In 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 burden by the death of seven Akshauhini hosts.
Having thus relieved the earth of her load and destroyed many impious
kings, he exterminated, by the plea of an imprecation denounced by
Brāhmanas, his own Yādava race. Thereupon quitting Dwārakā and
renouncing his mortal frame, the self-born with all his emanations
re-entered his own sphere of Vishnu.
Maitreya said:—Tell me how Janārddana brought about the extermination of
his own family under the pretext of a Brāminical curse and in what
manner did he renounce his human body.
Parāçara said;—At the holy place of Pindarika, Viswāmitra, Kanwa and the
great sage, Nārada, were seen by some boys of the Yadu family. Inflated
with their youths and influenced by predestined results, they dressed
and adorned Sāmba, the son of Jāmbavati, as a female and taking her to
the sages, they addressed them with usual reverence, saying:—"What child
will this female, the wife of Babru, who is anxious to have a son, give
birth to?" The sages, who were gifted with divine wisdom, enraged at
this insult, said:—"She will give birth to a club that will exterminate
the entire Yādava race".
Thus addressed by the sages, the boys went to Ugrasena and related to
him what had happened; and after sometime, as foretold, a club was
produced from the belly of Sāmba. Ugrasena had the club, which was made
of iron, ground to dust and thrown into the sea, and particles of the
dust there became rushes, There was one part of the iron club which was
like the blade of a lance and which the Andhakas could not break; this
when thrown into the sea was swallowed by a fish; the fish was caught,
the iron spike was extracted from its belly, and was taken by a hunter
named Jāra. The all-wise and illustrious slayer of Madhu did not think
it proper to counteract the predestination of fate.
In the interval an emissarry despatched by the celestials came to
Krishna and said to him in private:—"I am sent to thee, O lord, by the
celestials; and do thou hear what Indra together with the Viswas,
Maruts, Adityas, Sādhyas and Rudras respectfully represent. More than a
century has gone by since thou in compliance with the request of the
celestials, descended upon earth for the purpose of relieving it of its
load. The demons have been destroyed and the burden of earth has been
removed; now let the immortals once again see their king in heaven. More
than a hundred years have passed, and if thou dost wish, do thou return
to heaven. This is the prayer of the celestials. And if this be not thy
will, do thou remain here as long as it may be desirable to thy
dependants". Whereto Krishna replied, "I am well aware of all thou hast
said. The earth is not relieved of her load until the Yādavas are
extirpated. I shall also speedily bring it about in my descent, and it
shall take place in seven nights. Having restored the land of Dwārakā to
the ocean and destroyed the race of Yadu, I shall proceed to the region
of the celestials. Inform the celestials that having renounced my mortal
frame and been accompanied by Sankarshana, I will then return to them.
The tyrants that oppressed the earth, Jarāsandha and the rest, have been
slain and a youth even of the race of Yadu is so less than they an
incumbrance. Having removed this huge weight of the earth, I will
proceed to the mansions of the celestials. Say this to them".
Parāçara said:—O Maitreya, being thus addressed by Vāsudeva, the
messenger of the celestials bowed and took his heavenly course to the
king of the deities. The illustrious Krishna too now espied signs and
portents both on earth and in heaven prognosticating day and night the
destruction of Dwārakā. Beholding those evil omens, he said to the
Yādavas; "Behold these dreadful portents; let us hasten to Prabhāsa to
avert them". When he had thus said to the eminent Yādavas, the
illustrious Uddhava saluted and said to him: "Tell me, O lord, what it
is proper that I should do, for it seems to me that thou wilt destroy
all this race. The signs that are manifest declare nothing less than the
annihilation of the race". Then Krishna replied:—"Do thou, by my favour
proceed, this celestial course, to the holy place Badrikāsrama in the
Gandhamādana mountain, the shrine of Nara Nārāyana; and on that spot
sanctified by them, thou, meditating upon me, shalt obtain perfection
through my favour. Having extirpated this Yadu race, I shall proceed to
Baikuntha; and after I have quilted Dwārakā; the ocean shall inundate
it".
Parāçara said:—Being thus addressed by him and commanded by Kesava,
Uddhava proceeded to the holy shrine of Nara Nārāyana. And the Yādavas,
with Krishna, Balarāma and others, having ascended swift-coursing cars,
proceeded to Prabhāsa. Having reached Prabhāsa, the Kukkuras and
Andhakas bathed there and, being excited by Krishna, indulged in liquor.
As they drank, the destructive fire of dissension was engendered amongst
them by mutual collision and fed with the fuel of abuse. Worked up with
ire by the divine influence, they attacked one another with missile
weapons, and when these were finished, they had recourse to the rushes
growing nigh. The rushes in their hands became like thunder-bolts, and
they assailed one another with them. Pradyumna, Syāmba, Kritavarman,
Satyaki, Aniruddha, Prithu, Vipathu, Charuvannan, Charuka, Akrura, and
many others, struck one another with the rushes, which became hard like
thunder-bolts. Thereupon Krishna arriving there prevented them: but they
thought that he was taking part with each severally and continued the
conflict.
Thereupon, enraged, Krishna took up a handful of rushes to destroy them,
which became a club of iron; and with this he killed many of the
murderous Yādavas, whilst others fighting fiercely destroyed one
another. At this time in the very presence of Krishna's charioteer, his
swift steeds carried off his Jaitra car and entered into the sea. The
discus, the club, the bow, the quiver, the shell and the sword of
Kesava, having circumambulated their master, flew along the path of the
sun. In a short time there was not a single Yādava left alive save the
mighty Krishna and Dāruka. Going towards Rāma, who was sitting at the
root of a tree, they saw a huge serpent coming out of his mouth. Having
issued out of his mouth, the mighty snake proceeded towards the ocean
hymned by saints and other great snakes. Bringing an offering of
respect, the ocean came to him and then the majestic being worshipped of
all the attendant snakes, entered into the waters of the deep. Beholding
the departure of the spirit of Baladeva, Kesava said to Dāruka—"Do thou
go to Vasudeva and Ugrasena and communicate unto him this. Go and inform
them of the departure of Balabhadra, and the destruction of the Yādava
race, and also that I shall engage in religious meditation and renounce
my body. Do thou also inform Ahuka and the inhabitants of Dwārakā that
their city shall be inundated by the ocean. And do ye await the arrival
of Arjuna at Dwārakā. When Arjuna, the descendant of Pāndu, shall issue
out of the city, none of you should wait there but go whither the
descendant of Kuru shall repair. Do thou also go to the son of Kunti and
tell him that he may at my request protect my family according to his
might. Then go to Hastināpur with Arjuna and all the inhabitants of
Dwārakā and let Vajra be installed king over the race of Yadu".
Parāçara said:—Thus instructed and having bowed unto and circumambulated
Krishna again and again, Dāruka departed as he had been desired; and
having conducted Arjuna to Dwārāvati, the intelligent servant of Krishna
established Vajra as king. Thereupon having concentrated in himself that
supreme spirit which is identical with Vāsudeva, the divine Govinda was
identified with all beings. Respecting the words of the Brāhmana, the
curse of Durvāsas, the illustrious Krishna sat engaged in meditation,
placing his foot upon his knee. Then there came a hunter named Jāra,
whose arrow was tipped with a blade made of the iron club, which had not
been reduced to powder; and espying from a distance the foot of Krishna,
he mistook it for a part of a deer, and shooting his arrow, lodged it in
the sole. Approaching his mark, he saw the four-armed king and falling
at his feet, repeatedly besought his forgiveness, exclaming, "I have
done this deed unknowingly, thinking I was aiming at a deer. Have pity
on me who am consumed by my crime; for thou art able to consume me".
Thereupon Bhagavān said: "Thou needst not have the least fear, hunter;
by my favour, thou shall repair to the region of the celestials". As
soon as Krishna had said this, the celestial car arrived there,
ascending which the hunter repaired to the region of the celestials.
Thereupon the divine Krishna having united himself with his own pure,
spiritual, inexhaustible, inconceivable, unborn, undecaying,
imperishable, and universal spirit, which is one Vāsudeva, renounced his
mortal frame and his connection with the three qualities.
SECTION XXVIII.
Parāçara said:—Having found the bodies of Krishna and Rāma, Arjuna
performed for them and the rest of the slain the obsequial rites. The
eight queens of Krishna, who have been named with Rukmini at the head,
embraced Hari and entered the funeral fire. O foremost of the pious,
embracing the corpse of Rāma, Revati too entered fire which was cool to
her happy heart in contract with her lord. Thereupon hearing all this
Ugrasena and Vasudeva with Devaki and Rohini entered fire. Having
performed duly the obsequious rites of the Yadavas, Arjuna, with the
inhabitants of Dwārakā and Vajra, issued out of the city. And Kunti's
son proceeded slowly with thousands of Krishna's wives and the residents
of Dwārakā. With the departure of Krishna from the land of mortals both
the Sudharman palace and the Pārijāta tree proceeded to heaven; and on
the same day that Hari departed from the earth the dark-bodied Kali age
set in. The ocean rose and inundated the whole of Dwārakā, except only
the dwelling of the deity of the race of Yadu. The sea has not been able
to wash away that temple and there even up to the present day Kesava
constantly resides; whoever visits that holy shrine where Krishna
pursued his sports is freed from sins.
O foremost of ascetics, one day while proceeding, Arjuna, the son of
Pritha, halted the people he had brought from Dwārakā in the Panchanada
country; in a rich and fertile spot; the desires of the neighbouring
robbers were excited When they saw a number of widowed females and
immense riches in the possession of Arjuna alone. Worked up with their
cupidity they assembled their villainous herds and said to them:—"This
Arjuna, alone with his bow, is passing amongst us having immense riches
and numberless women with him, whose husbands have been slain; cursed is
thy strength therefore. His pride hath been increased by the death of
Bhishma Drona, Jayadratha, Karna and others; he is not cognisant of the
prowess of the simple villagers. Up, up, take your long thick staves;
this stupid fellow hates us. Why should we not lift up our arms?" Saying
this they rushed armed with cudgels and clods of earth, upon the people
who were without their lord. Arjuna met them and said to them in
contempt: "Go away, O ye wretches, ignorant of what is right, if you do
not wish to die". But they neglected his threats seized his treasures
and women, the wives of Viswaksena.
Thereupon Arjuna began to brace his celestial bow Gāndiva, irresistible
in encounter, but it was in vain, for in spite of his efforts to lighten
it, it continued flaccid; neither could he recollect the incantation of
superhuman weapons. Losing all patience he discharged, as best as he
could, his arrows upon the foes, but they merely scratched the skin. The
shafts that were given him by Agni for certain destruction, were
themselves destroyed and proved fatal to Arjuna in his encounter with
herdsmen. Thereupon he tried to recall the prowess of Krishna by the
strength whereof his shafts had slain many a mighty king; but he tried
in vain, for they were either put aside by peasants or they flew at
random wide of their marks. His arrows being all exhausted he beat the
robbers with the horn of his bow. They laughed at his blows and in the
very sight of Arjuna the barbarians carried off all the women of the
Vrishni and Andhaka tribes and went their way. Thereupon Jishnu was
greatly sorry, and lamented bitterly saying "Alas! Alas! I am deserted
by my lord". And immediately the bow, the heavenly arms, his car and
steeds perished entirely like a donation to an unlearned Brahmin. "Alas!
how powerful is the destiny" said he "deprived of my illustrious friend
I have been defeated by the base. These two arms are mine; mine is this
fist, this is my place; I am Arjuna, but without that righteous help all
these are pithless. The bravery of Arjuna, the strength of Bhima was all
his work; without him I am defeated by peasants; it cannot be from any
other cause". Saying this, Arjuna went to the city of Mathurā and there
installed the Yādava prince Vajra as a king. There he saw Vyāsa who was
living in a forest and he approached the sage and saluted him
respectfully. The ascetic observed him for some time as he lay prostrate
at his feet and said to him. "How is it that I see you shorn of lustre?
Have you been guilty of an illicit intercourse with a woman or
Brahmincide? Or have you suffered any grievous disappointment that you
are so dejected. Have your prayers for offspring or other good gifts
proved fruitless? Or have you indulged improper passions that your
lustre has been clouded? Or have you devoured the meal given to
Brahmanas? Arjuna, say, have you seized upon the property of the poor?
Has the wind of a winnowing basket lighted upon you? Or has an evil eye
gazed upon you that you look so miserable. Have you been touched by the
water of a finger nail? Or has the water of a water-jar sprinkled you?
Or, what is most probably the case, have you been beaten by your
inferiors in battle?"
Having sighed deeply Arjuna described to Vyāsa all the circumstances of
his defeat, and said:—"Hari who was our strength, our heroism, our
might, our prowess, our prosperity and brightness, has left us and
departed. Deprived of our illustrious friend who was ever kindly
speaking we have become as feeble as if made of straw. Excellent
Purusha, he, who was the living vigour of my weapon, my arrow, my bow,
has departed. When he looked upon us, fortune, fame, wealth and dignity
crowded us; but Govinda has departed from our midst. That Krishna has
left earth by whose power Bhishma, Drona, the king of Anga, Duryodhana
and the rest were slain. Not I alone but earth has grown old, miserable
and lustreless in the absence of the holder of the discus. Krishna,
through devotion to whom Bhishma and other powerful men perished like
moths in the flame of my valour, has departed and I am now vanquished by
cow-herds. The bow Gāndiva, that was celebrated all over the
three-worlds, has been foiled, on account of his departure, by the
sticks of peasants. The numberless women, over whom I was lord, have
been carried off from me by thieves armed only with cudgels; the whole
household of Krishna, O Krishna, has been forcibly carried off by
peasants, who with their staves have put my strength to shame. I do not
wonder that I am shorn of my lustre; it is a marvel that I live. Surely
grandsire, I am so shameless that I survive the stain of indignity
inflicted by the vile".
Vaysa replied to Arjuna and said, "Think no more my son of the
indignity; it does not behold you to grieve. Know that time subjects all
beings to similar vicissitude: Time brings out the production and
dissolution of all creatures. All that exists is founded on time. Know
this, Arjuna, and preserve thy fortitude. Rivers, oceans, mountains, the
entire earths, celestials, men, animals, trees, are all created and will
all be destroyed by time. Be thou sober, knowing that all that is the
effect of time. These mighty works of Krishna, whatever they have been,
have been performed to relieve earth of her load; for this he has come
down. Oppressed by her load earth has had recourse to the assembly of
the celestials and Janārddana, who is identical with time, has descended
on that account. This object has now been accomplished: all the kings of
the earth have been destroyed; no more remained for him to accomplish.
Therefore the lord has departed whither he pleased, his ends being all
fulfilled. At the period of creation the god of gods creates; in that of
duration he preserves, at the end of all he is the powerful destroyer.
Now all is done. Therefore O Arjuna, be not pained by thy defeat; the
power of mortals is the gift of time. Bhishma, Karna and other kings
have been slain by this alone; this was the work of time; and why should
not therefore thy defeat by those inferior to thee occur? In the same
manner as through thy devotion to Vishnu these were overthrown by thee,
so has thy discomfiture by cursed thieves been brought about by time.
That divinity, assuming various shapes, preserves the world; and in the
end the lord of creatures destroys it. O son of Kunti, on the occasion
of thy good fortune, the illustrious Janārddana was thy help; in thy
decline thy enemies have been favoured by Kesava. Who will now believe,
that thou didst alone defeat Bhishma and other Kauravas. Who would
believe peasants have defeated thee? Know it for certain, O son of
Pritha, that it is but the sport of the Universal Hari that the Kauravas
have been slain by thee and thou hast been vanquished by herdsmen. As
regards the women for whom thou dost grieve and who have been carried
off by the thieves, hear from me an ancient story that will explain why
this has happened.
"In ancient time, a Brāhman, named Ashtāvakra, was pursuing his
religious penances, standing in water and meditating on the eternal
spirit for many years. On account of the overthrow of the Asuras there
was a great festival on the summit of Meru; on their way to which
Rambhā, Tilottamā and hundreds of other beautiful nymphs praised and
hymned him for his devotions. They bowed unto him and eulogised him when
he was immersed in water up to his throat, his hair twisted in a braid.
They sang in honour of him whatever they thought would be agreeable to
that most eminent of Brāhmanas. Ashtāvakra at last said to them:—'I am
well pleased with you, illustrious damsels; ask of me whatever you wish
and I will give it however difficult it may be of attainment'. Thereupon
all these nymphs, Rambhā, Tillottamā and others mentioned in the Vedas,
replied:—'It is enough for us that thou art pleased, what else need we
say, O Brāhman?' But some amongst them said:—'If you are indeed pleased
with us, O illustrious sire, thou grant us a husband, the best of men
and sovereign of Brāhmanas'. Thereupon saying 'so be it,' Ashtāvakra
came up from the waters. When the nymphs observed him coming out of the
water and saw that he was very ugly and crooked in eight places they
could not restrain their merriment and laughed aloud. The Muni was very
angry and imprecated them with a curse, saying 'Since you have been so
impertinent as to laugh at my deformity, I denounce upon you this curse;
through the favour I have shown unto you, you shall obtain the first of
males for your husband; and on account of my curse, you shall afterwards
fall into the hands of thieves'. When the nymphs heard this imprecation
they tried to appease the Muni, and they so far succeeded that he told
them that they should finally go to the region of the celestials. It is
on account of the curse of the ascetic Ashtāvakra that these women, who
were the wives of Kesava, have fallen into the hands of the barbarians;
and there is nothing for you, Arjuna to regret it in the least. All this
destruction has been brought about by the lord of all, and your end is
also near at hand, since he has withdrawn from your strength, splendour,
valour and pre-eminence. Death is the doom of every one who is born;
fall is the end of exhaltation; union terminates in separation and
growth tends only to decay. Knowing all this, wise men are neither
subject to grief nor joy; and those who know these ways are equally free
from pleasure or joy. Do you therefore, most excellent prince,
understand this truth and along with your brothers relinquish everything
and repair to the holy forest. Go now and say from me to Yudhishthira
that he, to-morrow with his brethren, will tread the path of heroes".
Thus instructed by Vyāsa, Arjuna went and described to the other sons of
Pritha all that he had seen, experienced and heard. When he had related
unto them the message of Vyāsa, the sons of Pandu placed Pārikshit on
the throne and went to the forest.
I have thus described to you, O Maitreya, in detail the actions of
Vāsudeva when he was born in the race of Yadu.
THE END OF PART V.
PART VI.
SECTION I.
Maitreya said:—"Thou hast described unto me in detail, O illustrious
sage, the creation of the universe, the genealogies of the Patriarchs,
the duration of the Manwantaras and the dynasties of the princes. I am
willing to hear from you an account of the dissolution of the universe,
the time of total destruction and that which occurs at the expiration of
a Kalpa".
Parāçara said:—Hear from me exactly, O Maitreya, the circumstances
attending the dissolution of the world either at the expiration of a
Kalpa or that which occurs at the close of the life of Brahmā. A month
of men constitutes a day and night of the progenitors; a year of men is
a day and night of the celestials. Twice a thousand aggregates of the
four ages is a day and night of Brahmhā. The four ages are the Krita,
Treta, Dwāpara and Kali, comprehending altogether twelve thousand years
of the celestials. There are infinite successions of those four ages of
a similar description, the first of which is always called Krita and the
last the Kali. In the first, the Krita is that age which is created by
Brahmā; in the last, which is the Kali age, a dissolution of the
universe takes place.
Maitreya said:—"O venerable Sir, It behoves thee to give a description
of the nature of the Kali age in which the four-footed virtue suffers
total extinction".
Parāçara said:—Hear, O Maitreya, of the nature of the Kali age,
regarding which you have enquired and which is now approaching
completion.
In the Kali age, people will not serve caste, order and institutes, nor
the ceremonial enjoined by the Sāma, Rik and Yayur Vedas. Marriages in
this age will be celebrated according to the rituals, nor will the rules
that connect the spiritual protector and his disciple be in force; the
laws that regulate the conduct of husband and wife will be neglected and
oblations to the celestials with fire no longer be offered. A powerful
and rich man, in whatever family he may be born, will have right to
marry maidens of every tribe. In the Kali age, a Brāhmana will be always
regarded as such even if he be not initiated properly, and many forms of
penance will be prescribed. O Maitreya, O twice-born one, all texts will
be considered as Sastras in the Kali age; all celestials will be
considered in equal light and all orders of life will be common alike to
all persons. In this Kali age, fasting, austerity, liberality practised
according to the pleasures of those by whom they are observed will
constitute piety. Every trifling property will make men proud of their
wealth. Pride of beauty will be inspired by hair. Gold, jewels,
diamonds, clothes will all have perished, and then hair will be the only
ornament with which women can decorate themselves. Wives will desert
their husbands when they will lose their wealth; and the rich only will
be considered by woman as their lords. He who will distribute immense
wealth, will be considered as master of men and prestige of birth will
no longer be a title to supremacy. Accumulated wealth will be spent on
ostentatious dwellings. The minds of men will be wholly occupied with
earning money and that even will be spent on the gratification of
selfish desires. Women will follow their own inclinations and be given
up to pleasure-seeking. Men will endeavour to acquire riches even
dishonestly. No man will part with the smallest fraction of his wealth
at the sacrifice of his own interest even when requested by his friends.
In the Kali age all people will consider themselves as equal with the
Brāhmanas; and cows will be held in reverence only because they supply
milk. People will be always in fear of dearth and scarcity and will
watch accordingly the appearances of the sky. They will all live, like
anchorets, upon leaves and roots and fruits and put a period to their
lives through fear of famine and want. Deprived of wealth, people will
be perpetually subject to famine and other afflictions; and they will
never enjoy pleasure and happiness. At the advent of the Kali they will
take their food without previous ablutions and without worshipping fire,
celestials or guests or offering obsequial libations to their
progenitors. The women will be fickle, short of stature, gluttonous;
they will all have many children and little means. And scratching their
heads with both hands they will pay no attention to the commands of
their husbands or parents. They will be selfish, abject and slovenly;
they will be scolds and liars; they will be indecent and immoral in
their conduct and will ever attach themselves to dissolute men. And
disregarding the rules of studentship youths will study the Vedas.
Householders will neither sacrifice nor practise becoming liberality.
Anchorets will live upon food accepted from rustics and mendicants will
be influenced by regard for friends and associates. Princes will plunder
their subjects instead of protecting them and under the pretext of
levying customs they will rob merchants of their property. In the Kali
Vuga every one, possessing cars and elephants and horses, will be a
Raja; every one who is feeble will be a slave. Vaiçyas will abandon
agriculture and commerce and gain a livelihood by servitude or exercise
of mechanical arts; Sudras, seeking a subsistence by begging and
assuming outward marks of religious mendicants, will become the impure
followers of impious and heretical doctrines.
Oppressed by famine and taxation men will desert their native countries
and repair to the lands which are fit for coarser grains. The path of
the Vedas being obliterated and people having deviated into heresy,
iniquity will flourish and the duration of life will therefore decrease.
On account of the horrible penances enjoined by scripture and of the
vices of the rulers, children will die in their infancy. Women will bear
children at the age of five, six or seven years and men will beget them
when they are eight, nine or ten. Men will grow old at the age of twelve
and no one will live more than twenty years. Men will possess little
sense, vigour virtue and will therefore die in a short time. O Maitreya,
the wise then estimate the approach of Kali when the number of heretics
increases. Whenever, O Maitreya, number of the pious devoted to the
lessons of the Vedas, diminishes, the efforts, of the individuals who
cultivate virtue, become relax; the first of males becomes no longer the
object of sacrifice; respect for the teachers of the Vedas declines and
regard is cherished for the disseminators of heresy, the wise estimate
the augmented influence of the Kali.
O Maitreya, in the Kali age corrupted by unbelievers, men will refrain
from adoring Vishnu, the lord of sacrifice and the creator and sovereign
of all and will say "Of what authority are the Vedas? What are the
celestials or Brahmanas? What need there is of purification with water?"
At the approach of the Kali, O Vipra, the clouds will yield scanty rain;
the corn will be light in ear and the grain will be poor and of little
sap: garments will be mostly made of the fibres of the San: the
principal of trees will be the Sami; principle caste will be the Sudra;
millet will be the more common grain; the milk in use will be chiefly
that of goats; unguents will be made of Ushira grass. The mother and
father-in-law will be venerated in the place of parents; and a man's
friend will be his brother-in-law or one who has a wanton wife. Men will
say "Who has a father? Who has a mother? Every one is born according to
his deeds"; therefore they will regard the wife's or the husband's
parents as their own. Gifted with little sense they will be subject to
all sorts of infirmities of mind, speech and body and will daily commit
sins; and every thing that is likely to afflict beings, vicious, impure
and wretched will be generated in the Kali Yuga. Thus, O Brahman, when
holy study, oblations to fire and convocations of the celestials shall
be stopped some few people shall live at a holy place. And at this place
with the least trouble that piety shall be accumulated which could be
acquired with the greatest exertions in the Krita age.
SECTION II.
Parāçara said:—Hear, O highly illustrious one, I shall describe fully
what the great Vyāsa has related upon the subject.
Once on a time, the sages assembled and discussed at what season the
least morality obtained the greatest reward and by whom it was most
easily displayed. In order to terminate the discussion they went to Veda
Vyāsa to remove their doubts. They saw the illustrious sage, my son,
immersed in the water of the Ganges, and awaiting the close of his
ablutions, the sages remained on the banks of the sacred river under the
shelter of a grove of trees. As my son plunged into the water and rose
up from it the sages heard him exclaim. "Excellent is the Kali age".
Again dived he and again did he exclaim in their hearing. "Well done,
well done, Sudra, thou art happy". Again he sank down and again did they
hear him say "Well done, well done, women, they are happy who are more
fortunate than they". After this my son finished his bathing and the
sages met him as he approached to welcome them. After they had been
seated and offered their respects the son of Satyavati said to them "For
what you have come here?" The Rishis said. "Having entertained some
doubts regarding a subject we have come here to consult thee; but let
that remain at present; explain to us some thing else. We heard you say
'Excellent is the Kali Yuga!' We are anxious to learn why this was said
and why you repeatedly called them happy. Explain to us the meaning of
it if it be not a mystery. We will then place before you the question
that engages our thoughts".
Being thus accosted by the ascetics Vyāsa smiled and said to them "Hear
excellent sages, why I said 'Well done Well done!' The fruit of penance
of continence, of silent prayer and the like, practised in the Krita age
for ten years, in the Treta for one year, in the Dwāpara for a month is
obtained in the Kali age in a day and night; therefore I did say
'Excellent, excellent is the Kali age'. The reward, which a man obtains
in the Krita age by abstract meditation in the Treta by sacrifice, in
the Dwāpara by adoration, he receives, in the Kali Yuga by merely
reciting the names of Kesava. O pious and great ascetics, in the Kali
age, by very little exertion men attain to exalted virtue and it is for
this reason I speak highly of the Kali Yuga. Formerly the Vedas were to
be acquired by the twice-Born through the diligent observance of
self-denial and it was their duty to celebrate sacrifices in accordance
with the ritual. Thereafter, idle prayers, idle feats, fruitless
ceremonies were performed, only to mislead the twice-born; for although
observed by them devoutly, yet in consequence of some irregularity in
their celebration sin was incurred in all these works and what they ate
or what they drank did not bring about the fulfilment of their desires.
In all their objects the twice-born enjoyed no independence and attained
their respective spheres only with exceeding pain. On the other hand,
the Sudra, more fortunate than they, attains to his assigned station by
rendering their service and performing merely the sacrifice of preparing
food in which no rules determine what may or may not be eaten, what may
or may not be drunk. Therefore, excellent sages, the Sudra is fortunate.
"Men should acquire wealth by means not incompatible with their
religious duties and it should be given to the worthy and spent upon
sacrifices. There is great trouble in their acquisition as well as their
preservation. And it is equally difficult for them to spend them on
pious observances. O excellent Brāhmanas, by undergoing these troubles
and other diverse ones people attain to the holy region of Prajāpati. A
woman has only to honour her husband in act, thought and speech to reach
the same region to which he is elevated and she thus accomplishes her
object without any great exertion. This was the meaning of my
exclamation ‘Well done' the third time. I have thus related to you what
you asked. Now put to me in any way you please the question for which
you came and I will make you a clear reply".
The ascetics then said to Vyāsa. "The question that we purposed to put
to you has already been answered by you in your reply to our subsequent
enquiry". Hearing this Krishna-Daipāyana laughed and said to the pious
sages who had come to see him whose eyes were wide open with surprise.
"By virtue of my divine knowledge I perceived the question you intended
to put to me and in reference to this I uttered the expressions 'Well
done! Well done!' In fact in the Kali age duty is performed by the
mortals with very little trouble, whose sins are all washed away by the
water of their individual piety—by Sudras through the diligent service
of the twice-born ones and by women through the slight effort of
obedience to their husbands. It is for this reason O Brāhmanas, that I
did thrice express my admiration of their happiness; for in the Krita
and other ages great were the toils of the regenerate to perform their
duty. I did not wait for your enquiry but replied at once to the
question you wanted to put. Now what do ye, conversant with virtue, wish
me to tell you?"
Thereupon the ascetics saluted and praised Vyasa and freed by him from
uncertainty departed as they came. I have also communicated to you. O
excellent Maitreya, the secret—this one great virtue of the otherwise
vicious Kali age. I shall now describe to you the dissolution of the
world and the aggregation of the elements.
SECTION III.
Parāçara said The dissolution of existing beings is of three kinds,
incidental, elemental and absolute. The incidental is that which relates
to Brahmā and takes place at the end of a Kalpa: the elemental is that
which occurs after two Parārdhas; the absolute is final liberation from
existence.
Maitreya said:—"Tell me, O excellent preceptor, what is the enumeration
of a Parārdha, the expiration of two of which is the period of elemental
dissolution".
Parāçara said:—Parardha, O Maitreya, is that number which takes place in
the eighteenth place of figures enumerated according to the rule of
decimal notation. At the end of twice that period elemental dissolution
takes place when all the discrete products of nature are withdrawn into
Their indiscrete source. The shortest period of time is Mātrā which is
equal to the twinkling of the human eye; fifteen Mātrā make a Kāshthā;
thirty Kāshthās one Kalā: fifteen Kalās one Nādhikā. A Nādhikā is
determined by a measure of water with a vessel made of twelve Palas and
a half of copper in the bottom of which there is to be a hole made with
a tube of gold of the weight of four Māshas and four inches long.
According to the Māgadha measure the vessel should hold a Prastha (or
sixteen Palas) of water. Two of these Nādis make one Muhurta; thirty of
which make one day and night. Thirty such periods constitute a month;
twelve months make a year, or a day and night of the celestials; and
three hundred and sixty such days, constitute a year of the celestials.
An aggregate of four ages consists of twelve thousand divine years; and
a thousand periods of four ages complete a day of Brahmā. That period is
also termed a Kalpa during which fourteen Munis preside and at the end
of it takes place the incidental or Brahmā dissolution. The nature of
this dissolution is very dreadful; hear, I shall describe this as well
as that which takes place as the elemental dissolution.
At the end of a thousand period of four ages the earth is for the most
part exhausted. A total dearth takes place which lasts for a hundred
years; and on account of the failure of food all beings become languid
and exanimate and at last entirely die. The eternal Vishnu then takes
the character of Rudra the destroyer and comes down to reunite all his
creatures with himself. He enters into the seven rays of the sun, drinks
up all the waters of the earth and causes all moisture, whatever in
living bodies or in the soil to evaporate, thus drying up the whole
earth. Thus fed with his intervention with profuse moisture, the seven
solar rays dilate to seven suns, whose radiance glows above, below and
on every side and sets the three worlds and Pātāla on fire. The three
worlds, consumed by these suns, become rugged and deformed all over
their mountains, rivers and seas; and the earth bare of verdure, and
destitute of moisture alone remains resembling in appearance the back of
a tortoise. Hari, the destroyer of all things, in the form of Rudra, who
is the flame of time, becomes the scorching breath of the serpent Sesha
and thereby reduces Pātāla to ashes. The great fire, when it has reduced
all the divisions of Pātāla to ashes, proceeds to the earth and consumes
it also. A vast whirlpool of eddying flame then spreads to the region of
the atmosphere and the sphere of the celestials and wraps them in ruin.
The three spheres shew like a frying pan amidst the surrounding flames
that prey upon all movable and stationary things. O great saint, the
inhabitants of the two upper spheres, having satisfied their respective
duties and being assailed by the heat, repair to Maharloka. When that
becomes heated its inhabitants, who after the full period of stay, are
desirous of ascending to higher regions depart for the Janaloka.
Having consumed the whole universe in the person of Rudra, Janārddana,
breathes fourth heavy clouds, and those called Samvartta resembling huge
elephants in bulk overspread the sky, roaring and darting lightnings.
Some are as white as the water-lily, some are dusky like smoke; some are
yellow; some are of a dun colour, like that of an ass; some like ashes
sprinkled on the forehead; some are deep blue, as the lapis lazuly; some
azure like the sapphire; some are white at the couch or the jasmine;
some are black as colly rum; some are like the lady-bird; some are of
fierceness of red arsenic and some are like the wing of the painted joy.
Such is the colour of these massy clouds; in form some resemble towns,
some mountains, some are like houses and hovels and some are like
columns. Huge in size and loud in thunder they fill space. Showering
down torrents of water, those clouds quench the dreadful fires which
involve the three worlds and then rain incessantly a hundred years and
deluge the whole universe. Showering down in drops as large as dice
these rains overspread the earth and fill the middle region and inundate
the celestial sphere. The world is now enshrouded in darkness and all
things animate and inanimate having perished, the clouds continue to
pour down waters for more than a hundred years.
SECTION IV.
Parāçara said:—O great ascetic, the waters having reached the region of
the seven Rishis the whole of three worlds becomes one ocean. The breath
of Vishnu, thereupon, becomes a strong wind, which blows for more than a
hundred years until all the clouds are dispersed. The wind is then
re-absorbed and he, of whom all beings are made, the lord by whom all
things exist, he, who is inconceivable, without beginning of the
universe, reposes sleeping upon Sesha in the midst of the ocean. The
creator Hari, sleeps upon the ocean in the form of Brahmā glorified by
Sanaka and the saints who had departed to the Janaloka and contemplated
by the holy inhabitants of Brahmaloka, anxious for final
liberation—involved in mystic slumber, the celestial personification of
his own illusions and meditating on his own ineffable spirit which is
called Vāsudeva. This, O Majtreya, is the dissolution called incidental,
because, Hari, in the form of Brahmā, sleeps there as its incidental
cause.
When the universal spirit wakes, the world revives: when he clears his
eyes, all things fall upon the bed of mystic sleep. In the same manner a
thousand great eyes comprise a day of Brahmā so his night consists of
the same period: during which the world is submerged by a vast ocean.
Awaking at the end of his night the unborn Vishnu, in the character of
Brahmā, creates the universe anew in the manner formerly described unto
you. I have thus related to you the intermediate dissolution of the
world taking place at the end of every Kalpa. I will now, O Maitreya,
describe to you elemental dissolution. When by dearth and fire all the
worlds and Patalas are dried up and the modification of Mahat and other
products of nature are by the will of Krishna destroyed the progress of
elemental dissolution is begun. At first the waters swallow up the
property of earth which is the rudiment of smell; and earth, deprived of
its property, proceeds to destruction. Devoid of the rudiment of odour
the earth becomes identical with water. The water then being much
increased roaring and rushing along fill up all space whether agitated
or still. When the universe is thus pervaded by the waves of the watery
element its rudimental flavour is licked up by the element of fire and
on account of the destruction of these rudiments the waters themselves
are destroyed. Devoid of the essential element of flavour they become
identical with fire and the universe is therefore entirely filled with
flame which drinks up the water on every side and gradually overspreads
the whole of the world. While space is envelope in flame above, below
and all around the element of the wind seizes upon the rudimental
property or form which is the cause of light, and that being withdrawn,
all becomes of the nature of air. The rudiment of form being destroyed
and fire deprived of its rudiment, air extinguishes fire and spreads
resistlessly over space which is deprived of when fire mages into air.
Air then accompanied by sound which is the source of ether, extends
everywhere throughout the ten regions of space until ether seizes upon
contact, its rudimental property; by the loss of which air is destroyed
and ether remains unchanged: devoid of form, flavour, touch and smell,
it exists unembodied and vast and pervades the whole of space. Ether,
whose characteristic property and rudiment is sound exists alone
occupying all the vacuity of space. At then the radical element egotism
devours sound and all the elements and faculties are at once merged into
their original. This primary element is conscientiousness combined with
the property of darkness and is itself swallowed up by Mahat whose
characteristic property is intelligence; and earth and Mahat are the
inner and outer boundaries of the universe. In this manner, as in the
creation were the seven forms of nature (Prakriti) reckoned from Mahat
to earth; so at the time of elemental dissolution these seven
successively re-enter into each other. The egg of Brahmā is dissolved in
the waters that surround it, with its seven zones, seven oceans, seven
regions, and their mountains. The investure of water is drunk up by
fire; the stratum of fire is absorbed by that of air: air blends itself
with ether; the primary element of egotism devours the ether and is
itself taken up by intellect, which, along with all those, is seized
upon by nature. Equilibrium of the three properties, without excess or
deficiency, is called nature (Prakriti), origin (Hetu), the chief
Principle (Pradhāna) cause (Kārana), supreme (Param). This Prakriti is
essentially the same, whether discrete or indiscrete; only that which is
discrete finally is lost or absorbed in the indiscrete. Spirit also
which is one, pure, imperishable, eternal, all-pervading is a portion of
that supreme spirit which is all things. That spirit which is other than
embodied spirit, in which there are no attributes of name, species or
the like—which is one with all wisdom and is to be understood as sole
existence, that is Brahmā, infinite glory, supreme spirit, supreme
power, Vishnu, all that is from whence the perfect sage returns no more.
Prakriti, which I have described to you as being essentially both
discrete and indiscrete and spirit both resolve into spirit, supreme
spirit is the upholder of all things and the ruler of all things and is
glorified in the Vedas and in the Vedanta by the name of Vishnu.
Works as sanctioned by the Vedas are of two kinds, active and quiescent;
by both of which the universal person is worshipped by mankind. He, the
lord of sacrifice, the male of sacrifice, the most excellent Purusha, is
worshipped by men in the active mode, by rites enjoined in the Rik,
Yayur and Sama Vedas. The soul of wisdom, the person of wisdom, Vishnu,
the giver of emancipation is worshipped by the sages in the quiescent
form through meditative devotion. The exhaustless Vishnu is whatever
thing that is designated by long, short or prolated syllables or that
which is without a name. He is that which is dissolute or that which is
indescrete: he is exhaustless spirit, supreme spirit, universal spirit,
Hari, the assumer of universal forms. Nature, discrete or indiscrete is
absorbed unto him, and spirit also merges into the all diffusive and
unobstructed spirit. The period of two Parārdhas, as I have related to
you, O Maitreya, constitutes a day of that powerful Vishnu, and whilst
the products of nature are merged into this source, nature into spirit
and that into the supreme, that period is called his night and is of
equal duration with his day. But in reality, to that supreme spirit
there is neither day nor night and these distinctions are only
figuratively applied to the Almighty. I have thus explained to you the
nature of elemental dissolution and will now explain to you which is
final.
SECTION V.
Parāçara said:—O Maitreya, having investigated kinds of worldly pain and
having acquired true wisdom and detachment from worldly objects the wise
man obtains final liberation. The first of the three pains, or
Adhyatmika is of two kinds—physical and mental. Bodily pain, as you
shall hear, is of many sorts. Affections of the head, catarrh, fever,
cholic, fistula, spleen, hemorrhoids, intumescence, sickness, opthalmia,
dysentary, leprosy, and many other diseases constitute physical
affliction. Mental pains are love, anger, fear, hate, covetousness,
stupefaction, despair, sorrow, malice, disdain, jealousy, envy and many
other passions that are created in the mind. These and diverse other
afflictions, mental or physical, are comprised under the class of
worldly sufferings which is called Adhyatmika, The pain Adhibhautika, O
excellent Brāhman, is every kind of evil that is inflicted upon men by
beasts, birds, men, goblins, snakes, fiends, or reptiles and the pain
that is called Adhidaivika or superhuman is the work of cold, heat,
wind, rain, lightning and other phenomena. Affliction, O Maitreya, is
multiplied in thousands of shapes in the progress of conception, birth,
decay, disease, death and hell. The tender animal exists in the embryo
surrounded by abundant filth, floating in water and distorted in its
back, neck and bones; enduring severe pain even in the course of its
development and disordered by the acid, bitter, pungent and saline
articles of its mother's food; incapable of extending or contracting its
limbs, reposing amidst slime of ordure and urine; every way incommoded
with conciousness and calling to memory many hundred previous births.
Thus exists the embryo in profound affliction bound to the worlds by its
former works.
When the child is about to be born, its face is besmeared by excrement,
urine, blood, mucus, and semen; its attachment; to the uterus is
ruptured by the Prajāpati wind: it is turned head downwards and
violently expelled from the womb by the powerful and painful winds of
parturition; and the infant, losing; for a time all sensation when
brought in contact with the external air, is immediately deprived of its
intellectual knowledge. Then born the child is tortured in every limb,
as if pierced with thorns or cut to pieces with a saw, and falls from
its fetid lodgement as from a sore, like a crawling thing upon the
earth. Unable to feel itself, unable to turn itself, it is dependent on
the will of others for being bathed and nourished. Laid upon a dirty
bed, it is bitten by insects and mosquitoes and has not power to drive
them away. Many are the pangs attending birth and many are those which
succeed to birth; and many are the afflictions that are inflicted by
elemental and superhuman powers in the state of childhood covered by the
gloom of ignorance; and internally bewildered man knows not whence he
is, who he is, whither he goeth nor what is his nature; by what bonds he
is bound; what is cause and what is not cause; what is to be done and
what is to be left undone; what is to be said and what is to be kept
silent, what is righteousness and what is iniquity; in what it consists
or how; what is right, what is wrong; what is virtue, what is vice. Thus
man, like a brute beast addicted only to animal gratification, suffers
the pain that ignorance brings about. Ignorance, darkness, inactivity
influence those devoid of knowledge so that pious works are neglected;
but hell is the consequence of neglect of religious acts, according to
the great sages, and the ignorant therefore suffer affliction both in
this world and in the next.
When old age comes in, the body is infirm, the limbs are relaxed; the
face is emaciate and shrivelled; its skin is wrinkled and scantily
covers the veins and sinews; the eyes discern not a far off, and the
pupil gazes on vacuity: the nostrils are stuffed with hair; the trunk
trembles as it moves; the bones appear beneath the surface; the back is
bowed and the joints are bent; the digestive fire is extinct and there
is little appetite and little vigour; walking, rising sitting, sleeping
are all painful efforts; the ear is dull; the eye is dim; the mouth is
disgusting with dribbling saliva; the senses no longer are obedient to
the will; and as death approaches, the things that are perceived even
are immediately forgotten. The utterance of a single sentence is
fatiguing and wakefulness is perpetuated by difficult breathing,
coughing and painful exhaustion. The old man is lifted up by some body
else; he is an object of contempt to his servants, his children and his
wife. Incapable of cleanliness, of amusement, or food, or desire, he is
laughed at by his dependents, and disregarded by his kin; and dwelling
on the exploits of his youth, as on the actions of a past life, he sighs
deeply and is sorely distressed. Such are some of the pains to which old
age is doomed. I will now describe to you the agonies of death.
The neck droops, the feet and hands are relaxed; the man is repeatedly
exhausted, subdued and visited with interrupted knowledge; the principle
of selfishness afflicts him and he thinks what will become of my wealth,
my lands, my children, my wife, my servants, my house? The joints of his
limbs are tortured with severe pains as if cut by a saw or as if they
were pierced by the sharp arrows of the destroyer; he rolls his eyes and
tosses about his hands and feet; his lips and palate are parched and dry
and his throat obstructed by foul humours and deranged vital airs, emits
a rattling sound; he is afflicted with burning heat, thirst and hunger:
and he at last passes away tortured by the servants of the judge of the
dead, to undergo a renewal of his sufferings in another body. These are
the afflictions to which a man is doomed when he dies. I will now
describe to you the tortures which they suffer in hell.
Men are bound, when they die, by the servants of the king of Tartarus,
with cords, and beaten with their sticks and have then to encounter the
fierce aspect of Yama and the horrors of their terrible route. In the
different hells there are various intolerable tortures with burning
sand, fire, machines, and weapons; some are severed with saws, some
roasted in forges, some are chopped with axes, some buried in the
ground, some are mounted on stakes, some cast to wild beasts to be
devoured, some are gnawed by the vultures, some torn by tigers, some are
boiled in oil, some rolled in caustic slime, some are precipitated from
great heights, some are tossed upwards by engines. The number of
punishments inflicted in hell, which are the consequences of sin, is
infinite. But not in hell alone do the souls of the deceased undergo
pain: there is no cessation even in heaven for its temporary inhabitant
is even tormented with the prospect of descending to earth again. He is
again liable to conception and to birth; he is merged again into the
embryo and repairs to it when about to be born; then he dies, as soon as
born, or in infancy, or in youth, or in manhood or in old age. Death
sooner or later is inevitable. As long as he lives he is immersed in
manifold afflictions, like the seed of the cotton amidst the down that
is to be spun into thread. In acquiring, losing, and preserving wealth
there are many griefs; and so there are in the misfortunes of our
friends. Whatever is produced that is most acceptable to man; that,
Maitreya, becomes a seed whence springs the tree of sorrow. Wife,
children, servants, houses, lands, riches, contribute much more to the
misery than to the happiness of mankind. Where could man, scorched by
fires of the sun of this world, look for felicity, were it not for the
shade afforded by the tree of emancipation? Attainment of the divine
being is considered by the wise as the remedy of the three-fold class of
ills that beset the different stages of life, conception, birth and
decay, as characterised by that only happiness which effaces all other
kinds of felicity however abundant, and as being absolute and final.
It should therefore be the assiduous endeavour of wise men to attain
unto god. The means of such attainment are said, great Muni, to be
knowledge and works. Knowledge is of two kinds, that which is derived
from scripture, and that which is derived from reflection. Brahma that
is the word is composed of scripture. Brahma that is supreme is produced
of reflection, ignorance is utter darkness, in which knowledge, obtained
through any sense, shines like a lamp; but the knowledge that is derived
from reflection breaks upon the obscurity. What has been said by Manu,
when appealing to the meaning of the Vedas with respect to this subject,
I will repeat to you. There are two forms of spirit or god, the spirit,
which is word, and spirit, which is supreme. He who is thoroughly imbued
with the word of god obtains supreme spirit. The Atharva Veda also
states that there are two kinds of knowledge; by the one, which is the
supreme, god is attained: the other is that which consists of the Rik
and other Vedas. That which is imperceptible, undecaying, inconceivable,
unborn, inexhaustable, indescribable; which has neither form, nor hands
nor feet; which is almighty, omnipresent, eternal; the cause of all
things, and without cause, permeating all, itself unpenetrated, and from
which all things proceed, that is the object which the wise behold, that
is Brahma, that is the supreme state, that is the thing spoken of by the
Vedas, the infinitely subtle, supreme condition of Vishnu. That essence
of the supreme is defined by the term Bhagavat: the word Bhagavat is the
denomination of that primeval and eternal God: and he who fully
understands the meaning of that expression, is possessed of holy wisdom,
the sum and substance of the three Vedas. The word Bhagavat is a
convenient form to be used in the adoration of that supreme being, to
whom no term is applicable; and therefore Bhagavat expresses that
supreme spirit which is individual, almighty, and the cause of causes of
all things. The letter Bh implies the cherisher and supporter of the
universe. By ga is understood the leader, impeller, or creator. The
dissyllable Bhaga indicate the six properties: dominion, might, glory,
splendour, wisdom, and dispassion. The purport of the letter va is that
elemental spirit in which all beings exist, and which exists in all
beings. And thus this Great word Bhagavān is the name of Vāsudeva, who
is one with the Supreme Brahma and of no one else. This word therefore,
which is the general denomination of an adorable object, is not used in
reference to the supreme in a general but a special signification. When
applied to any other thing or person it is used in its customary or
general import. In latter case it may purport one who knows the origin
and end and revolutions of being and what is wisdom and what ignorance.
In the former it denotes wisdom, energy, power, dominion, might, glory,
without end and without defect.
The term Vāsudeva means that all beings abide in that supreme spirit and
that he abides in all beings as was formerly explained by Kesidhwaja to
Khāndikya called Janaka when he enquired of him an explanation of the
name of the immortal Vāsudeva. He said "He dwelleth internally in all
beings and all things dwell in him; and thence the lord Vāsudeva is the
creator and preserver of the world. He though identical with all beings
is beyond and separate from material nature, from its products, from
properties and from imperfection; he is beyond all investing substance;
he is universal soul; all the interstices of the universe are filled up
by him; he is one with all good qualities; and all created beings are
endowed with but a small portion of his individuality. Assuming at with
various shapes he bestows benefits on the whole world, which was his
work. Glory, might, dominion, wisdom, energy, power and other attributes
are collected in him. Supreme of the supreme, in whom no imperfections
abide, lord over finite and infinite, god in individuals and universals,
visible and invisible, omnipotent, omnipresent, omnicient, almighty. The
wisdom, perfect, pure, supreme, undefiled and one only by which he is
conceived, contemplated and known, that is wisdom; all else is
ignorance".
SECTION VI.
Parāçara said:—The Purusottama is also known by holy study and devout
meditation; and either, as the cause of attaining him, is entitled
Brahma. From study let a man proceed to meditation and from meditation
to study; by perfection in both supreme spirit becomes manifest. Study
is one eye wherewith to behold it and meditation is the other: he who is
identical with Brahma sees not with the eye of flesh.
Maitreya said:—"Revered preceptor, I am desirous to know what is meant
by the term Yoga, by understanding which I may behold the supreme being,
the upholder of the universe".
Parāçara:—I will repeat to you, O Maitreya, the explanation formerly
given by Kesidhwaja to the high-minded Khāndikya also called Janaka.
Maitreya: "Tell me, first. Brahman, who Khāndikya was, and who was
Kesidhwaja; and how it happened that a conversation relating to the
practice of Yoga occurred between them".
Parāçara. There was Janaka named Dharmadhwaja who had two sons
Amitadhwaja and Kritadhwaja; and the latter was a king ever devoted to
the existent supreme spirit; his son was the celebrated Kesidhwaja. The
son of Amitadhwaja was Janaka called Khāndikya. Khāndikya was diligent
and celebrated on earth for pious observances. Kesidhwaja on the other
hand was gifted with spiritual knowledge. These two were engaged in
hostilities and Khāndikya was driven from his principality by
Kesidhwaja. Expelled from his dominions he wandered with a few
followers, his priest and his counsellors, amidst woods and mountains
where destitute of true wisdom, he performed many sacrifices expecting
thereby to obtain divine truth and to escape from death by ignorance.
Once on a time, while Kesidhwaja, the best of those who are skilled in
devotion, was engaged in devout practices a fierce tiger slew his milch
cow in the lonely forest. When the Raja heard that the cow had been
killed he asked the ministering priests what sort of penance would
expatiate the crime. They said that they did not know and referred him
to Kaseru. And consulted by the king Kaseru told him that he did not
know and Sunaka would be able to tell him. Accordingly the Raja went to
Sunaka; but he said too. "I am as unable, O great king, to answer your
question as Kaseru has been; there is no one on earth who can give you
the information except your enemy Khāndikya, whom you have vanquished".
Being thus accosted Kesidhwaja said:—"I will go then and pay a visit to
my enemy; no matter, if he kill me, for I shall then obtain the reward
that attends being slain in a holy cause; whereas if on the other hand
he tells me what penance to perform then my sacrifice will be unimpaired
in efficacy". Accordingly he ascended his car, having clothed himself in
the deerskin and went to the forest where the wise Khāndikya lived. When
Khāndikya saw him approach his eyes reddened with ire and he took up his
bow and said to him "You have armed yourself with deerskin to bring
about my destruction thinking that in such a dress you will be safe from
me; but fool, the deer upon whose backs this skin is seen are slain by
you and me with sharp arrows so I will slay you; you shall not go free
whilst I am living. You are an unprincipled felon, who have robbed me of
my kingdom and are deserving of death". To this Kesidhwaja replied: "I
have come here Khāndikya, to consult you about my doubts and not with
any hostile intention; lay aside therefore both your arrow and anger".
Thus addressed Khāndikya retired for a while, with his counsellors and
his priest and consulted with them what course to adopt. They strongly
urged him to slay Kesidhwaja who was in his grasp and by whose death he
would again become the monarch of the whole world. Khāndikya replied to
them: "It is undoubtedly true that by such an act I would become the
monarch of the whole world but he would thereby conquer the next world:
whilst the earth would be mine. And if I do not slay him I shall conquer
the world to come and leave him this earth. It appears to me that this
world is not so much valuable as the next: for the subjugation of the
next world continues for ever while the conquest over this is but
temporary. I will therefore not kill him but tell him what he wishes to
know".
Coming accordingly to Kesidhwaja, Khāndikya asked him to propose his
question which he promised to answer. And Kesidhwaja related to him what
had taken place, that death of the cow and desired to know what penance
be should perform. Khāndikya, in reply, explained to him fully the
expiation that was suited to the occasion; and then with his permission
Kesidhwaja returned to the place of sacrifice and regularly fulfilled
every necessary act. Having completed the ceremony with its
supplementary rites Kesidhwaja accomplished all his objects: but he then
reflected thus "The priests whom I invited to attend have all been duly
honoured; all those who had any request to make have been pleased with
my complying with their desires; all that is proper for this world has
been effected by me; why then my mind should feel as if my duty had been
unfulfilled". Thinking this he remembered that he had not presented to
Khāndikya the gift that it is proper to offer to a spiritual preceptor
and mounting his chariot he immediately started for the dense forest
where the sage resided. Upon his reappearance Khāndikya took up arms to
slay him; but Kesidhwaja exclaimed "Forbear, venerable sage; I have not
come hither injure you; throw off your wrath, Khāndikya, know that I
have come here to offer you that present which is due to you as my
instructor. Through your lesson I have fully completed my sacrifice and
I am therefore desirous to give you a gift. Demand what it shall be".
Having once more consulted his counsellors, Khāndikya told them the
purpose of his rival's visit and asked them what he should demand. His
friends recommended him to take back his whole kingdom for prudent men
acquire them without conflicting hosts. The king Khāndikya reflecting
laughed and said to them "Why should a person like me be desirous of a
temporary earthly kingdom? Indeed you are very good advisers as regards
the present worldly affairs—but you are undoubtedly ignorant of the life
to come". Saying this he returned to Kesidhwaja and said to him "Is it
true that you wish to make me a gift as to your preceptor?" "Indeed I
do" answered Kesidhwaja. Whereto Khāndikya replied "Then, as it is known
that you are learned in the spiritual learning that teaches the doctrine
of the soul, if you will communicate that knowledge unto me you will
have discharged your debt to your preceptor. Communicate unto me what
acts are efficacious for the alleviation of human sufferings".
SECTION VII.
Kesidhwaja said "But why have you not demanded of me my kingdom free
from all troubles; what else save dominion is acceptable to the
warrior?" Whereto Khāndikya replied "I will tell you why I did not make
such a demand nor require that territory which is an object of ignorant
ambition. It is the duty of the warrior to protect his subjects in peace
and to kill in fight the enemies of his way. It is no fault that you
should have taken my kingdom from one who was unable to defend it, to
whom it was a bondage and who was thus freed from the incumbrance of
ignorance. My desire of dominion originated from my being born to
possess it; the ambition of others which proceeds from human frailties,
is not compatible with virtue. To solicit gift is not the duty of a
prince and warrior. It is for this reason I have not demanded of you the
kingdom, a request which is the outcome of ignorance. Those only, who
are ignorant, whose minds are attached to selfishness and who are
intoxicated with the liquor of self-sufficiency, desire kingdoms; not
such as I am".
Parāçara said:—Being greatly delighted, the king Kesidhwaja praised
Khāndikya and said to him affectionately "Listen to my words. Through
the desire of escaping death by the ignorance of works I exercise the
regal power, celebrate various sacrifices and enjoy pleasures subversive
of purity. Fortunate it is for you that your mind has attached itself to
the dominion of discrimination. Pride of your race now listen to the
real nature of ignorance. The mistaken notion that self consists in what
is not self and that property consists in what is not one's own
constitute the double seed of the tree of ignorance. The ill judging
embodied being, bewildered by the darkness of fascination situated in a
body composed of five elements, loudly asserts 'This is I' but who would
ascribe spiritual individuality to a body in which soil is distinct from
ether, air, fire, water and earth. What man of understanding assigns to
disembodied spirit corporeal fruition or what lands, houses and the like
that it should say, 'These are mine?' What wise man entertains the idea
of property in sons or grandsons begotten of the body after the spirit
has abandoned it? Man performs all acts for the purpose of bodily
fruition and the consequence of such acts is another body; so that their
result is nothing but confinement to bodily existence. In the same
manner as a mansion of clay is plastered with clay and water, so the
body which of earth is perpetuated by earth and water. The body
consisting of five elements is nourished by substances equally composed
of those elements; but since this is the case, what is there in this
life that man should be proud of? Travelling the path of the world for
many thousands of births, man attains only the weariness of bewilderment
and is smothered by the dust of imagination. When that dust is washed
away by the bland water of real knowledge, then the weariness of
bewilderment, sustained by the wayfarer through repeated births, is
removed. When that weariness is relieved the internal man is at peace
and he obtains that supreme felicity which is unequalled and
undisturbed. This soul is pure and composed of wisdom and happiness. The
properties of pain, ignorance and impurity are those of nature and not
of soul. O Muni, there is no affinity between fire and water but when
the latter is placed over the former in a cauldron, it bubbles and boils
and exhibits the properties of fire. In the same manner when soul is
associated with Prakriti it is vitiated by egotism and the rest and
assumes the qualities of grosser nature although essentially distinct
from them and compatible. Such is the seed of ignorance as I have
explained it to you: there is but one remedy for earthly sorrows—the
practice of devotion; no other is known".
Thereupon Khandikya said:—"Do you then the foremost of those versed in
contemplative devotion explain to me what that is, for in the race of
the descendants of Nimi you are best acquainted with the sacred writings
in which it is taught". Whereto Kesidhwaja replied: "Hear the account of
the nature of contemplative devotion, which I am imparting to you and by
perfection in which the sage attains resolution into Brahma and never
suffers birth again. The mind of man is the cause both of his bondage
and his liberation its addiction to the objects of sense is the means of
his bondage; its separation from objects of sense is the means of his
liberation. The sage, who is capable of discriminative knowledge, must
therefore restrain his mind from all objects of sense and therewith
meditate upon the supreme being, who is identical with spirit, in order
to obtain liberation; for that supreme spirit attracts to itself him who
meditates upon it, and who is of the same nature, as the lodestone
attracts the iron by the virtue which is common to itself and to its
products. Contemplative devotion is the union with Brahma effected by
that condition of mind which has attained perfection through those
exercises which complete the control of self; and he, whose
contemplative devotion is characterised by the property of such absolute
perfection, is in truth, O sage, expectant of final liberation from the
world.
"The Yogi, when he first gives himself up to the practice of
contemplative devotion, is called the novice or practitioner; when he
has attained spiritual union, he is called the adept or he whose
meditations are accomplished. Should the thoughts of the former be
unvitiated by any obstructing imperfection, he will obtain freedom after
practising devotion through several lives. The latter speedily obtains
liberation in that existence, all his acts being consumed by the fire of
contemplative devotion. The sage, who would bring his mind into a proper
state for the performance of devout contemplation, must be devoid of
desire and observe invariably continence, compassion, truth, honesty,
and disinterestedness; he must fix his mind upon the supreme Brahma,
practising holy study, purification, contentment, penance and
self-control. These virtues, respectively termed the five acts of
restraint and five of obligation bestow excellent rewards when practised
for the sake of reward and eternal liberation and when they are not
prompted by the desire of transient benefits. Endowed with these merits,
the sage, self-restrained, should sit in one of the modes termed
Bhadrāsana and engage in contemplation. Bringing his vital airs called
Prāna under subjection, by frequent repetition is thence called
Prānāyāma which is, as it were, a seed with a seed. In this, the breath
of expiration and that of inspiration are alternately obstructed
constituting the act two-fold; and the suppression of both modes of
breathing produces a third. The exercise, of yogi, whilst endeavouring
to bring before his thoughts the gross form of the eternal, is
denominated Alambana. He is then to perform Pratyāhāra, which consists
in restraining his organs of sense from susceptibility to outward
impressions, and directing them entirely to mental perceptions. By these
means the entire subjugation of the unsteady senses is effected: and if
they are not controlled the sage will not accomplish his devotions. When
by the Prānāyāma the vital airs are restrained and the senses are
subjugated by Pratyāhāra then the sage will be able to keep his mind
steady in its perfect asylum".
Khāndikya then said to Kesidhwaja "Illustrious sage, inform me what is
that perfect asylum of the mind resting on which it destroys all the
products of human infirmity". To this Keshidhwaja replied. "The asylum
of mind is Brahma, which, of its own nature, is two-fold; as being with
or without form; and each of these, is supreme and secondary.
Apprehension of Brahma or spirit is again three-fold. I will explain the
different kinds to you, they are that which is called Brahma, that which
is named from works, and that which comprehends both is the third. So
that mental apprehension is three-fold. Sanandana and other were endowed
with the apprehension of the nature of Brahma. The celestials and others
whether animate or inanimate are possessed of that which regards acts.
The apprehension, that comprehends both works and spirit, exists in
Hiranyagarbha and others, who are possessed of contemplative knowledge
of their own nature and who also exercise certain active functions as
creation and the rest. Until all acts, which are the causes of notions
of individuality, are discontinued, spirit is one thing and universe is
another, to those who contemplate objects as distinct and various; but
that is called true knowledge or knowledge of Brahma which recognises no
distinctions, which contemplates only simple existence which is
undefinable by words and is to be discovered solely in one's own spirit.
That is the supreme unborn, imperishable form of Vishnu, who is without
form and characterised as a condition of the supreme soul, which is
variously modified from the condition of universal form. The sages, in
the early stage, cannot perceive this form so they must direct their
minds to the gross form of Hari, which is of universal perceptibility.
They must meditate upon him as Hiranyagarbha, as the glorious Vāsava, as
Prajāpati, as the winds, the Vasus, the Rudras, the suns, stars,
planets, Gandharvas, Yakshas, Daityas, all the celestials, and their
progenitors, men, animals, mountains, oceans, rivers, trees, all beings
and all sources of beings, all modifications of natures, and its
products, whether sentient of unconscious, one-footed, two-footed, or
many-footed; all these are the sensible form of Hari, to be apprehended
by three kinds of apprehension. All this universal world, this world of
moving and stationary beings is pervaded by the energy of Vishnu, who is
of the nature of supreme Brahma. This energy is supreme, or when it is
that of conscious embodied spirit it is secondary. Ignorance, or that
which is denominated from works, is a third energy; by which the
omnipresent energy of embodied spirit is ever excited and whence it
suffers all the pains of repeated worldly existence. Obscured by that
energy, the energy that is denominated from embodied spirit, is
characterised by different degrees of perfection in all created beings.
In inanimate things it exists in a very small degree; it is more in
things that have life, but are (without motion); in insects it is still
more abundant, and still more in birds: it is more in wild animals and
in domestic animals the faculty is still greater: men have more of this
faculty than animals, and thence arises their authority over them; the
faculty exists in a supreme degree in Nāgas, Gandharvas, Yakshas,
celestials, Sakra, Prajāpati and Hiranyagarbha; and is above ail
predominant in that male (Vishnu) of whom all these various creatures
are but the diversified forms, permeated universally by his energy, as
all-pervading as the other.
"That state of Vishnu, which is without form, is to be meditated upon by
the sages and this imperceptible and shapeless form of Brahma is called
by the wise 'that which is' and in which all the energies, described
before, reside. O lord of men, from this state of Vishnu and which is
formless, proceeds his universal form and other great form and other
forms endowed with his diverse energies. For the behoof of the universe
he assumes various forms, that of the celestial, birds and men—but he is
never born being influenced by his pristine actions; he is
all-comprehending and irresistible. This universal form of his is to be
meditated upon by the sage for the purpose of purification for it washes
away all sins. As the fire, combined with wind, consumes twigs with its
increased flame, so this form of Vishnu, when meditated upon by the sage
in his heart, destroys all sins. Let us therefore fix our mind
resolutely upon him who is the asylum of three fold energies and this is
the operation of the mind which is called perfect Dhāranā: and thus the
perfect asylum of individual as well as universal spirit, that which
beyond the three modes of apprehension, is attained for the eternal
emancipation of the sage. O foremost of men, the gods and others who
rest in the minds are impure and spring from acts. The apprehension by
the mild, of that visible form of Vishnu without regard to subsidiary
forms is thence called Dhāranā and I will now describe to you the
perceptible form of Hari which no mental retention will manifest except
in a mind that is fit to become the receptacle of the idea. The
meditating sage must think of Vishnu as having a delightful and lovely
countenance with eyes like the leaf of the lotus, smooth cheeks, and a
broad and brilliant forehead; ears of equal size, the lobes of which are
embellished with splendid pendants, a painted neck and a broad breast on
which shines the mystic mark of Sribatsa; a belly falling in graceful
fold, with a deep-seated navel; eight long arms or else four; and firm
and well knit thighs and legs, with well-formed feet and toes. Let him,
with well-governed thoughts, contemplate, as long as he can persevere
with undivided attention, Hari as clad in a yellow raiment, wearing a
rich diadem on his head and brilliant armlets and bracelets on his arms
and bearing in his hands, the bow, the shell, the mace, the sword, the
discus, the rosary, the lotus and the arrow. The Yogi may believe his
retention to be perfect when this image never vanishes from his mind,
whether he be going or standing, or be engaged in any other voluntary
act. The sage may then meditate upon the form of Vishnu without his arms
as the shell, mace, discus and bow and as placid and bearing only his
rosary. When the idea of this image is firmly retained, then he may
meditate on Vishnu without his diadem, bracelets or other ornaments. He
may next contemplate him as having but one single limb and may then fix
his whole thoughts upon the body to which the limbs belong. The process
of forming a lively image in the mind exclusive of all other objects,
constitutes Dhyāna, or meditation, which is perfected by six stages and
when an accurate knowledge of self, free from all distinction, is
attained by this mental meditation that, is termed Samadhi.
"After accomplishing this stage the Yogi acquires discriminative
knowledge, which is the means of enabling living soul when all the three
kinds of apprehension are destroyed to attain the attainable supreme
being. Embodied spirit is the user of the instrument, which instrument
is true knowledge; and by it that identification of the former is
attained. Liberation which is the object to be effected being
accomplished discriminative knowledge ceases. When endowed with the
apprehension of the nature of the object of enquiry, then there is no
difference between the individual and supreme spirit; difference is the
outcome of the absence of true knowledge. When that ignorance which is
the cause of the difference between the individual and universal spirit
b destroyed finally and for ever who shall ever make that distinction
between them which does not exist? Thus I have, O Khāndikya, in reply to
your question, explained to you what is meant by contemplative devotion
both fully and summarily. What else do you wish to hear?"
Khāndikya replied to Keshidhwaja and said:—"The explanation that has
been given by you of the real nature of contemplative devotion, has
satisfied all my wishes and removed all impurity from my mind. The
expression 'mine' that I have been accustomed to use is untruth and
cannot be otherwise declared by those who know what is to be known. The
words 'I' and 'mine' constitute ignorance; but practice is influenced by
ignorance. Supreme truth cannot be defined for it is not to be explained
by words. Depart, therefore, Keshidwaja; you have done all that is
necessary for my real happiness, in teaching me contemplative devotion,
the exhaustible bestower of liberation from existence".
After receiving becoming homage from Khāndikya, Keshidhwaja came back to
his capital. And having made his son Raja he repaired to woods to
accomplish his devotions, his whole mind being intent on Govinda. His
whole mind being devoted to one object only and being purified by the
practice of self-restraint, self-control and the rest he obtained
absorption into the pure and perfect spirit which is termed Vishnu. And
in order to obtain liberation Keshidhwaja became averse from his own
perishable works and lived amidst objects of sense and practised
religious rites without expecting any benefit therefrom. Being freed
from ail sins by pure and auspicious fruition he obtained that
perfection which removes all miseries.
SECTION VIII.
Parāçara said:—I have thus explained to you the third kind of worldly
dissolution, that which is absolute and final which is liberation and
resolution into eternal spirit. I have related unto you the primary and
secondary creation, the families of patriarchs, the periods of the
Manwantaras and the genealogical histories of the kings. I have
described briefly to you, who were desirous of hearing it, the
imperishable Vaishnava Purāna which destroys all sins, the most
excellent of all sacred writings and the means of attaining the great
end of man. If you have any thing else to ask, put the question and I
will answer it.
Maitkeya said:—"Holy preceptor, you have indeed said unto me all I
wished to know and I listened to it with devoted attention. O great
saint, all my doubts have been removed and my heart has been purified.
By thy favour, I have been acquainted with the account of creation,
preservation and destruction. I have also learnt from you of Vishnu in
his collective fourfold form; his three energies; and the three modes of
apprehending the object of contemplation. By thy favour I have acquired
a thorough knowledge of all this and there is nothing else worthy to be
known when it is once understood that Vishnu and his world are not
mutually distinct. By your kindness, O great Muni, you have removed all
my doubts since you have instructed in the duties of the several tribes
and in other deities; the nature of active life and discontinuance of
action and derivation of all that exists from works. And I have nothing
else to enquire of you, O Venerable Brahmin; and pardon me, if by
answering to my questions you have been fatigued in any way. Pardon me
for the trouble I have given you through that amiable quality of the
virtuous which makes no distinction between a disciple and a child".
Parāçara said:—I have related to you this Purāna which is equally as
sacred as the Vedas by hearing which all sins are expatiated. In this,
have been described to you the primary and secondary creation, the
families of the patriarchs, the Manwantaras, the regal dynasties; the
celestials, Daityas, Gandharvas, serpents, Rākshasas, Yakshas,
Vidhyidharas, Siddhas, and heavenly nymphs; ascetics, endowed with
spiritual wisdom and practisers of devotion, the distinctions of four
castes, and the actions of the most eminent amongst men; holy places on
the earth, holy rivers and oceans, sacred mountains, and legends of the
truly wise, the deities of the different tribes and observances enjoined
in the Vedas. By hearing this, all sins are obliterated. In this also
the glorious Hari has been revealed the cause of the creation,
preservation and destruction of the world; the soul of all things and
himself all things; by the repetition of whose name man is freed from
all sins which fly to the wolves that are frightened by a lion. The
repetition of his name with devout faith is the best remover of all
sins, destroying them as fire purifies the metal from the dross. By the
mere recollection of the name of Hari all the stains of Kali Yuga are
removed and piety is increased. That Hari, who is all existing things,
who is Hiranyagarbha, Indra, Rudra, the Adityas, the Aswins, the winds,
the Kinnaras, the Vasus, the Sādhyas, Viswadevas the celestials, the
Yakshas, serpents, Kikshasas, the Sidhas; Daityas, Gandharyas, Dānavas,
nymphs, the stars, asterism, planets, the seven Rishis, the regents and
warders of the quarters, men, Brāhmans and the rest, animals tame and
wild, insects, birds, ghosts and goblins, trees, mountains, woods,
rivers, oceans, legions living underneath the earth, the divisions of
the earth and all perceptible object—he who is identical with all
things, who knoweth all things, who is the form of all things being
himself without form and who is everything from the mount Meru to an
atom, he the glorious Vishnu and the destroyer of all sins, is described
in this Purāna. The reward, which one obtains by hearing this Purāna, is
equal to that obtained by the performance of a horse-sacrifice or by
fasting at the holy places of Pryaga, Pushkara, Kurukshetra or Arbuda,
Hearing this Purāna once only is as efficacious as offering oblations in
a perpetual fire for one year.
The man, who having controlled his passions, bathes at Mathurā on the
twelfth day of the month of Jyeshtha and beholds the image of Hari,
obtains a great reward and so does he who with his mind devoted to
Kesava, recites this Purāna. The man, who bathes in the river Jamunā, on
the twelfth lunation of the light fortnight of the month in which the
moon is in the mansion Jyeshtha, and who fasts and worships Achyuta in
the city of Mathurā, receives the recompense of an uninterrupted
horse-sacrifice. Beholding the ancestors of some eminent amongst men,
attaining prosperity by the pious observances of their descendants,
another man's parents and their parents exclaim, "If any of our
descendants, having bathed in the Jamunā and fasted, worships Govinda in
Mathurā, in the light fortnight of Jyestha, he will secure for us an
elevated position". Having worshipped Janārddana in the light fortnight
of Jyeshtha a man of good birth will offer cakes to his fortunate
ancestors in the Yamunā. By reading with devotion one section of this
Purāna one can acquire the same merit which he will reap by bathing in
the Yamunā during the light fortnight of Jyeshtha, by giving gifts to
the manes and worshipping Janārddana with a devoted merit. Those who
have fallen into the ocean of worldliness and been stricken with terror,
may be liberated by reading this Purāna which frees one from bad dreams
and imperfections.
This Purāna was originally composed by the Rishi Nārāyana and was
communicated by Brahmā to Ribhu; he described it to Pryabrata who again
related it to Bhāguri. Bhāguri recited it to Tambamitra, and he to
Dadicha, who gave it to Sāraswata. Bhrigu received it, who imparted it
to Purukutsa and he taught it to Narmadā, The goddess gave it to the
Nāga King, Dhritarashtra and to Purāna of the same race, by whom it was
given to their king Vāsuki. He imparted it to Vatsa and he to Ashawtara
from whom it successively proceeded the Kambala and Elapatra. When the
ascetic Vedasiras descended to Pātāla, he there received the whole
Purāna from the Nāgas and communicated it to Pramati. Pramati imparted
it to the wise Jātukarna and he taught it to many other holy persons. By
the blessing of Vasistha I have been acquainted with it and I have
faithfully related it to you. O Maitreya, you will teach it at the end
of the Kali age to Samika. Whoever hears this great mystery which
removes the stain of Kali shall be freed from his sins. He who hears
this every day acquits himself of his obligations to his manes,
celestials and men. Hearing ten chapters of this Purāna one obtains the
rare and great merit that a man acquires by the gift of a brown cow. He
who hears the whole of this Purāna meditating on his mind, Achyuta, who
is all things and of whom all things are made, who is the stay of the
whole universe—the asylum of spirit; who is knowledge and that which is
to be known; who is without beginning or end and the benefactor of the
celestials—certainly obtains the reward which can be acquired by the
uninterrupted celebration of the horse-sacrifice. He who recites and
retains with faith this Purāna in the beginning, middle and end of which
is described the glorious Achyuta, the lord of the universe in every
stage—the master of all that is stationary or movable composed of
spiritual knowledge acquires such purity as exists not in any world the
eternal state of perfection which is Hari. The man who fixes his mind on
Achyuta does not go to hell; he who meditates upon him considers even
celestial bliss as an impediment; he, in whose mind he abides, thinks
little of the region of Brahmā; for when present in the minds of those
who are pure, he bestows upon them eternal freedom. What wonder is there
that all sins shall be removed by chanting the name of this Vishnu? What
else should be heard of but that Hari, whom, those devoted to acts
worship with sacrifices continually as the god of sacrifice; whom those
devoted to meditation contemplate as primary and secondary; composed of
spirit; by obtaining whom man is not born, nor nourished nor subjected
to death; who is both cause and effect; who as the progenitors receives
the libations made to them; who, as the gods, accepts the offerings
addressed to them, the glorious being who is without beginning or end;
whose name is both Swāhā and Swadhā; who is the asylum of all spiritual
power; in whom the limits of finite, things cannot be measured, and who,
when he enters the ear destroys all sin.
Salutation unto the first of gods, Purusottama who is without end and
beginning, without growth and decay and death, who is substance that
knows no change. Salutation unto that undecaying Purusha, Vishnu who
assumed sensible qualities, who though pure became as if impure,
assuming various shapes, who is gifted with divine wisdom and who is the
lord of the preservation of all creatures. Salutation unto him who is
the instrument of meditative wisdom and active virtue, who confers
enjoyments upon human beings; who is identical with three-fold
qualities; who is without any change and is the cause of the evolution
of the world and who is without any birth or decay. Salutations unto him
who is called heaven, air, fire, water, earth and who confers all
objects that satisfy sense, who benefits mankind, and who is
perceptible, subtle, and imperceptible. May that unborn eternal Hari,
who is seen in manifold forms, whose essence consists of both nature and
spirit, confer humanity that blessed condition which is without birth or
decay.
FINIS.
[1] This mystic monosyllable plays a prominent part in Sanskrit
scriptural literature. Composed, according to some, of the letters a, u,
and ma. signifying Brahmā, Creator; Vishnu, Preserver; and Siva,
Destroyer;—it expresses the three in One; and is said to possess great
power spiritually.—T.
[2] In this translation, such epithets as, although compounded of
general terms, have through usage come to mean some particular
individual, have been retained untranslated, their renderings being only
appended in footnotes.—Vasudeva is Vasudeva's son, an appellation of
Krishna; which, again, although the name of the most celebrated
incarnation of Vishnu, means—dark blue or brown.—T.
[3] Pundarika-aksha—having eyes resembling the pale lotus.—T.
[4] Hrishika—organ of sense, and ica—lord. Hirshikesha—sovereign of the
senses,—i.e. the cause of their action and abstention.—T.
[5] Vishnu means all-pervading.—T.
[6] The three cardinal qualities—goodness, passion and darkness.—T.
[7] Unformed Nature is designated by several epithets—Pradhana,
Prakriti, Avyakta (unmanifested), etc.—T.
[8] Wealth is of eight kinds, viz., animā, laghimā, prāpti, prākamya,
mahimā, içitwa, vaçitwa, and kāmāvaçāyitā.—Animā is the power of
reducing one's self to the minutest proportions; laghimā is that of
rendering one's self exceedingly light,—prāpti is the power of
obtaining anything that is wished; prākamya is irresistibility of the
Will; içitwa is supremacy; vaçitwa is the power of bringing all under
sway; and Kāmāvaçāyitā is the power of suppressing desire.—T.
[9] A Purāna treats of these five subjects, viz., (1) the creation, (2)
destruction and renovation of the world, (3) royal dynasties, (4) reigns
of the Manus, and (5) geneologies.—T.
[10] The reigns of Manus.
[11] A kalpa is a day and night of Brahmā, consisting of 4,320,000,000
solar sidereal years, or years of mortals, measuring the duration of the
world.—T.
[12] An order of saints.
[13] The text has puman—male beings.—T.
[14] An oblation of various ingredients offered by way of respect.—T.
[15] An arrangement of the text of the Vedas into short sentences; or a
compilation.—T.
[16] Vasudeva is named from his residing in all objects and his endowing
them with splendour. Moksha Dharma.—T.
[17] Vyakta and Avyakta—the names respectively of formed and unformed
matter.—T.
[18] According to the Sankhya system, which the author follows in his
cosmogony, prior to creation, the Universe existed in Nature like a
mangoe tree existing latent in a mangoe-stone; and in the fullness of
time, favored by the Primeval male and Time, the evolution of all was
brought about.—T.
[19] Male being.—T.
[20] Followers of the Sankhya Philosophy hold that the equilibrium of
the three principles or modes, is Prakriti—Primal nature.—T.
[21] "Here let us remind our readers of the argument by which we are led
to conclude that the visible system (vyakta) is not the whole universe,
and that there must be an invisible order of things (Avyakta) which will
remain and possess energy when the present system has passed away. It
is, moreover, very closely connected with the present system, inasmuch
as this may be looked upon as come into being through its means". The
italics are mine. Unseen Universe, p. 157.
[22] Emanation of Divinity.
[23] Or Buddhi—the Intellect. This is also called Mahat—the Great one.
It is the substance or essence by which the soul obtains a knowledge of
external things.—T.
[24] Ahankara is the substance or ens connected with thought Buddhi, in
which consciousness inheres. It is the Mid-stuff of Prof. Clifford,
assumed as the original ground of our being i.e. of all formal being.—T.
[25] Connected successively with goodness, passion and foulness.—T.
[26] Ahankara relating to foulness.
[27] Cardinal Point, Wind, Sun, Pracheta [regent of water], Acwini
Kumara, Fire, Indra, Upendra, Krishna, Mitra, and Prajāpati.—T.
[28] "Mind" says Maudesley in Physiology of mind "used in the sense of
substance or essence, and brain used in the sense of organ of mental
function, are, at bottom, names of the same substance". In the system of
Kapila, which the author follows, everything connected in function with
sensuous objects, is as material as the objects themselves, being
equally an emanation from Prakriti—T.
[29] As Hiranyagarbha.—T.
[30] Lit. the Great one—so consciousness or egoism is styled.—T.
[31] Vide ante.—T.
[32] The three gunas—generally translated qualities,—but more properly
modes or principles—have a physical as well as a moral significance in
the sacred literature of the Hindus. "They are not mere accidents of
nature, but are of its essence and enter into its composition". Davis'
Hindu Philosophy.—T.
[33] Vide ante.—T.
[34] This is an appellation of Vishnu, meaning, he who is worshipped.
This Purana as the locus classicus of the Vaishnavas, recognises Vishnu
as in one the Greater and the Destroyer, without assigning the function
of destruction to Siva.—T.
[35] The hundred-hooded serpent, Sesha or Ananta, also conceived as a
form of Vishnu himself.—T.
[36] The acts of human beings, etc., are also his property.
[37] A nimesha is the twinkling of an eye.
[38] Dwāpara and Kali.
[39] The division of the Yugas.
[40] A generic name of the Progenitors of mankind.
[41] I fail to perceive the sense of this, unless it meant as they have
been created aforetime.—T.
[42] Lacs.
[43] One million.
[44] Ten millions.
[45] Manwantaras.
[46] Extending over as many Manwantaras.
[47] Persons practising a certain process entitled Yoga.
[48] The time of creation.
[49] A divine personage sprung from Brahmā.—T.
[50] A name of Vishnu.—T.
[51] This term, a common appellation of Krishna, is derived variously.
Go—language [the language of the Vedas] and vinda—who knows; or
go—heaven or a cow, and vid—to obtain,—by whom heaven is obtained, or
who obtains felicity by protecting kine.—T.
[52] Madhava being one of the names of Krishna, Madhavi means related to
Madhava.—T
[53] Oblation into fire with the utterence of Vashata.—T.
[54] The utterence of Om.—T,
[55] Another appellation of Krishna, from the root, hri—to take or
seize. Hari possibly means he that takes men's hearts.—T.
[56] i.e. belonging to the Sama Veda, which used to be sung.—T.
[57] An appellation of Krishna, derived from Ka—Brahmā, and ica—Siva and
va—who goes—i.e. one that goes before Brahmā and Siva, or from
Kesa—hair, and va—who possesses—fair-haired.—T.
[58] Sacrificial stake.
[59] Hymns of the Rig Veda.—T.
[60] Hindu scriptures are broadly divided into (1) Sruti—audition; and
(2) Smriti—reminiscence. The former corresponds to the Christian
Revelation, and the other is tradition.—T.
[61] This approaches wonderfully the theory of Spontaneous creation,
which is accepted by the out-and-out apostles of Modern Science—The most
uncompromising advocates of Evolution could not outdo the Hindu sage of
yore, in formulating their faith in (to give a Spencerian turn to the
expression) the unknowable force, which, unintelligent itself, brings
about this wonderful system of things instinct with infinite wisdom and
love! Queer, however, would the classification read,—Parāçara, Darwin,
Spencer, Huxley, Heckel, Tyndall, etc.—T.
[62] Ancestral manes.
[63] Tamas brings about love of one's own person, etc., moha produces a
sense of authority over offspring, etc. mahamoha generates desire of
sensual gratification, tamisra causes anger on any impediment coming in
the way of enjoyment, and through andhatamisra one is led to conserve
health and the good things of life.—T.
[64] Lit. the stream of beings living according to nature.—T.
[65] Some of these are physical, such as leprosy, deafness, blindness,
inertia, dumbness, smellessness, impotence; some are mental and moral.
It is, however, difficult for us of these times to see how beasts, &c.
are more subject to these evils than human beings. The author may
possibly have a meaning of his own, which, in the absence of adequate
commentary, we fail to arrive at.—T.
[66] The stream of being, tending upwards.—T.
[67] Lit. soul-satisfying.—T.
[68] The first circumstance, remarks the commentator, is owing to the
presence, the next, to that of passion.—T.
[69] Lit. the creation of the elements.
[70] i.e. pertaining to Indriyas—the organ of sense.
[71] From Prakriti—nature.
[72] Creation of the gods.
[73] An order of deities.
[74] i.e. relating to the excited condition of anything.
[75] This passage is very obscure. It is not clear how acts, whether
fair or foul or indifferent, can apply to immobile objects, the very
statement of whose name carries with it a negation of movement.—T.
[76] In Sanskrit tamas means darkness, along with the principle of
foulness.
[77] Meaning, going before twilight.
[78] From Raksha—protect.
[79] From the verb ha leave.
[80] Serpents.
[81] Serpents.
[82] A fabulous animal, having eight legs, inhabiting the snowy
mountainous regions.—T.
[83] Bos Gavus.
[84] A species of deer.
[85] i.e. belonging to village.—T.
[86] The most sacred hymn in all the Vedas, in praise of the Sun, as
representing the Supreme Sun of the spiritual Universe.—T.
[87] Hymns of the Rig-Veda.
[88] A kind of sacrifice.
[89] A division of the Sama Veda, so named.
[90] A sacrifice.
[91] A division of the Vedas.
[92] Song of the Sama Veda.
[93] A part of the Sama Ved. Vrihat means great.
[94] A metre of the Sama Veda.
[95] Songs of the Sama Veda.
[96] A kind of Sacrifice.
[97] A kind of Sacrifice.
[98] Inferior spectres reveling in the morally foul and the physically
filthy.—T.
[99] Horse-hipped beings.
[100] Horse-faced beings.
[101] A profound view, in imaginative vesture, of Heredity. The Author
imparts a comprehensiveness and sublimity to the doctrine which is
unsurpassed—T.
[102] A little liberty has been indulged in translating this sentence,
at the construction of the original is involved and complicated.—T.
[103] subject to duality, i.e. came under the Law of Relativity, in the
sense of Professor Bain. See Senses and Intellect.
[104] Rice of various kinds; of which eight only are enumerated by the
authorities.
[105] A medicinal plant, and perfume, Panicum Italicum.
[106] A species of grain eaten by the lower people Paspalum Kora.
[107] A sort of panic, P. miliaceum.
[108] A sort of kidney bean:—phaseolus radiatus.
[109] Phaseolus mungo.
[110] A sort of pulse or lentil—Eroum Hirsutum; cassia alata.
[111] Dalichos biflorus.
[112] Cytius cajan.
[113] From grāma—village.
[114] From aranya—wood.
[115] Panicum mantacium. Also P. coloumn.
[116] Wild sessamum.
[117] Coix barbata.
[118] A fruit.
[119] i.e. the Wind-god.
[120] Ambrosia.
[121] A formula, embodying the name of Vāsudeva.
[122] viz. the upper, middle, and nether regions.
[123] Mildness
[124] Insolence
[125] Meek.
[126] Wild.
[127] White.
[128] Dark.
[129] Having an hundred forms.
[130] Sacrifice.
[131] Gift in sacrifice to Brahmanas.
[132] Veneration
[133] The goddess of wealth.
[134] Patience.
[135] Satisfaction.
[136] Nourishment.
[137] Intelligence.
[138] Act.
[139] Intellect.
[140] Bashfulness.
[141] Body.
[142] Success.
[143] Fame.
[144] Righteousness.
[145] Renown.
[146] Chaste.
[147] Birth.
[148] Memory.
[149] Gratification.
[150] Forgiveness.
[151] Reverence.
[152] Good-natured.
[153] Energy.
[154] This and the last are words uttered while one is offering
oblations.
[155] Sexual desire.
[156] Lakshmi.
[157] Pride.
[158] Restraint.
[159] Satisfaction.
[160] Contentment.
[161] Nourishment.
[162] Greed.
[163] Intellect.
[164] Knowledge.
[165] Action.
[166] Punishment.
[167] Justice.
[168] Humility.
[169] Intellect.
[170] Apprehension.
[171] Body.
[172] Exertion.
[173] Felicity.
[174] Fame.
[175] Cheerfulness.
[176] Malice.
[177] Unrighteousness.
[178] Falsehood
[179] Wickedness.
[180] Fear.
[181] Hell.
[182] Illusion.
[183] Pain.
[184] Death.
[185] Tapa—lit. heat—here means the three kinds of pain,—natural,
supernatural and that coming from spirits. The word tapa for pain refers
to the physical phenomenon accompanying all pain—namely, heat in the
part affected. And physical pain in any part of the body is invariably
found to be accompanied with heat at that locality.—T
[186] Misery.
[187] Disease.
[188] Decrepitude.
[189] Grief.
[190] Thirst.
[191] Anger.
[192] The reader will readily perceive that all this is allegorical,
although the allegory is by no means on all fours. The entire fabric, it
may truly be said, of Hinduism is upreared upon an allegorical
foundation; but the allegory having been missed, it has degenerated
itself into a system of degrading superstition.—T.
[193] Clarified butter as offered in oblations to fire with cakes of
ground barley meal that have been well steeped in it.—T.
[194] The room opposite to that which contains the materials for an
oblation and in which the family and friends of the sacrifice
assemble.—T.
[195] An oblong with quadrangular sides.
[196] A sacrificial stake.
[197] The hymns of the Sama Veda.
[198] A division of time.
[199] Wife of Yama.
[200] Time taken up by the twinkling of an eye.
[201] A kind of celestial tree.
[202] Ten thousand.
[203] A designation of Om, for which see before.
[204] Lit.—celestial saints—an order of saints.
[205] The preceptor of the deities.
[206] Lit three-eyed—a name of Siva.
[207] Suns keeping company with the Sun proper, who presides over them.
[208] The bow, or the Trident of Siva.
[209] The Wind-god.
[210] Himansu—name of the Moon.
[211] The Esculapius of the Hindus.
[212] A vessel so named.
[213] A hymn of the Rig Veda.
[214] A scimitar—a sacrificial knife.
[215] Lit.—the performer of an hundred sacrifices. It is a name of
Indra.
[216] Another name of Vishnu.
[217] The genius of ill-luck,
[218] According to the commentator this distinction is derived from the
Vedas. The first class or Agnishwattas consists of those householders
who when alive, did not offer burnt sacrifices; the second of those who
presented oblations with fire.
[219] The other wife of the king.
[220] Contact with the universe—meaning who is not restricted by its
boundaries.
[221] The material universe.
[222] Brahmā the creator.
[223] Manu.
[224] Receiving oblations Indra pours rains by which harvest grows and
upon which the world lives.—T.
[225] Another text reads Vivardhita, meaning—And they were thenceforth
piled upon one another.
[226] A class of deities to whom daily offerings are to be made.
[227] Are the personifications of Vedic rites and prayers.
[228] The milky way.
[229] The three kinds of affliction referred to in the Sankhya
Philosophy, internal, bodily or mental affliction. External, such as
injuries received from men or animals. Superhuman—such as miseries
inflicted by gods, or through some supernatural agency.
[230] There is another reading which has been translated by Wilson. "The
mighty-armed and Valiant Taraka".
[231] i.e. Those who obtain this highest knowledge regarding the
condition of Brahma are freed from future births i.e. they are not
required any more to go through the cycle of births.
[232] This lake is still to be seen near Ajmere.
[233] Markandeya and Vayu Puranas have Kamya as the name of the daughter
of Kardama. Wilson has adopted this name.
[234] He is the great serpent upon which Vishnu rests during the
intervals of divine creations. And the world is supported on his
thousand heads.
[235] There is another reading Vastu Vastatmakan kuta: which when
translated stands as "Whence they can be considered as essentially the
same with the either".
[236] This is Prakriti or supreme nature.
[237] There is another reading Pradhana purushattakam qualifying the
universe i.e. universe consisting of inert nature and soul.
[238] The three naves are the three portions of the day namely, morning,
noon and night; the five spokes are the five cyclic years and the six
peripheries are the six seasons.
[239] It is a vedic verse in the shape of a short prayer to the sun.
[240] (a) The Saura containing the sun's passage through a sign of
zodiac; (b) Chandra containing thirty lunations; (c) Savana
containing thirty days of sunrise and sunset; (d) Nakshatra or the
moon's revolution through the twenty-eight lunar mansions.
[241] That is performing the expiatory rites for their master.
[242] Therein another reading Agnisoma Bhutaya which professor Wilson
has adopted i.e., who as fire and the moon.
[243] These are the subsidiary portion of the Vedas—namely (a) Siksha,
rules for reciting prayers (b) Kalpa, ritual (c) Vyakarana, (grammar)
(d) Nerukta, glossary (e) Chandas, metre (f) Voytish, astronomy.
[244] The third Muhurtta about two hours before sunrise.
[245] The mundane egg floating on the water at creation, of that metal,
or similar colour from which the deity issued according to some legends;
i.e. he should treat him with all reverence.
[246] The Brāhmans here are classed into Trinachiketa, Trimadhu and
Trisuparna. The first is so called from reciting three Anuvakas of the
Katha-Ka branch of the Yajur-veda, beginning with the term Trinachiketa
&c.; the second from three Anuvakas of the Sama Veda
beginning Madhuvata; and the third from a similar portion commencing
Brahmavan namami.
[247] There is some difference between veda vit and Srotya—The first
studies the Vedas only and the second practises the rites thereof.
[248] Yogi is one who practices strictest penances.
[249] A chanter of the principal Sama-veda. Portions of it contained in
the Aranyaka are called the Jyestha ‘elder' or principal Saman.
[250] It is a ceremony which comprehends offerings to both paternal and
maternal ancestors or ancestors in general.
[251] Havishya i.e. offerings made of rice or other grains with
clarified butter.
[252] The expression Gavya literally means all that is derived from cow.
But being associated with flesh readers may mistake it for the flesh of
a cow. Though the sacrifice of a cow or calf formed part of the ancient
Srāddha it is proscribed in the present age. So it must mean here milk
or any preparation of it.
[253] Eunuch.
[254] One ejected from the society.
[255] A woman in her course.
[256] Sagara is still the name of the Bay of Bengal at the mouth of the
Ganges which is held in great reverence by the Hindus. There is an
island there of the same name where there is a pilgrimage of Kapila
where still now takes place an annual fair.
[257] For this the Gangā is called Jāhnavi i.e. issuing from Jahnu.
[258] The word in the text is chakracharina—it means also those
ascetics, who make wherever they arrive in the evening, their homes.
[259] The Rāsa dance is danced by men and women holding each other's
hands going round in a circle singing the airs to what they dance.