush to

guard him from harm, whilst Nanda placed dried

cow-dung powdered upon his head

saying at the same time

et,

up Krishna,

And whatever

cries, the inhabitants of Vraja, terrified,

saw Putana

and

taking

dies instantly having

in night,

two hands, Krishna sucked

nd giving

while they were thns

gave him her breast to suck.

wearied and exhausted.

iimbs
with

child-killer,

he gave him also an amu-

" May Hari the

lord of creation,

he,

from the lotus of whose navel the world was produced

a nd

on the

waters,

form

whose tusks the globe was upraised from

May that Kesava, who assumed the
protect thee.

of a

tip of

boar,

protect

thee.

May

that Kesava,

who,

as'

VISHNUPURANAM.

330

the man-lion, rent with his sharp

save thee.

May

traversed with

dwarf,

his

all

the bosora of his

nails,

who

Kesava,

that

[appearing

first

power with three paces,

eternal

and

belly,

irresistible

mind and thy

and malignant

Janarddana thy legs and

Narayana thy

May

faculties of sense.
spirits, that shall

be destroyed by

tlie

in

May

and Mahidhara upon

avert

all

evil,

all

ghosts,
in

goblina

thy mischief,

shell.

Nanda

May

of

Vaikuntha

Madhusudana

in

the

Hrishikesha defend thee in the sky

earth."

Having recited these prayers

to

caused the child to sleep in his bed

underneath the waggon.

Ihe cow-herds were

the

bow, the discus, the mace, the sword

thy cardinal points and

intermediate ones.

feet,

face, thlne arms, thy

be engaged

Vishnu and the by echo of his chonch

guard thee

the

May

three regions of the universe, constantly protect thee.

Govinda guard thy

foe,

as the

filled

Seeing the huge carcass of Putan

with surprise and fear.

-oo-

SECTION

VI,

of
JL arasara said : Once on a time while the slayer
Madhu was asleep underneath the waggon, he cried for the

breast aud kicking up his feet he overturned the vehicle and

all

the pots and pans were upset and broken.

Boise the wives of the cow-herds

Hearing the

came exclaiming. " Ah

4hj" and there they found the child sleeping on hisback.

i'i

^Vbo could have overturned the.w.aggon?" exclaimed.the

VISHNUPURANAM,

"That

cow-herds.

child,"

"We

circumstance.

the

and kicking the

some

said

waggon and so

of the

boyswhosaw

said the boys, "crying

saw him,"

one else had anything to do with

3JI

waggon was upset no

the

it."

The cow-herds were therefore greatly surprised and not

to do Nanda at once took up the boy and

knowing wha

Yasoda offered worship to the broken pieces of pots and to

the

waggon, with curds,

and unbruised grain.

flowers, fruits

Being commissioned by Vasudeva, Garga performed the

initiatory rites

named Rma

was
the

of the

two boys secretly

in Vraja.

The

eldest

and the other Krishna by the wise Garga,

In a short

foremost of the intelligent.

time they began

about the ground, supporting themselves on their

hands and knees and creeping everywhere, often amidst

to

crawl

ashes
vent

and

filth.

Neither Rohini nor Yasoda was able to pre-

them from getting

into

the

cow-pens or amongst the

calves, where they amused themselves by pulling their tales.

When Yasoda could not prevent the two boys, who always
rambled together, from playing naughtily, she became angry

and taking up a stick remonstrated with Krishna having eyes

like Iotus-petals.

Fastening a cord round his waist she tied

wooden mortar and being angry, she

"Now you wicked boy, get away from here,

him to the

Having said
as

she

himself,

this,

she went about her domestic

said to
if

him

you can."

affairs.

As soon

had gone, the lotus-eyed Krishna, trying to extricate

pulled the mortar after .him to the space bstween the
Being dragged

two Arjuna trees that grew near together.

mortar became wedged between the two trees, and

Krislma haviug pulled it, the two huge trees covered with

there the

manyjeaves, were uprooted.

inhabitants

of Vraja

there they beheld the

came

Hearing thecracking noise the

to see

two huge

what was the matter and

trees

with broken branches

and stems lying on the ground with the child fixed between
them, with

a rope rouhd

white teeth, just budded.

his belly, laughing

It is

from

and shewing

this that

Krishna

is

his

cailed

VtSHNUPURANAM.

332

D&modara from
The

(belly).

the binding of

elders

among

dama

(rope) round

udara

his

Nanda

the cow-herds, with

at their

head, looked upon these circumstances with alarm, considering

them as inauspicious
in

place let us go

this

Here many

They

signs.

said

" We cannt remain

some other

to

part of the

forest.

omens threaten us with detructionthe

evil

death of Putana, the upsetting of the waggon and the

fall

the trees without their being uprooted by the wind.

Let us

go away from here without any delay and go

where

evil

omens may no longer

Having thus made up

communicated

Vrindavana,

to

disturb us."

their minds, the inhabitants of Vraja

their intention

to

their

families

and

desired

them to go without delay. Accordingly they started with

and their cattle, driving before

waggons

cows and calves

of

they threw

away

them

fragments of

the

their

their bulls and

their

with
household stores and in no time Vraja was overspread
who
Krishna,
Vrindavana was selected by
flights

of crows.

was above

thfc

influence of actions, for the sake

of providing

season
for the nourishment of the kine, forthere in the hottest

new

the

sgone

grass springs up as profusely as the

rains.

Havwg

the
to Vrindavana from Vraja, the inhabitants of

dr>wup

their

waggons

Astfee two boys

always together
boyish sports.

Rama and Dmodara grew

in the

latter

in the form of a crescent.

up, they Hved

same place and engaged

in the

same

themselves crests of the peacocks'

They made

instruments
plumes and garlands of forest flowers andmusical
pipes used by cowof reeds and leaves or played upon the
wingsof the crow,
herds; their hair was arranged like the
portions of *e
and
princes
and they looked like two young
alway
robust, and walked about

They were
of war.
kwghing and playing sometimes with each

god

other,

with other boys; driving, along with other young

the calves to the pasture.

Uiiiverse

were keepers

yafS old in the

of

cow-pens

Thus the two

cattle until

of Vrindavana.

sometimes
cow-herds,

protectors of the

they bcme seveo

VSHNUPURANAM.

Then began

the

rainy season

333

when the atmosphere was

of clouds and the quarters of ihe horizen

full

into

one by the driving showers.

rose

and overflovved

like

the mind of the

thetr banks,

by sudden

restraint

were blended

The water

the rivers

of

and spread beyond

all limits

weak and wicked transported byond

The pure radiance

prosperity.

of the

moon was obscured by heavy vapours as the teachings

The bow

the unbelievers.

inthe

sky

like

indisereet

of Indra

held

Wtiite

of

line

of respectability opposes to the

man

lightning,

The ever-fickle

to

honour by an

upon the

storks appeared

back of the clouds in such contrast as the

a

place unstruiig

its

a worthless person elevated

king.

bright conduct of

conduct of a scoundrel.

being newly

allied

was like the friendship of a profligate for a

man

with the sky,

of

substance.

Overgrown by the spreading grain, the paths became

being traced

cult of

no definite

like the

words

of

tlie

meaning.

sometimes

Sometimes

Kadamba
(fiathers

tliey

sat

live in

the forest

season maddenning the peacocks and bees,

that beautiful

Sometimes

diffi-

ignorant carrying

Krishna and Rama, delighted, began to

in

of

darkened by the arrogant scoffs of

sacred writings are

the

sang and danced with the cow-lierds and

under the cool shade of a huge tree

they

beautified

tliemselves

aud again

flowers

witli

with

for rest.

garlands

of

garlands of peacocks'

sometimes they painted themselves with the miner-

the

mountain

sometimes they slept on beds

of leaves

's

of

and

sometimes they rejoiced with the infants of the cw-

hearing the muttering of the clouds; sometimes they

tards,

praised the

songs of the boys, sometimes irimicked the cry

peacocks and sometimes played on pipes.

of

the

>0

various erootions

Thus greatly attached to each other and participating.

fesided

in

come back
nd

that

home

cow-herds.

43

and

sports,

forest.

And

like

Rama and
every

Krishna delightedly

evening they 'used to

two cow-boys along with the cows

And coming home

in the

evening, the two

VISHNUPURANAM,

334
deities heartily

engaged

in sporta

giving delight to

the ton>

o the cow-herds.

SECTION

XARASARA

said :- Once

Vrindavana, without Balarama

VII.

on a time
;

and

there,

Krishna went

adorned with

to

gar.

lands of wild flowers, roamed he, encircled by the cow-herds,

He

then repaired to the banks of Kalindi, undulating and

sparkling with foam

and as

if

smiling

when the waves

d against the banks. There he saw the pool with the

serpent

with the

boiling

Kaliya,

fires

of

dasli-

dreadful

By

poison.

the touch of that, poison the huge trees on the banks were

withered and being touched by the waters raised by the wind

Beholding

the birds were scorched.

like

the second

mouth

of

tliat

death, the

dreadful

illustrious

serpent,

Slayer

of

Mahdhu thought"Forsooth, the wicked and poisonous serpent

Kaliya lives here, who, being defeated by me, was constrained
to leave the ocean

whose waters were

defiled.

By him

the

waters of the Yamuna, flowing to the ocean, have been

poisoned, and the thirsty cows and cow-herds cannot
their

thirst.

Of Vraja

may

must slay
live

satisfy

this serpent, so that the inhabitants

here happily freed from fear.

d^seended upon the land

have

of mortals to chastise'the wicked,

VSHNUPUKAflAM.
astray

]ed

irito

paths*

vicious

335

shall therefore

Kadamba tree and jump down

PARASAKA said
Having thus thought

the

tightly

clothes

bound his

fell -into

it,

sprinkle the dstant

The huge

was

whole horizon

Krishna struck

ablaZe.

arms

his

ri

lake was agtated as

began to

tlireby

which being touched by the water

and wind, thus poisoned, were

the

within himself

and the waves raised

trees,

the"

about him and jumped boldly into

pool of the serpent-king.

spon as he

climb up

into the pool."

neighbouring

iinmediately set on

Having dived

and

fire,

into the lake,

Hearng that noise the

defiantly.

whose eyes wete copp-

serpent-king immediately issued out

ery

He was

and hoods were flaming with deadly venom.

by many'other powerful and poisonous snakes

circled

upon air

and hundreds

wearers

of

serpent-nymphs adorned with rich

whose earrings

ornaments,

moved

with

glitteretl

brilliance as the

Coiling themselves around Krishna,

along.

him with teeth from which

they all bit

en-

living

Beholding him in the lake

fiery

poison

thus surrounded

came

out.

by serpents, his

companions immediately went to Vraja bewailing aloud his

fate.

pwit

"Krihhna has
Kaliya, and

is

foolishly

come and behold him."

ye

the fall of

jumped

into the lake of the ser-

being devoured by that serpent-king; do

Hearing those words, resembling

cow-herds and their wives headed by

thunder, the

"Alas where

Yasoda, proceeded speedily towards the lake.

Krishna gotie"
tewildered

ed quickly.

other
at

and Yasoda,

Rama,

terrified,

gited

vvith

bank

snakes,

Yamuna and

of the

with faltering steps, proceed'

great prowess,

Nanda and

amved

quickly

beheld him surrounded hy,

possessed by the surpent-king and motionless.

fpremost of

is

cow-herds greatly

cow-herds being anxious to see Krishna,

the

the

cried

the wives of the

0,

Munis, looking at the countenance of their so,

cow-herd Nanda and the noble Yasoda became stupified.

And the wives of the other cow-herds stricken with grief an

and with words expressive

^eeping,

saw him

sffliction,

they, out of love towards Keshava,

of fear

said~"We

and

ahall

VISHNUPURANAM.

336

Yasoda enter

with

ll

shall not

Vraja

without

return

to

moon, co<v wihout a

we roam

even

if

is

How

shall

we

live

in the

be

it

not Hari, having

tlrere

tlie

tlie

khall not

is

like

lotus-petals.

beholding

of

Nanda

Hari

in

We

Gokula without

in

ye cow-herds

our hearls.

all

like

lull-blown lotus-petals?

upon

casting smiling lookj

still

his

do not

Krishna, vvho with his pleasant conversntion

lotus-eyed

has stolen

not

in

house of our mothers, where

sorrovvfully without

go back to the house

bull ant)

shall

water,

We

forest.

countenance

pasture having eyes resembling

the

we

Without Krishna

unto a pond without

like

sjhall

there,

live

Krislma

Vraja,

absence, nor
to

night wiihout the

sun,

tlie

huge lake of the serpent'king we

Wfcat is day wkhoot

this

be able to go back to Vraja.

Krishna

behold,

although he

us,

cn-

is

circled by snakes engaged by the serpent-king.

PaR*s*R

said

; Hearing

those wards of the wives of tlie

with

cow-herds and beholding the cow-herds stricken

ear

the highly-powerul son of Rohini looked settled (for some

And

time.)

seeing Nanda, with

then

Krishna and Yasoda almost

in

Krishna "0 god of

human characleristics?

signs the glories of

displaying these

ceive thyself at one wilh

portion of thee,

To

liave

is

why

of the

like disguise.

Gokula

or

thy

Thou

art

spokes of a

Having made
sport,

all

all

thy

thou

relations ?
liast

the goddesses descend

thou hast afterwards desceuded,

Whereore Krishna

dreadful

and ihese sorrowiug femnles,

Thou

who

ue

thy

also are

hast assuuied the cliaracter of man

dispUyed tbe

tricks

of childhood.

tmake ahhough armsd

jrajjjjuished ^by tho)."

the

wheell.

descended

dost ibou neglect ihese celestials who, as cow-herds,

and kiu

per-

evenalso born, as thy eldest brother.

although thou art exisiing perpeiualljr.

noiids

by

art thou

Dost thou not

share in thy sports as nien, the celestials have

undera
in

towards

looks

gods,

one without end

creation.as the nave

centre of

ixed

a swoon, he began to chant

with

Now

poisoued

let

fang*i

this

VISHNUPUKANAM.

J37

Bing thus reminded of his real character by Rama,

Krishna siniled gently and immediately freed himself from
And catching with both his hands
the coils of the snakes.
.

middle hood of the serpent-king, that highly powerful

tlie

(Krislina) bent

bended

down and

it

and whererer

as they

Seeing the

females of the snake-king

The

god

a portion of tliat

thy glories

How

supreme

we sing

can

and

have iu vain sought

know

form, which

the large

to

is

fools

let

no anger

in

tliee,

women and
;

and

this

and oppressed by

ascetics

We bow

to

whose end

the cause of duration.

is

and

thou protectst the world

us.

The

creatures are pitied

even

Hear

snake

is

Thou

a vast diffcrence between

aud enmity are

whom

felt

art tlie

gifted with but

thee, he shall in

ed strength and thyself in

ship

whose portions

virtuous

by

the

thereforethe foremost of the forgiving have com-

the universe

is

unable

females truly chant

birth is witliout a creator,

paesion upon this poor creature.

There

art

Tliou

lord.

Even the holy

heuce this punishment of Kaliya.

should pity

Thou

all.

thy real essence.

knows no destroyer and wbo alone

There

the

of

celestials <re

his glories

air ?

mouth,

the most subtiles of atoms, the largest of

is

him whose

to

t'ie

this

inercy

"We have recog-

lord of

and even the

and how can

are earth, sky, watcr, fire

if

and neck of

and the mighty

lght

lord

self-existent

the

of gods,

supreme

to praise thee worthily,

tliat

implored the

females of the serpent-king said

nized thee,

was

it

Krishua

eet of

liead

Madhu.

Slayer of

art

liead,

his

king thus bruised and blood flwing from

their
tlie

to raise

dance, the snakes fainted and

in the

vomitted froth much blood.

the hood

tieading of Krishna's feet,

tlie

Trampled upon by the

changed position

And

victoriously.

it

snake attempted

tlie

trodden down.

again

upon the hitherto-un-

set his foot

and danced upon

serpent >vas bruiseil by

the

of

hood-,

upholder

little

no time give up

thts

strengtb,
his

poor serpent of

the world reproses.

trf

fife.

limit-

priend-

towards equals an4 tuperifirs tnd

YlsHNUPURANAM,

^38

not for those who are infinitely inferior to o*.

nate snake

about to die,

is

husband

charity, our

Parasara

said

Thi unforta^

give us therefore, as a matter of

l"

:When

the wives of the serpent-Jcifflg had

said this, he, too, although wearied, repeated feebly

ers for clemency.

how
own
in

shall

"Pardon me" he said

who

address thee,

"0 god

pray-

gods,

through thine

possessed,

art

fas

of

stoength and essence, of the eight great faculties and art

energy unmatched
the supreme

the

Supreme proceeds

how can

art the

Supreme, the originator

How

can

and from

spirit

thou art beyond

sing thy glories

whom

from

Thou

thou art the supreme

of

all

finite

thee,

objects

chant his greatness

have sprung Brahma, Rudra, Chandra, Indra, the

Maruts, the Aswius, the Vasus andthe Adityas

a small portion

is

the whole

universe, which

is

of

whom

but,

destined to

represent his essence and whose, nature, primitive or derived

is

beyond the conception

How

can

of

approaeh him who

Brahma and other

is

worshipped by the

with incense and flowers culled from the groves

How

can

whom

is

not conscious

of

their hearts present to

unable,

celestials

How

can

and whose

real

approach

hiro,

thy

god

it

and enshrining whose image

the flowers of sanctity

of gods, to

mercy

only,

that race, so
race,

so

in

quite

am

born

in

my

am also wily, which is the charactirestic of

am not to blame in this, Achyuta. Every

thee

and

the

thing in the world, are thy

hast created

am

thou propitiated with me.

thing has been created by thee and every thing

troyed by

worship thee or sing ths glories

be

Kesava, the serpents are by nature, crooked.

own

Nandana?

the sages, having their minds withdrawn from external

objects, worship in thought

by

ol

celestials

adore him whose incarnate portion are being

worshipped even by the king of

nature he

immortals.

me

nd such are my

in kind, in

actions.

species,

is

Even such and

work.

form and in nature.

Should

beimg

des-

form and nature of

I

all

as thou

Such am

act differently then indee*

VISIINUPURANAM.
thould
that

deserve punishment

so

Behold

am now

shall

is

Ariil

indeed a blessing

for

a favour.

and

divested of strengih

deprived of both by thee.

me wht

is

hast destined.

tliou

have been punished by thee,

punishment from thee alone

Order

339

Save

my

life

ask

poison
nc-

more.

do."

Being thus addressed by Kaliya, Krishna said"You must

not wait here any more; go immediately, withyour family

and

Garuda, the enemy of the serpents,

will

followers, to the sea.

not injure thee

hoooj."

if

he sees the impressions

Having said

respectfully

bowing

panied by

all

the

from dead and

tears of joy.

were

who

filled
is

my feetupori your

Hari liberated the serpent-king, who,

to his victor,

wives,

went to the ocean accom-

servants and children, leaving the

and the pool he had

sight of all

departed,

his

this,

o(

lived in.

When

the snake had

cow-herds received back Govinda as one risen

embraced him and bathed

his

forehead

with

Others, considering the water of the river pure,

with surprise, and chanted the glory of Krishna,

above the influence of actions.

by his illustrious exploits and

Being thus

glorified

eulogized by the cow-herda

and their wives, Krislina came back to Traja.

SECTION

VIII.

:o:
.TaRaS'S*

said

:Thereupon

again driving their

Kesava and Ba!ar<ima rambled together

one occasion went to a pleasing grove
in that pleasing grove a

ass in
the

said~"

Rama

There

of palms.

011

lived

tlie flesh

of deer. Beholding

cow-herds, being anxiousto take them,

Krishna

cattle,

and

demon named Dhenuka>resemblingan

appearance and living upon

fruiis there ripe, tlie

in the orest,

Dhenuka

always

here and therefore the trees are loaded with ripe

smell of which perfumes the

air.

We

lives

fruits the

wish to eat some.

down ?" Hearing those words, Krislma

and Sankarsana brought down some fruits on the ground,
Will you throw some

Hearing the sound

of the falling fruits, the dreadful

nant demon Dhenuka,

and

malig-

having the countenance of an

ass,

frrivtd there speedily, and being angry

began to kick Rama

on the breast with

Catching him by

both hind legs,

his

hinder heels.

Rama however

hurled him round

till

his

he died

then he threw up the dead body to the top oj the palm tree

from the bjanches

of

which

it

struck

down enough

rain drops poured down on earth by the wind.

of

Dhenuka came running

did the

to his help,

same thing with them

fruits like

The

relatives

and Krishna and Rama

until the trees

were

filled

dead asses and the ground was covered with ripe

with

fruits.

Thenceforth the cattle grazed unobstructed in the palm groves

and cropped the neiv pasturage where they had never gone
before.

SECTIN

1 arasarA
all

his relatives,

said

IX.

That demon, in the form of an

being

and

the cow-herds

slain,

ass,

their

and

wives

began to roam at pleasure in that picturesque grove of palms.

slain that fiend Dlienuka, the

Having

two sons of Vasudeva,

repaired to the Bliandira fig-tree.

greatly delighted,

They

bcgan to roam about shouting and singing and collecting

and flowers from the

fruits*

trees

sometimes

cattle to

a distant pasture, sometimes

names,

sometims carrying the foot-ropes

when the horns

first

and the other

Indra.

appearf^Dressed, the one

sable

in

The two

brothers,

liaving

descended upon

frolics

beneficial

human

tayed about
(brolhers)
of

in

although lords of the

earth,

forest.

universe,

began to sport mutually

witb.

Adopting human duties an

character and engaged

engaged

trees.or in

yellow and

surmounted by the bow of

black,

to the world.

the

in

garments, they appeared like two

one white and one

assuming

kine upott

of the

they appeared like two young bulls

lands of forest flowers,

clouds

driving the

them by their

sometimes decorating themselves with gar

shoulds,

Iheir

[calling

And

in exercise, in

in

human

sports, they

these two highly powerful

swinging upon the boughs

boxing and wresting and hurling stones,

Having seen Krishna and Balarama thus

sporting, the

Asura Pralamba, on one occasion with a view to carry them

away stealthily arrived there assuming, the guise of a cowherd.

And

that foremost of.demons,

mixed with them, unsuspectedfound Krishna irrepressible and

assuming a human shape,

Then seeking
made up

his

their faults

he

mind accordingly

to slay the son of Rohini.

The boys commenced playing

Q ter, to\v,

and Iwo togelher.

44

at the

game

of leaping like

Govinda was matched with

ViSHNUPURANAM.

34

Sridama and Balarama with Pralamba the other boys were

coupled with one another and went leaping away. Krishna
;

beat his companion and Balarama

on Krishna's

his,

and the boys who were

The boys

were also victorious.

side,

wlio were

deeated, carrying the victorious boys on their shoulders went

to

Bhandira

th<=

And

fig

and then came back to the

on

speedily

placing Sankarshana

starting-place,

shoulders the

his

Ymon Pralamha did not tary there and ran away

moon.

c'loud w'nh tlie

like unto

Being unable to carry the weight

of

increase in bulk
Roliini's son that fremost of fiends began to
ike uiito a cloud

Beholding lin

the rainy season.

in

like a

scorched mountain, his head crowhed with a diadem ahd liis

heck hung round with garlands, having eyes as large as cart
wheels, a fearful form and shaking the earth

Balarama
Krishna

am

carried

by some demon, disguised

off

cow-herd and huge as a mountaini what

Madliusudana, the vallian runs

PAkasara

said

Bll

smiling and

cause and

why

art

all

:The

away

eternal

the

fire is

thy breath

said "

that

is

thou the soul of

as a

me

Tell

the four

all,

of
liis

the causeof

alone'.when the world the destroyed,

the

a man?

the character of

its

moon

is

of the

origin

allke the

person

waters are thy

thy mouth

kigkfsouled and

do?

high-souled Krishna, cognisant

thou assuming clearly

speedily."

Dost thou not know that you and are

"world and have come to relieve it o
thy head

shall

strength of the son of Rohini, opened

the prowess and

ttiouth,

whli his tread,

he was carried away, "Krishna,!

as

out,

called

load ?
earth

The sky
is

thy

thy mihd; the

is

feet

wind

is

regions are thy arms and hands.

highlypowerful

keads, a thousand liands

and

lord,

feet

and

thou bast a thousand

bodres.

Thou

art the

creation Brahma, sprung from lotusand

begimiing of 11
ihousand
>he sages have praised thee in these terms for a
celestials
times. No one else knoweth tby divine person. Th

worship only thy incarhate penon.

d thc

end the whcle world

will

Dost tbou not know

disappear in

thee ?

that

thou

VISHNUPURANAM.
of

endless forms, thou art upholding

immobile.
of

343
creation, mobile

all

Thou, being indentical with time with

As

hours and minutes, devourest the world.

the sea,
into

when swallowed up by submarine

winds and thrown

in the

fire,

its

and

division

the waters of

are transerrrd

form of snow upon Himachala,

where coming.in contact with the rays of the sun, re-assume

watery nature, so this world, devoured by thee at th

the

time of dissolution,

is

agian created by thee at the end of a

Thou and

Kalpa through thy creative energy.

universe, are but

one and

earth, although for

tlie

same cause

we

protection

its

exist

illimitable

a while

prowess, destroy

your human character, do what

being of

art,

demon.

thyself the

creation of

as distinct indivi-

Bringing to thy memory, who thou

duals*

soul of the

I,

of the

Suspending

right."

is

Thus reminded by the noble Krishna, the powerful Balarama

Pralanmba with

laughed and crushed

simultancously on

the head and

beat out botli his eyes.

knees striking him

his

face with

his fists

having his brain forced through the skull, the

the

ground and

were

surprised and

and praised

Seeing Pralamba

died.

rejoiced and

BalarSma.

so as to

Vomitting blood from his mouth and

demon

slain the

fell

upon

cow-herds

exclaimed "Well donet"

Thus praised by

his

play-mates and

accompanied by Krishna, Balarama, after the death of the

demon Pralamba, came back

to Gokula.

SECTION

arasara

:Wliilst

said

Vraja the rainy

sporting in

X.

Rama

Krishna and

ended

season

The

appeared and the lotuses became full-blown.

in their

were

the

tlius

auturon

Safari

watery burrows, were oppressed by the heat

fish

like a

man by his selfish desires, who is attached to his family.

The peacocks, renouncing all amusements, became silcnt like
withdrawing themselves from worldly

the asceties

ments considering

their

The clouds

unreality.

enjoy-

of

shining

whiteness, exhausted of their watery wealth, deserted the sky

like the wise

home.

who have acquired wisdom, departing from

Iakes were dried

up, like the

The

contact of selfishness.
beautified

by white

brilliance

the sky

in

heaits of

wilh undiminished

with star like

has reached the last stage of bodily existence

"

of the pious.

The

rivers

saint,

far off frora

again began to frequent

had abandoned before

like

false

are interrupted and they are agaiu

afBictions.

The

like the

those lakes

whose

stricken

wilh

who

selfish

children.

which

ascetics

they

devotions

numberless

became

ocean, with silent waters,

accomplished saint

and

their wife

who

the company

in

and lakes slowly went

attachment that connects them with

calm

the

banks as the wise by degrees shrink from the

The swans

the

minds of the pure by

The moon shone

crested

the

men withered by

water of the autumn were

silent

water-lilies, Iike the

the perception of truth.

their

their

Evaporated by the rays of the autumnal sun,

perfectly

has gone through

rigid

penances and has acquired undisturbed tranquility of

Everywhere the waters are as clear and pure as the minds

spirit.

of the wise

who behold Vishnu

ascetic,

The

in all things.

sky was perfectly free from clouds

like

the

whose cares have been devoured by the

autumnal

heart of

H' e

fire of devo-

VISIINUPURANAM.

The moon

tion.0

allayed

the

345

fervours* of

sun

ihe

as

removes the pain consequent upon egotism.

discrimination

The autumn removed the clouds from the sky the muddiness
of the earth and the discoloration of the waters, as abstraction
;

draws away. the senses from the objects of perception.

by becoiring

water of the'lake,

performed as

declined,

and expiring the

sing

At

engaged

vital air.

the heavens>were clear

Beholding

Sakra.

engaged

in

intellect,

as

"

the celebration

in

What

said

preparation,

Sakra

is this,

To him

much delight?"

inhabi-

sacrifice in lionor of

Krishn, gifted

with high.

out of curiosity asked the elders,

festival of

lovingly

of a

and bright

saw the

the cow-herds busily and anxiously

all

making
if,

and again

stationary

wilh stars, Krishna, once repairing to Vraja,

tants

The

the exercise of inspiring, suppres-

if

when

season,

this

full,

"Satakratu

the king of the celestials,

is

in

saying

which you are taking so

thus asking, the cow-herd thus

(performer of liundred sacrificeg),

the lord of the clouds and waters

ordered by him the clouds pour dovvn vvater on earth, by

which the grain

ed beings
these

live

is

produced, on which

we and

othe cmbodi-

and by which we please the gods.

cows bear calves and give

By

Wherever the clouds pour

and well-nourished.

this too

and are happy

milk

watets, the

earth is neither barren of corn, nor bare of verdure, nor

with hunger.

stricken

Having drunk the milk

is

man

of the earth

by means of the rays of the sun, Indra, the giver of water,

pours

For

it

again on earth for the sustenance of

this

fices to

reason

sovereign princes

all

offer,

all

the worlds.

with delight, sacri-

Indra at the end of the rainy reason, and so also do

we and so do the other people."

Parasara

said

Having heard the words of the cow-herd

Nanda regarding the worship

the

anger of the lord of

neither

cultivators

of the

journers in the forests

of Sakra,

celestials,
soil,

Damodara, to

said

" We,

excite

father,

are

nor merchants-we are so-

and cows are our gods.

Tbere ar

VISHNUIHJRANAM-.

346
divisions of

four,

these three

The

our subsistence.

is

the

is

practical

subsistence

of

been divided into

tliree

practical

to

the

The

branches.

worsliip that, for that is

liis

that

object,

benefactor.

is

culti-

he must

father,

man

the.

who. worsliips another's deity, recejring the frut foom

own, does not obtain a prospecous

in

Where

the next.

the forests are bounded by the

We are

extend.

we

Jike

oj

these'

walk

djjplease^

ming

offenders.

'

ln tliose

We

marks
tains,

hills

and so

we wander

We

far

are thus

their

own

inhabit the

and beasts
bound

cultivators

but we,

have

about happily wherever

to

precipices.

spiriis

forests,

of

the

like,

they are

If

tben transfor-

of prey, they will like the

worship the raountains and

What have

who tend our

a victim,

made

vve to

do witb Indra?

Brahmans
earth

worship

offer

worship their laud-

cattle in the forests

to the mountain

and moun-

Govardhana and

Let milk be collected from

us feed Brahmans and

all

others

.00 need of any judgment about

who
it.

all

wisli to

When

The word

in thetcxt \s

wbmver thejr nrrive

par.take

hqme,

us duly

and

let

of it

the oblations have

let

chakrack*ri*ait men lo ihoao

m the evenio|, their

let

stations

een presented and the Brahmans have been fed

*

limits

we

should worship tliem andour kioe. Let prayer andoffer-

ings be tlien

m^Ve,

do our

have heard that the

and mountains are our gods.

prayer;

with

who

to cattlf.

sacrifices

Cattle

kijl

woods upon

themselves to lions

ofer

no longer cultivated

mountains, assuming whatever shapes they

the

in

our waggons.*

in

is

which begins tlieforest;

not conf.ned witliin doprs or walls,

nor homes

neither fields

his

situation eithr in'this

the laud

there are limits assigned, beyond

of

science has thus

vated by any one, s&ould be to him, his chief deity

world or

and

scieoce.

buying and selling to the traders, and tending

cultivators,
cattle

practical

cattlethe kno.wledge

of

means

the

is

spiritual, practical,

the

is

noble Sire,

professions,

Agricukure

science.

nthat

commerce and tending

-Agriculture,

of

knowledge logical,

Hear from me,

political.

the cotvscetici,

wh

VISHNUPURANAM.
herds

circumambulate the cows decorated with garlands of

autumnal flowers.

tf

and

cattle

also

cow-herds pay atteniion to these

the

suggestions, they will

tlie

34JS

secure the

favour of the mountain of

mind."

When Nanda and

other cow-herds

liard the

Krishna, theirfaces were brillint with joy and ihey

he had

spoken

"

xclaimed they
offer
of

well.

we

"

You have judged

aright,

and

flesh

and

Accordkigly ihe inhabitants

as Krishna had directed

offerings they

it

curds and

hundreds and thousands of

fed

thi/y

Brahmans and many other guests who cate

even

that

child"

do exactly as you have said and

will

worsbip to the mountain."

Braja worshiped the mouutain presentiug to

milk

spech of
said

to the

ceremony

and when they had made thrir

circumambulated the cows and the bulls that

Upon the summit of Qovaraam the mountain" and partook

cow-herds wlilst in hs own form

cried as loud as roaring clouds.

dhana Krishna stood aud said "I

of

the food presented

as Krishna,

wrshipped
blessings

by the

he ascended the
his

the

other

self.

hill

with

Having

mountain-person

of

other cow-herds

promised them

Krishna

and the ceremony bing finislied the covv-herds

tlitt

homes.

and

many

disappeared,

retumed

to,

SECTION

1 ARASARA

hear what

any judgment

thus disappointed of offerings

Maitreya, Sakra, greatly angry, addressed

clouds called Samvarttaka

attendant

the

clouds

Being

said

in the sacrihce,

XI.

my

saying "0 ye

say and do ye speedily execute without

The

behests.

cow-herd Nanda and

foolish

companions, relying upon the protection of Krishna have

his

Now therefore,
my command, that

withheld the usual offerings to us.

the cattle, with wind and rain at

subsistance and whence their occupation

my

ing

is

Ascend-

derived.

elephant, huge as a mountan summit,

will

distress

are their

give you

assistance in strengthening the tempest."

PARSARA
ed by the

said

twice-born one, being thus command-

celestial-chief, the elouds

came down

storm of rain and wind to destroy the

The

clouds pouring

world was

filled

pouring

down

uninterpted

down waters day and

with darkness

filled

all blend-

Being

afraid

lightning's scourge, the clouds filled the quarters with

muttering and

their

fearful

a moment,

and the sky were

the earth the points of the horizon

ed into one by the heavy and incessant showers.

of the

in

In

caitle.

torrents.

night, the earth was

and above below and on every side

with water.

The

by the

cattle, pelted

the

storra,

shrank cowering into the sinallest size or gave up their breath.

Some covered
their

their

calves

with

flanks

young ones carried away by the

and

flood.

the wind, the calves cast their piteous looks at

or begged, in Iow moans, as

ing

all

esses

sawr

their

io

mothers
Behold-

the help of Krishna.

Gokula moved with terror and cow-herds and cow-herd

and

cattle

thought "This

ed

if,

some

TremNing

is

stricken

the

work

with consternations,

of Mahendra,

for withholding sacrifices

from

me

Hari thus

who has been

it is

therefore

offend-

my

duty

VlSHNUPURANAM.

to

defend this village of herdsmen.

mountain from

its

349

will uplift ths

snowy base and hold

it

spacious

up as a large

Having thus made up

umbrella over the cow-pens."

his

mind, Krishna immediately upheld the mountain Govardhana

one hand as

wiih
"

if

Behold the rnountain

and

it

will shelt.r

in sport,
is

and said to the cow-herds

on high j enter beneath

you from the storm

and happy in places defehded from the wind

and fear not that the mountain will

it

speedily,

here you w ill be secure

;

enter speedily

Thereupon,

fall."

women,

people with their cattle, waggons, goods,

all

afflicted

the

as

were by rain, went to the shelter of the mountain which he

they

held%teadily over their heads; and Krishna, as he supported

the mountain,

was contemplated with delight and atonishment

As

by the inhabitants of Vraja.

For seven

glories.

eyes expanded with

days and nights did the vast clouds,

despatched by Indra, pour

Nanda,
the

his

and wonder, the cow-herds and cow-herdesses sang his

joy

down showers upon

hight of the mountain.

And

being baffled

pose, the Indra, the destroyer of Bala,

The

cease.

sky clear,
shelter

the Gokula of

to destroy the dwellers, but they were protected by

all

threats

and went back

Krishna, in

of Indra

the inhabitants of

in

his pur-

ordered the clouds to

having been

fruitless

and the

Gokula came out from the

to their respective

the presence of the

habitations.

Then

inhabitants of the forests

filled

with surprise, restored the great mountain Govardhana

to its

original site.

45

SECTION XII

1 ARASARA

said

been saved by

tlie

cliastiser

tlie

After the

PaUa

of

of the

inhabilants of Gokula had

upholding of the mountain Govardhana,

tbe

celestials,

became desirous

(Indra)

Having mounted

Krishna.
lord

his

of

seeing

huge efephant Airavata,

mighty Krishna on the mount Goyardhana, tending

assuming tbe person

of a

cow-boy and ewcirred by

head, Garuda, the king

his

cattle;

tfre 'sons

He

of cow-herds, although the protector of the universe.

above

that

destroyer of enemies, beheld the

saw

of birds, invisible to men,

spreading out his wings to shade the head of Hari.

Desceml-

ng from his elephant and taking him at a distance, Sakra,

having

his

eyes expanded with delight, said to the Slayer

Madhu "Hear[

why

Thou,

Krishna,

hear,

why

have come to thee; do not think otherwise of

lord,

who

descended upon earth to relieve her of her burden.

my

rites

being obstructed,

clouds to deluge Gokula and they have done this

Being
sent the
deed.

evil

upholding the mountain, thou hast preserved the

and

hero,

really,

deed.

The

it.

the supporter of the universe, hast

art

enraged on account of

By

of

have come here;

am much

cattle

pleased with thy wonderous

object of the celestials

is,

now,

think,

accoffl-

plished, for with thy single hand thou hast uplifted this chief
of mountains.
I

Being commissioned by the

cattle,

Krishna,

have coine to thee, to hnour thee for thou didst save them.

At

their

words,

s-hall

install

thee

as

Upendra and

Indra of the cows thou shalt be called Govinda."

as the

Saying

this,

Maliendra took a ewer from his elephant Airavata and with

contained performed the regal ceremony

the holy water

it

of sprinkling.

And

as

the ceremony

wa being performed,

the cattle deluged the earth with their milk.

VISHNUPURANAM.
Having

inaugurated Krishna, ndra, the husband of

tlius

Sachi, again affectionately said

request of the cattle

hear,

"

shall

of Arjuha, has descended

name

him ahvays.

He

upon

shaM assist thee

burden.

He

Madhu,

Iike thy

own

THE DEITY

said

shall live

earth

by

should be protected

on

do

thou

protect

in relieving the earth of

her

Slayer

thee,

oi

Self."
:

know

"I

that in the family of Bharata,

thy jon has been born by Prith.

I

at the

this

foremost of men, a portion of mine, under the

burden.

as

have done

speak sometliing else to

noble one, being deskous of relieving the earth of her

tliee,

of

351

shall

him as long
lord

Slayer of foes,

Sakra,

this earth.

the celestials, as long

sha.H protect

be on this earth, no one shall

be able to vanquish Arjuna in conflict.

Tlie highly powerful

Asura Kansa and Arishtha Keshi, Nraka and others being

slain,

there shall take place a terrible conflict,

celestials;

know

that,

relieve earth of her burden.

to

be anxious for thy son.

power before me.

king of the

thousand-eyed deity, as what

Do thou
No nemy

For Arjuna

go
of

it

will

behoves thee not

Arjuna

shall

grow

in

shall render back Yudhish-

thiraand his brothers to Kmnti after the great battle of

Kurukshetra."
said : Being thus addressed, the king of the
embraced Janarddana and having mounted the

Pakasara
celestals

elephant

Airavata

again

went

to

the

celestial

region.

Krishna too with the cows and cow-herds came back to Vrnja
by the
herds.

way

sanctifkd by the looks of the females of the cow-

SECTION XIII

1 ARASARA
on

Krishna

said

him

seeing

Sakra having departed, the cow-herds,

wonderous

of

mountain Govardhana, said

the

uplift

deeds,

delightedly

:"O

mighty arms, thou hast saved us from a great fear; by

ing up the mountain thou hast protected the cows.
are thy childish

ful

a herdsman and

of

us what

ed

the

in

has been

thy actions are those of a god.

up

all this.

Pralamba has been

killed:
vvith

can swear by the feet of Hari,

filled

Govardhana

We

surprise.

thou of unbounded mght,

powers we do not consider thee as man.

that beholding thy

Tell

Kaliya has been vanquish-

our minds are

water;

lifted

hold-

Wonder-

sports and insignificantis the condition

all

the meanings of

is

Kesava, the woman, the children and the old of Vraja

pleased with thee

all

even

all

Thy boyhood and

the deeds thou hast done.

us with surprise whenever

may

demon

or a

we

are

the celestials cannot perform

thy prowess

thy humiliating birth amongest us, are contraductions that

or a

to

thou of

Be thou

think of them.

fill

a god,

Yaksha or a Gandharba, or whatever, we

consider thee,

we

should respect thee for thou art our

friend."

When
time as

men,

if

if

they had finished, Krishna rftmaind silent for some

hurt and

wounded and then

you are not ashamed

of

Herds-

said to them.

my

relationship,

if 1

have

deserved your praise, then what necessity have you to discuss

thus concerning

me ?

If

you have any love

your praise, then consider

me

for

a god, nor a Gandharba nor a Yaksha nor

me,

if I

born as thy friend and you should not think otherwise

PARASAKA
the cow-herds

said

: Being

addressed thus,

merit

am nither
a demon am

as your friend.

of me."

great Muni'

remained*silent and went iuto the woods

VISIINUPURANAM.

353

leavng Krishna apparently displeased.

sky with the autumnal raoon,

aud the

fragrance of the wild water-lily in

murmuring

bees were

the females of

Beholding the clear

air

perfumed with the

whose buds the clustering

he

their songs,

felt

inclined to join with

Rama

Thereupon with

cow-herds in sport.

he

began singing-sweet low strains in various measures such as

the

woman

left

their

loved
and tbey, as soon as they heard the music,
homes and hastened to meet the Slayer of Madhu.
;

One damsel gently sang an accompaniment

music

another attentively listened to his

the

name and

then shrank in bashfulness

and prompted by

boid

to

song,

his

one called him by

more

whilst another,

pressed close to his side

love,

one,

she caine out, saw some of the seniors of her family and

as

dared not veuture

Krishna

satisfying

meditaling

on
by

which immediately

and

all sin

herself

acts of merit were erfaced by rapture

all

was expiated by regret

again, reflecting

uthers

with

with closed eyes and whole-minded devotion

lorm of the

at

Thus encircled by

and

of the world, in the

Supreme Brahma, obtained, by

emancipatton.

him

not seeing

upon the cause

their sighing, final

the females of cow-herds

Krishna thought the lovely moon-light night of autumn suited

to the

Rasa * dance.

Many

Krishna that in

actions of

of

his

them so imitated the

Vrindavana representing his person.

one " behold the beauty

claims

Krishna" cries aiother ''Listen to

Kliya,

am Krishna "

defiantly.

steady, there
fhe

"

let

Herdsmen,

for

fear

your protection," and a

the cattle graze wherever they

Dhenuka."

"

"

am

wicked

nothing,

no danger of the storm any more

Govardhana

Now

ai>d

is

"I am Krishna" ex-

my movemeuts."
my sing." "Waiti

of

out another striking her arms

cries

fourth cries out

different

absence they wandered through

fifth

will, for

for

be

uplift

exclaims
I

have

slain

In this wise the females of the cow-herds imitat-

The Rasa dance

is

danced by men and women hoiding eacb othet's hands

going round in a ciicle jinginj the air to what they dance.

VISHNUPURANAM.

354
ed the various aclions
their

and

of Krislma,

in his

on the earth with the down

feet

and as he

thunder-bolt and the

lias

damsel, looking

of her person erect

eyes, exclaims " See here are the

the

absence removed

One

sorrow by mimicking his sports.

gone, he has

left

those marks of the banner,

What

goad.

and expanded

impressions of Krishna's

fortunate damsel

going with him inebrieate with her passion as her

footmarks prove

on

for

liigh,

Here Dmodara has calied flowers from

we

see

Here a nymph has

fortunate

Having

in

sat

alone the marks of the tips of his

down

having propitiated Vishnu

her with flowers,

the

sou

trippled

liere

marks

is

her.

Forsooth

soon, for here are his

moon do

and that holding

his

took her

The damsel, being

for

such her

dis-

foot-

own

footsteps returning with

thick ore6t but as the rays

not enter here his footsteps can be traced no

Being hopeless

farther."

this road

companion

he proposed to her that he would

Here he has entered the

speed.

his

The wicked Krishna merely

left

birth.

evident from the uneven and

returning in falterin j steps

indicate.

come back
of the

is

equal steps

along upon her toes

by the hand and then

appointed,

Nanda has gone by

vuitli

hand, the damsel has passed on

intermingled footsteps.

a pristime

in

mood because he had aWed

of

for see, unable to follow liim

has

feet.

with him be-decked with flowers,

her in a hauglity

left

is

irregular

of the cow-herds

of beholding Krishna, the females

came back and

arriving at the banks of the

They immediatery

Yamuna,

they began to sing his songs.

saw the

protector of the three worlds, with

a smiling countenance, coniing speedily towards them, on which one cried

out " Krishna, Krishna being unable to utter any thing

One

liked to contract her

forehead with frowns as

diinking

with the bees of her eyes the lotus of the face of Hari
ther, shutting her eyes, meditated, in her mind,

as

if

being engaged in an act of devotion.

upon

vtith

ano-

his form

Thereupn com-

ing amongst them Mdliaba conciliated some with

toine

else.

soft

words

gentle looks and some he took by the hand

atid

VfeHNUPURANAM.
illustrious deity

ifie

dance, after
oF

355

sported with them in the stalions of the

As each

the damsels had been propitiated.

all

the damsels attempted to remain n one place close to the

side of Krishna, the circle of tlie

dance could not be construc-

Thereupon taking each by the hand and when

ted.

their eye-

were closcd by the cffects of such touch Hari formed the

lids

Then began

circle.

the dance

accompaniment with the

in

music of their clashing bracelets and songs that celebrated in

sweet melody the beauty of the autumnal season.

moon

sang the

of autumn,

At times, one

damsels chanted the praise of Krishna only.

of

Krishna

a mine of gentle rays but the

them exhausted by the revolving dance, threw her arms,

adorned with the tinkling bracelets round the neck of the

Slayer of
praises

Madhu

arms of Hari were

of

another proficient in the art of singing his

The drops

embraced him.

dew upon

the

of perspiration

like fertilizing rain

temples

of

from the

which produced a drop

damsels of cow-herds.

the

Krishna sang-the melody that was suited to the dance."

The

damsels again and again repeated " Bravo, Krishna," to his

When

song.

they

leading, they followed him,

when coming

they

always followed

his

footsteps.

Whilst sporting thus

with the females of the cow-herds, they regarded

in his

in

back,

met him and whether he went forwards or backwards

absence, as a myriad of years.

And

although prohibited

vain by their husbands.and brothers, they

to sport

deity of

one moment

went nut

with Krishna, the idol of their affection.

unbounded prowess, the remover

in night

Thus the

of all imperfections,

assumed thc character of a youth amongst the damsels of

Vraja,
his

pervading their natures and that of their

own essence

creatures the

all

diffusive like the wind, for

elements

comprehended, so also

is

of

ether,

fire,

water,

and

by

lords,

even as

in

air

oe everywhere present and in

all

are

all.

SECTION XIV.

Fne
0,

evenng whilst Janarddana was engaged

demon

the

terror into the hearts of

saturated with waters

his

came

disguised as a hull,

Aristha,

all.

His appearance was like a cloud

his

two horns were very sharp an

two eyes were bright

like the sun.

As he proceeded,

ploughed up the ground with his hoops

his

was erect

he

tongue was

the sinews

of

were strong and between them rose a hump

of

repeatedly licking his

his shoulders

Risa,

in

there striking

Iip*

enormous proportions

his tail

his

hunches were soiled with ordour

and he was a dread to the herds his dewlap hung low and
his face was marked with scars from butting against the
;

Terrifying

trees.

all

the kine, and destroying hermits and

ascetics that dmon,

the guise of a bull, haunts

all

the

forests.

Being greatly stricken with fear on beholding

that

dreadful

bull,

in

the cow-herds and their females

and

his

fixing

Krishna did not

sport and

when he
him

tive

derision,

in

held

his pride

he wrung his throat as

and then tearing

the dreadful

demon with

bis mouth.

Seeing him

(Lhe

but smiling

done and

by the horns, whilst he preased

his horn,

his

the

bull,

of wet cloth

as

froro his place,

stir

upon

awaited the near approach of the

Having thus humiliated

by

furiously

siezed him, as an alligator would have

firmly

knees.

his

eyes and pointing

horns at the belly of Kesava, he ran

youth.

out

defiance.When the deraon heard the noise, he turned

his challenger,

iupon

cried

Krishna then shouted and slapped

Krishna."

"Krishna,

arms

in

companies of the

it

off

until

if

his sides with

hitn

cap-

had been a

piece

and beld
tt

his

one of the horns, he beat

he died vomitting blood from

slain the

herdsmen

glorified Krishna,

celestials of old prajsed Indra,

he triumphed over the Asura Jambha.

whe

SECTIN XV.

ixFTER

Govardhana had been

vanquished,

had happened, Aristha, the butf

things

tljese

demon and Dhenuka

and Pralamba had been destroyed,

Kilya had been

uplifted, the serpent

two trees had been broken, the female fiend

the

Putanl had been destroyed and the waggon had been over-

Naraida went

turned,

Kansa and

to

beginhing with the transference

Hearing

Yosada.

him the whole,

from Devaki lo

Nrada, Kansa

from

this

related to

of the child

was greatly

enraged with Vasudeva and remonstrated with him hard, and

with all the

Yadavas

was

what

Krishna and
they

Rama

had attained

mind,

to

solemn

an assembly of the race. Then thinking

done

he determined to destroy both

were yet young and before

whilist they

Accordingly he made up

man-hood.

to

them from Vraja under tbe plea

invite

of the lustration of arms,

rite

them in a

in

be

to

trial of

Mushtika, by

his

the

of

when he would engage

strength with his chief boxers Chanura and

whom

they would undoubtedly be

"1 will

slain.

noble Akrura, the son of Swapalka to

send" he said "the

Gokula to bring them hither.

will

order the dreadful Kesin,

who frequents the forest of VrinJavan, to attack him, and he

of

unequalled prowess and

they

come

death these

planned to
for

here,

hear

wders.

Rama and

kill

my

words

my

Ascend your

of

46

On

or

is
if

Having thus

Vasudeva."

and out of friendship

chariot

The two

been born there,

destruction.

Janardana, the vicious Kansa sent

Akrura and said to him, '0 master

nilkman Nanda.
have

them

kill

elephant KuvalayHpida shall trample to

two cow-boy sons

the heroic

gifts,

my

will, for certain,

and go

me

for

to the

of

liberal

perform

my

house of the

vicious boys, portions of Vishnu,

for the

very object bringing about

the fourteenth lunation

ntend celebrat-

VISHNUPURANAM.

35*
inglheriteof

tlie

lustration of

arms.

wish them

brought here by you to take part iu the games and

people may beliold them engage

in

a boxing match

too skilled boxers Clianura and Mushtika

or

to

be

lliat the

with

my

by chance, my

elephant, driven against them by his rider, shsll destroy these

vicious youngste rs

out of

my

way,

tjie

foolish fathet

herds and

the sons

properties of

all tlie

tlie

have ever been inimical lo me.

allthe Ydavas

means

dom

have been

for their deslruction

direct thee

herds lo bring

they are

rebeHious cow-herds who

Save thou, lord

my enemies and
and

shall then

with thce vvithout auy disturbance.

thou go as

When

Vasirdava.

of

Vasudeva himself, the cow-herds and

Ugrasena and I will get tliere by llie floiks,

shall kill

and tbou

in speedily

shalt

If

of

Iiberaliiy,

vvill

find out

govern my'kina-

you regard me, do

command

tlic

cow-

milk and bulter

their supplies of

and curds."
Beiug

tluis

advised the illustrious Akrura

undertook to see

tlie

immediately

Krishna and ascennding his

magnificent

chariot he went, out from the city of Muthura.

SECTION

XVI.

Being

commisfioned

by

Kansa's

emissary, Kesin, elated with the

confidence of

liis

prowess,

JT

ARASARA

said;

being desirons of bringing about the

reached Vrindavana,

He

destruction of Krishna.
the

ground with

assailed the cow-herds, spurning

his hoofs, scattering the clouds with his inane

and thc tnoon

and obstructing the paths of the sun

terrified

cow-herds and their females

a steed, the

exclaiming "Save us

shelter

Guvinda replied

in

cowherds

"Away

Why are

and

might

whose neighings are

Come
teeth

heroisin

who

is

on, wretch.

horse

down

ii"

toGovindafor

fled

Hearing their

why do you

only terrors, a galloping and

his

ridden by the

am Krishna

strcngth

ar.d

his

down

the

of

white clouds.

throat

of

Krishna

of the

fell

the

continued to

knock

andhe

down

thy

all

The

Kesin.

liis

Krishna

of

enlarge,

increasing

till

forth

joints

became incapable of any

But
mouth and

his

from his jaws like frag-

arm

demon vomitted

in affliction

into

it

in

the

as

the

dissolution.

disease,

foam and blood

gave way

with his feet; his body was covered

nouths rent
ell

which
Still

the beginning,

eyes rolled

the earth
tion

in

lips

tlirust

arins,

teeth

ments

his

Daityas

of

will

mouth wid open, ran upon Krishna.

Krishna, enlarging his

neglected

littls

thy throat, as the weilder of trident did to Pushan."

dcmon with

The torn

my

destroy

you afraid of one of such

Thus defying him, Govinda went to hght with

knocked

cries.

with the fears of Keshin,

being born as Gopals,

valour

vicious

Save us

deep as the roaring o thethunder

a voice

Srikrishna said

cloud.

Being

by the neighings of the demon, assuming the shape of

with

exertion.

he struck
perspira-

Having

his

open by the armf Krishna, that dreadful demon

like

a tree struck and shattered by lightning,

VISHNUPURANAM.

3&>

Each

divided into two portions.

a back, half a

legs, half

Krishna

nostril.

destruction of the

those portions

of

one

tail,

and

unhurt

stood,

ear,

smiling

demons encircled by

together with their females, were

had two

one eye and one

the

filled

after

with surprise at the

death of Kesin and glorified the lotus-eyed deky.

of Kesin, the

the destruction

Brahmin Narada,

of

the

universe

who

has

oppresser of the celestials.

My

have come from htaven.

surprise,

slayer

heart

to bebold

with joy and

is filled

Madhu, on beholding the wonderful

of

works thou hast done

the

have never heard of such

combat between a man and a horse being curious

it, I

lord

Kesin,

destroyed

easily

Beholding

invisible and

"Well done,

seated in a cloud, delightedly exclaimed

the

cow-herd, who,

descent upon earth.

in thy

Krishna

Indra and other celestials lived in fear of this horse, who

mane and neighed and looked down uyon

tossed his
clouds.

Because thou hast

celebrated n the world

shalt be

farewell

will

now

go.

shall

by the name

of

meet thee again,

of Kesin, in

two days more, when thou

conflict with

Kansa,

When

impious Kesin

the

slain

the son

shatt

Kesava.
subduer

be engaged

in a

Ugrasena, with

of

foltwers shall have been

slain, then,

earth's burden will have

been lightened by thee.

the

thou

upholder of the

his

earth

Many

are

the battles of the kings that have to see, in vvhich thou

shalt

Thou

hast

be renowned

will

now go away,

Govinda.

accomplished a great deed admired by the

beei much pleased with thee and take

NSrada

had

departed,

Krishna,

of the eyes of the damsels of Vraja,

went back with the cow-herds

celestials,

leave."

who was
not the

to Gokula.

'00-

my

have

When

the cynosure

least

surprised,

SECTION

L ARASARA

said

Having

XVII.

house of

out of the

issued

Kansa, Akrura, being desirous of seeing Krishna, proceeded

towards the house of Nanda

I,

for

shall behold the

dawn

folfowed by the

none more fortunate than

is

countenance of a portion of the holder

my

To-day

of discus.

has borne

life

of day, for

shall

my

fruit,

my

eyes and blessed are

night

is

behold the counte-

nance of Vishnu resembling full-blown lotuses.

my

He

a swift-coursing car.

in

" There

tnought within himself.

Blessed are

words, for on beholding Vishnu

a conversation shall take place between him and me.

shall

when seen only

which,

behold

shall

of

shall

world

to-day

whence

glories,

divisionp.

the

mouth

proceeded

who

and as the male

shall

behold Keseva, who

whom

worshipping

of

Vishnu

all

Vedas and

the

glory
tbeir

all

whom

worshipped as the best

is

of sacrifice

in

sacrificial

rites.

without beginning or end,

is

a hundred

with

siits.

the

behold the lord of the universe by

sustained,

is

imagination, removes

in

the

Purusha

by

behold the countenance of Vishnu having lotus eyes,

Indra

sacrifkes,

obtained the sovereignty over the celestials.

That Hari,

unknown

Rudra, the

whose

nature

Aswins,

is

Vasus,

the

day touch

my body

the

to

Brahm, Indra,

He, who

undecaying, all-pervading,

fisb,

who

will,

this

omni-

omnipresent, permanertt,

converse with

a boar, a horse, a

The

lord

has taken upon

some ebject

will
all

me.

He, the

has preserved the world in diverse forms of

tortoise,

with me.

sJialI

Maruts,

the soul of

is

scient, is identical with everything,

unborn,

and

Adityas

of

hif

lion,

of the universe,

Wm th condtion
fceart.

will

this

day

talk

who assumes shapes

at

of huroanity to satisfy

The endkss, who

holds

the

VISHNUPURANAM.

362
earth upon
its

Itis

crest

protection,

will

and who

descendcd upon

lias

day

this

eartli

me by my name.

call

that being, whose deceptive adoption of father, son,

and

motlier,

hend.

Salutation unto him,

ledge,

who

i*

inscrutable

is

bow

who

and

to him, wlio,

by

unable to compre-

is

tlie

performers of holy

of

rites,

sacrifice),

Vasudeva, by the devotees and Vislinu by the adepts

May

Vednta philosophy.

who comprises

he,

cause and effect and the world

through

his truth, for

Hari,

eternal

pository of

all

ParaSARA
having
litile

his

by

itself,

always confide

meditating

said

before sun-set

same colour and

graceul countenance

chaplet

nails

were tinted red

loius-flowers

011

in

a blue dress

nose,

on

liaving large

in

forcst

and a

Akrura also saw

his head.

a countenance as radiant as a blue

hands,

tlie

dressed

wiih a garland of
in his

eyes

his

with Srivatsa

having a high

there Balabhadra, white as a jasmine, a

dressed

Iotus

treading, firmly

having a creeper, just collected

of white

Vishnu, Akrura,

reached Gokula a

full-blown

with smilcs

whose

feet

faith,

brcast adorned

his

yellow raiments and be-decked

;

re-

and there he beheld Krishna amongst

mark; long-armed, broad-chested

flowers

unborn and

that

Tlius nieditating upon

mind animated by devout

ground with

be pleased with me,

in

auspicious things."

the cattle, dark as the leaf of the

of the

in

himself,

in

vvhom man becomes the

011

in

worldly ignorance and

Yajnapurusha (the male

denominated

know-

whom, when seated

tlirough

to

brotlier,

identical with true

is

gets over the

his heart tne ascetic

illusion.

the world

relative,

friend,

for

Glory

swan or the moon

and mighty arms and

lotus,

like

the Kailasa

mountain adorned with a wreath of clouds.

When

Akrura,

beheld

these

two youngmen,

his

coun-

tenance expanded with joy and the down of his body ttood
erect with deHght.

And

happiness and repository

divine Vsudeva

he thought " This

tliis

blessed are

is

the supreme

the double manifestation of the

my

eyes for

hav seeu

the

VkSHNUPURANAM.
protector of the universe and

when by the avour

person.

his

of the deity

Shall that assumer

hand on

my

sinsare

dispelled

all

the

bodily form shall yield

it

come

shall

fruit,

in contact with

forms place his

of innnite

back by the touch of whose fingers alone

and

imperishable

And by thishand holding

with

my

36J

felicity

all

secured.

is

the fierce irresistible discus blazing

flaines of fire, lightning,

and the sun, were slain

Daitya chiefs, and the collyrium from the eyes of their

the

emales

was washed.

Into

this

hand Bali poured water and

obtained enjoyments in the region

under

earth

the

Although

Manvvantara without danger from any enemy.

am

not sinful,

perhaps he

withthe vicious Kansa.

will dispise :ne for

so,

What

ainongst the wicked.

resides in

If

the hearts

of

and

over the celestials for a whole

immortality and dominion

all

my

connection

cursed ismybirth whoiscounted

is

unknown

there

men, who

is

to hira

who

ever existent, freed

from imperfection, the aggregate of the quality of purity and

at

one with true knowledge?

devout

faith

portion

of that

With a heart animated with

approach the lord of

excellent

lords,

Purusha, Vishnu,

the

descended

who

his without

beginning, middle orend."

SECTION XVIII

JT ahasaRA

said

race of the Yadus,

saying

"I

him, which
lotus,

him.

am

Thus

bowed

Akrura."

his

meditating, Akrura, born in the

hand down

And Krishna

was marked with the

flag,

and drew him towards him and

to

the

feet of

HarL

placed his hand upon

the thunder-bolt, the

affectionately

embraced

VlSHNUPUKNAM,

364

Being

honored

thus

Balarama and Kegava,

by hm,

wn

entered with him their

delighted,

Havng

habitation.

entered into conversation with them and been fed, herd lated
to them

how

everything duty,

insulted

own

he had been despatched.

know

thou hast said

all

measures

Having heard

said "

slayer of Kesin

for

this

do

KSnsa as alredy

great one,

The

accompany us carrving sufficient

all

Kansa and

all his

thy anxiety.

all

from .him the

I shall

I will

go

gift, I

devise proper

to

consider

Muthra

to-

elders of the cow-herds shal

Rest here to

offerngs.

Within three nights

I will

niglit

destroy

followers."

commanded the cow-herds, Akrura

Having thus
Kesava and RSma
house of

what purpose

thou of lbera

Rama and

slain.

been

for

not think otherwise of this

morrow along with you.

and drive

had

father

by the wicked demon Kansa and

illustrious

Anakadundhubi,

ther father

the princess Devaki and even his

and slept soundly

retired to rest

The next morning was

Nanda.

youngmen prepared

to proceed to

clear

with

in

the

and the

Mathura with Akrura. The

females of the cow-herds. on seeing them about to depart,

were much

themselves

They wept btterlytheir

afflicted.

were loose upon

"

If

ther

armsand

they thus thought within

Govinda goes to Muthra, how

back to Ghkuta, ? His ears

will

bracelets

will

he come

be pleased by the sweet and

finished conversation of the damsels of the city.

And

being

used to the language of the graceful females of Mathura he

will

never again

like the

rustic expressions

Hari, the pride of our village is taken

is laid

of

tanguage, beautiful
is

tions,

fatal

blow

upon us by inexorable destiny.

The women
Hari

of the Gopees.

away and a

the city have

air,

elegant gait and

of rustic breeding, and,

what likelihood

is

sweet

smies,

graceful

sgnificant glances.

captivated by their fascina-

there of hs returning to the ociety

Kevasa, whohas mounted the car

to go to Mathuta, has been deceived by the cruel, vile, swd

f afly

one amongst us

VlSrfNUPURNAM.

Does not the unfeling

desperate Akrura.

we

affection that

he

that

eyes,

is

us stop

him

sumed by the

cart

separation

are

themselves

Bright

women

upon the

are con-i

no one

the morning

is

of Mathtira, for the

face

Iotus

of Achytita.

without impediment, and

Krishna on his journey.

great festival

Mathura when

What

behold the person of Govinda.

they will

is,

let

we cannot

we

us^

delight today the eyes of the inhabitants of

will

haste

preparing to depart

who may go hence

behold, enraptured,

the

The Gopas, with Nanda

succeeds to this night for the

bees of their eyes will feed

Happy are they

know

that he

Rama

they do for

makes any attempt to detain Govinda.

that

nkind

talk of telling our seniors that

What

fires of

he'ad,

their

at

away?

taking him

Why

loss'?

traitor

here fee! for our Hari, the joy of our

departing f rom us, along with

Govinda

bear his

all

is

365

pleasurable

dream was seen by the happy damsels of the city that their

eyes shall behold unobstructed the countenance of

graceful

Krishna

A!as

the eyes of the females of cow-herds have

been deprived of their vision by the relentless BrahmS, after he

shown them

had

love for

us decayad, the bracelets from our arms

cruel-hearted
pity for

the

Akrura urges on the steeds

females

like us

who

are

by that

for

even that dust

and now he

is

no longer

Thus lamented by the damsels, Kesava and

hamlet of Vraja. Travelling in a car
steeds

usual daily
'h's,

his

the

ceremonial in the

feel

is

to

distanced

be seen

Rama

left

!"

the

drawn by quick-coursing

banks of the Yamuna when

they reached, at noon, the

Akrura requested them to halt a

The

slip.

who does not

bewailing? Alasi behold

dust of Krishna's chariot-wheels

from us

Hari departing with his

this great treasure.

little

river.

high-minded Akrura bathed

whilst he performed the

They having agreed

in the tvater

to

and rinsed

mouth and then entering the stream he stood meditating

"pon the

Supreme Being.

^alabhadra,
jsmine

He

beheld,

in

his

meditation,

having a thousand-hooded heads, a garland of

flowers,

47

having large-red eyes

resembling

lotus'

VISHNfUPURANAM.

366
petars, surroundd

by Vasuki, Rambba and ther mghty

flowers, clad in
let of totuses,

crovvned with a

dark-co'loured raimeit,

adroned with

brilliant ear-rings,

ing at the bottom of the river in the

mace, having the complexion of

excellent ear-rings

adomed

dotlies,

of tndra

cloiul,

He saw n

coppery and expansive

coloured flowers and appearing

streams of lightnings and the bow

vvith

celesfcial sign,

keyuras and head with a

vvith

his

conch, discus, and

elegant form, clad in yellow

ar.

was marked with

his breast

were adroned

many

with

a cloud adroned

like

and

cliap-

drunk and stand-

water.

lap Vishnu, having four arms, and holding

eyes,

sfr-

prised by Gandharvas, decorated with garlands f wild

perrts,

four.arms

crown:

brilliant

he was attended by Sanand.ina and; other holy sages, who,

fixing their eyes

upon the

their noses,

tips of

were absorbed

profound meditation,

in

Understanding tbem as

Krislma and Bilarama, Akrura

was struck with amazement and he thought how they could

;

He

quikly have got there from the chariot.

tfbem of

this,

but Janarddana deprived him of the faculty

Having come out

speech at that momfent.

{hen

cametothe

chariot

and Krishna stationed

in

of

so

desired to ask

tlie

of

waters he

andsaw there, like before, Rama

And having
their human forms.

entered the stream again he saw those two forms praised

by Gandliarvas, great
Apprehending then

ascetics,

Siddhas and great serpents.

enbgized the

their real naturc he

eternal

deity gifted with discriminative knowtedge.

AkruRA

said

"Salutation to

rnsnifold, all pervading,

and who
abte,

art simple

who

to thee,

Supreme

existence.

thee,

who

spirit, of

art uniform and

inconceivable glory

Salutation to thee,

art truth aiui the essence of oblations.

Lord, whose nature

primeval matter,

who

existest in

is

nnknown, who

inscrut-

Salutation
art

beyono

6ve forms, identical with

the

lements, with the faculties, with matter, wiih the livingsoul

bnd wth
*af the
'

the

Supreme

spirit.

Be

propitiatea with me,

antverse, eseence f all things,

soul

prishable or eternal,

VKIINUPURANAM.

36,7

whelher addressed by tbe nanie Brahm, Vishnu, Siva or

I

adore thee,

God,. wiiose aature

art

supreme Brahman,

the

that,

are not

unchangeable, uncreated.

But as our objects can

be accomplished but through some specific from, thou art

eternal,

oot

who

to thee,

applicable

un-

is

the attributes of kind or appellatton

for

like.

whose

indestructible,

be decipltered, whose tvame ewen

purposes cartnot
lcnown

is

termed by us Krishna,

Achyuta, Ananta or Vishnu.

unborn divinity, art

the objects of these

the gods

art

thou
world,

all

thou art

all

other beings

is

noihing except thee in

all this

from

existence.

Thou art Brahm, Fasupati, Aryaman, Dhatri and VidhStri

thou art Indra, air,

wealth

and

the judge

various purposes.

universe

qualities
ablc

of llie

god

of

dead; and thou, although but

Thou,

identical with the solar ray, createst

elementary substance

all

and thy supreme form

term Sat.

knowledge and
iiim

the regent of the waters, the

over the world with various energies directed to

one, presidest

the

fire,

thou art the whole

Soul of the universe, thou art free

all.

change and there

and

Thou,

impersonation

bow

who

to

is

is

composed

him who

is

identical

and not perceptible.

is

of

thy

denoted by the imperish-

the lord Vasudeva, to Sankarsana, to

with true

Salutation to

Pradyumna and

to

Aniiuddha.

SECTION

Jl

in

ARASARA

the stream

said

: Having thus praised Vishnu, standing

that descendant of the

the lord

of

afticles.

Having withdrawn

all

XIX.

wtth flowers,

Yadu race worshipped

incense and
his thind

all

otber

beautiful

from every thing else and

! .

V1SHNUPURANAM.

368

some

devoted

it

tion,

"I

am Brahman" and

Then

considering himself as blessed, the high-minded Akrura

to Vislmu.he engaged, for

got up from the watcrs of the

iot.

time, in the medita-

theu desi6ted from his abstraction.

Yamuna and came

to the

char-

Like before, he again savv stationed on the car,

Rama

and Krishna.

Seeing Akrura thus amazed, Krishna

Akrura, your eyes are expanded with

"Forsooth,

Methinks you have seen something vvonderful

of the

in the waters

Yamuna."

AkrurA
waters,

said

: "0

Achyuta, the wonder

behold here, before

me

in

Mathura,

is

saw

a bodily shape

ed with thee, Krishna, the marvel

wonderous form

fie

said

surprise.

in

am

have seen and

tlie

unit-

tvhose

No more of this, let us go to

Madhu am afraid of Kansa. Oh

the universe.

Slayer of

on them who eat

t'ie

Saying

bread of another."

urged on the quick steeds and they arrived,

after

this he

sunset,

at

When they came in sight of the city, Akrura said

Krishnaand Rma "You must now go on foot, whilstl

Mathura.
to

proceed alone
of

Vasudeva

in the car

and you must not go to the

house

been banished by Kansa on

for the elder has

your account."

PARASARA said:
city of Mathura,

Having said

Rma and

ing the public road.

this

All the females

espied the two brothers with delight.

sportively looking like

about,

they

saw

Akrura alone entered

Krisbna proceeded thereto

and males

And

two young elephants.

the

follow-

of Mathura

they went along

As

washerman colouring

they roamed
clothes

and,

with smiling countenances, they went and wanted of him

some

of his fine linen.

was made
hard with
struck

on

He was

insolent by his master's favour, so he remonstrated

Rama and

Kesava.

down the head

earth.

a washerman of Kansa and

Having thus

Thereupon Krishna,

that vicious-souled

killed

in rage,

(washerman)

him and taken yellow and

cameto a

flower-

Seeing them, having expansive eyes, the

flower-

blue raiment Krishna and

seller's shop.

of

Rama,

delightedly

VISHNUPURANAM.
was

seller

and

astonislied

369

wbo

Maitreya,

thouglit,

whence could they have come.

they be or

could

Beholding two

youths so lovely, dressed in yellow and blue garments, he took

them to be
for

some

divinities

flowers,

he placed his hands

saying

head,

My
'

my

coming to

Being asked
like lotuses

upon the ground and touched

said

it

am

will

before

fragrant and fresh.

Krishna gave him the

friend,
slialt

who depends on me,

selected,

and again

Being
blessing

shall

much pleased with

" Fortune,

never forsake thee.

good

Thou

never lose strength or wealth and thy family shall never

be extinct.

Enjoying many things, thou

remembering me,

attain

to the

friend,

shail

be born

in thy race, shall

shalt,

in

the end,

region of the celestials.

in virtue

and those, who

be long-hved.

great one,

thy mind shall always be

good

as

Prostrating himself again

them, he presented them again and again with flowers

heautiful,

him,

favour.

pay them

the flower-seller, with a smil-

this,

ing face, gave them whatever choice flowers tbey

to gain their

with his

shown me great kindness, by

lords have

house, fortunate that

Having

homage."

descended upon earth.

by them, having mouths budding

long as the sun shall exist, none,

in

thy race, shall be

disturbed with famine or other troubles."

Parasara

said

Having

by the flower-seller,

company

said this

and been worshipped

foremost of Munis,

of Balarama, issued out of his house.

Krishna

in the

SECTION

XX.

:o:

w.

HILE thus going along the hgh road, Krjshna saw a

young

girl,

who was

crooked, carrying a pot of unguent.

Krislma addressed her

in

sweet words and said

are you carrying that unguent

me
tion,

Tell me, lovely maiden,

Being thus addressed by him

truly."

Kubj being attracted by

towards Hari,

posed

my

you not know,

replied

through

affection

his

is

Tribakra,

tell

affec-

and well

dis-

: "*Do

also mirthfully

to hiin

my name

lord, that

" For whom

am

the

servant of Kansa and appointed to prepare his perfumes.

Kansa does not

perfumes prepared by any other female

like

for this he loves me greatly and shows me favour."

Krishna said: "0 thou having a lovely countenance, give
us suffkieut ungueut used by the king, to rub upon our

and

and she gave them as much

of the unguent as was required for their persons and they
"

bodies."

rubbed

it

Take

it,"

Kubja

said

on various parts of their bodies and faces,

looked Hke two clouds, one white and one black,

by the many-tinted bow

of Indra.

Then Krishna

till

they

decorated

skilled in the

curative art, took hold of her under the chin, with the thumb

and two

fingers

pressed

down

and

lier

lifted

feet

Beng thus rendered

of

damsels.

by the
replied

Then

gfffrnent

"

up her head, whilst with his

and

in this

straight, she
filled

way he made her

became the most

come

he

straight.

beautiful

with affection, she took Govinda

and said " Come to

shall

feet

to

your

Having thus dismissed her and cast

my

house." Hari, smiling,

house som time after."

his looks

towards Rama,

he laughed aloud.
.,

Dressed then

iri

blue and yellow raiment and aonointed

wijtb fragrant

unguents and adorned with beautiful garlaods,

Kjtava and

Rama went

to the hall of arms.

They

then

TISHNUPURANAM.
of th warder which excllent

inquired

Being informed, Krishna at onre took

dtawing

then

it

Abused by

bow
tip

violence he snapped

wrtli

Mathura resounded

371

wtth

made

noise

the

tliey woulri take.

bow and bent

it

in

by

two and

it

all

fracture.

its

guards fr breaking the bow, Krishna and

tlie

Rima
When Kansa came

retorted and defied

them and

to

know

left

that

the

hall.

Akrura had returned and

Krishna toad snapped the bow, he then said to Chanura and

Mushtika

"Tow

cow-herd boys have arrived You mustkHl

them both before

in

When

me.

kill

try Jlo

nie

trial of

you two,

strength, for they always

gifted with great strength,

shall

destroy these two cow-herd boys

ever

you

will desire.

whether

means,

the

killed,

foul

kingdom

commanded the two

sliall

be ours

is

they shail

as huge

you what-

common." Having thus

waite ifor the rising sun,

great elephant

as a cloud charged with rain,

and drive him upon the two boys

attempt to enter."

he ascertined that

orders,

in

"You must place my

near the gate of the arena

wlten

shall give

wrestlers, he sent for his elephant-driver

and said to him loudly

Kuvalaypida who

These two boys are my enemies; by

or fair, you must kill them both. They

tlie

Having given

plalforms were

al

these

ready and

not conscious of his impending

death.
'In

set

the morning the citizens assembled on the platforms

apatt for them, and the princes with the ministers

courtiers occupied the royal seats.

in front

apart,

who were judges

close

,by,

upon a

of the

Kansa made

games

lofty throne.

whilst

at

Nanda

the'cnd of which sat Akruraand Vasudeva.

ana^ney

was Devaki, mourning

sat

Amongst
for

wbose lovely countenance she desired to see even

destruction.

sit

he himself sat

and.cow-Irerds had places set apart for them

wives of the citizens

of

and

those

Separate ^alatfonns

were alao set up fdr the ladies of the palace

there.

all

Thereafter

the

her son,

in the

hour

the bugles were sounded and

Ctnura sprang forth and Mushtika clapped.his arms defiantly

VISHNUPURANAM.

372

and people cried aloud " Alas."

Covered with

whom

and blood of the elephant,

juice

driv-en against

them by the

Balabhadra and Janarddana

driver,

confidently entered the arena,

and expressions

and people

said

This

This
This

upset.

This

that Krishna

is

ed fangs of

the

who

and Kesin.

This

is

damsels.

Yadu

demons
There

delight

the

to

This

race.

is

and Krishna, Devaki's

and milk oozed out

his elder brother

He

is

young,
of the

skilled n

the

a cow-herd, exalt the de-

a portion of the

heart

of her

on beholding the faces of

felt

tliat

all-existing,

who

all-

assuredly

will

The ckizens having thus described Rama

lighten her load."

and

is

is

Dhenuka

Arislha,

by the wise,

shall, as

seven days
this

minds and eyes

generating Vishnu descended upon earth,

firmities

for

Behold,

him, having long arms.

sense of PurJnas that he

pressed

Kaliya and who

Govardhana.

has been foretold

It

Balabhadralt

whom the waggon was

who uprooted the two trees.

that Achyuta.

affording

sportively

the arena

ll
is

the she-demon PutanS was

easily destroyed the

Balabhadra, before

from

This

boy who danced upon the hcod-

the serpent

upheld the mountain

Krishna,

whom

Krishna

that

is

There arose exclama-

of surprise

Krishna by

that

is

all.

Krishna

is

Krishna by

that

is

killed.

"Th3

two Konsjamidst a herd

like

of deer, with proud looks towards

tions of pity

tempora!

tlte

they had killed when

was

breast
his son,

filed

with compassion

And

out of affection.

Vasudeva forgot

himself young again.

hs in-

The women

of the

palace, and the females of the city beheld Krishna with eyes

wide opwj.
" look

"Look friends"

conflict with the elephant

upon

his

said

they to their companions

the face of Krishna; his eyes are reddened by his

and the drops of perspiration stand

cheek outweighing a full-blown lotus

studded with glittering dew.

the faculty of vision

fruitful,

Make your

autumn

birth blessed and

by beholding the breast of the

boy, the seat of spiendour and marked with the mystic sign
Sribatsa

and

s.ee

his

arms menacing destruction to

the

VtStfNUPRANt.

Do you

enemies.
irt

a'

not see Balabhadra coroing with

raoon and as the fibres of the lotus stem

as the

And

spring up.

no

there

elder

see Hari

is

who

form of Hari,

will

judge righlly

just in his youth,

of

and the

a great sin

in the

fair?

contest

between boys and strong men.

Parasara

said

:The women

Is

How

match the

headed by Chnura on the

Isthis

is

and beautiful forms ar on the

delicate

athletic fiends

This

how he

demon Chanuraf

huge and adamantine form of the great

Two youths

See,

advancing to meet ChSnra.

present here

can the delicate

and Chanura s they

gently smiles at the gestures of Mushtika

side

clad

hiro,

bfue raiment, having his countenance fair as the jasmine,'

one'

othe.

umpires to allow a

cky having thus

of the

conversed with one another, Hari tightened his girdle and

danced in the fing shaking the ground on which he trod.

Balabhadra too, slapping his arms defiantly, dancedand

wonder

it

troddtng.

is

that

The

the earth was not riven asunder by his

highly

powerful

Krishna

engaged

with

deroon Mushtika, well-versed in wrestling,

Chnura and the

began to figbt with Balabhadra. Mutuaily entwining and

pushtng and pulling and beating each other with fists, arms
nd elbows and pressing each other with their knees, interlacing fheir arms, kicking with their

feet,

pressing with their

whole weight upon another, fought Hari and Chnura.

at

the time of this national festival, dreadful

And

was the encounter,

though without weapons, displaying strength and heroismv

And

as long as the contest continued, Chnura

losing
his

something

head trembled from

his

fury

was gradually

and the wreath upon)

of his original vigour

and

distress,

wfcilst

the

World-comprehending Krishna wrestled with him but sport-

Seeing Chanura losing and Krishna, gainingstrength

Kansa, worked up with ire, ordered the music to cease. And

ively.

as

soon as music was stopped by Kansa countless celestial

bugles
greatly

were sounded
delighlecl

and

in

the

welkin.

invisible, said

And the celestials,

:"Krishna be thou
[

vlSHNUPURANAM.

374

crowned with success; Kesava, do thou slay

Thereupon sporting

Chanura."

Krishna, the slayer of Madliu,

him

whirled

that

demon

a long time with Chanura,

(or

at

of slaying

with the intention

him up and

lifted

last

Having

him.

whirled Cbanura round a hundred times until his breath wa>

the sky, he dashed his body on the 'ground.

expended

in

soon as

fell it

it

was sundercd

into a

hundred pieces and

of gory mire.

was strewn with a hundred pools

earth

As
tlie

Whilst

happened, the powerful Baladeva was engaged likewise

this

with

demon bruser Mushtika.

tlie

with his

fists

Striking him

and on the breast with

on the head

his knees,

he stretched

him on the ground, and pummelled him there

Krishna

Again,

dead.

Tomalaka, and

When

hand.

Tomalaka

felled

him

ercountered

he was
bruiser

earth with a blow of his

to the

left

athlet saw Chnura, Mushtika, and

the other

they fied from the

killed,

till

royd

the

field

and Krishna and

Sankarsliana danced victorious on the arena, dragging along

with theni by force the cowherds of their
his eyes reddening with wrath, called

own

age.

Kansa,

aloud to the surround-

]ng people, "Drive those two cow-boys out of the assembly:

seize the villain

Nanda, and secure him with chains

of iron

put Vasudeva to death with tortures intolerable to his years

and

lay

hands upon the

to those cowherds

Upon

who

these

hearing

seated,

tlie

eartfi,

associates of Krislma."

orders,

the

hold of hiin by the

laid

struck his tiara to the ground

the

and whatever else belongs

destroyer

of

Madhu

and springing up to the place where he

iaughed.at Kansa,

was

are

cattle,

then

hair of

Govinda threw himself upon him.

weight

of the

Kansa

the king, gave up the

his

casting him

head, and

down upon

Crushed by

tlie

upholder of the universe, the son of Ugrasena,

ghost.

Krishna then dragged

the dead body, by the hair of the head, into the centre of the
arena, and a deep

ckrcass of Kansa,

Krjshna, as

if

furrow was made by the vast and heavy

when

it

was dragged along the ground by

a torrent of water had run through

it.

Seeing

;:;

VISHNUPURANAM.

375

Katisa thus treated, his brother Sumalin

came

was encountered, and

killed,

but he

Then arose a general cry

as they

easily

beheld the king of Mathura thus

slain,

and treated

Krishna, accompanied by

etnbraced the feet of Vasudeva and of Devaki

Balabhadra,

Vasudeva raised him up

but

by Balabhadra.

of grief froin the surrounding circle,

such contumely, by Krishna.

vvith

to his succour

and he and Devaki recalling

what he had said to them at his birth, they

bowed to Janrddana, and the former thus addressed him

to recollection

"

Have compassion upon

of dejties

upholder of the world.

(present)

the

god, benefactor and lord

mortals,

by thy favour to us two, that thou hast become

it is

That

for the punish-

ment of the rebellious, thou hast descended upon earth

house, having been propitiated

Thou

race.

creatures,

all

art the heart of all creatures

and

that inspires

worshipped with

How

and the offerer

the creator of

of sacrifices.

all

is

things

who

reasonable, that the lord

It is

world proceeds should be

immobile beings
of

exist,

a mortal being

lord,

How

my

son

from

Brahma

to a tree.

thou

beguile

me?

I
I

as

am

of the

world from

whom all mobile and

womb and born

the

on me, therefore,

Supreme

and being incarnate do thou protect the universe.

god, thou art not

as

pity

in

such

born of me, except

should he, in

be conceived

Have

affection

towards thee

without beginning or

is

end, son ?

through illusion

The

tbou

indeed but error, and a great

whom

the

sacrifices

tongue of a mortal

shall the

all

proceeds from

heart and the heart of Devaki

thou wast our child,

if

delusion.
call

my

our

thou abidest in

be,

will

my

in

sanctifies

Thou, Achyuta, who comprehendest

the gods, art eternally

art sacrifice itself,

as

has been, or

that

all

universal spirit

thee,

by my prayers,

my son and hence

did carry thee to

Therefore,

great soul,

Blinded by illusion
I

thou comprisest the whole universe

was

afraid

why

dost

considered thee,

of Kansa.

And

therefore

Gokula where thou hast grown up

no longer consider thee as mine own son.

but

Thou Vishnu

VISIWUPORANAW.

37$
*he supreme lord

of all,

whose actions Rudra, Uie Maruts,

ttie

Aswins, Indra and the cejestials cannot equal although they

us for the
behold thera thou, who hast descended amongst
;

behoof of the universe, art recognized, and

de.lusjon

ao

is

WOre."

SECTION

IaRASARA

said

XXI.

:Beholding

Devaki

and

Vasudeva

obtain true discriminative knowledge on seeing his wondciful feat,

Krishna, being anxious to beguile them and other

Yadu

descendants of
Vishnu.

mother,

race,

Thereupon he said

my

spread again the illusions

his

to

elder brother Baladeva

behold you.

It

is

parents

of

father,

along anxious

to

Kansa he could not do

so.

was

out of fear of

"0

all

long the pious do not serye their parents that portion

birth
their life is spent in vain. O father, blessed is the

So

Ithose

men who

serve their spiritual

Brabmanas and

parents.

Thou

father, for the violations

give us,

time

their

we were

of
of

preceptors, celestials,

shouldst therefore

committed.

For up

for-

to this

greatly distressed and under the influence of

another on account of the prowess and strength of Kansa."

Saying this Krjshna bowed unto his pargnts and othet
elderly

members

citizens.

of the

Yadu race and duly honoured

Thereupon Kansa's

Btricken with grief

mothers

and sorrowi began

Jtansa lying dead on the ground.

jeegret fpt

what had happened, and

to

and

wives,

tl>e

being

lament encircling

Hari then expressed

his

with eyes saturated with

VISIINUPURANAM.
tears he consoled them.

The

377

Madhu

slayer of

then released

Ugrasena from prison and placed him on the throne rendered

Being

vacant by the death of his son.

Kansa

the funeral rites of

throne the Jadava-chief performed

and of the rest of the

on the

installed

When the ceremony was

slain.

nished and Ugrasena

had taken

dressed him and said

: "

his royal seat,

Supreme

lord,

fi-

Krishna ad-

order

me

freely

what else to be done. By the curse of Yayati, our race cannot governbut having rae as your servant you may order

How

,even the celestials.

should kings disobey them ?"

Having said this, Kesava, assuming

PARASARA said
mentally the deity of the wind, who
summoned
shape
ihuman
:

immediately came there, and said to

to Indra

and

Ugrasena

his splendid hall

commands him
princely

Sudharman

send the royal

to

courts,

him"Proceed,

Vayu,

him to lay aside his pomp, and resign to

tell

hall,

the assemblage

for

tell

him that Krishna

the unrivalled

gem

of

of the race of Yadu."

Accordingly Vyu went and delivered the message to the

husband of Sachi, who immediately gave up to him the hall

Sudharman, and Vayu conveyed it to the Ydavas, the chiefs
of

whom

thenceforth possessed this celestial court, emblazon

ed with jewels, and defended by the arms of Govinda.

two excellent
possessed of

Yadu
all

the xiisciples of

Sndipani

who,

youths,

versed in

all

The

knowledge, and

wisdom, then submitted to instruction, as

Accordingly

teachers.

though born

in

they repaired to

Kasi, resided at Avanti

to study the science of arms, and, becoming his pupils, were

obedient and attentive to their master, exhibiting an example

In the
to all men of the observance of instituted rules.
course of sixty-four days they had gone through the elements
of military science, with the treatises on the use of arms, and
directions
of

for the

mystic incantations, which secure the aid

supernatural weapons.

proficiency,

and knowing

astonished

at such

exceeded human

faculties,

Sandipani,

that

it

imagined that the sun and the moon had become his scholars.

vishnupuranam.

573

When

they had acquired

"

him,

Now

say

all

that he could teach, they said to

what present shall be given to you, as the

The

preceptor's fee."

prudent Sandipani, perceiving that

they were endowed with more than mortal powers, requested

them to give him

Taking up

Prabhsa.

ocean

his

dead son, drowned

their arms, they

marched against
"

but the all-comprehending sea said to them,

not killed the son of Sndipani

who

lives in the

still

under

into

the

the conch

my

sea

On

and having

shell,

the

have

a demon named Panchajana,

form of a conch
waters.

sea o(

the

in

shell,

hearing

seized the boy

this,

he

slain the vile Panchajana,

he ^ook

which was formed of his bones (and bore

as his horn), the sound

of

which

fills

the

is

Krishna plunged

demon

it

hosts with

dismay, animates the vigour of the gods, and annihilates

unrighteousness.

The heroes

also

recovered the boy from

the pains of deatli, and restored him in his former person to

his father.

Rma and

Janrddana then returned

to

MathurS,

which was well presided over by grasena, and abounded

in

a hapgy population both of men and women.

SECTION XXII.

XaraSaRA

:The

said

mighty Kansa had married the

one named Asti,

two daughters of Jrasandha,

the

other

Jarsandha was king of Magadha, and a very powerPrpti.

who, when he heard that Krishna had killed his
ful .prince
;

was much incensed, and, collecting a large force,

marcjied against Mathur, determined to put the Yadavas and
son-in-law,

Accordingly

Krshna to the sword.

and twenty numerous

three

and JanSrddana sallied from

resolute

Magadha.

and

force,

The

fought

lie

divisions

of his forces.

with

bravely
leaders

with tvvo quivers

of Hari,

and the

mace

and accordingly the

filled vvith

exhaustless arrows

Kaumodaki, and the ploughshare

called

the club

as

Balabhadra, as well

of

armies

tlie

prudently resolved to

have recourse to their ancient weapons,

bovv

RSma

with a slender, but

tovvn

tlie

two youthful

iuvested the city with

Saunanda, descended

of
at

Armed with these weapons, they speedily

king of Magadha and his hosts, and re-entered

wish from heaven.

discomfited the

the city in triumph.

Although the wicked king

defeated,

yet Krishna

was not subdued

force,

and

and was again

of

Magadha, Jarsandha, was

knew

that whilst he escaped alive he

iu fact,

he soon returned with a mighty

forced by Rma

add Krishna

to

fly.

Eigh-

teen times did the haughty prince of Magadha renew his attack
upon the Ydavas, headed by Krishna and was as often
defeated and put to the rout by them, with very inferior
;

numbers.
foes,

That the Yadavas were not overpowered by their

to the present might of the portion of the

was owing

discus-armed Vishnu.
universe, in

It

was. the pastime of the lord

his.capacity of man, to launch various

against his enemies

for

what

effort

of

power

to

of the

weapons

annihilate

VSHNUPURXNAW

380
his

foes could

be nece&sary to him, whose

destroys the world?

customs, he formed alliances

in

hostilities

Thus

flight.

ereaes and'

the brave, and engaged

Hind

with the base.

devices of policy, or negotiation,

and chastisemnt

frat

But as subjecting himself to human

recourse to the four

prt&fcnts-,

sowing

dissension,

and sometimes ^Rren betook himself

imitating the conduct of

human

to

beings, the

lord-

GSrgya,

the

of the world pursued at will his sports.

SECTION XXII,
:o:

ARASARA said:Syala having

called

BrShmana, whilst at the cow-pens, impotent, in an assembly

highly
of the Yldavas, they all laughed } at which he was
offended,

and repaired

where he engaged

in

to

the shores of the western

sea,

obtain a

son,

arduous penance to

should be a terror to the tribe of Yadu.

who

Propitiating

MahSdeva, and living upon iron sand for twelve years, the
desire
deity at last was pleased with him, and gave him the
became
childless,.
was
who
Yadanas,
the
of
The king
boon.

the friend of GSrgya

and the

latter

who was as black as a bee, and

The Yavana king having placed

begot a son by his

wife,

thence called Kalayavana.

his

son,

whose breast was

hard as the point of the thunderbolt, upon the throne,

prowess
retired to the woods. Inflated with the conceit of his
who were the most mighty
as

Kalayavana demanded of Nrada

heroes on earth.

To which

the

sage answered.

yjdavas." Accordingly Kalayavana assembled many

*t

Mlechhas

and

"The
myriads

barbarians, with a vast armaroent

of

VISHfJUPtJRANAM.

eephants, cavary, cbariots,

against

and

advanced impatiently

foot,

Mathur and the Yadavas

ggf

wearying every day the

animal that carried him, bu^tesensible of fatigue himself.

When

Krishna knevS^Phis approach, he reflected that

iftheYadavas encounte^fcthe Yavana, they would- be so

much weakerted by the cWrfict,

come by Ihe king of Magadha

tbat they
;

would tben be over-

that their

force

was mucb

reduced by the war with Magadha, whilst that of Kalayavana

was uttbroken
victorious.

He

danger.

Yadu

enemy

and that the

Thus

the

resolved therefore to construct a citadel for th

tribe, tbat

women might

should not be easily taken

defend, and

ii*

one that even

whicb therefore the heroes of

house of Vrishni should be secure

the

thertfore, be

might,

Ydavas were exposed to a double

one in whicb the male

combatants of tbe Yadavas should dread no

himself sbould be

he

though

peril,

drunk or careless, asleep or abroad.

Thus reftecting, Krishna soKcited a space of twelve furlongs

ocean, and tbere

from tbe

he built the city of Dwaraka,

defended by bigh ramparts, and beautified with gardens andt

reservoirs of water,

crowded witb houses and

splendid as the capital of Indra, Amarvati.

buildings,

and

Thither Janard-

dana conducted tbe inhabitants of Mathur, and then awaited

tt

that city the approacb of Katayavana.

Whert tbe
nnarroed,

bostile

went

army encamped round MatburS, Krishna,

fortb,

and behetd the Yavana king. Kalya-

vana, the strong-armed, recognising

whom

hito

VSsudeva, pursued him

Thus pursued,

Krisbna

entered

it

Muehukunda
'liei

in.

The

rash

Yavana

aad beholding a man lying asleep

must be Krishna, and kicked

awoke,

Yavawa was

Por,

where

large caverh,

Muchukunda, the king of men, was asleep.

entering the cave.

eonchided

tbe thougbts of perfect ascetics cannot overtake.

instantly

therfe,

hinr; at

casting on biro an angry

whkh

glance,

eonswned, and reduced to ashes.

a battle between the gods and demons, Muchukunda

fonnerly contributed to the deeat of tbe latter

49

and f

VISHNUPURANAM.

3*2

being overcome with sleep, he solicited of the gods as a boon

that he should enjoy a long repose. " Sleep long and soundly,"
said the gods
to ashes by

" whoever disturW|tt0U

fire

emanating

Having burnt up
foe of

from^*^ body."

the iniquitof" aavana,

and beholding

prophecy of old Garga,

"

saying.

Thou

for

was

it

fell

Muchukunda, recollecting

down

before the lord of

known, supreme

art

said of old

lord, to

by Garga, that

Yadu. Thou

for

thy glory

of

end c\

the

at the

am

unable

endure.

to

Thy words

are of

and

earth

deeper tone than the muttering of the rain cloud

sinks

down

the family

in

without doubt, the benefactor of mankind

art he,
I

tlie

Hari,

all,

be a portion

twenty-eighth DwSpara age, Hari would be born

of

tlie

"Iam

the lunar race, in the tribe of Yadu, and

in

the son of Vasudeva."

Vishnu

^e instantly burnt

Madhu, Muchukunda asken *im who he was.

born," he replied, "

am

s ' ,a "

As

beneath the pressure of thy feet.

in the battle

between the gods and demons, the Asuras were unable

sustain

my

who has
of

all

that

am

so even

lustre,

Thou alone

radiance.

Do

lighted on the world.

distress,

incapable of bearing thy

who

the

exempt

soul

and

water,

air,

all

that

sound and

imperishable,

the

thou

art

vital airs, the lord,

devoid of sensible

undecayiug,

like:

neither

subject

thou art that which

fire

all

rivers,

beyond the soul; the all-pervading;

is

from the vicissitudes of birth

properties,

art the alleviator

art the oceans, the mountains, the

thou art earth, sky,

mind, intelligence, the unevolved principle,

life

living being

of every

thou,

show favour upon me, and remove from me

Thou

is evil.

the forests

refuge

art the

to increase

nor

illimitable,

diminution

Brahma, without beginning or

is

From thee the immortals, the

progenitors,

the

end.

Yakshas,

Gandharvas, 'and Kinnaras, the Siddhas, the nymphs

heaven, men, animals, hirds, deers, reptiles, and
able world, proceed

now movable
all that is

and

or fixed.

subtile, gross,

to

all

AH

all

the veget-

that has been, or will be, or

that

satable,

of

is

amorphous or bas form,

or

movable, thou

art,

VSHNUFURANAM.
creator of' tlie world
lord,

and beside thee there

have been wbirled round

383

andyty suffered the

ever,

exiatence

for

affliction,

and there i-'jlpwst whatever.

pains for pleasures, sult j^jjfours for

earth,

dominion,

dependants,

their

all

forces,

have mistaken
of

treasures, friends,

ohjects

the

water

and

The gods

my

themselves though high

altain,

ever?

alliance.

llien

but

wife,

possessed

found that

they were nothing but

lord,

Where
adoring
Who, without
thee, who
need of

The

children,

have

sense,

of

changeable nature,

vexatipn.

shall

three classes of
I

a pool

imagining them to be sources of happiness

in

anything.
of worldly

enjoymeiU has'.'yiejHed me nothing but sorrow.

their

in

not

is

in the circle

is

in

art the origin

suprenie deity, that rest

heaven, were

everlasting repose ?

worlds,

of all

which endures for

Beguiled by thy delusious, and ignorant of thy nature,

men, after suffering the various penallies of birth, death,

iufirrhity,

sufferin hell dreadful tortures, the

reward of theirown deeds.

Addicted to sensual objects tlirough thy

in

the whirlpool of selfishness

tothee, as

my

final

refuge

than

whom

with

repentance for

desiring

the

existence."

fulness

there

of

is

delusions,

and pride

who

affiicted

liomage,

and

behold the countenance of the king of ghosts, and

art the

felicity,

revolve
I

come

lord deserving of

no other asylum

my

and hence

all

my mind
world,

and

emancipation from

all

trust

in

the

SECTIOlf _XXIV.

Wbt

praised by the wise Muchukunda, the

1 HUS
all

things, the eternal lord, Hari, said to him,

you wish, lord

celestial regions

honoured hy

irresistible,

enjoyed

heavenly

all

my

"Go

sovertgn

men, possessed

of

When

favour.

of might

you have

fully

you shall be bornin

pleasures,

o(

to whatever

distingushed family, retaining the recollection of your former

births

heard

and you

shall

finally

Having

emancipation.

obtain

promise, and prostrated

this

hiraself

before Achyuta,

the lord of the world, Muchukunda, went forth from the cave

and beholding men

now

of diminutive stature,

The king

the Kalj age had arrived.

first

Naranaryana,

Gandharadana, the shrine of

knevv

that

therefore departed

to

to perorm

penance.

Krishna having by
returned to Mathur
horses, elephants

and delivered
from

all

and

this

cars,

to Ugrasena,

fear of

stratagem

invasion.

and the Yadu race was

of

seeing his

some, the elders, he was embraced

and with

tatked and laughed.

to

Halayudha

Mathura.
said they

kinsmen, went

and

the

respect.

By

others, the juniors, he

own age, male or female, he

The cowherds made many kind speeches

but some of the Gopis spoke to him with

or with feelings

the loves

*Is all
:

relieved

those of his

affectation of anger,

inquired after

rich in

Baladeva, when hostilities had

their females, with affection

herdsmen and

army,

and there again conversed with

to Nanda's cow-pens,

his

which he conducted to DwSrak,

entirely ceased, being desirous

embraced

destroyed his enemy

and took captive

of Krishna

well with the fickle

"Does the

the

of jealousy, as tbey

with the

women

of

and inconstant Krisbna.

volatile swain, the friend of an

instant

VISHNUPURANAM.
amae the women
.(to

please him)

to

his

by laugliing

of the city

Does he.ever tbink

Wili bft
come
gflfc

sons?

385
at our rustic efforts

of us, singing in chorus

liere

once again to see

lus

mother?
to tell for

But wlij.t 'Jfi$J> ese things ? It is a different tale

him withov%pLiid for us without hini. Father,

mother, brother, husbjpd,

for

him

but he

is

kin,

what have we not abandoned

a monument of ingratitude.

does not Krishna talk of coming here?

Krishna, to be uttered by thee.
this is

Govinda, who has given up

who

tbe, city,
,us

Verily this

So

saying, the Gopis,

on Krishna, addressed

is

Rma

u>,

tell
is

us,

never,

Dmodara,
damsels of

his heart to the

has no longer any regard for

with disdain."

fixed

Yet

Falsehood

but looks upon

whose minds were

in his place, calling hiui

Damodara and Govinda, and laughed and were merry and

Rma consoled them by communicating to thein agreeable,
;

jnodest,

affectionate,

and gentle

With the cow-herds he talked

ito

do.

messages from

mirthfully, as he

Krislma.

had been wont

and rambled alung with thejn over the lands

of Vraja.

SECTION XXV.

:o;

w>

HILST the mighty Sesha, the upholder of the globe,

was thus engaged

in

wandering amidst the

herdsmen, in the disgu'ise of a mortal

rvices to eartb, and

achwveVwVarnna,

still'

forests

with the

having rendered great

considering what more was to be

iu order to provide for his recreaUon,

* hia wife Vlrutii (the goddcss o wine), "Tbou, Madk,

said
art,

VISHNUPURANAM.

386

ever acceptable to the powerful Ananta

cious

and

Obeying

goddess,

commands,

tliese

self in th

vana.

kind

and

go

Vruijjfe^ijjt

Kadamba

hollow of a

therefore,

promote

and established

woods

tigf'tybfe

Baladeva, roaming about,

auspi.

enjoyments."

his

her-

of Vrinda-

and smelling

c^Jfjv.here,

the pleasant fragrance of liquor, rs if| d his ancient passion

The

for strong drink.

holder of the ploughshare observing

Kadamba

the vinous drops distilling from the

delighted,

tree,

was much

and gathered and quaffed them along with

herdsmen and the Gopis, whilst those who were

Bcing

voice and lute celebrated him in their songs.

inebrit-

ed with the wine, and the drops of perspiration standing

pearls

upon

his limbs,

" Coine hither,

said,

not

Yamuna

at his bidding
share,

on which

Rama

which he plunged

liim, calling out, " Will

Now

river,

like

knowing what he

want

to bathe."

The

words of a drunken man came not

disregarding the

river,

coine

he called out,

the

skilful with

in

a rage took up his plougli-

into her bank,

and dragged her

you not coine, you jade,

go where you please

(if

will

you can)."

to

you not

Thus

say-

ing, he compelled the dark river to quit its ordinary course,

and follow him whithersoever he wandered through the wood.

Assuining a mortal

figure, the

Yamuna, with

distracted looks,

approached Balabhadra, and entreated him to pardon her, and

but he replied, " I will drag you with my ploughher
let

go:

share in a thousan.d directions, since you contemn

and strength."

At

iast,

my

prowess

however, appeased by her reiterated

prayers, he let her go, after she had watered

all

the country.

When he had bathed, the goddess of beauty, Lnkshmi, came

and gave him a beautiful lotus to place in one er, and an
sent
ear.ring for the other; a fresh necklace of lotus flowers,
as
costly
as
garments of a dark blue colour,

by Varuna

and

the wealth of the ocean

and

tlius

decorated with a lotus

in

blue garments, and

a ring in the other, dressed in

garland, Balarma aopeared united with lovelmess.
a
wearing
Rama sported tvfo months in Vraja, and then

one

ear,

Thu$ decorated,

VISHNUPURANAM.

3&7

rturned to DwirakS, where he married Revati, the daughter

king Raivata, by

of

wfom he had two

sons, Nishatha

and

Ulmuka.

SECTION XXVI.

>HISHM*KA
B

was king

of Vidarbha, residing at Kundina.

He had a son named Rukmin, and a

ed Rukmini. Krishna
her in marriage

fell

beautiul daughter

in love with the latter,

but her brother

who hated

and

term-

solicited

Krishna, would

not assent to the espousals. At the suggestion

of Jarasandha,

and with the concurrence of his son, the powerful soveregn

Bhishmaka affianced Rukmini to Sisupala.

brate the nuptials, JarSsandha

SisupSla,

of

assembled

in

went

to

Kundina

to cele-

the capital of Vidharba

Krishna, attended by Balabhadra and

also

In order

and other princes, the friends

to witness the

many

When

wedding.

Hari contrived on the eve of the nuptials, to carry

princess, leaving
of

his

Rma and

enemies.

his

Paundraka,

kinsmen to
the

siistain the

dignant at the insult, exerted themselves to

were repelled by

Balarma

and

the

and

there,
off the

weight

Dantavakra,

illustrious

Viduratha, Sisup5la, Jarsandha, Salya, and

other YdavaS,

other kings,

in-

Krishna, but

kill

Yadavas.

Rukmin,

vowing that he would neverenter Kundina again until he had

slain

Kesava

in fight,

persued

and overtook

him.

In

the

combat that ensued, Krishna destroyed with his discus, as

>n

sportthe host of Rukmin, with

and

foot,

and

chariots,

all

itshorses,

if

and elephants,

and pverthrew him, and hurled him on

VrSHNUttJRAl'Mlto.

38

tlie

ground, and wouJd have put him t death, but was

held by the entreaties of RukmioAij^He

bejn|M$"
and gjve >VO[k<

she exclaimed, "andl musti not

wratl),

Lord,

divitve

Thus addressed by
;

my

only brother,"
restrain your

brother in

spared

of

hft'Vow) fourided the city

Bhojakta, and ever afterwards- dwelt therein.

defeat of

having

first

Rukmhi, Krishna married Rukmini

made her

his

charity".

\W v'no acts affect,

her, Krishna,

Rukmin and he (i* pursuance

is

thee

with'.

own by

the

After the

in

Rakhasa

due form,

ritual.

Slie

bore him the gaHant Pradyumna, a portion of the deity

love.

The tlemoa Sambara

carried him*

but he

off

of

slew

the demon.

SECTION XXVII.

M,Laitreya said: How, Muni.'happened

Pradyumna was

carried

manner was the mighty Sambara

PaRasaka
old,

said

if

killed

into

cast

for the

in

what

but six

days-

demon

forefcnew that Pradyumna,

Taking away the boy,

bim into the ocean, swarrning with monsters,

whirlpool

of

roaring waves,

creatures of the deep.

he died not, nd

A large

was bor anew

fish

the hatmt of the hug*

td the gieat

Asura

tbe child, but

swaHowed

frorn it$ belly

with others, was caught by the fisbermen, and

them

thehew

by Pradyumna ?

:When Pradyumna wa

he lived, would be his destroyer.

Sambara

that

from the lying-in chamber by Sambara,

be was stolen

terrible as deatb

it

away by SambaraPAnd

Sambm.. Hi

for

tbat foh>

delivered by

wtle Mlyidevi, tbe

ttttftWuftAfttf.

3*$

mistrss of the household, lorded

wben

espied,

new

likea

the

has

come

it

utd to her

into

struck

How

thischild?

is

Narada carae and

?'

tl^on of Krishna who creates and

He was stolen away from the nursery
He was devoured by thte fish whenl

the ocean

fish

When

love.

is

room by Saravara.
thrown ioto

'who

the*|g|^3of the

"This

tree

wtja^Kng

destroys the universe.

do thou,

W^^B

shoot of the

curiosity she

with

And she

over the cooks.

wiPmcut open, beautiul child looking

fish

now he

has

come

tnder thy controt

damsel, teaderly rear this jewel

beautiful

of

Mankjnd."

PARASARA said.Thus addressed by Narada, she took

and brought

charge of the child

attracted

by the beauty

it

up from boyhood being

of his person.

great saint, wheit

boy attained to youth, MaySvati, moving

the

elephent,
inind

began to cherish desire

artd

a she-

like

And

her

fixing

eyes upon the high-minded Pradyumna, Mayavati,

with

blinded

him.

for

lust,

gave unto him

her magic

all

powers.

Behoding that otas-eyed damsel thus passionately attached

onto him, Krishna's

indulge
said

to

him

"Thou art not

Vishnu

the llustrious
into

the ocean

me from
still

its

my

: "Why

son

Kla Samvara

thou
stole

thou wast swallowed by a

belly cut open.

weeping

dost thou

lord

PARASAmA

said:

highly powerful

for

Hering
battle.

thee and threw

but rescued by

fish

thy loving mother

those

words Pradyutrtna

And worked up

one fought with him.

Maciava killed the entire host

(n the
of

battle the

Samvara.

times baffied the delusions and m'astered them

be destroyed that derhon Samvara.

ap into the welkin

sort

irt

And having

the

got

with her he proceeded to his father*s

beholding him descend into the

iriner

* Mayivati, KrisbnYs wives coniidered him

50

in-

Having

eighth

And

is

with ire that

seven

house.

She!

son of

art the

for thee."

ited Samvara

of

said to her

which do not becom'e a mother f "

feelings

in

sort

'

apartment

Krwima

VISHNUPURANAM.

39

The

kiraself.

highly

of tears lovingly said

Rukmini with her eyes

beautiful

"Blessed ^he

such a son in the bloom of

[tftsiK,

woman who
Had he been

son Pradyumna would have beelvi^ D ^s age.

fortunate mother adorned

thee and from

for

by

t]j$fi!v rom

alive

Who

is

the affection

thy appeark.i^j^ne-thinka

full

has got

my
the

thou art

feel

as-

suredly the son of Hari."

PARASARA

said

Nrada and the

;

thy

: At

this

time Krishna arrived there with

latter delightedly said to

own son who has come

hereafter

Rukmini.

"This

is

sUying Sambara, by whom

he was carried away when a child from the lying-in chamber.

This

is

the pious Mayavati, his opouse and

Hear the

Samvara.

the goddess of

And

form.

ed

son

is

desirous

of

Samvara by the charms

of

perished,

effecting

his

of her delusive

she, having eyes rolling with inebrietion, exhibit-

him

herself to

the

not the wife

when Manmatha had

being

beauty,

fascinated

revival,

reasoii

in various

incarnalion

Do

goddess Rati.

illusory

Kama

of

enjoyments,

and

This thy

this his spouse isthe

not doubt the least that she

your

daugter-in-law."

Thereupon Rukmini and Keshava were worked up

delight

and the whole

of praise.

And

been long lost

city

beholding

all

with

resounded with the exclamations

Rukmini regain a son who had

the people of

Dwaraka werc

surprised.

SECTION XXVIIL

JTarasara
ons

said

:Rukmini

bore Krishna thes other

Charudeshna, Sudeshna, Charudeha, Sushena, Charu-

gnta, Bhadracharu, Charuvinda,. Sucharuand the very powtf-

VBHNUPUIUNAM.
ful

Charu

one daughter Charumati.

also

beautiful

other

wives j-jWLlindi,

the excellent

Madra

Satyabhama, t:i%K?*3hter of

of

The

thousand other wives.

tbe beautiful

a highly

daughter of

Pradyumna took

highly powerful

Rukmin

at her

public

was

inimical

On

daughter.

Keshava demanded

Krishna he gave him

to

the occasion of his nuptials

Yidavas

accompanied

Rukmin.

After the

got a great passion

him

said

dice in the palace.

;

for

The

kings, saying " so be

to

And

it

other

is

ignorant of dice he

why may we not

fight with

Rukmin

powerful

him

this

replied to the

to

lost

game
Rukmin a thousand

also

At

lost

another thousand

time he staked ten thousand

won Rukmin

the foremost of

time the king of Kalinga

this

weak and vain Rukmin groaned and

Baladava,

ignorant of gambling, has

and blinded by a vain passion

he understands dice."

Kalinga laugh aloud

Rvikmin the

Balarama

gambling,

me

been defeated
that

it

the third

lauohed aloud and the

think

Rama and

" and he engaged Balarama at a

Niskshas and this time

those expert of

"By

grand

Kalinga said to Rukmin

he bated a second time and

Rukmin.

said:

his

in play ?"

Parasara

gold coins

in

the

wedding had been finished several of

"Although the wielder of plough-share

of

Krishna to Bhojakata, the city of

kings headed by hiin of

and beat

of

Rukmin and though

the grand daughter of

marriage

has

choice

Of her was born

powerful son Aniruddha, fierce in fight on account

ptowess and subduer of enemies.

the

king of

and Lakshmana

Satrajit

husband and she too accepted Hari's son.

latter

the

pious

Rohini

lovely smiles. \siaes these he had also sixteen

having

of

the

the beautiful

JraraMely daughter

Madri,
;

Krishna had seven

Mitaravinda,

divin,^j^abati;

the

Nagnajiti,

391

Beholding

for

play he

the king of

and hearig the contemptuous words of

wielder of plough-share

"e and increased his stake to

ten

was worked up with

millions

Rkmiri accepted the challenge and tbrew dice.

of

Niskshas

VMMNuraitANAM.

59*

This time Baladeva won and cried aloud.

"Tell no Hes Bala," c||fctfjj^

winner.
stake

yours, but

is

have won

*$

did not

am

this, still I

the

creasing

more the

the

"Baladeva

Rukmin speaks
n

lies

slew

this although you

bf-b

ire

And

welkin

in the

of the high-minded

won

whole

the

his acts."

rage,

in.

Baladeva,

amount;

Thus inflamed and

having

Balarama got up and

sjruck

game was played

with the board on which the

him.

the

tru e <h* the

although he did not accept the pledge

eyes reddened with

Rukmin

stalce

wii^lfav/

has justly
;

words he did so by

his

'*

"it

Thereupon a deep voice wasfFtird

saying:

"This

Rukrain cried loujrukn said that he was

raine."

is

and

the trembling king of Kalinga,

holding

Bala forcibly knocked out the teeth which he had shown

when he
he,

laughed.

enraged,

And

killed

assisted his adversaries.

being enraged,
fled

on

all

uprooting a huge golden column

therewith

the whole

circle

sides from his terror.

heard Ihat

all

those

Thereupon,

Rukmin had been

princes

who

cried

When

out

with fear and

the stayer of Madhu

by Bala he could

slain

had

twice-born one, Bala

not

speak anything, being afraid of Rukmin on one hand and

Bala on the other.

Thereupon taking with him the newly

wedded

and

Aniruddha

the

Yadu

tribe

he returned

to

Pwarak.

SECTION XXIX,

arASARA said:Thereupon
three

worlds,

Ajravata to

een

visit

came

mounted on

Sauri at Dwiraka.

Sakra, the
his

lord of the

infurated elepbant'

Havjng entered DwSraM

wetcomed by Hari he communicated unto him

; <

ViSHNUfURANAM.

Madhu, by
n

(He

demon ;Naraka.

he actiois of the

thee, the

Vttof

393
said) "

slayer o

the deities, although situated

J^yir afflictions have been soothed

ArASdWhenuka Chanura, Mushtika and

mortal condtion,

tbou hast slain

Kesia all

demofftt^Jwere

the

Kansa

slaying the ascetics.

Kavalayapida and t*rA,lrld-destroying Putana, as well as

of tne

other oppressors

The

wodd have

the deitiei, obtaining the

what

by thee.

Carrying

off

Bhurai, has been

away

the

umbrella

of

in

his

own

ear-rings

of

my

now

thou

mother

Aditi

has

and the nectar;

and

Govinda,

consider what thou

this,

the illustrious

he

now

have thus

shouldst do

son

of

and taking Vasava by the hand

excellent

seat.

first

and flew

to

in

this."

Devaki gently

rose

up from the

Thereupon the lord thinking of the eater

of serpents Garuda,

having

He

unto thee the oppressions of the demon Naraka

Having heard
smiled

demons

Varuna,. always producing

demands my elephant Airavat.

related

the creatures.

palace.

water, the jewel mountain crest of Mandara,

dropping

demon

the

the maidens of the celestials, saints,

and kings he shuts them up

carried

inflicting

slayer

it.

of Pragyotish,

residing in the city

enemies,

by

Janarddana, for

Hear,

have cotne to thee and try to remedy

Naraka, son of

do

slain

share of sacrifices undertaken

the devout, enjoy satisfaction.

.of

been

all

three worlds being protected by thy valour and wisdom,

he immediately appeared there.

And

placed Saty;tbham5 on his back he ascended

the city o( Pragyotish.

Having ascended the

elephant Airvat, Indra, the lord of the celestials, set out for
feis

city in the sight of the inhabitants of

Dwaraka.

foremost of twice-born ones, the four sides of the cty

Pragyotish to the extent of a yojana were environed by

oooses made by the demon Mura, whose edges were as sharp

s. razors.

thiem

But throwing

his

discus Sudarshana amon^st

Hari sundered them into pieces.

fose up but Krishria killed

bimj& turnt

Thereupon Mura
bil seven thousaud

VIEHNUPURANAM.

394
sons

many moths with the flame

so

like

Having

distus.

of the

edge of

Mur^ HaySutw, and Panchajana

slain

wise Hari soon reached th cjty jrajipotish.

hig

the

There ensufd

a dreadful

conflict with

Naraka'sr%'b& which Govinda

And

thousands of demons.

slew

the^jfav/ul annihilator of the

demon tribe cut in two witli his dreatVBhumi's' son Naraka

who came there showering arrows and weapons upon the
The demon Naraka being

celestials.

two ear-rings of

:"

said

lord,

Thou

didst

now.

Do

now

my

was upheld by thee

lord,

on

vaded, the

act,

of the

art the eternal

universe, the

Thou

how
Verily

thou

sufficiently

it

art the

chant
is

per-

soul of

chant thy glories?

living

all

is

Have

forgive the iuiquities which

is

the worlds

the sentient and

soul of
imperishable there
no praise worthy of thee

can we chant thy glories

and

all

worthily

vve

to

preserver

and that which

art the pervader

how can we

thyself

of

creator,

art the great soul

beings and

ever pleasing,

is

origin of

how can

the agent and the effect

creatures and

thou hast slain him

whose aspect

identical with the universe

Thou

me and

sphere a portion

tliis

Thou

burden.

the shape of

in

son was engendered by thy contact.

take ihis pair of ear-rings and protect

Thou,

thy glories ?

soui

my

confer this son upon

and destroyer

all

incarnated

lighten

and

when

Ihou

his progeny.

hast

approached the lord of the world and

then this

a boar,

Earth, taking the

slain,

Aditi,

for

his

purification

pity,

universal

Naraka has committed.

that he hath

been

killed

by

tbee."

Parasara
be

it"

the lord,

various jewels

said

: Having

who

is

the

replied to the Earth sayng "so

substance of

from Naraka's abode.

female apartment the highly

palace sizteen thousand huge

e*tllent

breeds.

Having entered

the

He

also found in the

elephants each having four

iakhs of hoi-ses of

AH

creatures, took

powerful Krishna saw sixteen

thousand and one hundred damsels.

tu*ks, tvveuty-one

all

Kfimboja and other

those Govindt sent tO Dwtffak i

NUPVRANAM.

VISi

Thereupon he placed

Naraka.

chargt of the servants of

395

Varuna's umbrella and i Jj^)lden mountain on Garuda's back.

And havng ascended.jy^atvabliam& he

city of celestials to

sW^^V

011

repaired

^diti lier car - r '"f s

to the

SECTION XXX.

VARRYING

the umbrella of Varuna, the

his spowse

and Hrishikesh with

When

along lightly and sportively.

of

Swarga he blew

his

on

liis

mountain

jewel

back, Garuda

conoh on which the

celestials

forward to meet him bearing respectful offerings.

received the

homage

palace of the

went

Hari arrived at the gate

came

Having

of

the celestials he proceedcd to the

of

gods wbose turrets resembled the

mother

white clouds and found Adili there. Thereupon having

bowed

unto her along with the king of celestials he conferred the

pair of ear-rings

of

upon her and related unto her the destric-

demon Naraka.

tion of the

Well-pleased, Aditi, the

Gods with her thoughts wholly devoted unto

protector of the

uhiverse,

" Salutation unto thee,

movest
of all

Thou
mindj

the creator of

creatures,
art at

one with the three

intellect

and senses.

exempt

hearts of all; void

modification

from

chant his

to

who
all

and

qualities

Thou

contraries,

of colour,

art

who

eternal, the

identical with

re-

soul
all.

and the creator of

art

pure,

beyond the tbree

residing

in

the

extension and every transient

and uninflaenced by the changes

death and sleep and waking.

the

glories.-

Uiqu having lotus eyes,

fear of the devoties,

all

qualities,

began

mother

Hari,

Thou

of birth

art evtning, night

and
n

VlSHNUPURAMtf.

3$6
air,

water and

art

the agent of /f^lHion, preservation

day, earth, sky,

Thou

duality.

in

forms

various

Siva and thou

Thou

overflra^ent

and the lord

destruction

Gods,

art

which are
the

art

mind, inteltect and' indivi.

fire,

cV*

thou

^ b^rahma,

master!*jfav./<

all

Vishnu

and

these thy forms.

DaRm^Rakshasas,

Yakshas,

and

appearest

Sidhas,

Pannagas, Kushmandas, Pisachas, Gandharvas, men, animals,

elephants,

deer,

and grassesall

reptiles,

or minute

thou art

aggregated
nature

atoras.

cannot

shrubs, creepers, climbers,

trees,

things, large, middling,

all

Those who are

understand

follow the illusion

thy

and think

the mother of the world

is

this

mine' are but delusions.

attentive to their duties,

traversing

men and

composed

the

fools

mine.''

is

and

(only)

Lord, thy

the nottons

'

X am,

Lord, those men, who

Brahma and

all

tlie

aft'er

celestials,

in the abyss of the illusions of Vishnu.

Iord,

that

seek the gratificatbn of desires

annihilation

That

of themselves is but tbe

is

the

for

outcome

total

of thy delu-

have worshipped thee for son and the des-

truction of the

of thy

This

men having worshipped thee

and their own preservation.

That people having worshipped thee desire

result

of

hrue

animals are alike enshrouded by the thick darkness

thy delusion,

sion.

thy

worship thee, obtain salvation

these illusions.

of delusion

also

immense

srtall,

ignorant of

illusion
tbis

'

illusion
is

and

bodies whatsoever

enemies and not

fascination.

It

is

for

the

acts of the impious (to pray for vain

salvation
fruit of

fe

atso the

the iniqwtous'

things to one who-is-

able to give better things) like asking for a rag to cover

nakedness from the tree that confers whatever

from

it.

Be

propitious with me,

is solicited

thou imperishable, irho

hast deceived the whole universe with thy delusion.

do tbou remove

of creatures,

this ignorance of

lord

minethe

am

wise; salutation unto thee, thehoMerof

distus; salutation

unto thee the wieder of bow; saluUtion

notion that

untoUiee, the holder of a club; talutation unto tbee, tb*

VISHNUPURANAM.
liolder of

a conch.

grtat god,

397

do perccive thy perceptible

form*but cannot perceivjjgjj^ real orm

do thou therefore

be propitious with me. ~j

PARASARA

the glories

chanted

gods, having thus

of./>3 he smiling

said

: " Thou

art

goddess, 'ofirtra propitious and confer upon

mother,

our

AfctaSJW mother of

said:

me a boon."
Aditi said

" So be

ever as thou wilt

it,

foremost of

men, as long as shalt thou dwell in the lartd of mortals thou

Satyaliama, along with Sachi,

and

again

saying:

"

said.

bowed unto

"Fair-browed dame, by my favour thou

and asylum

blameless person

PakaSARa

the universe

for

Bcholding that
said to

tliat

true

always say "

loved unto

et

am

really

gardens of

Satya, neither

me

like thee,"

this

if

ParijSta be

Wearing the flowers of

Parasara

said:

Why
If

of

this tree

Krishna, you

dwelling.

Rukmini not Jmvabati

this is true

and not mere

tree

my

in the

my

is

be-

flattery

dwelling.

braids of

my

hair

fellow queens."

requested by Satyabhama Hari,

and taking the P&rijata plant placed

5

should not this

what yon always

the ornament of

this

Thus

"

dear to you then take

my

wish to appear graceful amidst

smiled

the

foremost of twice-bom

tree,

Govinda.

say

from here for the

Prijata,

and bearing numerous fragrant clusters

be taken to Dwrak.

saw

Kesi,

celestial tree

toen

and other

having golden bark, young sprouting leaves

Satyabhama

is

Aditi, the lord of

Thereudon Krishna,

and which was produced when the ocean was churned

ambrosia.

ones,

thou shalt be of a

There Kesava, the lord

celestials.

and the slayer of

a copper colour

never

graces."

Being commanded by

gardens of the

favourite of Sachi,

flowers,

shalt

by Satyabhma beheld Nandana

accompanied

of

all

duly honored Janrddana.

the celestials

pleasant

said

of

again and

Aditi

Whereto Aditi replied

Be thou pleased."

experience decrepitude or loss of beauty

of

Thereupon

be invincible by celestials and demons."

shalt

it

upon Garuda.

VISIINUPURANAM.

39 8

The guards

said

"0 Govinda,

celestials this

sh*rt^, v )go with

thou

onevA^y whose

property of

the

king of the

celestitls delights to loolc

that thou dost attempt to take

suffered

to depart

perishable,

the

all
is

it

with

all

that

terminates

the

it

Forsooth

follow

the garden, ambrosia, the

properties of

all

possession of

it

so

tliis

"

How

Sakra, the

lord

and said

is

have equal

away

Prijata tree.

by the valour

and let not Sachi forgive

my

to

her.

instructions

he

if

is

know thy husband Sakra

Still

being a mortal

ParASAka
to Sachi

said

I
:

is

is

the

ye

do

taking

ye soon go

it

to her

her that Satyabhaml

'

thou

If

my husband

art
let

dear

him

taking away.

is

three worlds.

the master of the

take away this Pnjta tree."

Being thus accosted, the warders

and communicated unto her everything

Sachi excited

taken

Sachi has

under thine control then

take back tbe Parijata tree which

of

are the conimon

If

Do

tell

ocean

right ovtr

of her husband,

has given vent to these proud words.

unto thy husband,

ye warders

it ?

go and communicate unto her that Satyabhma

and according

im-

said

moon and Lakshmi

is this

forcibly

ire

Who

Vsava alone possess

shall

having

had been produced when the

celestials then all

was churned by the

liis

a work

The guards

this

If

up

thou

The wise never undertake

belong to Sachi?

of the celestials ?

it why

take

him.

conflict

fatally."

this Prijta

shall

shall be
celestial

enter into

Satyabhm was greatly worked up with

does

the

not proper for thee, to

divinities.

one

shall

and when he

deities shall

the

out of ignorance

it is

uncalched.

it

eountenance

taking this no

peace.

in

chief punisli this audacity

thunderbolt

f or

it.

flowery ornaments
is

not becoming

is

it

Wlien llfcaiWn was churned by the

tree was prod*3i)y
providing Sachi wiih
bij

thee to remove

This

belongs to Sachi

tree

tliis

the queen of the king of celesi/j^;

lord

of

tbe three

accompanied by the army of the

worlds.

celestials,

out to fight with Hari, in defence of the

duly.

went

And

Thereupon

Indra,

PlrijSta tree.

issuefl

Tbe

"

VISHNUPURANAM.

were armed with clubs, swords, maces and darts

celcstials

Indra wielded

aiid

niounted

his eleph;S(j}jpBlided

so

tliat

When

assailants.

the v celestials

iu

also

Madhu, and the

devourer of serpants,

and tore

seas

little

eye-looks

pieces with

of the

litter

overclouded

they
these,

all

his

lord

Garuda, the

shafts.

noose of the king of

beak as

of riches

had been

if it

at the club of

he sundered

with his discus

the radiance of the sun

in

his

he cut Agni

parts with his shafts and scattered the Vasus

the realms of the space

he sundered with bis discus

points of the tridents of the Rudras and cast tliemselves

upon

the

earth

and with the arrows shot from

throngh the sky,

Simal

tree.

and

who opposed his

bow he

fleeces of cotton from the pods of the

like

Garuda

wings and bit

his

Gandharbas

and

Maruts

Viswas,

Sadhyas,

scattered the

ing

of the

broken upon the ground

it

a hundred

into

through
the

cast

the

pieces

hold

Devaki's son hurled his mace

snake.

Yama and

to

it

laid

arrows

But

lord of the three worlds,sundered

thousand pieces with bis

easily* into

upon

of shafts

that all the direc-

numberless missiles.

hurled

return

the slayer of

saw

and atmosphere were overspread with

tions

hini

with the sound

lilled

nd h smiling^j^showered myriods

thereof
his

against

by the immortals he blew

^^j^tSctes were

all

Govinda

as

tb'MMKals proceeding

on

shelj

his

As soon

$j#derbolt.

tlie

king o

the

beheld

399

diligently

also

bruised and

lord.

raindrops the king

plied

his

scratched

beak

the

and

celestials

Like unto two heavy clouds showerof the

Madhu overpowered each

celestials

other

with

and the slayer of

numberless arrows.

Garuda fought with Airavata in that conflict and Janarddana

engaged with his discus with
other

armed with his thunderbolt and

Sudarshana.
inhabitants
'"

the celestials.

all

weapons had been sundered

vaia

When

all

into pieces Indra stood

Krishna with the discus

Beholding them thus ready

for

fight

of the three worlds, cried aloud " Alas

all

the

Alsa

did Indra hurl his bolt for Hari caught and arresttd

VISHNUPURANAM.

400

He

it.

however, did not hurl his discus, but only called out

to Indra to

Beholding IndAd&sarmed and his elephant

stajr.

disabled by Garuda and the deHfjj[3*it to

bhama

said to

him

"

king K;

not the husband of Sachi to ruj^jfaw

you adorned with ParijSta

kingdom

with the

Fly

Worked up

let

am

fore of light

celestials,

have instituted

What

PakASaRa
the

said

Why

is

not

woman and

my

with thee.

we

shall

addressed by

her the king

who

who

the substance of

whom

things,

all

and

in

all

things,

who

is

known

of all worlds

and

be known

known who

is

is

unconstituted, eternal
for the

the universe

whom

and by

proceeds and will cease

it

is

to

the author

to

any one, to be van-

the agent of creation, preservation and

His form, though

destruction?

cended

it

goddess, what disgrace

quished by him

of

of the world,

whom

without beginning or middle, and from

be.

is

preservation and destruction

creation,

at one with

pride of

tby friend with further reproaches.

afflict

of the
is

re-

another's

back and said: "0 wrathful dame,

not ashamed of being defeated by him

exists,

do not

steal

with the

inflated

there-

husband's fame;

proud of her bqauty."

is

Thus

turned

celestials

thou shouldst not

am

female

But she

this fight

quire the PSrijta any more.

herhusband?

suffer

her respectful

to her dwelling with

purpose and am anxious of

property

dost

be no longer

celestials

king of the

must

you

Sal;ra;

the

presents.

for this

approach

will

What'shalt thou do

with the pride of her husband Sachi

me

has not welcomed

Satya-

becomes

like beforc, embellished with

not

shame, take the Prijta;

annoyed.

it

heaven when no longer thou

of

garlands?

geria^i.'

behold Sachi approacli thee,

Prijta

She

away

fly

worlds,

? b$Jree

to those only
is

Iord,

behoof of

infinitely subtle, is the parent

tlie

by

whom

all

that

may

capable of defeating the unborn,

who
world

has, of his
?

own

accord, des-

SMtlON

1 HUS

XXXI.

chanted b* the king of the

smiled and replied gravely saying:

the king of the celestials
the universe
1

we

are

Kesava

celestials,

"Thou

art,

Indra,

mere mortals,

king of

thou must therefore forgive me, for the

have committed.

proper place.

Let

remove

this Prijta

to satisfy

it

tree

offence

be taken to

Take

Satya's desire.

me

,back also this thy thunderbolt which thou didst hurl at

for this is

slayer
"0
saying

your proper weapon

Whereto Indra

replied,

of

enemies."

lord, thou dost beguile

We are

us in calling thyself mortal.

of thy

its

endowed with

subtlety

discernment and therefore know thee as gifted with six

qualities.

Whoever

mayst

thou

enemies, thou art engaged

in

slayer of thine

be,

the active preservation of earth

and thou removest the thorns implanted

in

her bossom.

Krishna, do thou take this Prijta tree to the city of

and when thou

renounce

shalt

this

Dwraka

land of mortals

it

shall

no longer remain on earth."

PAkaSARA

said

: Having agreed

king of the celestials Hari

to the proposal of the

returned to earth eulogised by

attendant sages, saints and quiristers of heaven.

When
his

Krishna arrived over the city of DwSraka he blew

conch and delighted the inhabitants with

the

sound.

Thereupon alighting from Garuda he proceeded with Satya-

bhaml
tree

to her garden,

the smell

of

and there planted the great PanjSta

which extended over the earth

for three

and an approach to which enabled every one to

And beholding
recollect the events of a pristine existence.
furlongs

their

faces in that tree the

(original)

celestial

forms.

Yadavas know themselves

Then

Krishna

took

in their

possession

VlSHNUPURANAM.

402

wpmen which he had

elephants, horses and

of wealth,

re-

covered from Narakaand wliich haK*^!ii brought to DwrakS

by the servants
married

their friends

maidens

the

of

hundred and

adW#i^;-auspicious hour he

whom fl^ Mjfohad carried off from

and simultaneously Brw^fimetime in different
received the hands of^v the dainsels. The

mansions he

number

demon

of the

the

all

maidtiis

was sixteen thousand and one

many forms

so

in

Madhu

slayer of

did the

appear, so that evety one of them thought that he had wedded

her
the

in

his

single

assumer

mansion

person.
the

of

Hari the creator of the world and

shape lived severally

universal

in *4ie

of eacli of these his wivts.

SECTION XXXII.

I ARASARA

said

: I have enumerated

to

you Pradyumna

and other sons begotten on Rukmini by Krishna.

bhania bore Bhanu aud Bhairika.

The sons

of

Satya-

Rohini were

Diptimat, Tamrepakshi and others; Jamvabati gave birth to

the powerful

Samba and

were the sons

valiant youths

sons of

whom

Bhadravinda and other

other sons.

of Nagnajiti.

Sangramajit was the

were begotten by Hari on Madri.

chief.

Saivya bore several

Vikra and others

Lakshman gave

birth to

Gatravat and others; and Sruta and otliers were the sons
Kalindi.

Besides Krishna had sons by

one hundred and

eiglity

thousand.

Rukmini

The

his other

wives

of

in all

eldest of the whle was

son was Aniruddha, wliose

Pradyumna, the son

of

son was Vraja

mother was Usha, the daughter of Bina

the

On

his

grand daughtr-r of

Bali,

his

whom Aniruddha won

in war.

that occasion a dreadful onset ensued between Hari and

VSHNUPURANAM.
Sankara

in

403

whicb the thousand arms of Bna were cut

off

by

the discus of the f rm gj*]L

venerable Brahman, that a

MAITREYA said:jffijMte it,

place,lMsM"t

contest took

Krishna? And

arms of Bana?

&d

in v';^l5l,ner

PaRASARA

said

all,

said

her:

to

hear

this.

"Do

knowing the hearts

Gauri,

you

not grieve;
this

will

"He who shall appear to

be and
herself,

shall

who

have a

shall

be

my

which PJrvati

on

princess,

you,

his

was inspired with

the daughter of Bna,

lmsband?" thought Ushi within

said

with curiosity to

venerable Sir, relate

thou,

"But when

husband."

the thousand

off

Having seen Prvati dallying with

The charming

a similar desire.
of

Sambhu, Ush,

Iord

Hari cut

an',^J<?iy stricken

Harido

this story of

between Siva and

Usli,

of

a dream,

in

on the twelfth lunation of the light half of VaishSk, shall be

Accordingly, in consonance with

your lord."

day, of

the

goddess'

a youth appeared in dream to Usha on that lunar

foretelling

whom

When

she became enamotired.

she got up and

no longer saw him she was distressed with

grief

and not

caring for modesty asked of her companion whither he had

gone.

This

companion and friend

Chitralekha, the daughtfcr of

She

said to

Usha

she did not reply.

speak ?"

And

who had been inormed

which

she might be united with the person

beheld

in

of

all,

to

Chitra-

UshS request-

again

ed her

means by

devise

whom

she had

dream.

ParSARA
figures of

said

:Thereupon

showed them

celestials,

to Ush.

spirits,

heroes of the races of

Andhaka and

demons,

spitits

and

Putting aside the Hke-

snake-gods

selected those of mortals

painted the

Chitralekha

the most eminent celestials,

mortals and

princess

was

But ashamed

However gaining her confidence

lekha heard from her everything.

nesses of

princess

the

Kubandha, the minister of Bana.

whom do you

of

of

and demons, the

and amongst them the

Vrishni.

'ound the portratts she was bewildered by shame

And when
;

she

then she took

'

VIsHNUPURANAM.

404

liis

eyes away with shame frono the portrait of Pracfytimna.

But as soon as she saw the

pictureltjf&is son,

her passions, she set aside

mLt fep.ess and

all

expanded eyes, cried aloud, "Tli*V bft

who was

friend,

cheerful

the

this

object of

with wide

is

he,"

Her

gifted with magiclJ^Mvf-,requested her to be

and started

for

Dwarak tmfttf

the

air.

SECTION XXXIII-

JTarasARa

said

Before

three-eyed deity saying "

possession

of

may make

which

is

the use of these arms

Sankara

said

my

use of
;

once Bana prayed to the

lord

a thousand arms;

in

thrs,

let

am

humiliated by the

some

conflict take place

Without any war what

arms.

they are but a burden to me.

" When

this

peacock banner

broken thou shalt have war, the dehght of the

that live on

human

shall be

evil spirits

Thereupon pleased and bowing

flesh."

unto Sankara he returned to hrs house where he found the

standSrd broken which increased his joy.

At

that time the foremost of Apsaras,

back from Dwrak and by virtue of

brought Aniruddha with her.

Chitralekha,

Finding him there with UshS,

the warders of the inner appartments reported

who immediately
But

prince.
killed

all

chariot,

his

sent a

came

her m-agic powers

number

it

to the king,

of his retinue to seize the

taking up an iron club the powerful youth

adversaries.

Thereat

Bna

proceeded against him and tried to

however that Aniruddha was not

he followed the counsel of

to

ascended

kill hin>.

his

Finding

be vanquished by power

his minister

and

brought his

magical faculties into the conict, by which be succeeded

in

capluring the Yadu prince and binding him in scrpent bonds.

visimuJ'UfcANAM.

Wheit Anirudha Was found

405
from

missing

Dwaravati

and the Yadavas were '^\ring of one another whitlier he

had gone, Nrada can?.j5iiyfflpmmunicated unto them that

was

by virtue of her magicjij^ajlties to

had

heard that

h'e

ceiiversant

with ma^ical

of

Garud

And mounting upon him

there.

with Bala and Pradyumna he started for the city of

On

Banav

their

approach to the city they were opposed by

attendant spirits of Rudra;

but they were soon

by Hari and he and his companions entered the city.

upon mighty fever, an emanation

three

and

feet

ashes were scattered, was

eye-lids

his

trembled

but

to

the body

of Krishna.

of

bow, the

fever,

(rom Krishna's

Krishna,

entreated

him to

men who

aladeva,

he obtained

Thereupon

upon

whom

burning heat and

relief

by clinging

with the holder

fighting

was soon driven out

fever bewildered by the

rahma,
desist,

and absorbed

rival fever

na.

person by the fever engendered by himselfi

arms of

refraned

Maheshwara, having

seized with

emanating from Siva,

Beholding the Saiva

The

of

slain

There*

heads, fought desperately with the

three

holder of conch in defenCe of

his

they

powers, they did not place con-

Thereupon Krishna thought

fidence in his words.

the

When

Sonitpura.

faken to Sonitpura, by a damsel,.

b't.f

who immediately arived

along

1>

l^PlMjfVng been taken by a female

prisoner of

the

strokes of the

patriarch of the

deities,

upon which the slaycr of Madhu

into liimself

then went

shall recollect the

the fever he had created.

away saying
fight

to

"Those

Krishna:

between us

be freed

shall

from febrile disease."

Thereupon Vishnu
and with perfect ease
Bali*

with the

entire

Kartikeya fought

between
"eapons,
for

Hari
all

with

overcame and destroyed the

slew the

Dinavas.

five fires

the son of

Dailya army, aided by Sankara and

Krishna.

and Sankara.

dreadful battle ensued

Scorched by their burning

the rigions trembled and

certaiu that

Then

the celestials thought

the end of the untverse was at hand.

With

VISHNUPURANAM.

406
the weapon of

Yawning Krishna

Sankara agape j then

set

attendant demons and deini-go<h#kS*va were

sides,

who

and was unable

to

above ihe enfluence

is

fij

^^

b|jLKrishna any longer,

M' 3W v fis.

of

arm^

deity

Tlie

Kartikeya,

wounded

weapons

Pradyumna and disarmed by the shout

of

away.

fled

Guha

fled

the

in

steeds

the

car,

wiih

Ilari

Attacking

the

figlit

Pradyumna.

Balabhadra, wounded them in

of

slain,

which were harnessed by

and

associates

bis

army

of

them dragged about by Rama with

by him with

his

mace and

And

that pierced

valliant

his

shafts

their king saw

plnughshare or beaten

his

pierced by

Krishna wilh

he therefore attacked Krishna and a

between them

Bala* and

BSna, the

ways with

diverse

and put them to a shameful confusion.

of Hari,

demons

the

and Siva's attendants destroyed, Bana proceeded

Nandisha, to

shafts

of war

Garuda,' struck by the

Beliolding Sankara dUabled,

huge

in his

all

Hara, overcome wBfefiJ^sant gaping, sat down

for

in his car

tlie

on

slain

fight

took

liis

place

they hurled at each other burning arrowi

through their armour

but Krishda intercepted

with his arrows, those of BSna and sundered them into piece.

BSna however,
discus

wounded Kesava and

wounded Bna

the weilder of the

and both of them, desirous of

and endeavouring angrilv

to biing

about the death

gonist, hurled diverse missiles at each olher.

ber

of

weapons had been sundered

weapons began
Bina.

Thereupon

bis discus

suns.

to

Whe n

a num-

pieces and the

destroyer of the

the

Sudarshana

shining with the radiance of a hundred

As he was about

Sudarshana to cut

up

demons took

to

of the

meet

it

the mystical goddess

demons, stood naked

Beholding her before him, KrUhna, with open

liint.

slay

be exhausted, Krishna determined to

Kotair, the magic lore

cast

into

victory

of his anta-

off

tbe

arm

of

BSna.

The

of

before
eyes,

discu

againrt
lopped off successively the numberless arms of BSna
celestials.
"ihicli proved useleM the missiles discharged by th
Vfheii

the *Iayer of Madhu, agai

touk in his hauti

tl

VlfHNlPl'RANAM.
arms

discus, after len lliusand

destruction

total
to

know

of

B:rUhe destroyer

arms of Bdr%jflE]husband

Krishna, the lord of tlr*^ fjhfrse,

end and bryond

or

beginning

universal being in whicli lliou

and men

is

assurance

thou eternal,

him

let

tion,

of

not

without

This

sport of

assumest the person of god,

unto

lord,

Bna has grown

incur

: "

excellent

felicity

things.

of thy

me.

safKy, do not thou

tliis

dis-

approached

thee, tbe

a su!>ordinate attribute

Be propitious, therefore

Bana

Um

infinite
all

the

Tripura came

of

out from the

of

know

the isupreme Tord, the

Furusha,

(or

off his hostilities, said

Govinda and requesrf^.^jftut

animali

been sundered,

hacl

BeholdingAH^pod gushing

it.

severed

40^

old

under

boon on this Daitya and therefore

given

my words.
my protec-

conferred a

am begging

energy.

have

falsfy

displeasure.

thy

thy

for-'

giveness."

Being thus addressed, Govinda, dismissing liis resentthe Asura, smilingly said to Um's lord, the

ment against

liolder of trident

demons
upon him

draw
to

: "0

his

S*nkara,

let this

honour thy words,

assurance of safety given by thee,

not consider

me

Bana, the

king of

breath since thou hast conferred a boon

my

discus

also given

by me.

withhold
is

as distinct from thee.

The

celestials,

the

Do

Asuras

men and the whole universe are not distinct from us.
Those who have been possessed by ignorance consider me
and

as

seperate from thee."

Having said
and

tbe

toath

o(

this

Krishna went to where Amiruddha was;

snakes that
Govinda.

bound

And

him were destroyed by the

placing him along with his wife

upon the celestial bird, Krishna with

returned to

Dwarka.

Pradyumna and Raroa

SICTIONXXXIV.

M-Laitreya
Sauri

: HavingP^ h|j

said

mighty

performed

Sakra and Siva and

all

ed

amw

other

<it

mortal

and

achijRfavf-^,

form

discomfitted

divinities.

great

sir,,do tliou also describe unto me, his other exploits by

which he jliumiliatcd the prowess o( the celestials

desirous

am

to hear them.

PARASara

said

Hear

with

Brahman, as described by me

by Krishna

in

of

respectful

attention,

the burning of VarSijaslii

the course of his relievingthe burden

of

tlie

earth.

There was a king

deva and

deity until he

Pundra, who was known as Vasu-

of

by the ignorant people as the descended

flattered

who

thought himself to be the Vsudeva

come down upon

Forgetting his real

earth.

had

character he

assumed the emblems of Vishnu and sent an ambassador

Krishna

to the high->minded

foolish

thy discus,

and the character

and

my

" Give up

my name
Vsudeva and come and do me homage

man, lay

of

message.

this

vvith

a-side all

means

shall grant thee, the

of

insignia,

subsistence."

Hearing

those words and laugliing, Janrddana said to the messenger

"Go
name

back,
'I

Thou
what

wilt
is

dost

hand

Paundrka and

to

my

over

done

vvith

for

me and

comand me

shall

sought thy protection

my meaning
come

thy

to

shall surcly give

to

come

be with thee tomorrow and

shall so

teil

him

my

in

eroblem, the discus to him.

properly understand

to be

tbe discus

thou

messenger

shall

shall

it

and consider
cily

bringing

over to thee.

not delay,

manage,

not have to fear anything from thee,"

O king,

and having
tbat

So saying he

sball

sent

*way the messenger to communicate these words uhto

fovereign, and

summoning Garnda mounted him and

iforthe city of Paundraka.

immediately obey and

the

startea

VSHNUPURANAM.

When

king

the

Kasi

of

409
of

lieard

preparations

tlie

of Kesava he sent hjoljrrny

to

lielp

Paundraka

bringing up the rear. ArAnfr h

tlic

army

of

and his own troops, 't^Bf'% the

to

H>J&SHhim

meet Krishna.

his

car holding a disc

a distance standing in

^Jvb, a mace, a scimitar and a

hands adorned with a garland

bow

and having

his standard

mystical mark Sribatsa on

the^god, wliose

emblem

and engaged

encounler with

is

he had also the

of gold,

he was robed

and a

rings,

lotus

and bearing a

of flowers,

made

his brest

raiment and embellished with ear

in

Vasudeva marclied

false

at

in his
;

himself

the king of Klsi

in

yellow

tiara.

When

Garuda, saw him, he lauglied aloud

army

hostile

tlie

of

cavalry

and elephants fighting with swords, scimitars, maces, tridents

spears and bows.

upon the enemy the arrows

Sliowering

from his S&ranga bow and hurling at them

discus he soon destroyed both
that of

the king of

who was

foolishly

Ksi.

He

my

insignia,

discus; here

is

my

now

deliver

tliem

mace; and here

upon thy banner."

Saying

is

to

on the ground

whilst

resign to

you

you.

Here

my

Garuda,

is

him mount

let

he discliargd the discus

this

Garuda

the

"Paundraka,

to

and mace by which Paundtka was sundered

cast

mace and

then addressed the former

wearing his eniblems saying

you wanted me tlirough your rnessenger,

all

liis

Paundraka and

ariny of

tlie

pieces

to

and

was on the

vvhich

banner of Paundraka was destroyed by the Gruda of Vishnu.

people cried "alas

Beholding

this the

king

siding the imposture of his friend

still

encounter

till

Sauri, cut off his

into tlie city of Kasi to

head with

the surprise of

alas"

their retinue Sauri

enjoying heavenly

When

came back

to

but the brave

carried on the

his

arrows and hot

all

the

Having thus destroyed Paundraka and the king

all

of

inhabitants.

Kasi with

Dwarka where he resided

delights..

the inhabitants of Kasi

beheld the head oj their

king hot into the city they were much surprised and wondered

how

it

could have been accomplished,

Having com

410

VIsHNUPURANAM.

know

to

place Avimukta the

askedR^V^ince

"0

kitig's

^e

'"

sa

pray

to

f d

for

Ik&j|jnigh t y god through

favour, let thy mystic spirit

my

by Krishna, the

g^^jjhjpped

of brin

deity

boon, on which he said

tliy

slain

the priest of the fjjily propitiated Sankara.

witli

Well pleased on account

of

hcen

that the king had

son together

sfcjj^/'.shna,

tbe tnurderer

father i"

'It sliall

southern

be

fire

fiame out of

answered Sankara and frnm out of

the

up sprang a vast and formidable female

like

so'

fire,

ruddy

blazing with

streaming amidst her

liglit

Worked up

hair.

upon Krishna and departed

radiance

fiery

she called

ire

There the people

Dwarka.

to

and

with

seeing her vvere struck with terror and ffed for protection
to the slayer of

Madhu

the refuge of

all

Under-

vvorlds.

standing that the fiend had been creatd by the son of

king

of Kasi through his worship of the deity whosfe

the bull, the wielder of the discus being

engaged

in

tlie

emblem

is

sport and

playing at dice said to the discus "Kill this dreadful creature

whose

tresses are of plaited flame."

Accordingly Sudarshana,

the discus of Vishnu, attacked the fiend in

fully

covered with

fire

no time, dread-

of

Terrified at the miglit of Sudarshana, the creation

wara did not wait

him with

equal

flame.

and wearing tresses of plaited

until

velocity

followed by

but fled quickly

for his attack

she

arrived

Mabes-

at

Varanashi

rcpelled by the superior prowess of the discus of Visnnu.

Thearms

of the king

and the whole numberof

armed with variou weapons

of KSsi

the attendant divinities of Siva

marched out to oppose the

discus.

But an expert

in

the

and
use of arms he consumed the whole host by his radiaace
Siva
of
then set fire to the city, ;in which the magic power

had concealed

herself.

Thus was Varanashi burnt with

princes and their followers,

and men, treasures aed

its

wai thus covered

inhabitants, elephants, horses

granaries, houses, palaces

*Jw whole of the city that was

all its-

inaccessible

to

and markets.

the celestials

witb flames by the discus of Hari

and

WW

VISHNUPURANAM.

The

totally destroyed.
fiercely

unsootVd wrath, blazing

discus, with

and not satis^Awitli

4II

accomplishment

tlie

so

easy a task, then retrj(S4*8tlie liands of Vishnu.

SECTION XXXV.

Laiteya
:VL
listen to

said:

some other

them unto

Brahman,

You have

nie.

diagging the

Yamuna ^nd

have a great desire to

Balarma

exploits of

do thou describe

related to me,

reverend Sir, his

other mighty deeds

do thou now

recount soine other of his acls.

PaRasARA

said:

Listen

Rma who

accomplished by

Maitreya,

At the

the upholder of the earth.

to

the

exploits

is the eternal, illimitable Sesha,

clioice of a

husband by the

daughter of Duryodhana, the piinces* wastaken away by thc

Being pursued by Duryo-

hero Sfimba, the son of Jmvavati.

dhana, Karna, Bhislima, Drona and other

wao were enraged

prisoner.

When

for his audacity, he

illustrious

the Ydavas heard of this event

greatly enraged with

chiefs

was defeated and taken

Duryodhana and

his

addressed themselves to fight with them.

they were

companions and

But Baladeva,

in

accents suppressed by the effects of inebriety, forbade them and

said.

"I will

go alone

to the sons of

Kuru and

at

my

reques.1

they will let Smba.free.

Accordingly he went to Hastn-

pur and took hs abode

a grove outside the town which

he did not enter.

formed of his
fruita
t'ie

and

in

When Duryodhana and

arrival,

others

were

in-

they sent him a cow, a present of

flowers and water.

Bala received the offerihg in

customary form and said to the descendants of Kuru

"Ugrasena commands you

Duryodhana,

to

liberate

Smba."

When

Karn, Bhshma, rpna and others hearJ

thisj

VISHNUPURANAM.

412

they were worked up with

ire,

BShlika and other frlends

and

Kauraras who considered tyP^adu race as having no

of the

"What

claims to regal dignity said to tliRfi^^r of the club.

ha b||

Balarma, that thou

is this,

What Yadava

shall

command the chiefs of the KuruEwW H Ugrasena thus

commands the Kuravas, we vvilTnj|fj away the white umand which

brella which he has usurped

You should go away

our respect

commands

Smba

but

conduct and we

fit

for the kings.

you are entitled

him free either at Ugrasena's

The Kukkura and Andhaka

homage due

to

us,'

their superiors,

commanding*

heard of a servant

races might

but who ever

You.have

master?

his

been rendered arrogant by our treating, you equally

seat

and

food

to

has been guilty of an improper

shall not let

or yours.

not pay the

only

is

Balarama

therefore,

we have committed

.with

Vgrejt'.aistke

in

neglecting the policy, for our great friendship, t yoa, Klhe

present

that

regard, but

it

we

you-today 'was a

sent

was not

fit

for us to

sgn ff. pernal

have offered or for

jioura

to bave expected."

Having

said this, the

Kuru

chiefs

and came back

to liberate Hari's sons

about with intoxication and anger

words, Bala struck the ground
that

burst to pieces with a

unanimousfy

to'

their

cau$(5d.

furiously

loud,

by

city.

Moving

their

insoient

with his heel so

sound that reverberated

His eyes reddened wHif rage

through the regions of space.

and his brow curved, with frowns he exclairaed.

is this in

of

such

vile

and

Kauravas as well as

whose decreeit alsois

commands

of

pithless

creatures.

'What

The

Ugrasena. Indra may, as

pride

sovereignty

own is the work

they now disrespect or

our
that

refused

of

destiny

disobey the

is his right,

eommand

the celestials and

Ugrasena exercises equal authorky with

the lq^d^fjgachi.

Fie upon the pride that boasts a throne,

Is not

"fljf leafrings >of >a ftuw&red mortals.

'&e. erth, the wiws' |.

the blossams of the

%hose

he the sovereign

of

servants adorn themseves with

P>r|ta tree

Ugrasena

shall

be the

VtStiNUPURANAM.

tlndsrjuted lord of
until
will

have

kings

rid tbe.

for

not return to his capital

will

wpd^fholly

Dussasana, Bhurisrav'J^Ravatya,

to

their

my

rhe

Salya,

Bhima, Arjuna,

the other wretched sons

all

elephants and chariots,

hores,

shall

will

the earth,

of

KaUravas with

all

Ugrasena and the

again hehold

commanded by

kinsmen. Or

remove the burden

of

hero Smba, and carry him along wlth his wife

DwSraka where

rest of

to

the tvruafypi

Kuru with

liberate the

sons of Kuru.

of the

Karna, .t|w|{jana, Drona, Bhisma, Bahlika,

destfoy

Yudhishthira,
of

4(3

the king of celestials.

will

take this capital

sons of Kuru, and throw

the

Hastinpur into the Bhagirathi."

Saying

this with his

wielder of tbe

eyes reddened with

clu, plunged the

downwardi'hfneaththe
toward him.
ing,

'

they were

"0 Kama!

When

Baladeva, the

city,

and drew them

Kauravas beheld HastinSpur

much afraid, andcalled

totter-

loudly on Rma.saying,

Rma-! hold, hold; supress your anger and have

compassion upon
delivered

ramparts of the

Ke

ire,

blade of his ploughshare

up

to

us.

Here

is

Smba and

wife also

his

Forgive the sins committed by us

you.

ignrantof your wondrous power." Accordingly the Kauravas

burried out of the ciy
the

and delivered Smba and

his

wife to

mighty Balarama, 'who, bowiug to Bhisma, Drona and

Kripa,

who

pacified him, said, "

am

satisfied,"

and

desisted.

Fhe cit baars the mark of the shock even to the present day

such was the

ind power.

might

of

Rama

The Kauravas

ind Bala, sent

then, offering

away the former with

-oo-

53

proving both his

homage

his wife

to

strength

Samba

and dowry.

SECTI.ON^XXXVI.

JT arasara

said

Listen, OTnaitreya, to anotherachieveThe

ment accomplished by the powerful Balarama.

Asura, Naraka,

had

who was worked

the

a monkey

named

implacable

hostility

in

up with
to

revenge

on

destruction

of

all

at the

by preventing

celestials,

about the total

great

the celestials,

of

Naraka by Krishna

of

gation of the king of the

brinoin<

friends

the

and vovved

celestials,

them the destruction

and

of

exceeding might

a friend of

Dwivida,
against

enemy

the

insti-

sacrificfs

of

the world.

Blinded by ignorance therefore, he interrupted

all religious

practices, put

down

all

righteous observances, and

about the death of living creatures

and towns

villages

he

sometimes he deluged

with a downpour of

rocks or lifting up

waters he cast them into the ocean

the midst of the deep, he agitated

foaming sea rose above

lages,

and

set

cities situated

its

fire

its

brought

forests, to

and

cities

villages

mountains

in

the

then placing himselfin

waves

the

confines and swept

upon

to

shores.

until

away

the

the
vil-

Dwivida, who was

capable of assuming shapes as he liked, enlarged his bulk to an

immense

proportion, and rolling and tumbling

and trampling

amidst the corn-fields, he crushed and spoiled tbe

The

harvest.

whole world, disorganised by this vicious monkey, was

deprived of sacred study and religious ceremonies, and was

greatly afflicted.

Once on a time Halayudha was drinking

in the

groves

of

Raivata along with the illustrious Revati and other beautiful

females

and the celebrated

Yadu whose

and who was pre-eminent amidst

women, resembled Kuvera, the god

the meantime, the

were sung

and

sportive

of riches, in his palace. In

monkey Dwivida came

tbe plough;shace and the club of

glories

graceful

there

and

stealing

Balarama, grinned at and

VISHNUPURANAM.
mocked him, and lauglied
aud broke

the cups

with

Balarama threatened thfljjyjto fcey

threats

his

ed

in^^B

and

threw over

Enraged

wine.

but the

latter

at this,

disregard-

Thereupon

noise.

chattering

up and Teized

Balarima started

women and

the

at

fillei

4'5

his club in anger,

and the

raonkey laid hbld of a large rock which he hurled at the hero.

And casting
into

it

his club at

it

approched

Beholding

monkey sprang over

the Ijreast with

and struck the Ydava

it

paws.

his

Bala

upou the fore-head

fist

returned

mountain on which he

fell

The

was sundered

it

with his

down a shower
"

upon

if

the

violently

on

felled

crest

into

him,

of the

a hundied

the Thunderer had

The

thunder-bolt.

of flowers

and praised him

as

fell

fallen,

with a blow of

it

Dwivida which

of

pieces by the weight of his body,

shivered

thus

club

the

vomitliug biood and lifeless to the earth.

liim

Bala broke

hiin,

a thousand pieces, which together with the club,

upon the ground.

his

as

it

celestials

Kma and

threw

approached

had performed.

for the glorious feat he

Well has the world been freed" said they " by thy prowess,

who was

hero, of his vile ape,

tials."

Then

returned

to

well-pleased, they

heaven.

performed by the

Many such

illustrious

the

and

enemy

their

of the

celes-

attendant spirits

inimitable

deeds

were

Baladeva, the impersonation of

Sesha, the supporter of the earth.

-oo-

SECTION XXXVII.

LN
I,

this

way, Krishna, aided by Baladeva, destroyed, for

the behoof of the earth,

demons and

iniquitous kings,

and

along with Phalguna also did he relieve earth of her burdeo

by the death

of

seven

Akshauhini

hosts.

Having thus

VISHNJPURANAM.

4l6
releved tbe

earth

of

many

her load and destroyed

impious

by the plea of an imprecation

be exterminated,

kings,

nounced by Brahmanas,

own jjjadava

his

Dwaraka and renouncingJKTRiortal frame, the

quitting

born with

self.

emanations re-Wtered his own spbere

his

all

de-

Thereupon

race.

of

Vishnu.

MAlTRr-YA said

Tell me how Janarddana brought about

the extermination of his

own

a BrhJminical curse and

what manner did he renounce

in

under the pretext

family

of
his

human body.
PARAsARAsaid

Kanwa and
of the

At theholy place

of Pindarika,Viswamitra,

by some boys

the great sage, Nrada, were seen

Yadu

by predestined

and influenced

Inflated with their youths

family.

results,

dressed and

tliey

adorned Samba,

the son of Jmbavati, as a female and taking her to the sages,

they addressed them with usual reverence, saying

child with this female, the wife of Bbru,

have a

The

birth to ?"

son, give

wisdom, enraged

with divine

at

give birth to a club that

vvill

Ydava

Thus addressed by the

dust and

the blade

lowed by a

think

it

" She

went to Ugrasena

and

after sometime,

and

the

all-wise

lance

and

fish

to

dust there

of the iron club which

the Andhakas

and which
into the

was caught, the

sea was swalspike was

iron

and was taken by a hunter named

illustrious slayer of

Madhu

proper to counteract the predestination of

to Krishna

ground

of iron,

particles of the

wheu thrown

its belly,

In the interval

came

of a

this

fish

extracted from

The

was made

club, which

There was one part

rushes,

like

sages, the boys

throvvn into the sea,

could not break

jAra.

said

a club was produced from the belly of Samba.

Ugrasena had the

was

insult,

to

gifted

exterminate the entire

will

him what had happened

to

foretold,

became

anxious

is

who were

sages,

this

" What

race."

and related
as

who

fate.

an emissarry despatched by the

and said

to

liitn

in

private

did not

celestials

:" I am

sent

VISHNUPURANAM.
to thee,

by the

lord,

together with

celestials

Viswas,

tlie

and do

Maruts,

Rudras respectfully rejdbent.

4*7
tliou

hear what Indra

Adityas, Sadhyas and

More than a century has

gone by since thou" il^pmpliance with the request of the

celestials,
descended upon earth for the purpose of reIieving

it

of its

The demons have been destroyed

load.

and the burden

has been removed

of earth

immortals once again see their king

hundred years have passed, and

return
if

to heaven.

be not thy

thjs

This

will,

is

if

am

of

her

load

shall also speedily

take

place

Dwrak

in

seven

it

about

in

my

And
may

replied,

earth

descent, and

not

is

it

celestials.

Inform

that having renounced

my

then return to them.

tlie

shall

Having restored the land

nights.

and destroyed the race of Jadu,

by Sankarshana,

will

The

it

Ydavas are extirpated.

the

until

proceed to the region of the

do thou

wish,

Whereto Krishna

thou hast said.

all

bring

to the ocean

thou dost

the

let

More than a

do thou remain here as long as

well aware of

relieved

now

heaven.

the prayer of the celestials.

be desirable to thy dependants."

"I

in

of

shall

celestials

mortal frame and been accompanied

The

tyrants that

oppressed the earth, Jarsandha and the rest, have

been slain
and a youth even of the race of Yadu is so less
than they
an incumbrance. Having removed this huge
weight of
the

earth,
this

proceed to the mansions of the

to them."
I

will

celestials.

Say

PaRASArA said ; Maitreya, being thus addressed by

Vasudeva, the messenger of the celestials bowed and
took
his heavenly course to tlie king of the
deities.
Th*
illus-

Krishna too now espied sigus and portents b-th

on
earth and in heaven prognosticating day and
night the destrious

truction of
to

the

Dwlrak. Beholding those evil omen, be said

Ydavas; " Behold these dreadul portents; let us

hasten to Prabhisa to avert them."

'o

the eminent Ydavas,

*d said to him

" Tell

the
rae,

When

illustrious
lord,

he had thus said

Uddhaba

what

it is

saluted

proper that

VISHNUPURANAM.

41

should do, for

The

race.

it

seems to me

Do

my

thou, by

"Thedtton Krishna

the race.

proceed,^^

favour

Badrikasrama

place

holy

the

to

my

perfection through

Dwaraka; the ocean

PARASARA

me, shalt ohtain

Having extirpated

said

shall
:

inundate

it."

crfm-

to the holy shrine

Nara Naryana. And the Ydavas, with Krishna, Balarama

and
to

Yadu

this

have quitted

Being thus addressed by him and

manded by Kesava, Uddhaba proceeded

of

and on that spot

meditating upon
favour.

course,

Gandhamadana

the

in

proceed to Baikuntha; and after

shall

this

replied:

celestial

this

mountain, the shrine of Nara Nrayana

sanctified by them, thou,

race,

all

signs that are manifestdeclare nothing less than

tlie anniliilation of

"

thou wilt destroy

tliat

having ascended swift-coursing cars, proceeded

others,

Having reached Prabhasa, the Kukkuras and

Prabhasa.

Andhakas bathed there and, being excited by Krishna,

dulged in

As they drank,

liquor.

the

was engendered amongst them by mutual

dessension

sion and fed with the

fuel

of abuse.

Worked up

by the divine influence, they attacked one

in-

fire of

destructive

colli-

with

ire

another with missle

weapons, and when these were finished, they had recourse

with

The

rushes growing nigh.

to the

became

like

thunder-bolts,

them.

Pradyumna,

Aniruddha,

Pritliu,

and many

others,

became hard

rushes in

their

hands

and they assailed one another

Syamba, Kritavarman,

Styaki

Vipathu, Chruvarman, Chruka,

Akrura,

struck one another with the rushes, which

like thunder-bolts.

there prevented them

Thereupon Krishna

arriving

he was

but they thought that

taking

and continued the conflict.

Thereupon, enraged, Krishna took up a handul of rushes

part with each severally

to destroy them, which

he

killed

many

fighting fiercely

of

became a club

the

of iron

murderous Ydavas, whilst

destroyed one

another.

the very presence of Krishna's charioteer,

carried off his Jaitra car

and with

and

At

this

thts

others

time

his swift steeos

errtered into the sea.

The

dts-

VISHNUPURANAM.
cus, the club, the

bow, the quiver, the

419

sliell

and the sword of

Kesava, having circumambulated their master, flew along the

path of the sun.

Yadava

mjliort time there

In

was not a

single

sa'^Rhe mighty Krishna and Druka.

Going towards Rma, who was sitting at the root of a tree,
they saw a huge scrpent coining out of his mouth. Having
alive

left

issued out of his mouth, the niighty snake proceeded towards

hymned

the ocean

by

Bringing an offering of
then the

and

saints

respect. the

other 'great

majestic being worshipped' of

all

the attendant

snakes, entered into the waters of

the deep.

departure of the

K(i<ava said to

Do

"

spirit of

Baladeva,

snakes.

ocean carae to him and

Beholding the

Druka

thou go to Vasudeva and

unto him

Ugrasena and communicate

Go and inform them of the departnre of Bala-

this.

bhadra, and the destruction of the Yadava race, and also that
I

shall

Do

engage

in religious

thou also inform

meditation and renounce

Ahuka and

that their city shall be inundated

the inhabitants of

descendant of PSndu,

should wait there but go

shall repair.

Do

When

shall issue out of the city,

body.

Dwrak

And do ye

by the ocean.

await the arrival of Arjuna at Dwrak.

my

Arjuna, the

none

of

you

whither the descendant of Kuru

thou also go to the son

to his might.

of Kunti and tell

myrequest protect my family according
Then go to Hastinapur with Arjuna and all the

inhabitants of

Dwaraka and,

him that he may

the race of

at

let

Vajra be installed king over

Yadu."

PARASARA

said

Thus instructed and having bowed unto

and circumambulated Krishna again and again, Druka departed as he had been desired and having conducted Arjuna
;

to

DwSravati,

Vajra as king.
that

supreme

divine
'he

the intelligent servant of Krishna established

Thereupon having concentrated

spirit

Govinda was

which

is

identified

identical

with

all

in

himself

with Vasudeva, the

beings.

Respecting

worlds of the Brlhmana, the curse of Durvsas, the

trious

Krishna sat engaged

in

meditation,

ilus-

placing his foot

VISHNUPURANAM.

420

upon

his

Then

knee.

there

came

hunter na'nred

whose arrow was tipped with a blade made

had not been rediNjAto powder

club, which

ing from a distance the foot of Krisma,

and shooting

part of a deer,
sole.

and

Approaching

was aiming

at

sumed by my crime

hunter

by

Have

a deer.
;

for thou

Thereupon Bhagavn said

fear,

this

my

"

in

the

four-armed king

the

forgiveness,

thinking

on me who am con-

pity

able to

consume me."

Thou needst not have

the laast

favour, thou shalt repair to the region of

As 000 as Krishna had

the celestials."

fora

it

deed unknowingly,

art

iroit

and espy-

lodged

repeatedly besought his

have done

mistook

he

arrow,

mark, he saw

his

falling at his feet,

exclaming, "

his

Jara,

of the

said

this,

the celestial

cararrived there, ascending which the huntes repaired tothe

region of the celestials.

Thereupon
with his

own

divine Krishna

tbe

having united himself

pure, spiritual, inexhaustible,

inconceivable,

unborn, undecaying, imperishable, and universal

is

one Vasudeva, renounced

spirit,

which

his mortal frame and his connec-

tion with tbe three qualities.

SECTION ZXVIIL

1 aasara

said

:-Having found the bodies of

and Rama, Arjuna performed

for

them and the

Krishnai

rest of the slain

The eight queens of Krishna, who have

been named with Rnkmini at the head, embraced Hari and
the obsequial rites.

entered the funeral

the corpse of

fire.

foremost of the pious, embracing

Rama, Revati too entered

fire

wbich was cool

her happy heart in contract with her lord. TheFeuppn

to

bearing

VISHNUPURANAW

Ugpasena and Vasudeva witb Devaki and Rohini

this

all

421

entered

Having performed duly the obsequious

fire.

rites of

the Yadavas, Arjuna, wiJ^the inhabitants of Dwaraka and

out

issued

Vajra,

of

And

theMpy.

Kunti's son proceeded

slowly witb thousands of Krishna's wives and the residents

With the departure

of

Dwaraka.

of

mortals both the

proceeded to heaven

tree

Krishna from the land

the

Pftrijata

and on the same day that Hari de

from the earth the dark-bodied Kali age set

parted

The

in.

rose and inundated the whole ef DwSrakS, except only

ocean

the dwelling

of the

away

that temple

up to the

present day Kasava constantly resides

holy shrine where

from

sea

and there even

visits *that

freed

The

deity of the race of Yadu-

able to wash

not been

has

of

palace and

Sudharman

whoever

Krishna pursued his sports

is

sins.

foremost of ascetics, one day while proceeding, Arjuna,

the

son of Pritha, halted the people he had brought from

Dwraka
spot

a rich and

in

fertile

immense
Worked up with

they assemhled their villainons herds and said

cupidity

them

This

us having

Arjuna, alone with his bow,

immense

riches

whose husbands have been

fore.

neighbouring robbers were excited

of the

the possession of Arjuna alone.

in

riches

to

Panchanada country

they saw a number of widowed females and

tvhen

their

the

in

the desires

His

is

passing amongst

and numberless women with him,

slain

cursed

is

thy strength there-

pride hath been increased by the death of

Drona, Jayadratha, Karna and others; he

of the

prowess of the simple

long thick staves

we not

lift

this stupid feilow

up our arms ?"

and clods

with cudgels

withont their lord.

tempt "

Go

away,

of eartli,

Up, up, take your

hates us.
this they

Why

should

rushed armed

upon the people who were

y wretches, ignorant of what

to die."

treasures and

54

Saying

Bhishma

not cognisant

Arjuna met them and said to them in con-

U you do not wUh

anxl seiied his

villagers.

is

is

right,

But they neglected his threats

women, the wives Viswaksena.

VISHNUPURANAM.

422

Gandiva,

began

Arjuna

Thereupon

irresistible in

encountrr, but

of his eflorts to lighten

Spite

brace his

to

Losing

The

shafts that

were given him by Agni

lie

certain

for

the

prowess of Krishna by the strength

had

slain

many a mighty king

a<-ide

fatal to

whereof

skin.

destruc-

Arjuna

he tried

in

recall

his shafis

vaiiv

or

by peasants or they flew

at

but

in

His arrows being

of their marks.

coutd, his

Tliereupon he tried to

his encounter with herdsmen.

random wide

neither

merely scratched the

foes, but they

thy were either put

bovr
for in

superhuman weapons.

were thems-lves destroyed and proved

tion,

vain,

as best as

discharged,

patience he

all

clesti;tt

in

Lcontinued flaccid

it,

could he recoilect the incantations^f'f

asrows upon the

was

it

he beat the robbers with the horn of

all

They

bow.

his

exhausted
laughrd

at his blows and in the very sight of Arjuna the barbarians

carried of

and went

all

saying "Alas

bitterly

And immediately

my lord."

Alas

"Alas

am

how

powerful

is

the destiny" said

my

These two arms are mine; mine

help

my

place

am

these are

all

strength of

Saying

this,

nstalted the

Arjuna, but

pithless.

Bhima was

defeated by peasants

friend

it

all

have been defeatcd

without

The bravery
his

work

that

is this

Arjuna, the

of

any other

city of

Ydava prince Vajra as a

fist,

righteous

without him

cannot be from

Arjuna vvent to the

liis

a donation to an un-

by the base.

illustrious

sorry,

deserted by

he deprived of

this is

tribes

the bow, the heavenly arms,

car and steeds perished entirely like

learned Brahmin.

and Andhaka

of the Vrishni

Thereupon Jishnu was greatly

way.

tlieir

and lamented

women

the

cause."

Mathur and
king.

am

there

There he

saw VysSa who was tiving in a forest and he approached

the sage and saluted him respectfully. The ascetic observed
said
bim for some time as he lay prostrate at his feet and
tohim.

you been

"How

is

guilty of

tBrahmincide

it

an

that

itKcit

see yu shorn of lustre

intercourse with

Or have you

suflered

Have

a woman

any grevious

or

disftp-

VSHNUPURANAM.
pointmen that you are so dejected.

423

Have your prayers

offspring or other good gifts proved

fruitless

for

Or have

you indulged iraproper passions that your lustre has heen

clouded

Or have yuu djpbured

manu?

Arjuna, say,

the meal given

Hasthewindof
Or has an evil
Have you
look so miserable.
finger
nail
?
Or has the
of a

Brah-

to

upon the property

have you seized

oftlieoor?

a winnowing basket lighted

upon you

eye gazed upon you that you

you

Or, what

been touched by the water

water of a water-jar sprinkled

most probably the case, have you been

is

beaten by your nferiors

?"

in batlle

Having sighed deeply Arjuna described

and

circumstances Of his defeat,

strength,

left

who was

bow. has

if

made

departed.

When

my

and the rest were

Not

slain.

men

been

foiled,

wa

lord,

armed. only with

like
I

that

earth by

whom Bhishma

moths

am now

in

flame

the

vanquished by

was celebrated
his

all

over

deparure,

have been carried

cudgels

Sith their staves have put

I

left

Anga, Duryodhana

on account of

the whole household of Krishna,

Krishna, has been farcibly carried

wider.,that

but Govinda has

The numberless women, over

off from me by thieves

hy the sticks of peasants.

I

my

fortune,

absence of the holder

the

perished

The bow Gandiva,

the three-worlds, has

wbom

of

arrow,
us,

alone but earth has grown

has departed and

valour,

cow-herds.

Krishna, through devotion to

the discus.

my

my

That Krishna has

miserable and lustreless in

and other powerful

of

Excellent Purusha,

he looked upon

whose power Bhishma, Drona, the king

of

the

Deprived of our

weapon,

and dignity crowded us

departed from our midst.

old,

all

was our

speaking we have

kindly

of straw.

the living vigonr of

wealth

fame,

Vysa

to

Hari who

and departed.

us

who was ever

friend

become as feeble as
he,

our heroism, our miglit, our prowess, eur prosperity

and brightness, hss

illustrious

said

am

my

shorn of

off

by peasants,

strength to sharae.

my

lustre;

it is

who

do not

a inarvel that

VISHNUPURANAM.

494
Mive.

Surely grandsire,

am

so shameless that

tbe stain of indignity inflicted by the

Vysa

replied

son of the

Know
Time

Arjuna and

to

indignity

that exists

grieve.

beings to similar vicissitude

all

and

brings out the production

All

Think no more my

said.

does ffc behold you to

it

that time subjects

creatures.

survive

vile.

of

dissolution

all

Know this,

founded on time.

is

Arjuna, and preserve thy fortitude. Rivers, oceans, mountains,

the entire earths, celestials, men, animals,
created and will

knowing

all

trees,

Be thou

be destroyed by time.

thatall that isthe effect of time.

'are

all

sober,

These mighty wprks

of Krishna, whatever thej have been, have been performed to

relieveearth ofherload; for this

he has come down.

Op-

pressed by her load earth has had reconrse to the assembly

the celestials and Janrddana,

who

descended on that account.

accomplished

no more remained
lord

for

At the period

in that of duration

of creation the

Now

all is

at the

done.

god

by

this

alone

Therefore

Kama

this

of

end of

tlie

he

all

of mortals

of time

the

is

Arjuna,
is

the

and other kings have been

was the work

all

gods creates;

Therefore

be not pained by thy defeat the power

Bhishma,

been

been destroyed;

him to acroniplish.

he preserves,

powerful destroyer.

of time.

now

has

object

Tliis

of

lias

whither he pleased, his ends being

has departed

fulfilled.

identical with time,

the kings of the earth have

all

is

and why

gift

slain

should

not therefore thy defeat by those inferior to thee occur?

ln

the same manner as through thy devotion to Vishnu these were

overthrown

by

thee,

so

at

has has thy

cursed thieves been brought about by time.

discomfiture by

That

assumiug various shapes, preserves the world

end the lord

of creatures destroys

divinity,

and

in tbe

son of Kunti,

it.

oti

the occasion of thy good fortune, the lllustrious JanSrddana

was

thy lielp

by Kesava.

in thy decline thy

Who

will

now

enemies have been favoured

believe that thou didst ahwe.

defcat Bhispma and other Kauravas.

Who

would beiieye

tW

VlSUNUPURANAM.
peasants have defeated thee

PritM, that

of
tttat

Know

son

certain,

for

it

but the sport of the Universal Hari

is

it

425

the Kauravns have been slain by thee and thou hast

As regards the women

who have been carried off by

been vanquished by hespinen.

for

whom

the

tbou dost grieve and

thieves,

why

me an

hear from

ancient story that will explain

happened.

this has

Brihman, named Ashtavakra, was pur-

fn ancient time, a

standing in water and medt-

suing his religious penances,

tating on the eternal spirit for

many

summit

of

Meru on

and hundreds

him

their

way

Tliey

on the

nymphs

praised and

hymned

bowed unto him and eulogised

him when he was immersed

water np to his

in

They sang

hair tvvisted in a braid.

accouht of

festival

which Rambha, Tilottama

to

of other beautiful

for his devotions.

On

years.

was a great

the<overtl>row of the Asuras tbere

in

honour

of

throat,' his

him

what-

ever they thought would be agreeable to that most eminent

of Brahmanas.

Aslitavakra at last said

well pleased with you, illustrious damsels

ever you wish and

will give

it

Thereupon

of aitainment."

however

Tillottam and others mentioned

is

enough forus

Brahman

?"

tliat

these

all

in

to
;

them

"

difficult

it

nymphs,

But some amongst them said

us,

husband, the best of

may be
Rambh

:"

If

we

It

say,

you are

illustrious sire, thou grant

men and

am

the Vedas, replied; "

Ihou art pleased, what else nced

indeed pleased with

ask of me, what-

usa

sovep-ign of Brhmanas."

Thereupon saying " so be

waters.

When

the

it."
AshtSvakra came up ftom the
nymphs observed him coming out of the

water and saw that he was very ugly and ciooked in eight
places they could not restrain their
aloud.

a curse, saying

" Since you have been

laugh t iny deformity,

through tbe favour

'ficst

merriment and laughed

The Muni was very angry and imprecated them with

so impertinent as to

denounce upon you

this

curse

have shown unto you, you shall obtajn the

pf males for your husband'; and ou account

of my.curse,

VISHNUPURANAM,

4*^,

you

shall afterwards

the hands of thieves.

into

fa.ll

the nymphs heard this imprecalion they

the Muni, and they so far succeeded that he told

they should

finally

go

to the

regionA the

account of the curse of the

women, who were

to

regret

in

it

and

there

the least.

been brought ahout by the

Iord of

is

born

fal' is

nothing

joy

all this,

wise

men

for

you,

this destruction has

all,

and your end

Death

is

the

the end of exhaltation

terminatesin separation and grovvth tends

Knowing

on

is

All

splendour, valour and pre-eminence.

is

It

that these

is

also

withdrawn from your strength,

near at hand, since he has

every one who

tliat

the wives of Kesava, have fallen into the

hands of the barbarians

Arjuna

them

celestials.

Ashtfivakra

ascetic

Wlien
appease

to

tried

are

only

doom
;

of

union

to. decay.

neither suhject to grief nor

and those who know these ways are equally free from

pleasure or joy,

Do

you therefore, most excellent

prince,

understand thistruth and along with your brothers relinquish

everything and repair to the

from

me to

holy forest.

Go now and

say

Yudhisthira that he, to-morrow with his brethren,

will tread the path of heroes."

Thus

instructed by Vyasa, Arjuna

the other sons of Prith

iieard.

VySsa,

went
I

all

that he

went and described

VVhen he had related unto them the message

the sons of

to

had seen, experienced and

of

Pandu placed Prikshit on the throne and

to the forest.

have thus described to you,

actions of Vlsudeva vvhen he

Maitreya, in

was born

End of Paht

detail

the

in the race of Yadu.

V.

P^RT VI
SECTIONL

1,LAMREYA

said

logies of the

the

described unto

duration of the

of the princes.

me

am

willing

in

de-

genea-

Manvvantaras
from

hear

to

an account of the dissolutiou of the universe, the time

and that which occurs

of totat destruction
of

Thou hast

Patriarchs,

and the dynasties

yoti

illustrious sage, the creation of tlie universe, the

tail,

at

the expiration

a Kalpa.

Parasara

: Hear from me

said

the circumstances attending the

eitlier at

the expiration of a Kalpa or that

the cose of the

tutes a

life

dayand night

day and night of the

of the

ages

four

Brahma.

of

Maitreya,

exactly,

dissolution

month

of

world

occurs at

which

of'the progenitors; a year of

men constimen is a

Twice a thousand agjregates

celestiats.

is

the

of

a day and night of Brahma.

The

four

ages are the Krita, Treta, Dwapara and Kali, compreliending

altogether twelve thousand years
are infinite
cription,

the

lasttheKili.
created by

of the

celestials.

There

successions of those four ages of a similar desfirst

of

In the

Brahma;

which
first,

is

alvvays called Krita

the Krila

in the last,

which

that

is
is

ae

and the

which

is

the Kali age, a disso-

tation of the universe takes ptace.

MAITREYA

said

* descriptlon of

tlie

!0

venerable Sir,

it

behoves thee to give

nature of the Kali age in which the four*

tootedvirtue suffers total extinction.

tVUHNUPURANAM,

4*8

Parasara

: Hear,

said

Maitreya, of th nature of

Kai age, regarding which you have enquired

1

oow

tfie

and which

approaching completion.

In tlie Kali age, people will

notwserve

order and

caste,

nor the ceremonial enjoined by the Sama, Rik

inslitutes,

and Yayur Vedas.

according to the

Marriages in

rituals,

nor

and

spiritual protector

hi

this

age

will

be ctlebrated

the rulers that connect the

will

disriple

be in force

will

laws that regulate the conduct of husband and wife

neglected and oblations to the celestials with

beoffered.

he may be born,

as such even

born one,
Kali age

will

Brahmana

life

whatever

in

maidens

faraily

of

properly,

be

will

be

every

considered

common

in

many

and

Maitreya,

twice-

be considered as Sastras

will

be

no longer

be always regarded

will

not initiated

will

celestials

orders of

all

man,

be prcscribed.

texts

all
all

be

he

if

forms of penance

rich

have right to marry

will

In the Kali age, a

tribe.

and

and

powerful

fire

the

will

in the

equal

light

alike to all persons.

In this Kali age, fasting, austerity, liberality practised accord-

ing to the pleasures of those by

will constitute piety.

proud

Every

trifling

whom

they are observed

make meo

property will

of their wealth. Pride of beauty will be inspired

Gold, jewels, diamonds, clothes will

then hair

all

be the only ornament with which

will

decrate themselves.

Wives

will

by

hair.

have pershed, and

women

can

desert their husbands when

they will lose their wealth; and the rich only will be considered

by woinan as
wealth,

will

their lords.

He who

be considered as master of

of birth will no longer be a

mulated wealth

ninds

and

'givin

will

will

Women

immense

men and

prestige

to supremacy.

Accu-

The

occupied with earriing money

be spent on the gratification of

will follow

dishoiiestly.

selfisb

own inclihations and be

Men wili endeavouf to acNo man will pa/twhhHie

their

up/to pleasure-seeking.

,<^e;ficbe even

tittle

distribute

be spent on ostentatious dwellings.

of raen will be wholly

tbat even

dcsires.

will

VISHNUPURANAM.
fraction of

smallest

his

429

wealth at the sacrifice of

interest

even when requested by

age

people will consider themselves as equal

all

Brahmanas

they supply milk.

and scarcity and

the sky.
roots
of

and

vm

and cows

be held

People

will all live, like

fruits

and put a period

famine and want.

liis

own

the

Kali
the

witli

of dearth

fear

in

appearances of

accorrlingly the

They

In

reverence only because

in

be always

will

watch

will

friends.

his

anchorets, upon leaves and

to their

Deprived

wealth,

of

through fear

live s

people

be

will

perpetually subject to famine and other afflictions; and they

wiU never enjoy pleasure and happiness.

of the Kali they will

tions

and without worshipping

obsequial

offering

women
all

will

be

libations

heads with both

the

commands

selfish,

of tlieir

abject and

they will be indecent

will

ever attach

they

will

and immoral

Vedas.

Householders-

becoming

will

neiiher

Anchorets

liberality.

in

gard

for

friends

their aubjects

and

instead of protecting

ln the Kali

will

will

be

slave.

Vaisyas

commerce and gain a

will

liveliliood

nor
food

dis-

practise

accept-

be influenced by

re-

plunder

them and under the

rob

uga every one,

elephants and horses, will be a Raja

And

study the

Princes will

associates.

liars

conduct and

will

upon

be

will

and

men.

sacrifice

will

pretext of levying customs they

property.

their

youths

will live

ed from rustics and mendicants

scratching

They

scolds

be

themselves to dissolute

regarding the rules of stulenthip

vvill

pay no attemion to

will

husbands or parents.

slovenly

The

they

And

means.

litlle

hands they

guests or

or

progenitors.

their

stature, gluttonous

short of

fickle,

previous ablu-

celestials

fire,

to

have many children and

ther

At the advent

take their food without

merchants of their
possessirig cars

every one

who

is

and

feehle

abandon agriculture and

by servitude or exercise

of

mechanical arts; Sudras, seeking a subistence by begging

and assuraing outward marks of religious mendicants,
will'he*

We

the impure followers of impioas and heretical doctriues.

55

VISHNUPURANAM.

43<>

Oppressed by famine and taxation men

native countries and

The path

coarser grans.

will

flourish

On

account

therefore decrease.

of life will

Women

vices of the rulers, children will die in thcir infancy.

age

will bear children at the

men

will

will

grow

beget them,

and

when they

Men

number

tittle

Whenever,

more

live

sense,

vigvvr

O Maitreya,
when

Kali

approach of

the

Maitreya,

the pious devoted to the lessons of the Vedas,

of

diminishes, the efforts, of the individuals

relax

becoine

will

a short time.

increases.

Men

nine or te.

and no one

possess
in

estimate the

heretics

of

or seven years and

five, six

are eight,

vvill

uie

will therefore

the wise theu

number

of

old at the age of twefve

than twenty years.

virtue

for

fit

being obliterated

herwy, iniquity

into

desert herr

penances enjoined by scripture and of thc

the horrible

of

the Vedas

of

and people having deviated

and the duration

will

lands which are

repair to the

the

object of sacrifice
declihes and

first

respect

regard

cultivate virtue,
the

teachers of the Vedas

tbe

for

who

becomes no longer

males

of

cherished for the dissiminators

is

augmented

of

itiflnence of

the

Maitreya, in the Kali age corrupted by imbelievers,

men

heresy, the

wise estimate the

Kali.

will refrain

from adoring Vishnu, the lord of

creator and sovereign of

are the

need

Vedas?

there is of

of the Kali,

What

al)

and

will say "

are the celestials or

sap

garments

will

be mostly mde

the principal of trees will be the Sami

the Sudra
in use will
of

millet

will

be the

At the approach

The mother and

rated in the place of parents

bis brothef-in-law or one

will

scanty rain

the

be poor and

of

principle caste will be

grain

tbe milk

ungunts

will

be made

father-in-law

will

be vene-

and a man's frieud

who has

of the fibres of sun

more conimon

be chiefly that of goats

Ushira grass.

the

authority

Brahmanas? What

yield

will

corn will be light in ear and the grain

little

Of what

purification with water ?'

Vipra, the clouds

and

sacrifice

a wantn wife.

will

be

Mett wiH

VlSHNUBURANAM.

say

"Who

has a father ?

Who

431

has a mother

Every one

is

born according to his deeds"; therefore they will regard the

wifeVor the husband's parents as

little

sense they will be sAject to

own."

their

of

sorts

all

Gifted with
infirmities

mind, speech and body and will daily commit sins

thing that

wretched

to afflict beings,

likely

is

be generated

will

in

Thus,

and convocations

be stopped some few people

of the celestials shall

a holy place.

fire

And

of

and every

impure and

vicious,

Kali Yuga.

the

Brahman, when holy study, oblations to

at

shall

at this place with the least trouble

piety shall be accumulated which could be acquired with

live

that

the

greatest exertions in the Krita age.

-00-

SECTION

JT ARASARA said

Hear,

II.

highly illustrious one,

describe fully what the great Vysa has

related

shall

upon the

subject.

Once on a

and discussed at what

time, the sages assembled

season the least morality obtained the greatest reward and

by whom

it

was most

easily displayed.

the discussion they went to

doubts.

They saw

In order to tcrminate

Veda Vyasa

the illustrtous

sage,

my

to

the water of the Ganges, and awaiting the

ablutions, the sages
river

into the water

again did he

trees.

excUim

in

close of his

is

it

the sages heard him

Again dived he and

in their hearing.

Sudra, Jhou art happy."

As my son plunged

the Kali age."

and rose up from

"Excellent

their

immersed

remained on the banks of the sacred

under the sheiter of a grove of

exclaim.

remove

son,

"Well done, well done,

Again he sank down and again did

VISHNUPURANAM.

43>

they hear him say " Well done, well done, women, they are

happy who are more (ortunate than they."

and the sages met

finished his bathing

to

After they had

welcome them.

After this

them

toconsult thee; but

some thing

Yuga

Kali

repeatedly

meaning

of

fore

We

it if it

entertain-

we have come

heard you say "Excellent

here

r.

We

mystery.

is

to

the

was said and

this

Explain to us Jhe

them happy.

called

be not

why

learn

are anxious to

why you

" For what

that remain at present; explain

let

else.

We

t"

subject

"Having

Rishis said.

regarding a

ed some doubts

us

The

?"

son

seated and ofered

f 'een

their respects the son of Satyavati said to

you have come here

my

as be approached

hiro

then place be-

will

you the question that engages our thoughts."

Being thus accosted by the ascetics Vysa smiled and

said to

them "Hear excellent sages, why

Well done

The

i"

prayer and the

in the

Tceta

for

penance

of continence, of silent

Krita age for ten years,

oue year,

DwSpara

in the

obtained in the Kali age in a day "and

say "Excellent,

excellent

which a man obtains

in

the Treta by

exertion

reason

The

is

did

reward,

Krita age by abstract meditation

in the

in the

Dwpara by

Yuga by merely

reciting

adoration, he

the

names

of

pious and great ascetics, in the Kali age,\by very

Kesava.
little

a month

for

night; therefore

Kali age."

the

is

sacrifice,

receives, in the Kali

" Well done

said

practised in the

fruit of

like,

men

exalted virtue and

attain to

speak highly of

the Kali Yuga.

it

islfor this

Formerly thdVedas

were to be acquired by the twice-Born through the

observance of self-denial and
sacritices

prayers, idle

feats,

fruitless

to mislead the twice-born

devoutly,

yet

celebration

in

sin

was

their duty to

the

ritual.

celerate

Thereafteri

for

was iucurred

desires.

although observed by tfcem

in

all

these works

in tftMf

an^hat

drank did not bring about ths

In

idle

ceremonies were performedjonly

consequence of some irregularity

tey^ ate or what they

mert,tof their

it

with

accordance

in

c\iligent

all

their objects

00"

the twice*^'1

VISHNUPURANAW

433'

spheres
enjoyed no independence and attained their respective
the Sudra,
hand,
other
the
pain.
On
exceeding
with
only

by
more fortunate than they, attains to his assigned station
sacrifice
the
merely
performing
a
service
their
rendering
which no rules determine what may
drunk. Thereor may not be eaten, what may or may not be

ofpreparing food

fore,

in

excellent sages, the Sudra

Men

fortunate.

is

should acquire weahh by

with their religious duties. and

and spent upon

sacrifices.

it

means not incompatible

should be given to the worthy

There

difficult

for

them

trouble

great

is

acquisition as well as their preservation.

And

is

it

equally

spend them on pious observances.

to

and other

excellent BrShmanas, by undergoing these troubles

to

diverses people attain

woman

in their

tlie

holy

region of Piajlpati.

has only to honour her husband in act, thought and

speech to reach the same region to which he

is

elevated

and she thus accomplishes her object without any great exerThis was the meaning of my exclamation "Well done"
tion.
Ihe third time.

Now

put to

me

you came and

The

in

have thus related to you what you asked.

any way you please the question

make you a

will

which

for

clear re ply."

ascetics then said to Vyasa.

"The question

that

we

purposed to put to you has already been answered by you

.

Hearing

this

Krishna-Daipyana Iaughed and said to the pious sages

who

in

your reply to our subsequent enquiry."

had come to see him whose eyes were wie open wilh surprise.

By

my

virtue of

divine

question you intended to put to

I

knowledge

me and

uttered tbe expressions "Well done

ia the Kali

age duty

Jittletrouble,

whose

thfe

siight effort of

in

perceived the

reference to this

Well doue

t"

'ln fact

performed by the mortals with ver

sins are

all

washed away by the water

pietyby Sudras through the

of their tndividual
service of

is

diligenk

twice-born ones and by women through the

obedience to their husbands.

Brahmans, that

dd thrice express

my

It is for this

reason

admiration of theit

VJSHNUPURANAM.

434
happiness

for

Now

put.

tell

you

'other

ages great were the

regenerate to perform their duty.

your enquiry but replied

ed to
to

and

for in the Krita

toils of the

at

did not wait

once to the question you want-

what do ye, conv#sant with

wish me

virtue,

Thereupon the ascetics saluted and praised Vysa and

freed by him from uncertainty departed as they came.

this

one great

shall

bave

excellent Maitreya, the secret

also communicated to you.

virtu of the otherwise

vicious Kali

age.

describe to you the dissolution of the vvorld and the

now

aggregation o the elements.

-oo-

SECTION

ARASARA

ofthree

incidental
at the
after

said

end

a Kalpa

elemental

the

beings

dissolution of existing

that which relates to

is

of

:The

incidental,

kinds,

III

is

is

that

final

is

The

absolute.

Brahm and

elemental

two Parardhas; the absolute

and

takes place

which occurs

liberation

from

existence.

MAITREYA

said

the enumeration

which

is

: Tell

of

me,

excellent preceptor,

a Parrdha, the

expiration

of

what

is

two

of

the period of elemental dissolution.

ParasaRA

said

: Parardha

Maitreya,

is

that number

which. takes place in the eighteenth place of figures enu-

merated according to the rule of dccimal

notation.

At

the

end of twice that period elemental dissolution takes pla

when all the discrete products of nature are withdrawn inW
IhiBJr

indbcrete

ll&k which

is

souree.

The

shortest period of

Ume

equal to the twinkling of the liuman

eye

VlSllNUPURANAM.

435

fiteen

Mtras make a Kashtha; thiity Kashthas one KalS:

fifteen

Kal&s one NSdhik.

A Nadhika

determined by a

is

measure o water with a vessel made of twelve Palas and a

copper

of

lialf

bom>m

in the

made with a tube

of

which there

and four inches long.

According to

the vessel should holj a

Prastha (or sixteen

Two

tlie

Ndis make one Muliurta

these

of

make one day and

is

to be a liole

Mshas
Magadha measure

weight

gold of the

of

of

four

Palas) of water.
thirty of

which

Thirty such periods constitute a

night.

month; twelve months make a year, or a day and night of

and three hundred and

the.celestials;

a year of the

titute

An

consists of twelve

celestials.

thousand divine years

That period

termed a Kalpa during which fourteen Munis preside

also

and at the end of

The

dissolution.

hear,

and a thousand

Brahm.

periods of four ages complete a day of

is

such days, cons-

sixty

aggregate of four ages

shall

takes place the incidental or

it

nature of this dissolution

describe

this as well as that

BrahmS

very dreadful

is

whch takes place

as the elemental dissolution.

At the end
which

lasts

failure of

at

last

his

all

entirely

his

eternal

to seven

up

all

whatever

The

three

then takes the

drying up the whole

suns-,

whose radiance

all

severr

earth

and

bodies or in the soit

Thus fed with

eartli.
tlie

seven solar rays

glows above, below

worlds and

consumed by these

worlds,

and the earth bare

tliree

reunite

into the

the waters of the

with profuse moisture,

rugged and deformed

s eas;

enters

in livitig

and on every side amt sets the

fire.

Vislinu

He

with himself.

moisture,

intervenlion

dilate

Tlie

drinks

to evaporate, thus

ia

dearth takes place

beings become languid and exanimate and

die.

creatures

all

total

Rudra the destroyer and comes down to

rayt f the sun,

causes

hundred years; and on account of the

for

food

character of
alt

thousand peiiod of four ages the earth

of a

most part exhausted.

the

for

Ptala on

suns, lecome

over their mountains, rivers and

of verdure,

and Uestitute

of

moisture

VISHNUPURANAM.

4j6
remains

alone

tortoise.

Rudra, who
<

destroyer of

great

fire,

when

it

the back of

tliings,

all

in

vast whirlpool

PStSla to ashes,

reduced

the divisions ol

has

eddying

of

all

wraps them

The

ruin.

in

it also.

spreads to the

flame then

region of the atmosphere and the sphere of

and

breath

lhereby<| reduces

PStla to ashes, proceeds to the earth and consumcs

celeslials

tlie

three spheres

shew

like

frying pan amidst the surrounding flames that prey upon

two upper spheres, having

full

all

their respective

satisfied

being assailed by the heat, repair to Maharloka.

duties and

When

great saint, the inhabiunts

movable and stationary things.

of the

the lorm of

becomes the scorching

the flame of time,

serpent Sesha and

of the

The

is

appearance

resembling in

Hari, the

that

becmes heated

itsr

who

inhabitants,

ater

tlie

period of stay, are desirous of ascending to higher regions

depart

lof the

Janaloka.

Having consumed the whole universe

Rudra, JanSrddana, breaAes
called

ourtli

tbe person

in

heavy clouds, and thosc

Samvartta resembling huge elephants

iu

bulk over-

Some

spread tbe sky, roaring and darting lightnings.

some are dusky

as white as the water-lily,

some are

are yelluw;

some

like

ol

are

smoke some

like

a dun colour, like that of an ass;

ashes sprinkled on the fuiehead

blue, as the lapis lazuly

of

some azure

some

are deep

like the sappliire

some

are wliite as the coucli or the jasmine; soiue are blackas

collytum; some are like the

ness of red

arsenic and
Sucli

painted joy.
in

is

some are

lady-bird;

some are

like

the colour of these

offierce-

wing

of the

massy

cloud-S

the

form some resemble towns, some inountains, some aie

houses and liovels aud some are like coluimis.

and

loud

in

thunder

they

fill

space.

Huge

Showering

likc

size

in

down

torrents of water, those clouds quench the dreadful fires wdich

tttvolve the three

worlds and

tlien

*hey

rain

ineessantly

hundred years and deluge the whole oniverse.

down

tn

drops

as

large

as

dice

lof

Showering

these rahw overspraa

the earth

and

tial

sphere.

and

all

fill

VljMNUPURANAM.

437

the middle region and

inundate the celes-

The world

now enshrouded

is

darkness

in

things animate and inanimate having perished, the

clouds continue to pour

dpvn waters

for

more than a hundred

years.

SECTION

arasara

said

IV.

:o:

great ascetic, the

having

ivaters

reached the region of the seven Rishis the wliole of three

worlds becomes one

The

ocean.

upon, becomes a strong wind,

a hundred years

wind

is

then

uotjl

the

whom

of

Sesha

in

tli.e

whom

all

the form

in

more than

The

beings are

who

incon-

is

universe, reposes sleep-

The

creator

Brahma

glorified

midst of the ocean.

upon the ocean

Hari, sleeps

for

things exist, he,

all

without beginning of the

ing upon

of Vishnu, there-

clouds are dispersed.

and he,

re-absorbed

made, the lord by

ceivable,

all

breath

which blows

of

by Sanaka and the saints who had departed to the Janaloka

and contemplated by the holy inhahitants of Brahmaloka,

anxious for

final

liberation

involved

celestial personification of his

on his

own

ineffable spirit

Majtreya,
Hari,

in

the

is

the

own

which

dissolution

form of Brahma

is

in

mystic

illusions

slumber,

called Vsudeva.

called

the

and meditating
This

incidental, because,

sleeps there as

its

incidental

cause.

When

the uni versal spijit wakes, the world revives

h^clears his eyesall things

'u tbe .satye

fall

upon the bed

when

of roystic sleep.

manner a thousand great eyes comprise a

S<5

-iay

VISHNUPURANAM.

438

of

BrahmS, so

same perid

his night consists of tlie

which the world

is

submerged by a vast ocean.

tbe cnd of his night the unborn

Brahma, creates the universe an#v

the

in

manner formerly

have thus related to you the

inter-

mediate dissolution of the world taking place at the end

every Kalpa.

When by

mental dissolution.

describe to you

Maitreva,

will novv,

at

Vishnu, in the character of

described unto you.

during

Avvaking

dearth and

fire all

the

of

ele-

worlds

and Ptalas are dried up and the modification of Mahat and

other products of nature are by the will of Krishna destroyed

the progress of elemental dissolution

of smell

and

comes

The water

creased roaring aHd rushing along

waves

When

still.

of the watery

up by the element

its

then being

up

fill

the universe

element

is

space

all

thus

with

pervaded by

of the destruction of

overspreads the whole of the

siezes

lire

and spreads

when

fire

which

is

the ten
Jitjt

liijht,

nature of

troyed and

and that

and gradually

While space

around

is

enve-

the .element of the

be.ing vvithdrawn,

The rudiment

air.

deprived of

its

into

the source of ether,

rudimental property
ether

which

is

being

'des-

df prived

of

fiie
Iijjht

by sound

extends everywhere ihrougliout

until

by the

remains

is

becomes

all

form

Air then accompanii*d

air.

regions of space

of

ruiliment, air extinguishes

resisllessly over space

mages

troyed and

all

sirle

upon the rudimental property or form which

the cause of
of the

vvorld.

flame above, below and

in

wind

Dcvoid

entirely filled with

therefore

is

flame vvhich drinks up the water on every

loped

thc

licked

is

element of flavour they become indentical

and the universe

fire

in-

whether

these rudiments the waters themselves are destroyed.

of the essential

be-

much

rudimental fiavour

and on accouut

of fire

first ,the

the rudiment

rudiment of odour the earth

of the

identical with water.

agitated ot

is

of its property, proceeds to

deprived

carth,

Devoid

destruction.

At

begun.

is

water swallow up the propjrty of earth which

ejher seizes upon

toss

of wllich

unchangd:

air

contaci,
is

des-

deyod o 1<P>

VtSHNUPURANAM.
and

toucli

flavour,

smell,

exists

it

pervades the whole of space.

property and rudiment

whose

characteristic

occupying

exists alone

Blt then the radical element

th vacuity of space.

devours sound and

tism

unembodied and vast and

Ether,

sound

is

4&

all

ego-

the elements and faculties are at

all

once merged into their original.

This primary element

is

conscientiousness combined with the property of darkness and

swallowed up by Mahat whose characterestic property

is

itself

is

intelligence

and earth and Mahat are

outer boundaries of the universe.

were the seven fonns

creation

from

Mahat

these

seven

of

Brahma,

to earth

In this

in

the

reckoned

of nature (Prakriti)

so at the time of elemental dissolution

The egg

successively re-enter into each other.

is

and

inner

the

manner, as

dissolved in the waters that surround

it,

with

its

seven zones, seven oceaus, seven regions, and their mountains.

The

investure of water

fire

drunk up by

is

absorbed by that of

is

air

taken up by

the

chief

is

called nature (Prakriti), origin

whether discrete or indiscrete

finally is lost or
is

one, pure,

of that
is

absorbed

essentially

is

superme

spirit

which

embodied

is all

spirit,

in

things.

same,

the
is

discrete

Spirit also

imperishable, eternal, all-pervading

other than

(Karana)

only that which

the indiscrete.

in

cause

(Pradhana)

Principle

This Prakriti

supreme (Param).

ia

those, is

all

Equilibrium of the three properties,

without excess or deficiency,

(Hetu),

with ether

itsel

which, along with

intellect,

upon by nature.

seized

thc stratum of

devours the ether and

the primary element of egoiism

itself

fire

blends

air

That

is

which

a portion

spirit

which

which there are no

which

attri-

one with

butes of name,

species or

wisdom and

to be understood as sole existence, that

Brahma,
all

that

Prakriti,
fpth

is

supreme

like

spirit,

is

all

is

supreme power, Vishnu,

from whence the perfect sage returns no more.

which

discrete

itipreme,

is

infinite glory,

the

aud

have 4escribed toyou as being essentially

indiscrete

spiritjfupreme

and

spirit

is

spirit

both

resolve into

the upholder of

all

things

'

VIsHWPURANAM.

44<>

and tbe
in tbe

ruler of

Works
active
is

all

things

and

Vedanta by Ihe name

as sanctioned by the

and quiescent

by both

worshipped by mankinJ.

male of

sacrifice,

by men

s glorified n

of

two

of wiich the universal

He, the Iord of

mode, by

the active

in

Vedas and

Vedas are

the most excellent Purusha,

Yayur and Sama Vedas.

the

of Vishnu.

The

rites

soul of

kinds,

person

sacrifice,

the

worshipped

is

enjoined in the Rik,

wisdom, the person

wisdom, Vishnu, the giver of emancipation

of

worshipped by

is

the sages in the quiescent form through meditative devotion.

The

exhaustless Vishnu

whatever thing that

is

by long, short or prolated syllables or

a narae.
descrete
spirit,

He

is

that which

he

is

exhaustless

is

tliat

which

merges into the

is

spirit,

supreme

diffusive

all

constitutes a day of that

dis-

spirit

also

and unobstructed

spirit.

have related to you,

that

is

of equal duration with his day.

supreme

distinctions

spirit there is neither

But

nature into
is

called his

in reality, to

day nor night and these

are only figuratively appliedto the

Ahnighty.

have thus explained to you the nature of elemental

tion

and

will

now

explain to you which

SECTION

JT arasara

said

kijds pf worldly pain

The

Maitreya,

powerful Vishnu, and whilst the

and that into the supreme, that period

night and

is in-

Nature,

products of r.ature are merged into this source,

spirit

without

spirit, universal

absorbed unto him, and

period of two Parrdhas, as

is

disolute or that which

the assumer of universal forms.

Hari,

crete or indiscrete

designafced

is

dissolu-

is final.

V.

Maitreya^having investigated three

and having acquired true wisdom and

detachment from wordly objects the wise matl obtajns

final

VISUNUPURANAM.

The

libcration.

many

of

spleen,

hefttorshoids,

opthalmia, dysentry, leprosy, and

tute physical affliction.

is

two

of

Bodily pain, as you shall hear,

head,

Affections of the

sorts.

cholic, fistula,

Adhyatmika

of the three pains, or

first

kinds--physical and mental.

is

44I

catarrb,

fever,

intumeacence, sickness,

many

other diseases consti-

Mental pains are

anger,

love,

fear,

hate, covetousness, stupefaction, despair, sorrow, malice,

dain, jealousy,

dis-

envy and tnany other passions that are creat-

These and diverse other

ed in the mind.

afflictions,

mental

or physical, are comprised under the class of worldly sufferings

which

is

Brahman,

cellent

men by

is

pain Adhibhautika,

every kind of evil that

men, goblins, snakes,

beasts. birds,

and the pain that

work

The

called Adhyatmika.

called Adhidaivika or

is

Maitreya,

is

upon

fiends, or reptiles

superhuman

the

is

and other phenomena.

of cold, heat, wind, rain, lightning

Affliction,

ex-

inflicted

is

multiplied in thousands of shapes

in the progress of conception, birth, decay, disease, death

hell.

The tender animal

exists

the

in

and

embryo surrounded

by abundapt filth, floating in water and distorted in its back,

oeck and bones enduring severe pain even in the course of
;

its

development and disordered by

gent and saline articles of

its

extending or contracting

its

ordure and urine

and calling
exsts the

by

its

to

acid,

bitter,

pun-

incapable of

limbs, reposing amidst slime of

every way incommoded with conciousness

memory many hundred

embryo

the

mother's food

in

profound

Thus

previous births.

affliction

bound

to

the world>

former works.

When

the child

is

about to be born,

its

to the uterus is ruptured

is

besmeared

its

attachmeht

face

by excrement, urine, blood, mucus, and semen

by the PrajSpati wind

powerf ul and

painful winds of parturition

it

head downwards and violently expelled from the

is

turned

womb by

and the

the-

infant, losing

foratimeallsen&ation wh*n brought in contact with the exteraal *ir, is immediately

'edge.

Theo born

deprjved of

its intellectual

the child is tortured in every

li'mb,

knowas if

VISHNUPUKANAM.

44*

pierced with thorns or cut to pieces with a saw, and

its fetid

the

Unable to

eartli.

pendent on the

will of

feel itself,

unable to turn

others for

bemg bathed and

Laid upon a dirty bed,

and has not power

knows not whence he

what

nature

nis

is

cause and what

tobe

is

undone

left

what

silent,

is

consists or

it

tue,

wbat

that are

and

what

he

what

is

is vice.

what

Thus man,

bound

is

and what

what

man

bewildered

what

is

be done and what

to

is

to be said

is right,

by elementat

whitlier he goethnor

is,

righteousness and what

how

pangs

childhood covered by

by what bonds hc

nourished.

are the

inflicted

internally

who

is,

not cause

is

Many

in the state of

gloom of ignorance

the

itself, it is de-

are those which succeed to birth

afflictions

and superhuman powers

upon

by insects and mosquitoes

thcm away.

many

attending birth and

and many are the

is bitten

it

to drive

frm

falls-

sore, like a crawling thing

lodgement as from a

to be kept

is

in

what

what

is vir-

iniquity;

is

wrong

is

like a brute beast addicted only

to animal gratification, suffersthe pain that ignorance brings

Ignorance, darkness,

about.

void

of

inactivity

influenco those de-

knowledge so that pious works are neglected

hell is the

consequence

ing to the great sages, and the ignorant therefore suffer

tion both in this world

When

old age

are relaxed
is

and

comes

the face

the body

is

infirm,

emaciate and shrivelled

limbs

the

and the

off,

the nostriis are stuffed with hair

pupil gazes

and there

joints are

is little

bent

appetite and

dim

the

moutta

is

little

the, tbtogs

surface

the back

vigour
;

the ear

is

tliat

tlie

will;

arc erceived

it

extinct

walking, rising
is

dull

the eye

disgusting> with dribbling saliva

KipUMsno longer are obediehtlo

^p'rbacheis,

vacuity:

on

digestive fire

the

itting, sleeping are all painful efforts

.

the

the trunk trembles as

moves the bones appear beneath the

bowed and the

skin

its

wrinkled and scantily covers the veins and sinews

eyes discern not a far

r,i$

afflic-

in the next.

in,

is

but

neglect of religious acts, accord-

of

aod a
**

ai

the
;

deSth
;

m"

ViSHNUPURANAM.

The

mediately forgotten.
fatiguing and

is

utterance

wakefulness

443
a

of

single sentence

The

breathing, coughing and painful exhaustion.

up by some body

lifted

servants,

his

his

he

a past

life,

The neck

droops,

repeatedly

is

ihe

is

doomed.

my

children,

tortured

his liuibs are

or as

saiv

and

subdued

principle

he

rolls

and

his

lips

servants,

visited

servams

uf tlie

which a inau

he

judge

at

is

is afflicted

my

body.

doomed when he

are bound,

king of Tartarus,

and have then

the horrors of
there
fire,

joints

of

if

cut by

as

about his hands

thetr

undergo a renewal

to

These are the

dics.

die,

will

machines, and weapo#s

now describe

witli

In

the

tortures with

their sticks-

Yama aud

different

burning

hells

sand,

some are severed with saws,

sonie roasted in for-/es, sonie are

the ground,

of

afflictions to

the servants of the

by

and bcitcu

route.

iiuolerable

airs,

with buruing heat, thirst

encounter the fierce aspect of

terrible

vital

liis

suffer in hell.

wheu they

vvith cliords,

to

are various

buiied.in

lands,

The

passes away tortured by the

last

of the dead,

you the tortures which they

iMen

humours and deranged

he

sufferiugs in another

his

to

aud

house

and tosses

eyes

his

a rattiing souud

and hunger

the

with

and palate are prached and dry and

throat obstructed by foul

einits

my

selfishness afflicts

of

seyere pains

vvith

will

they were pierced by the sharp arrows of the

if

destroyer;
fect

my

wife,

Such
I

and hands are relaxed

him and he thinks what willbecome of iny wealth,

my

and

of death.

feet

the

laughed

distressed.

sorely

is

exhausted,

knowledge

interrupted

is

youth, as on the actions of

which old age

to

you the agonies

no^r describe to

man

pains

the

of

of

his

deeply and

he sighs

some

are

is

Incapable

wife.

his

disregarded by his kin

on the exploits of

dwelling

man

an object of contnnpt

and

by his dependents, and

at

is

difficult

old

ti>

amusement, or food, or desire, he

of

cleanliness,

ellfe

cliildren

by

perpetuated

is

chopped with axes, some

some are niouuted on

stakes, sorae

VISHNUPURANAM.

444

some are gnaw^d by the

cast to wild beasts to be devoured,

some

vultures,
rolled

some are

tigers,

some are

slime,

caustic

in

by

torn

boiled

some

in oil,

From great

precipitated

tossed upwards Gy engines.

The number

of punishments inflicted in hell, which are the

consequences

some

heights,

of sin,

are

But not

infinite.

is

deceased undergo pain

in hell alone

there

no cessation even

is

temporary inhabitant

for ts

and to

birth

repairs to

it

embryo and
as soon

dies,

manhood

As

as born,

or in old age.

He

like the

thread.

to be born

or

infancy,

immersed

acquiring,

In

wealth there are mauy griefs

ortunes of our friends.

man

acceptable to

in

later

is

of the sun

of this

of the divine

remedy

much more

Where

is

iife,

being

is

scorched by

were

felicity,

It

men

it

ills

that beset

not

Attain-

considered by the wise as

tlie

the different

conception, birth and decay, as characterised

by that only happiness which effaces

(elicity

most

the misery than to

to

could man,

world, look for

of the three-fold class of

stages of

be

in the mis-

produced that

for the shade afforded by the tree of emancipation?

ment

to

is

and preserving

Wife, children, servants, houses,

mankind.

of

becomes a seed whence

that, Maitreya,

riches, contribute

thehappiness

or

inevttabte.

in manifold afflictions,

losing,

is

the

thene

youth,

and so there are

Whatever

springs the tree of sorrow.

fires

merged again into

is

Death sooner or
is

the

again liable

is

seed of the cotton amidst the down that

into

lands,

he

when about

or in

long as he lives he

spun

heaven

in

even tormented with

is

prospcct of descending to earth again.

to conception

do the souls of the

all

kinds of

other

however abundant, and as being absolute and

final.

should therefore be the assiduous endeavour of wise

to attain

unto god.

The means

attainment

of such

are said, great Muni, to be knowledge and works.

lisfge is of

two

ani that which

kinds, that which

is

is*

derived from reflectibn.

*$fcis composed of scripture.

Know-

derived from scripture,

Brahma

Brahma
that

is

that is he

supreme

is

VISHNUPURANA M
prouoed

of

Ignorance

reflection.

445

is

whioh 'knowledge, obtained through any

lamp; 'but

wben

knovvkdge

'the

breks upon

atppaalinsr

to this subject,

spiritor god,

god

the

suprcme

okrtains

$ht supremc,

is

is

kinds of knowledge
attained

is

other

the

feet

which

all

things,

and without cause, pcrmcating

and from which

whith

the

state, that

subtle,

behold,

that

is

cause of

unpene-

is

Brahma, that

is

fully

defined by the term Bhagavat

the

vvisdom,

The word Bhagavat

the

applicable

all

The

th.ings.

six

or

creator.

and dispassion.

The

mental spirit in which

And
57

The

dominion,

properties,

beings.

God and he
:

is

pos-

of the three

a convenient form to be used

almighty, and

lettcr

supporter of thc universe.

impeller,

is

f tbe

whom no

to

term

and therefore Bhagavat expresses that supreme

spirit vvhich is individual,

of

infiiiiteljr

word Bhagavat

sum and substance

supremc being,

in the adoration of that

object

the supreme

understands the meaning of that expression,

sessed of holy

Vedas.

the

That essence

of Vishnu.

the denomination of that primeval and eternal

who

is

is

the

the thing spoken of by the Vedas, the

is

supremc condition

supreme
is

vvise

inexhaus-

itself

all,

things proceed, that

all

im-

is

nor hands nor

almighty, omnipresent, eternal

trated,

which

that

is

unborn,

indesctibable; which has neithei form,

is

states

also

That which

tible,
;

spirit,

by tbe one, which

inconceivable,

tindecayinjr,

peroeptible,

of

which

and

vvord,

The Atharva Veda

spirit.

god

Vedas with respect

Thcre are two forms

Rik and other Vedas.

of the

consists

is

reflection

thoroughly imbtied with the word of

is

there are two

that

which

from

has been said by Manu,

of the

repc.it to you.

spirit,

darkness, in
shines Hke a

derived

is

What

meaning

the

to
vvill

He who

supretne.

that

the obscurity.

utter
sf-nse,

Bh

cause of causes
cherisher and

Byjfais understood the leader

Bhaga

dissyllable

might, glory,

pu$port of the
all

tlic

implies the

indicate

splendour,

letter

va

is

that ele-

beings exist, and which exists in

thus this Great word

Bhagavin

is

the

wisdom,

the

all

name

VISHNUPURANAM-

446

who

of VSnudeva,

no one

one with the Suprtme Brabma and

is

This word therefore, whSch

else.

deciomination nf an adorable object,

to the

supreme

in

applied to any
rnary or

who knows
what

is

import.

casw

latter

In

and without

and that he abides

in

Kesidhwaja

to

spirit

explained

by

tr.eans

Janaka when he enquired

of

beings and

he

he

is

one with

and

called

internally

t.hence the lord

properties and from

investing substance

all

Assuming

all

good

qualities

and

at vvith various

wlnch was

shapes
his

wisdom, energy, power and

Supreme

'supreme,

of

tlie

h<*

hestows benehts

work.

Glory, might,

othi-r

attribuies are

supreine, in

whom

and

god

infinite,

aluiighty.

The wisdom,

and

only

uiulefiled

ceived, contemplated
.Igiinr.iiiLe.

is

filled

created

all

no in>
indivi-

in

^uals and universals, visible and invisible, omnipotent,

oiiiiiicit-nt,

he

but a sniall portion of his indivi-

perfections abide, lord over finite

prrsent,

He

the world.

of

beyond and separate from

is

products, from

with

on the whole world,

collecied in him.

beings as was

the interstices of the universe are

beings are endowed

dominion,

beings

its

beyond

is

all

all

from

nature,

uuivetsal soul

dualiiy.

denotes

KJiSndikya

and preserver

creator

though identical with

aU

"He dweJleth

said

things Jwell in him

all

the

is

it

witbomt end

him an explanatwm of the name

He

of the immortal Vsudeva.

imperfection

former

ijlory,

bt ings abide in that

all

formerlv

up by him

custo-

may purport one

In tlie

that

supreme

raaterial

When

its

defect.

The term VSsudeva

VSsudeva

it

used in

the origin and end and revolu'tions of being nd

wisdnm and what ignorance.

wisdom, energy, power, dominion, might,

in all

reference

a general but a spf.cial sgnification.

it is

of

the general

not used in

is

other thing or person

general

is

one

and known,

liy

ihat

is

perfect,

which

he

wisdom;

is
all

omnipure,

cnnelse

is

SEtfTION VL

JtARASARA
holy

said

:The Purusottama

study and devout meditation

him,

of attaining

enttled

is

and

From study

Brahma.

proceed to meditation and from meditation

in

perfection
is

eye of

let

he who

is

and meditation

it

cause

man

study

to

both supreme spirit becomes manifest.

one eye wherewith to behold

other:

known by

also

is

either, as tlie

by

Study
is

the

with Brahma sees not with the

identical

flesh.

MAU'REYA

said

: Revered

preceptor,

am

dcsirous to

Yoga, by understanding

koow what is meant by the term

which I may behold the supreme being,

the upholder of the

univerSe.

PARASARA : I

repeat

will

to

Maitreya, the ex-

you,

formerly given by Kesidhwaja to the high-minded

planation

Khandikya

also called Janaka.

MAITREYA:

Tell me,

first,

and who was Kesidhwaja

versation relating

to

Brahman, who Khndikya

and how

the practice of

vvas,

happened that a conr

it

Yoga occurred between

tbem.

PARASARA. There was Janaka named Dharmadhwaja

who had two sons Amitadhwaja and Kritadhwaja; and the
latter
his

was a king ever devoted to the existent supreme

son was

the celebrated Kesidhwaja.

dhwaja

was Janaka

diligent

and celebrated

called

on

Tlie son of Amita-

Khandikya.
earth

spirit

for

Khindikya
pious

was

observances.

Kesidhwaja on the other hand was gifted with spiritual knowledge.

These two were engaged

in

diky was driven from his priniipalhy

pelled

frora

his

hostilities

and Khin-

by Kesidhwaja.

Ex-

domnioAs he wandered with a few followers,

and his counsrllors, amidst woods and mountijns

where destitute of true wisdom, h performed many sacrifices

his priest

VlsHNUPURANAM.

44 g

and to escape from

expecting thereby to obtasn divine truth
death by ignorance.
time, while Kesidlnvaja, the best of those

Once on a

who

devotion, was engafed in devout practices

slew his milch cow in the lonely forest. When

are skilled in

a fierce tiger

the Raja heard

been killed

had

the covv

that

fce

asked

sort of penance would

the ministering priests vvhat
they did not know and referred
that
said
They
the crime
And consulted by the king Kaseru told him
to Kaseru.

expatiate

him

be able to

vvould

Accordingly the Raja went to Sunaka

him.
t00

Sunaka

not knovv and

did

that he

"lam

Kaseru has been

tion as

there

is

tell

but he aaid

king, to ansvver your ques-

great

unable,

as

no one on earth who can

enemy Khandikya,

the information except your

g ive you
whom you have vanquished."

: " I will go then

Being thus accosted Kesidhwaja said
if he kill me, for
matter,
no
enemy
pay a visit to my
;

and.
I

holy cause

penance

whereas

be

him

is

sacrifice will

me

tells

in

what

be unimpaired

"

and vvent to the

vvilh

and.

ire

You have armed

me

from

but

in

fool,

you

you

an unprincipled

dom- and re

sliall

feloh',

lie

the

approach

took up his

bow and

i.

such .a.dress. yeu.wiH

the deer upon

not go

me

with

ftee whilst

whose backs

death.','

this

sharp, arrows>, so
I

iam living.

who have robhed me

deservipj*' of

where

hiin

yoursejf vvith deerskin to bring

seen are slain by you and

will slay

forest

When Khandftya saw

destruction thinking that

my

safe

skin

aj-e

lived.

eyes reddened

ahout

my

deerskin

wise Khandikya

said to

on the other hand he

slain

Accordingly he ascended his car, having clothed

himself in the

hU

if

to perform then

efficacy."

attends, being

that
shall then obtain the revvard

o my.

You
kng-

To.this Kesidhwaja

about
have come here Khudikya,. to.cwwult yw
repHed
BtentiOn 5 lay aside
my. doubts and not witb anyhotile
TliMs* adduessed
anger."
tbetefore bqth your arrow and
:

"1

an; h*
K^ijodikya letired for a while, wjth bi CWHiseHon,

VISHNUPURANAM.

priest

449

They

and :on9ulted with thm what course to dopt.

strongly

urgedhim

Kesidhwaja who was

to slay

graap

in his

and by whose death be would again become the moiiarch of

KhKdikya replied to thert " It is unthe whole world.
:

true

doubtedly

monatch

by such an act

that

whole

of the

the next world

him- this earth.

And

would be min.

earth

appears to
next

mttch valuable as the

me

that

world

this

not so

is

subjugation of the next

the

for

world continues for ever while the conquest over this

temporary.

not

will therefore

if I

conquer thc world to come and leave

shal!
It

he would thereby conquef

vrorld but

whilst the

do not slay him

would become the

him but

kill

tell

is

but

him what

he wishcs to know."

Coming
to ptopose

of the

cow and desired

to

taken place, that death

Ivad

know what penance he shoutd

Kesidhwaja, in reply,

explained

was suited

permission

Kesidhwaja returned to the

the

to

bim

to>

piation that

ccasiofr

fully

and

pleted the ceremony with

accomplished

all

"The

whom

honouredj

all

pleased with

suplementary

its

his .objects

those

but

invited to

who had any

my complying

he

feel as

if

my

otn-

Kesidhwaja

reflected thus

attend have
request to

all

been duly

make have been

with their desires;

roper for this world,. has bf en effected' by

mind should

Having

then

ex-

w'ith his

of sacrifice

plafees

rites

per-

tlie

ttort

and regularly fulfilkd every necessary act

priests

And

question which he promiscd t answef.

Kesidhwaja related to him what

form.

KhSndikya asked him

accordiiiRly to Kesidhwajn,
his-

that

all

me why
;

duty had been unfulfilled."

then

is

my

Think-

ing this he remembered that he had not presented to Khandi-

kya the
alnd'

gift that

mounting

it is

his

proper to offer to a spiritual preCeptor

dewse fbrest where the sage

Bhftndkya: tok" up

he

cliarit

iis

rntnediately strtd

resid'ed.

rms

t slay

Upon
him

excltfimed "forbear, venerable snge;" i rave

t"8id^reyu;thfow offyour

wrattt,

hfs
;

fof the

reapperance

buf Ksidhwj
riot

Kllnlkya,

come*

hitlier

tow

tht

VISHNUPURANAM.

450
I

have come here to

offer

you that present which

is

due

my instructor. Through your lesson I bave

completed my sacrifice and am therefore desirous to
you a gift. Demand what it shall bt>."

you as

give

Having once more consulted

them the purpose

told

back

his

of his rival's visit

and asked them what

His friends recommended

he should demand.

him to take

whole kingdom for prudent men acquire them with-

out conflicting hosts.

The king Khndikya

ed and said to them "

Why

sirous

Khandikya

counsellors,

his

to

fully

of a

temporary

reflecting laugh-

should a person like me, be de-

earthly

kingdom

Indeed you are

very good advisers as regards the present worldly affairs

but you are undoubtedly ignorant of the

ing

true that you wish to

" Indeed

make me a

it is

known

come."

said to

gift as to

bim

your preceptor

you are learned

that

spirtual learning that teaches the doctrine of the soul,

will

communicate that knowledge unto me you

alleviation of

efficacious for tlie

it

will

in the
if

have

you
dis-

Communicate unto me

charged your debt to your preceptor.

what acts are

Say"Is

Whereto Khandikya

do" answered Kesidhwaja.

replied "Then, as

to

life

and

he returned to Kesidhwaja

this

human

suffer-

ings."

SECTION

VII-

:o:
K,.esidhwaja said " But why have you
me my kingdom
nion

is

free

from

all

troubles

not

demanded

of

what else save domi-

Whereto Khandidid not make such ademand

acceptable to the warrior ra/e ?"

kyi replied "

will tell

nr require that

you why

territory

which

is

an object of ignorant

VISHMUPURANAM.
amhition.
jects in

the duty of the warrior to protect his sub-

It is

peace and to

the enemies of his way.

kill in fight

my kingdom

you should have taken

fault that

is 110

451

It

from one

who was unable to defenddt, to whom it was a bondage and

who was thus freed from the incumbrance of ignorance.
desire of dominion

My

possess

it

the ambition of others which proceeds from human

is

frailties,

from iny being born to

originated

not compatible with

To

virtue.

not the duty of a prince and warrior.

It is

solicit

for this

gift is

reason

have not demanded of you the kingdom, a request which

Those

the.outcome of ignorance.

whose minds are attached

to selfishness

cated with the liquor of self-sufficiency,

such as

who

only,

are

is

ignorant,

and who are

intoxi-

desire kingdoms

not

am."

Parasara said: Being

king

the

delighted,

greatly

Kesidhwaja praised Khndikya and said to him affectionately

my

"Listen to

Through

words.

by the ignorance

of

works

brate various sacrifices and

purity.
itself to

now

Fortunate

it is

for

the desire of escaping

exercise the

you that your mind has attacherr

nature

ofthetree

is

bewildered by the

body composed
I"

which

in

and earth.
emhadied
and the
wise

man

soil

spirit

of

elements,
ascrihe

is

of

fascination

understanding

should say,

eutertains the idea of

air,

to

fire,

all

is

water

assiuns to dis-

or what lands, honses

"These are mine

property

in

?"

What

sons or grand-

sons begotten of thebody after the spirit has abandoned

Man performs

tn

"This

individuatity

from ether,

corporeal fruition
it

situated

loudly asserts

spiritual

distinct

What man

like that

The mistaken

not self and that property

own constitute the double seed

The ill judging embodied beingr

darkness

of five

who would

but

body

is

not one's

ignorance.

of

Pride of your racef

of ignorance.

notion that self consists in what

ronsists in what

death

power, cele-

enjoy pleasures subversive of

the dominion of discrimination.

listen to the real

regal

acts for the ptirpose

of

bodily

it

fruition

VISHNUPURANAIW.

452

and the consequence

of such acts

same manner

In the

as a

another body

is

continement to

their result is nothing but

mansion of clay

The body

by earth and water,

is

ments; but since

man

world

of

many thousands

for

what

this is the case,

should be proud

When

imagination.

of

wilderment,
births,

sustained

by

that

weariness..

which

unequallcd and undisturbed.

is

of

The

is

no

between

affinity

bubbles and boils and exhibits the

fire

and water

iti

a caldorn,

nature although

and compaiible.
explained

it

to

Such
you

the practice

is

those versed

what

that

is,

in

is

said

is

devotion

Whereto Kesidhvvaja

'iniO'Bftrnia snd

have

known."
fore most

explain

to

me

the descendants of 'Nimi you

writings in

replied

in w'hich the

rtvtr stfftrs

whch

it

is

"Hear tbe account

o the nature of cdi'empletive devoflon, which

toou and by perfection

is

qualiiies

for earthly

"Do you then the

contemplative

for iu the race of

remedy

no other

it

from them

distinct

but one

In

fire.

Pr&kriti

seed of ignorance as

are best acquainted with the sacred

taught."

with

and assumes the

essentially

of devotion;

Thereupon Khndikya
of

rest

the

therc

properties of

associated

is

by egotism and the

of grosser

sorrows

soul

pure and

is

properties of

but when the Iatteris placed over the former

same manner vvhen

the

felicity

are those o nature and not

impurity

Muni, there

vitiated

relieved

This soul

wisdom and happiness.

pain, ignorance ar.d

of soul.

is:

repeated

peace and he obtains that supreme

at

life

by the dust

wayfarer through

man

composed

this

washed away byrihe

is

internal

is

in

path of the

attains only the

smothered

is

the

Whcn

removed.

is

there

man

births,

dust

that

is

Travelling ihe

e!e-

knowledge, then the weariness of be-

bland water o'reai

it

elements

consisling of five

weariness of bewilderment and

the

prepetuated

is

nourished by substances equally composed of those

that

of

existence.

plastered with

is-

clay and water, so the body whicbfk of earth

so that

borl.ly

am

imparting

sage altaius resdlution

oirlli

?gin.

The

trririd

VSHNUPURANAM.
of man,

the cause

is

addiction

its

bondage

of his

botli

453

bondage and

the objecis of sense

to

the

is

separalion from objects of sense

its

The

of his liberation.

who

sa<0,

is

his liberation

means

capable of discriminative

knowledge, must therefore restrain his mind from

of sense

and therewith meditate upon

who

is

that

supreme

the iron

spirit attr.icts to itself

supreme being,

tlie

common

is

condition

that

is

which

and

racterised by

property

the

its

has attained

complete the concha-

is

absolute perfection,

of such

expectant of

to

Brahma

whose contemplative devotion

he,

sage,

truth,

attracts

and

the union with

perfection through those exercises which

trol of self

loadstone

to itself

mind

of

for

him who meditates upon

nature, as the

virtue wliich

Contemplative devotion

by

effected

same

of the

is

by the

proijucts.

in

objects

all

identical with spirit, in order to obtain liberation

and who

it,

of his

the means

is

liberation

final

from

is

the

world.

The

Yogi, when he

of contemplative
titioner

gives himself up to the practice

first

devotion,

called the

is

when he has attained

spiritual

or

novice

union,

he

is

the adept or he vvhose meditations are accomplished.

the thoughts of the former be unvitiated

praccalled

Should

by any obstructing

imperfection, he will obtain freedom after practising devotion

through several
in

that existence,

contemplative

The

lives.
all

latter

his acts

devotion.

mind into a proper state

speedily obtains liberation

being consumed by the

The
for

sage,

the

fire of

who would bring

his

performance of devout

contemplation, must be devoid of desire and observe invariably continence,"cmpassion, ru0i,lidnesty,'and disinterestediess

tising

he must

>elfcbntrol.
>f

fix his

restraint

These

and

^hen practised

md

mind upon the supreme Brahma, prac-

holy study, purification, contentment,

virtues. respectively

five of obligation

for the salce of

five acts

bestow excellent rewards

reward and eternal Hberation

yvhen they are not prompted

penance and

termed the

by the desire of transient

VISHNUURANAM.

4)4

Endowed with these

benefits.

and engage

Bringing his

in contemplation.

Prana under subjection, hy

PranayHma which

called

as

is,

The

modes

is

By

the act two-fold;

will

by the Pranlyama the

to

Khndikya then

me what

which
this

it

is

destroys

all

suhjugation of

they are not con-

if

When
senses

in its perfect

will

be able

asylum.

said to Kesidhwaja " Illustrious sage,

the

"The asylum

nature,

and each of
of Brahraa

is

these,

is

as

is

is

Brahma,

being

with or

secondary.

again three-fold.

is

named from works, and

the third.

So

that

Saoandana and other were en-

is

dowed with

the apprehension of the nature of Brahma.

and others whether

animate or inanimate

j^ssessed of that which regards lcts.

that comprehends both

gabha and

others,

works and

who

that

mental ap-

prehension

celestials

kinds to you, they are that whirh

explain the different

three-fold.

To

infirmity."

mind

of

supreme and

or spirit

iscalled Biahma, that whichis

which comprehends both

two-fold

in-

mind resting on

products of human

will

entire

and

are restrained and the

vital airs

Apprehension

without form

susceptibility

not accomplish his devotions.

replied.

own

its

means the

that perfect asylum of the

Keshidhwaja

which, of

of sense from

effected

is

keep his mind steady

form

denominated

is

by PratyShra then the sage

are subjugated

and

nd directing them entirely to men-

these

the unsteady senses

trolled the sage

are

then to perform Pratyahara, which eon-

t outward impressions,

perceptions.

thence

of breathing produces a third.

sistsin Vestraining his rgans

tai

called

is

whilst endeavouring to bring before

exercise, of yogi,

He

airs

of inspiration

his thoughts the gross form of the eternal,

Alambana.

self-res-

were, a seed with a seed.

it

and that

constituting

obstructed

the suppression of both

vital

repetition

freqtfcnt

In this, the breath of expiration

alternately

the sage,

merits,

one of the modes termed Bhadrasana

trained, should sit in

are

spirit,

possetsed

The

are

apprehension,

exists
of

The

in

Hiranya-

cortempfative

VISHNUPURANAM.
knowledge of

own

their

455

who

nature and

also

and the

exercise

cer-

tain

active functions as

acts,

which are the causes of notions of individualty, are

discontinued, spirit

objects as

distirict

all

another,

is

and various

knowledge or knowledge

called true

is

Until

rest.

oje thing and universe

is

who contemplate

to those

but that

creation

Brahma

of

which recognises no distinctions, which contemplates only

simple existence which

be discovered solely

undefinable

is

one's

in

own

spirit.

by words and
That

unborn, imperishable form of Vishnu, who

aryd characterised as a condition of the
is

variously

The

sages,

must

Eey
hich

to

without form

is

supreme

which

soul,

modified from the condition of universal form.

in

early stage, cannot perceve this form so

the

direct

pon him as

minds to the gross form of Hari,

their

of universal

is

is

the supreme

is

They must meditate

perceptibility.

as tbe glorious Vasava as

Hiranyagarbha,

Prajapati, as the winds, the Vasus, the Rudras, the suns, stars,

Gandharbas,

planets,

and

their

Yakshas, Daityas,

civers, trees, all

beings and

and

tions of natures,

atl

the

all

sources of beings,

conscious, one-footed, two-footed, or many-footed

are the sensible form ,of Hari, to be

of Vishnu,

energy
spirit

is

it is

who

is

of the nature

supreme, or when
secondary.

nated from works,

is

is

it is

world, this world

of

supreme Brahma.

Ignorance, or that which

a third energy
is

bodied

spirit, is

that

characte|ised by

tion in ail created beings.

yery small degree

jt

it>

denomi-

by which the omni-

ever excited and whence

is

Obscured

denominated from em-

different degrees

In inanimate things

more

This

embodied
is

suffers all the pains of repeated worldly existence.

by that energy, the energy

these

all

perraded by the energy

that of conscious

present energy of embodied spirit

it

apprehended by three

All this universal

of moving and stationary beings

modifica-

all

whether sentient of un-

products,

its

kinds of apprehension.

celestials,

men, animals, mountains, oceans,

progenitors,

it

in things that

of perfecexists

have

in

life,

^ut

VISHNUPURANAM.

456

are (without motion); in insects

it is still

is

more

domestic animals the faculty

is still

more

still

birds

in

it

Gandharbas,

Yakshas,

Hiranyagarbha; and

whom

(Vishnu) of

arises their authority

Ngas,

in

and

Prajpati

predominant

all

rn

men have more

male

in that

these various creatures are but the

all

permeated universally by his energy, as

forms,

diversified

animals arid
:

Sakra,

celestials,

above

is

greater

supreme degree

the faculty exists in a

more abundant, and

wild

and thspce

o this faculty than animals,

over them

in

all-pervading as the other.

That
tated

formof Brahma
in

which

state pf Vishnu,

upon the sages and

which

att

mn, from

called

is

is

without form,

by the wise

is

to be medi-

and shapeless

this imperceptible

"tliat whicli is"

lord

the energies, described before, rsid.

Vishnu and which

this state of

is

and
of

formless, proceeds

his universal

form and other great form and other forms en-

dowed with

his

diverse energies.

For the behoof of the

universe he assumes various forms, that of the celestial, birds

and men

but he
he

tine actions;

is

is

never born being influenced by his

all-comprehending and irresistible.

universat form of his

to be meditated

is

the purpose of purification for

fire,

it

upon by the sage

for

As

the

washes away

all sins.

combined with wind, consumes twigs with

flame, so this forut of Vishnu.

>sage in his

art,

destroys

catled

and

perfect

all

who

who

The apprehension by

witl

fix

the asylum of three

spirit,
is

that which

beyond the

attained for

the eternal

foremost of men, the gods and

minds are impure and spring from

others
cts.

Dfc**>l and

the

in-

emancipation of the sage.

Vishnu without regard

is

Let us therefore

and thus the perfect asytum of

modes of apprehension,

rest in the

sins.

is

dividual as welt as universal

three

increased

operation of the mind which

this is the

Dhrana

its

when meditated upon by

our mind resolutely upon him

fold energies

pris-

This

the mid of that visible form of

to snbsidiary

now

forms

is

thence calied

describe to you the percptible forro

VISHNUPURANAM.
of Hari

mind

which no mental retention

that

is

like the

leaf of

broad and brilliant fore-

size, the lobss of

which are embellished

with splendid pendants, a painted neck and a broad

on which shines the mystic mark

falling

graceful

in

fold,

long arms or else four

breast

belly

eight

navel

and firm and well knit thighs and

with well-formed

legs,

Sribatsa;

of

a deep-seated

witli

The

of the idea.

Vishnu] as having a de

of

smooth cheeks, and a

ears of equal

think

and lovely counenance with eyes

the lotus,

head

manifest except in a

will

become the receptacle

to

sage must

meditating
lightful

fit

4S7

and

feet

Let him, with well-

toes.

governed thoughts, contemplate, as long as he can persevere

undivided

with

attention,

Hnri as clad

wearing a rich diadem on his head and

bracelets
shell,

011

his

arms and bearing

the mace, the

in his

a yellow raiment,
armlets and

hands, the bow, the

sword, the discus, the rosary, the Iotus

The Yogi my

and the arrow.

in

brilliant

believe

retention

his

to

be perfect when this image never vanishes from his mind,

whether he be going or standing, or be engaged

other voluntary act.

in

any

The sage may then meditate upon

the form of Vishnu without his arms as the shell, mace, discus

and bow and as placid and bearing only

the

image

idea of this

meditate on

ornaments.

Vishnu wit,hout

He may

body

to

ing a lively image in the

atages and

his

fix

may

mind

whole thoughts upon

The process

exclusive of

meditation, which

is

when an accurate knowledge

all distinction, is

When
he

next contemplate him as having but

which the limbs belong.

constitutes Dhy&na, or

then

diadem, braceleis or other

his

one single limb and may then

the

rosary.

bis

retained,

firmly

is

attained by

this

all

of form-

other objects,

perfected by six
of self,

free

from

mental meditation that

is

termed Samadhi.
After accomplishing this stage the Yogi acquires discrhninatve

knowledge,

Bttog soul when

all

which

is

the

means

of enabling

the tbree kinds of apprehension are

"

'

VIsHNUPURANAM.

458

destroyed to attain the attainable supreme being.

the instrument, which

spirit is the user of

knowledge

and by

Liberation

attained.

that

it

identifcation

which

Embodied

instrument
the

o(

the^object to

is

be

When

the apprehension of the nature of the object

therejs no difference between the individual

of enquiry, then

and supreme

difference

tlie

ontcome

spirit; difference is the

of true knowledge.
of

When

of the"absence

ignorance which

that

between them

wliich

does

have,

is

What

Khindikya
that

planation,

else

moved

replied

all

to

impurity from

Keshidhwaja and

my mmd.

have been accustomed to use

The words

all

The

it

is

said

: The

ex-

my

Supreme

by ignorance.

expression

me

happiness, in teaching

'

of

re-

mine

to be
;

known.

but practice

truth cannot.be defined

that is

all

is

ignorance

not to be explained by words.

Keshidwaja you tove done

wishes and

untruth and cannot be

is

'I' and 'inine' constitute

influenced

and

fully

has been given by you of the real nature

therwise declared by those who know what

do you wish to hear ?

contemplative devotion, has satisfied

for

that

Thus

exist ?

meant by contemplative devotion both

summarily.

not

spirit

make

Khindikya, in reply to your question, explained to

you what

that

the cause

is

between the individual and universal

isdestroyed finally and for ever vvho shall ever

distinction

is

effected

being accomplished discriminative knowledge ceases.

endqwed with

true

is

iormer

Depart, therefore,

necessary for

my

real

contemplative devotion, the ex-

haustible bestower of liberation from existence."

After receiving becoming

dhwaja came back to his

homage from Kbndikya, Keshi-

capital.

And having made his son Raja

be repaired to woods to accomplish bis devotions, his whole

mind being

His whole mind being devo-

intent on Govioda.

ted to one object only

aud being

elf-restraint, self-control

into the pure

and perfect

and

purified

by tbe practice

of

the rest he obtained absorptiori

spirit

whicn

is

termed Vishnu. And

in prder to obtain liberation Keshidhwaja

became averse from

VISHNUPURANAM.

own

his

perishable works and

and practised

religious

Being

thereform.

459

lived amidst

objects of sense

without expecting any benefit

rites

freed from

sins

all

ous fruition he obtainedthat

by pure and auspiciwhich removes

perfection

all

miseries.

-00-

SECTION

1 araSARA
kind

third

and
I

of

which

final

said

have

tlius

worldly dissolution,
is

liberation

and

VIII-

explained to jrou the

that which is

have related unto you the primary and

the

families

of

secondary creation,

and the geneaiogical histories of the kings.

briefly to you,

able

who were

all

the great end of man.

putthe question and

Maitkeya
unto

me

my

said

'

answer

heart has been

all

all

my

purified.

imperish-

the

most

sins, the

means

of atlaining

else

to ask,

it.

Holy preceptor,

great saint,

it,

you have any thing

If

will

wished to know and

all I

attention,

and

writings and the

sacred

have described

desirous of hearing

Vaishnava Purana which destroys

excellent of

Manwantaras

the periods of the

patriarchs,

absolute

resolution into eternal spirit.

you have indeed said

listened toit with dovoted

doubts have been removed

By

thy favour,

have been

acquainted with the account of creation, preservation

destruction.

have also learnt from you of Vishnu

collective four-fold form

modes

of apprehending

thy favour

and tbere

his

the

three energies; and the three

object of contemplation.

have acquire a thoroug knowledge of

fs

and

in his

nothing else worthy to be

all

known when

By
this
it is

once Understood that Vishnu and his world are not mutually

VISHNUPURANAM.

460

By your

distinct.

doubts since you have instrijcted

roy

all

great Muni, you liave removed

kindness,

and

the several tribes

in other deities

in

and discontinuance of action an derivation

life

And

exists

frm works.

you,

Venerable Brahmin

my questions you
me for the trouble
to

and pardon me,

have been fatigued

and a

that

all

by answering

if

any way.

in

Pardon

have given you through that amiable

makes no

quality of the virtuous which

disciple

of

have nothing else to enquire of

duties of

tlic

nature of active

the

between

distinction

child.

PARASARA said: I

huve related

you

to

this

Purarfa

whichis equally as sacred asthe Vedas by hearing which

all

In this,

sins are expatiated.

the primary and secondary

patriarchs,
celestials,

Manwantaras,

the

have been described to you

the

creation,

the

regal

families of the

dynasties

the

aityas, Gandharbas, serpents, Rakshasas,Yakshas,

Vidhyidharas,

endowed with

and

Siddhas,

four castes,

the distinctions of

nymphs;

heavenly

wisdom and

spiritual

ascetics,

of devotion,

practisers

and the actions

of the most

eminent amongst men

and oceans, sacred

mountains, and legends of the truly

wise,

the

the different tribes and observances

of

deities

holy places on the earth, holy rivers

enjoined in the Vedas.

In this also the

terated.

By hearing
glorious

the cause of the creation,

theworld; the

by the

Tbe

repetition

remover

all

of his

By

is

all

them as

faith

is

fire purifies

all

lion.

the best

the metal

Yuga are removed and

is

of

things;

from

freed

the mere recollection of the

That Hari, who

t$ranyagarbha, Indra,

man

name with devout

the stains of Kali

ucreased.

and destruction
himself

wolves that are frightened by a

of all sins, destroying

from the dross.

Hari

things and

whose name

of

sins wbich fly to the

sins are obli-

Hari has been revealed

preservation

soul of all

repetition

this, all

name
piety

all^exUtng things, who

of

is

Rudra, the AdHiyas, the Aswins, the

wfeds, the Kinnaras, the Vasus, the

SSddhaj^iswlwss

VISHNUPURANAM.

(be Yakshas, serpents, Rakshasas, tbe Sidhasj

tbe celestials,

planets,

isiOi

the

of

seven

tlie

quartcrs,

and

taine

nymphs, the

Gandharyas, Dnavas,

Daityas,

461

wild,

and the

Brahmans

m/ti.

insects

is

is

the form of

all tliings

Purna,

is

mount Meru

The reward, which one

Kurukshetra

once only

is

things,

all

an

Jo

holy

tlie

or Arbuda.

atoin,

he
who
who

he the

described

sins, is

of all

obtains by hearing

performance of

equal to that obtained by the

a horse-sacrifice or by fasting at

Pushkara,

perceptible object

who knoweth

and the destroyer

Purna.

this

this

all

trees,

being liimself vvithout form and

evefything rom the

glarious Vishnu
in

and

identical with all things,

is

animals

rest,

undemeath the

rnountains, woods, river, oceans, legions living

who

aster-

ghosts and goblins,

birds,

earth, the divisions of the earth

stars,

regents and warders

the

Rishis,

of Pryaga,

plces

Hearing

this

PurSna

as effciacious as offering oblatious in a perpetual

one year.

fire for

The man, who having

controlled

his

passions,

Mathur on the twelfth day of the month

of

bathes at

Jyeshlha and

beholds the image of Hari, obtains a great reward and so

who with his mind devoted to Kesava, recites

The man, who bathes in the river Jamun, on

does he
Purana.
twelfth

the

lunation of the light fortnight of the

moon

is

the

in

month

mansion Jyeshtha, and who

in

this

the

which

fasts

and

worships, Achyuta in the city of Mathura, receives the recom-

pense

of

an uninterrupted

ancestors of

horse-sacrifice.

Beholding the

some eminent amongst men, attaining prosperity

by the pious observances of their descendants, another man's

parents and their parents exclaim,

having bathed
in

Mathura,

for us

in the

in

If

any of our descendants,

fasted,

worships Govinda

Having worshipped JanSrddana

an elevated position."

of Jyeshtha a

cakes t his fortinate

reading

'

the light fortnight of Jyestha, he will secure

in the light fortnight

offer

Jamuna and

wKMevotion one

man

of

good

birth

will

ancestors in the YamunS.

By

section of this

Purina one can

4^

VISHNUPURANAM.

acqnire the

same merit which he

JamunS duringtlie

reap by bathing

j fl

tjhe

Jyeshtha.bygivingcak-es

manes and worshipping Janrddana with a devoted

to the

merit.

who bave

Those,

and been stricken wkh

Puriina which

th9

will

light fortnight of

fallen in'to the

terror,

may^)e

ocean of wordliness

by reading

liberated

one from bad dreams and imper-

frees

fections.

This PurSna was originally composed by the Rishi

NSrSyana and was communicated by Brahma to Ribhu ; he
described

it

who

gave

impai ei

it

Purana

whom
When

Sraswata.

the

Bhrigu

to

to

Purukutsa and he taught

to the

it

same

race,

imparted

it

successively

it

ascetic

Nag King,
by wliom

Pramati.

to

aod he taught

ing of Vasistha

faithfully related

it

it

at the,

BhSguri.

Dadicha,

it

received
it

to

who

it,

Narmada.

Dhritarashtra and to

was given
lie

to their king

to Ashawtara from

proceeded the Kambala and Elapatra.

many

to

to

he to

Vedasiras descended to Patla, he there

Pramatijimparted

it

it

and

to Vatsa

received the whole Purna from the

it

and

it

of the

He

again related

Tambamitra,

to

it

The goddess gave

Vasuki.

who

to Pryabrata

Bhaguri recited

Ngas and communicated

it

to the

other holy person.

wise Jatukama

By

have been acquainted with

to

you.

the bless-

and

it

have

Maitroya, you will teach

end of Ihe Kali age to Samika.

Wlioever hears

this

great mystery

which removes the stain of Kaly shall be freed

from his sins.

He who

self of his

ing ten

hears

this

every day acquits him-

obligations to his manes, celestials

chapters of this

great mcrit that a nian acquires by the gift

He

who

his

mim!,

tltings are

hears

made, who

of spirit

lcnwit

who

o(

thij

whole of

Achyuta, who

asylum
;

the

is

who

is
is

and men.

Hear-

PurSna one obtains the rare and

is

all

tliis

of a

brown cow.

PurSna meditating od

things

and

of

wbom

alt

tbe stay of the whole universe the

knowledge and tbat which

is

to

be

without beginniug St end and the benefactor

celestials cer,tainly obtains the reward

which. cat be

}
;

VSBNtMrJM.

J..

by the

Bettrcd

He

sajrifice.

uninterrupted

vvho

recites

horse-

Purana

middle and end of which

the beginning,

ifi

of the

aith this

celebration

and retains with

described

is

glorious Achyuta, the lord bf the univers^ in every stage

master of

that

all

is

movable composed

or

stationary

knowledge acquires such purity as

spiritual

exists not in

wprld the eternal state of perfection which

man who

who meditates upon him considers even

iinpediment
region

who

in

he,

Brahma

of

whose mind
for

vvhen

to hell

abides, thinks

lie

is

name

little

god

the

as

continually

fices

sins shall be

all

Vishnu? What

this

he
an

of the

present in the minds of those

whom, those devoted

Hari,

that

there that
of

celestial bliss as

What

are pure, he bestows upon tliem eternal freedom.

wonder
the

of

any

Tbe

Hari.

is

mind on Achyuta does not go

fixes his

tlie

the

removed by chanting

else should be heard of but

to acts worship with sacrisacrifice;

of

whom

those

devoted to meditation contemplate as primary and secondary

composed

of spirit

by obtaining

nourished norsubjected todeath

who

as

whom man

who

is

is

not born, nor

both cause and effect

the progenitors receives the libations

made

to

them

who, as the gods. accepts the offerings addressed to them,

the

glorious being

name

is

spiritual

oot

who

both Swlia

power;

in

is

without beginning or end

whose

andSwadha; whoistheasylum

whom

the

be measured, and who,

of finite,

limits

when he

of all

things can-

enters the ear destroys

all sin.
,

unto the

Salutation

first

of

Purusottama who'

gods,

is

without end and beginning, without growth and dccay and

death,

who

is

substance that knows

no change.

Salutation

unto that undecaying Purusha, Vishnu who assumed sensible

qualities,

who though pure became

who is gifted with

as

is

tbe lord of the preservation of

uqto him

who

is

if

divine

various shapes,

all

impure, assuming

wisdom and who

creatures.

the tstrument of meditative

ictive yirtue, wlio cpnfers

Salutation

wisdom and

enjoyments upon huinan

beingsj

|54'

WiSHN^pifltAiy.

who

is

'ny

change and

identical

Smd who
,.im

who

is

is

is

called beaven,

objects

all

mankind, and who

May

that

the cause of the evolution of

without any birth or decay.

confers

rrho

who ia'mi

with three-fold qualities;

unbom

whose essence

is

air,

fire,

that

water, earth

saiisfy

eterna! Hari,

who

is

consists of both nature

secn

and

humanity that blessed conditiou wliich

decay.

FlNlS.

*fi

sense,

perceptible, subtle,

UHKARY v

J|

is

the,

Salutatie.

aud

who b

and imperce,
in

manifold

spirit,

'.

confer

without b'