Vyasa said:—When religion will be shaken and good conduct will be

extinct, men, shorn of accomplishments, will be short-lived. With the

decrease of the duration of life, there will be decay of strength. It

will lead to the perversity of colour which will produce diseases. This

will give birth to repentence which will beget the consciousness of the

God. And this will produce again virtue. With this end they will attain

to the Satya Yuga. Some, observing virtue in words only, will grow

indifferent and some, being conscientious, will, with curiosity, enquire

into causes. Having their minds freed from doubts, some men, proud of

their learning, will find out unity between inference and evidence

(3–7). Others will disprove the Vedas. The wicked and ignorant men,

proud of their learning, will be atheists. They will be proud and

divorced from the knowledge of Sastras. They will have reverence for the

apparent meaning and be fond of discussions. When at the revolution of

the cycle religion will be shaken people will follow the last (Vishnu’s)

dispensation; and with gifts and truthfulness they will perform many

merciful acts (8-11). During that period people will eat every sort of

things, be of uncontrolled senses, devoid of accomplishments and

shameless. Know this as the consummate sign of sinfulness. When the

Kshatriyas and other orders, will resort to begging, the eternal means

of subsistence unto the Brāhmanas, for their livelihood know it as the

sign that sin has set in. When this cycle, destructive of knowledge and

learning, will be filled with sin, people, leading the life of celibacy,

will attain to the consummation of spiritualism within a short time. In

the last cycle will take place great wars, great tumults, great showers

and fears: know these to be the signs of sinfulness. In the end of the

Yuga the Rakshasas will assume the forms of the Brāhmanas and the kings,

bent upon speaking harsh words, will enjoy the earth. When men, divorced

from the study of the Vedas, celebration of sacrifices and morals,

proud, avaricious, eating all, performing useless rites, stupid,

selfish, covetous, putting on worthless dresses, mean, deviating from

the eternal religion, the stealers of other’s riches, the ravishers of

others’ wives, lustful, wicked, deceiptful and brave, will be born with

equal character the various ascetics will hide themselves (12–20). With

words men will worship those persons, devoted to the God, who were born

in the Krita age (21). Men will steal corns, raiments, edibles and even

dry cow-dung (22). The thieves will steal the property of other thieves

and murderers will kill other murderers. When thieves will kill the

other thieves people will fare well (23). When the world will be

impoverished, oppressed and divorced from evening prayers and when all

the orders will live in the same style men, pressed down by the weight

of taxes, will retire into woods (24). The sons will engage the father

in all works and the daughter-in-law will make the mother-in law work.

And when sacrifices will be stopped the disciples will pain the

preceptor with wordy shafts. The Rākshasas, the voracious animals,

insects, mice and serpents will injure men. O king, in the close of the

cycle, peace, prosperity, health, friends and literature of the people

will suffer decrease. Being themselves their own masters and thieves,

kings, loaded with the miseries of the cycle, will roam in circles in

various countries. Travelling in their own countries and growing

useless, men, with their friends, will await the appointed time (25–29).

Assailed with fear and hunger and carrying their sons on their shoulders

men will cross the Koushiki and seek shelter in the provinces of Anga,

Banga, Kalinga, Kashmira, Mekala and Rishikāntagiri. Men will live with

the Mlechchas on the sides of the Himalaya, the bank of the ocean of

salt water or in the forests. The earth will be shorn and yet not shorn

of its inhabitants. Although armed the guards will not do their duties.

Men will live on deer, fish, birds, beasts of prey, serpents, insects,

vegetables, fruits and roots (30–34). Like Munis men will collect

themselves and put on bark, leaves and deer-skin. Although living in

mountain caves they will grow anxious for knowing and eating paddy

growing in villages or in the forest. They will with care rear up sheep,

goats, asses and camels (35-36). Living on the bank of rivers for water

they will obstruct the currents. And they will sell and buy cooked food

amongst themselves. For taking their own shares the sons will fight over

the capital. Under the influence of the age people will have children,

have none and will be shorn of the good marks of their families. People,

in that cycle, will follow a degraded faith preached by a degraded

person. The duration of a man’s life will be thirty years. And attacked

by fever they will grow weak and lose their wealth; their physical

organs will be enfeebled by diseases and they will be visited by sorrow

consequent upon the decrease of their longevity. They will be busily

engaged with visiting and serving the pious and on account of the wane

of their conduct they will attain to Satya-Yuga. They will practise

pious rites because they will not get objects of desire; and they will

shrink from committing oppressions on account of their weakness

proceeding from the destruction of their own men (37-43).

Thus making gifts, observing truth and cherishing reverence for the

safety of their own lives they will satisfy the four-fold duties and

meet with well-being. Amongst those men rolling with the senses and

their objects, some will acquire the true knowledge and say "Whether

virtue or death has sweet fruits." As decline gradually takes place so

does advancement. Afterwards when religion will be completely followed

by men Krita-yuga will set in. As the moon increases in the light half

of the month and decreases in the dark half, so good conduct multiplies

in the Krita-Yuga and suffers decrease in the Kali. However the time is

one: according to increase and decrease, Satya, Treta, Dwāpara and Kali

are its four stages. As the moon is enshrouded by darkness in the dark

fortnight and becomes full in the light fortnight so virtue increases in

the Satya and decreases in the Kali Yuga. As a man does not regard an

ancestral lump of gold covered with dust as gold and thinks himself

poor, and again considers himself rich when he finds it gold after it is

cleansed, so when the great soul is covered with Māyā pervaded by the

quality of darkness, men call it a creature and when it is divorced from

Māya they call it pure intelligence. It is thus said in the Vedas and

the learned men also have explained its meaning. By penances having

heaven etc., for their object, eternal fruits are begotten: these fruits

produce gunas or qualities and thus their actions are accomplished. By

these truthful actions even body is not liberated. The fruits of actions

follow the country, time and worthy person in various Yugas: and thus

difference is seen in them. So the Rishis have said; in various cycles

differences in worldly profit, objects of desire, adoration of the

deities and duration of life, are created. As according to the nature of

the Providence the revolution of cycles takes place, so the rise and

decay takes place in the world which cannot stand inactive even for a

moment (44–53).

CHAPTER V. INDRA RAVISHES VAPUSTHAMA: VISHWAVASU PACIFIES JANAMEJAYA’S

WRATH.

Souti said:—While the foremost of Rishis thus consoled the king

Janamejaya, his words, relating to the past and future, were heard by

all those who were present in that meeting (1). Their ears were pleased

with (drinking) the juice of that great Rishi’s words like unto the

nectar-carrying rays of the moon (2). Hearing the charming history of

the Bhārata war in which many heroes were killed and which yielded

virtue, worldly profit and desire, some, in that assembly, shed tears

and some engaged in meditation. That chronicle was described by the

Rishi as if it was written on his palm (3-4). Having circumambulated all

the courtiers present there the divine Rishi Vyāsa obtained their

permission and departed saying "I will see you all again" (5).

Afterwards the leading ascetics followed that foremost of Rishis Vyāsa,

the best of speakers. After the departure of the divine Vyāsa and of the

Rishis, the priests and the kings repaired whence they had come (6-7).

Casting off anger like unto a serpent throwing off its venom and

wrecking revenge on those dreadful Pannagas king Janamejaya went away.

With the Homa fire the great Muni Astika saved Takshaka of burning hood

and repaired to his own hermitage. King Janamejaya too, encircled by his

own people, went to the city of Hastināpur and with joy began to govern

his contented subjects. A few days after Janamejaya duly undertook the

celebration of a horse sacrifice accompanied with profuse presents

(8-11).

Having controlled herself according to the rites laid down in the

scripture the worshipful lady Vapusthumā Kāshyā, went to the horse slain

at Janamejaya’s sacrifice, and sat down near it. Desiring for that

perfectly beautiful lady Vāsava entered into the body of the slain horse

and knew her. Beholding that change Janamejaya said to the sacrificing

priest, "This horse has not been slain: kill him at once." Coming to

know of that endeavour of Indra’s the wise priest communicated it to the

royal saint Janamejaya and imprecated a curse on Indra (12–25).

Janamejaya said:—"O Shounaka, if there is any fruit accruing to me for

my penances, protection of the subjects and sacrifice, I swear by it and

tell you some thing; hear; from to-day the Kshatriyas will no more

worship the fickle-minded Indra, who has no control over his mind, with

horse sacrifices" (16–17). Then greatly worked up with anger king

Janamejaya said to the presiding priests:—"While this sacrifice of mine

has been spoiled by Indra, forsooth I know that you have not the least

of a Brāhmana’s energy in you. You should not therefore live in my

territory. Do you go elsewhere with your friends." Thus addressed the

Brāhmanas grew angry with Janamejaya and went away. Thereupon greatly

worked up with anger the highly pious king Janamejaya went inside his

palace and ordered his queens saying "Drive away the unchaste

Vapushthamā from my house who has placed on my head her feet covered

with dust. She has destroyed my glory and fame and spoiled my honor. I

do not wish to see that unchaste wife like a cast off garland. He, who

in this world lives with a wife fond of other men, cannot enjoy sweet

food and sleep happily in a solitary place. He should not enjoy her like

unto spoiled Havi." Saying this, Parikshita’s son, irate, was crying

aloud. The Gandharva princess Vishwāvasu then said to him (18-24):

Vishwavasu said:—O king, thou hast celebrated three hundred sacrifices;

Vāsava therefore cannot forgive you any longer. Vapusthamā, this thy

properly wedded wife, has no fault. She was formerly the Apsarā Rambhā

and is now born as the daughter of the king of Kāshi. Enjoy with this

best of beautiful damsels considering her as a great jewel. Do not ever

leave her. O foremost of Kurus, thou art like Sachi’s lord in riches.

Beholding thee ready to celebrate sacrifices, the king of gods, seeking

holes, has put in obstacles here. O king, thinking that thou wilt

surpass him in fruits of sacrifices, the king of gods has obstructed

this Yajna (25–28). Desirous of throwing an obstacle Vāsava, seeing the

horse slain and seeking loop holes, has employed this illusion here.

Indra has known her thinking her as Rambha whom thou dost regard as

Vapusthamā. Worked up with anger in consequence thereof thou hast cursed

those priests who have officiated at thy three hundred sacrifices and

hast been deprived of the fruits which only Indra is entitled to. And

those preceptors too have been driven away by thee. Vāsava always stood

in fear of thyself and the Brahmanas. By accomplishing this feat through

his illusory power he has been freed from both the fears. How can that

highly powerful Purandara, who is desirous of achieving victories,

ravish the wives of his sons and grand sons which even the ordinary men

do not? As intelligence, virtue, control of senses, spiritual prowess

and glory exist sufficiently in Indra the rider of lions so do they

exist in thee who hast celebrated three hundred sacrifices. Therefore do

not blame Indra, the preceptors, Vapusthamā and thy own self. It is very

difficult to overcome the Destiny (29–35). By virtue of his spiritual

powers the king of gods entered into the horse and excited thy wrath:

but be not worked up with anger. Those, who wish happiness, should

always follow the ways of the Providence (36). It is very difficult to

overcome the adverse destiny as it is to cross the current from a

contrary direction. Therefore desist from the attempt; and shorn of

anxiety do thou enjoy in the company of this jewel of a sinless wife

(37), O king, if ordinary innocent ladies are divorced by men, they

curse the latter. One should never divorce a celestial wife if she is

innocent. Rays of the sun, flames of fire, the sacrificial altar,

oblations and a wife who is not attached by another are never sullied

even when they are touched by others. Wives of good character like the

goddess of prosperity should be always respected, maintained, protected

and adored by the learned (38-49).

CHAPTER VI. JANAMEJAYA LIVES HAPPILY: EFFECT OF THE RISHI’S WORDS.

Shouti said:—Thus requested by Vishwāvasu Janamejaya, whose mind was

filled with useless anxiety, was propitiated with Vapusthamā and

celebrated a religious rite for the removal of sin. Driving away his

mental labour, desiring for fame and pleasing Vapusthamā the pious

Janamejaya governed his kingdom (1–2). He did not abstain from

worshipping the Brāhmanas, celebrating sacrifices, making gifts and

looking after his State and did not scold Vapusthamā. Continually

meditating with a confident heart on what the Rishis of great penances

had said, _viz._, "It is impossible to overcome the work of Destiny"

king Janamejaya cast off his anger (3-4).

He, who reads these great words of the great Rishi, becomes most

adorable unto men, lives sufficiently long and attains to fruits which

it is difficult (for others) to acquire (5). The man, who reads these

words destructive of the sin of the performer of hundred sacrifices, is

freed from sins, obtains many desired-for objects and lives happily for

a long time (6). As a tree yields fruits originating from flowers and it

springs up again from those fruits, so those words, emanating from the

great Rishi, make him prosperous again (7). By virtue of these words a

son-less man obtains powerful sons, a man, losing his position in the

world, regains it, one is freed from diseases and fetters, and being

endued with accomplishments he performs auspicious works (8). By hearing

these auspicious words of the Rishi the maidens obtain husbands after

their hearts and give birth to powerful and accomplished sons capable of

grinding their enemies (9). Hearing these words the Kshatriyas conquer

the world, and their enemies and acquire immense wealth, the Vaishyas

obtain sufficient properties and the Sudras attain to a better status

(10). Recollecting this episode which has been described to you in the

circle of the Brāhmanas, you, resorting to patience and calmness, range

happily in the world. Thus I have recounted to you the lives and conduct

of the great Rishis of wonderful deeds. Tell me what else you wish to

hear. I will describe it to you (11-13).

CHAPTER VII. THE ATTRIBUTES OF GOD.

Janamejaya said:—"O thou the lord of those conversant with Yoga, do thou

describe to me at length the power of the lotus-navelled deity lying

asleep in the water of the ocean and how the gods with Rishis were born

in the universe. I am not satiated with listening to an account of his

glories (1-2). How long did that Purrusottama lie there? Being himself

the cause of the origin of time why did he sleep at that time (3)? How

long after did the divine king of the celestials awake? And after being

aroused why did he create this universe? Who were the Patriarchs before,

O great Muni? Why did the Eternal Purusha create the worlds? O Muni,

formerly when the mobile and immobile creatures, gods, Asuras, serpents,

Rākshasas, air, fire, sky and earth were destroyed how did the highly

powerful Lord and Preceptor of the celestials, the king of great

elements, lie asleep in that all-expanding one ocean in which all the

elements were immersed (4–8). I have sought refuge with thee, O Brahman,

thou shouldst forsooth describe the glories of Nārāyana (9). O reverend

sir, it behoveth thee to describe unto me the past and future

incarnations of the Great Deity that should be adored by persons having

reverential faith (10)".

Vaishampāyana said:—O sinless scion of the Kuru race, it is indeed

worthy of thy family that thou art anxious to listen to the glorious

deeds of Nārāyana (11). O king, hear as we had learnt from the Brāhmanas

about the power of the Lotus-navelled Deity who had learnt it from the

prime and ancient gods as recorded in the Srutis (12). O Bharata,

through mental concentration Parāsara’s son, the beautiful preceptor

Dwaipayana, powerful like unto Vrihaspati, witnessed the power of the

Lotus-navelled Deity and described it. I shall describe it to you as I

had heard before. But although I am a Rishi I have not been able to

learn it completely (13-14). O king, who can try to know the Great

Purusha Nārāyana whom even the creator, the originator of the universe,

could not know fully (15)? I have heard truly what is held as a great

secret by the creator of the universe, identical with all and the origin

of principles and by the great Rishis and gods, O sinless-one. Him

alone, persons conversant with spiritual knowledge meditate on. He is

the efficient cause of Karma, the prime deity of the celestials and is

unseen by all. He is without beginning and end: He is the eternal truth

which the great Rishis strive to know: He is _Jnāna_ or knowledge of the

celestials and is perceived by persons, well read in the Vedas as the

Absolute Intelligence. He is the creator of the objects of senses and

creates the elements as Hiranyagarbha. He is intellect, mind,

_Kshetrajna_, the principle of greatness, Purusha and the Great Soul. He

is identical with time the witness of all and is independent. He is

identical with five vital breaths, the cause of their action, is real

and undecaying. He is the cause of our actions and the ordainer of what

we should do and should not. He should be sought for by us, by every

means, should be spoken of and heard of. He is heaven, emancipation, the

various changes, the mysterious world and our protector. I will describe

this Narāyana unto you. O king, all that exists in the three worlds,

untruth, cause and action, past and future, mobile, immobile and eternal

has emanated from the Lotus-navelled Lord, the Great Purusha (15-25).

CHAPTER VIII. THE DURATION AND CHARACTERISTICS OF YOGA.

Vaishampāyana said:—O Janamejaya, the learned have described the

Satya-Yuga as extending over four thousand years. And to each period of

junction, at the commence ment and termination, has been alloted four

hundred years (1). Virtue had at that time four legs and sin one, and

men, observant of their own duties, used to celebrate sacrifices. During

that age the Brāhmanas used to perform their own duties, the kings used

to follow their own duties, the Vaishyas were busy with the work of

cultivation and the Sudras with serving (others) (2-3). Truth, the

quality of goodness and religion flourished and people used to receive.

instruction from others for following the pious (4). O Bhārata, such was

the conduct of all men in the Krita-Yuga whether of the

religiously-minded or of persons born in low lives (5).

The duration of the Tretā-Yuga was three thousand years and that of its

commencement and termination severally extended over three hundred years

(6). During that period virtue had three legs and sin two. Truth and the

quality of goodness continued intact as in the Krita-Yuga. Desiring for

the fruits of religious practices mankind was vitiated. And accordingly

the religious rites of the four orders suffered deterioration and they

grew weak. O king, thus the work of the Tretā-Yuga, as ordained by the

gods, has been described to you. Listen now to the work of Dwāpara

(7–9). O foremost of Kurus, the duration of Dwāpara extended over two

thousand years and that of its two periods of conjunction was two

hundred years each (10). During that age wise Brāhmanas were born as

being selfish, possessed by the quality of Rajas (self-centering

tendency), deceiptful, mean-minded and of perverted nature. Virtue had

two legs and sin three and therefore the bridges of eternal religion

were gradually perverted (11-12). True Brahmanahood disappeared, faith

in God was shattered, and Vrata, fasts and other religious rites were

abandoned (13). The duration of the Kali-Yuga is one thousand years that

of its two periods of conjunction is one hundred each (14). During this

period virtue has one leg and sin has four. Men are born as being

lustful and possessed by the quality of Tamas (disorganizing tendency).

None practises fast, none behaves like a pious man and none speaks the

truth. Every man becomes an atheist or Brahma-vādin. Everyone becomes

haughty and devoid of the feeling of affection. The Vipras will behave

like the Sudras and the Sudras will be endued with the characteristics

of the Brāhmanas (15-17). In the Kali-Yuga people will violate the

Ashramas, procreate offspring by promiscuous intercourse and know women

whom they should not know. Thus, O Janamejaya, twelve thousand years

constitute a Yuga and seventy-one Yugas constitute a Manawantara. At the

time of the termination of a cycle no one doubts the three Vedas. The

learned consider twelve thousand celestial years as constituting a Yuga.

And a thousand of such Yugas forms one day of Brahmā’s (18–20).

O Bhārata, after the passing away of this day the great lotus-navelled

Deity, the lord of great elements, witnesses the decay of the body of

the Brāhmanas, Daityas, Dānavas, Yakshas, Rakshas, Gandharvas, Kinnaras,

Apsarās, celestial Rishis, Brahma Rishis, Royal Rishis, serpents,

mountains, rivers, beasts, birds, deer and other creatures. Then

resorting to his world-destroying intelligence he performs dreadful

feats for bringing the universe into dissolution (21-25). In the form of

the sun he takes away the vision of all creatures, in the shape of the

wind he takes away their vital breaths, in that of the fire he consumes

all the worlds and in that of the cloud he again sends down unfavourable

showers (26).

CHAPTER IX. THE WORK OF DISSOLUTION DESCRIBED.

Vaishampāyana said:—Having assumed the form of fire the Yogin Nārāyana,

of seven forms, dries up the oceans with burning flames. By His own

energy He destroys all desires in the shape of rivers and oceans and

their powers in the form of mountains. He also destroys the two bodies

gross and subtle. And fixing all on Brahma, the root of both the bodies

He dries up all the qualities in order to create the universe again. He

gives unto creatures the felicity that lies in Brahma the efficient

cause of the universe. At that time He destroys even all this. Although

Hari is powerful like the wind, He, having conquered the whole universe,

draws upwards the five vital breaths and the five senses.

Afterwards the five senses of the celestials and other creatures and

their objects, such as smell, body etc. resort to the earth (for their

existence) (1-6). The organ of taste, tongue and its object juice go to

the water. The organ of vision eye and its object colour go to the

luminous bodies. The organ of touch, skin, and its object touch, the

vital breath and its work, motion, go to the air. And all these exist in

the Hrishikesha who is like a thread (7-8). In order to keep the gods,

pervaded by subtle faculties, senses and their objects in a balanced

state in the universal thread the Omniscient Lord attracts them all

through the air. Then the dreadful fire Samvarttaka, the cause of the

universe produced by the contact of colour, touch &c, burning up in a

hundred flames, consumes the whole world. After that fire has reduced,

into ashes, the mountains, trees, groves, creepers, twigs, celestial

cars, cities, hermitages, celestial buildings and other habitations,

Hari, the preceptor of the world, extinguishes it with the water of

action. Then assuming the form of a huge cloud the thousand-eyed, highly

powerful Krishna gratifies the earth with pure water.

Thereupon when the earth is greatly pacified with highly auspicious,

sacred, sweet and nectar-like water, when the mountains and trees lie

under water, when the clouds are surcharged with water, when the earth

is converted into one sheet of water and shorn of all creatures, all the

great elements are immersed in Hrishikesha, lying in a subtle place

shorn of the sun, ether and living creatures (9-17). Thus having dried

up, consumed, agitated and drunk the entire creation the Eternal

Purusha, of unlimited intellect, exists alone resorting to His ancient

form. When the great Yogin lies in his Yoga sleep in the all-covering

ocean, all the elements, existing eternally, lie unitedly in the pure

Brahma. No one can perceive that unmanifest Purusha as manifest when He

lies for ayuta thousand years in the one ocean (18–19).

Janamejaya said:—What is this all-expanding ocean which thou hast

described? Who is this Purusha? What is Yoga? who is a Yogin? (20).

Vaishampāyana said:—No one can understand waiting how long the Lord will

convert all into one ocean. At that time the Lord will only gauge all,

see all and know all: nothing else will be perceptible. Having permeated

the the sky, earth, air and the other elements with His intelligence and

kept the lord of celestials, Brahmā endued with mental faculties

immersed in Himself the Lord, controlling His creative energy, will be

asleep in the water (21–22).

CHAPTER X. THE GOD AFTER DISSOLUTION.

Vaishampāyana said:—Thus when every thing will be converted into one

ocean the highly illustrious Lord Hari, having brought about the

dissolution of the universe as the material cause, exists as pure

intelligence. The great Nārāyana, who is above the reach of the quality

of Rajas and whom the learned describe as eternal, covered with his own

consciousness, lies asleep for three ages in the body of the impassable

ocean the fruit of the quality of Rajas and of elements. The Purusha,

having a head, feet etc., is attainable by Yoga and sacrifices, but the

Great Purusha is different from him. This pure intelligence lies in all.

The Lord created from his mouth Brahmā and the Saman reciters, and from

his arms Hotas and Adhyaru priests. He then created Mitra and Varuna,

the reciters of the Vedas, Samprastata and Pratishta. From his belly he

created Pratiharta and Pota. From his two thighs he created Adhyapak and

Neshta, from his hands created Agnidra and Subramanya and from his arms

he created Grāvā and Unneta. Thus the Lord created these most eminent

sixteen sacrificial priests. The Lord is known in the Vedas as the great

Soul. Through sacrifices one can attain to Him. The Vedas, Upanishads

and the sacrifices are described as the means for attaining to Him. When

the Lord exists in the form of his pure intelligence a wonderful affair

takes place. It is heard that Mārkandeya witnessed it (1-12).

By virtue of a boon granted by the Lord and His power the great Rishi

Mārkandeya lived for many thousand years. And when he was worn out he

lived in the cavity of His belly. There he recited names, performed Homa

and practised hard penances. Afterwards issuing out on pilgrimage he

visited all the sacred shrines of the world, hermitages, various

countries and cities. Thus travelling he gradually came out of the

Lord’s mouth; but over-powered by the illusory power of the Deity he

could not think that he had come out (13-16). Thus coming out of His

mouth Mārkandeya saw one ocean, _i.e._, Brahma in pure intelligence and

all covered with the darkness of ignorance. Seeing it, he was possessed

by a dreadful fright and was anxious about his own life. But seeing the

Pure Intelligence he was pleased and filled with great wonder. Unable to

discriminate all particularly and wholesale, he, stricken with terror,

thought—"Is this my thought, stupifaction or dream? All these appear to

me in a different light and nothing seems as real. The Real is shorn of

attachments and the pain of ignorance. It never appears in such a mental

desire. What is this region divested of the moon, the sun, the air,

mountains and earth?" Thus thinking he saw in that great ocean like into

a cloud surcharged with water a mountain-like Purusha lying asleep. That

Purusha was as if afflicting the worlds with his sunny effulgence. He

was awake as if for his gravity and breathing like a serpent (17-23).

Then curiously enquiring "Who must be he?" the great Muni Mārkandeya

approached the Lord and gradually entered into the cavity of his belly.

Entering there and thinking that he had dreamt a dream he, with firm

conviction, began to move about there as before. As formerly Mārkandeya

ranged over the surface of the earth visiting all the shrines so he

travelled there. By his Yoga power he saw in the cavity of the Deity’s

belly a hundred performers of sacrifices accompanied with profuse gifts,

and the Brāhmanas and other castes of good conduct who were observant of

the duties of the four Ashramas and following good ways. Although he

travelled there hundreds and thousands of years the intelligent

Mārkandeya could not arrive at the end of the cavity (24-29).

Thereupon once on a time Mārkandeya again came out of (the Lord’s) mouth

and saw a boy asleep on the branch of a fig-tree. The inside of that

forest, girt with one ocean, was covered with dew and was not therefore

visible: the earth was shorn of the four sorts of creatures and

everything looked dreadful. Seeing it Mārkandeya was again filled with

curiosity, but could not get near that boy who was effulgent like a

thousand suns. Afraid of the Lord’s illusion he stood by the solitary

water and thought "Have I not seen it before?" He then descended into

the calm and limitless ocean and worn out with fear and toil he began to

enjoy rest there (30–34).

Thereupon the Lord Purusottama, who had assumed the form of a swan and

attained to boy-hood by His Yoga power, said in a voice gave like the

muttering of a cloud (35). The Lord said:—"O my son, O foremost of

heroes and ascetics, O Mārkandeya, you are a boy. You are greatly worn

out with toil. Come near me, you have no fear (36)."

Mārkandeya said:—"Who, mentioning my name, has destroyed my age of many

thousand years and my asceticism and is thus afflicting me? While

Brahmā, the lord of the universe, designates me as long-lived, it is not

proper for any amongst the gods to address me thus. By my ascetic power

my head has become immortal. What man, desirous of giving up his ghost,

has mentioned my name and felt the desire of of seeing death?" (37–39)

Vaishampāyana said:—When the great Muni Mārkandeya thus expressed

himself in anger the Lord again addressed him who was filled with rage

(40).

The Lord said:—O my son, I am your father and preceptor Hrishikesha, the

ancient Purusha who granted you a long lease of life. Why do you not

approach me (41)? Formerly your father Hiranyagarbha, practising hard

penances, adored me for having a son. Having created you a great Rishi

of a dreadful head, of unlimited life and effulgent like fire I, out of

my will, conferred you on him. Save my own kinsman no one can see me

when I engage in Yoga and sport in the all-extending ocean (42-44).

Vaishampāyana said:—Thereupon hearing of his name and family the

long-lived and great ascetic Mārkandeya, adored of the world, with a

delighted heart and having his eyes expanded with surprise, placed his

folded hands on his head, saluted the Lord with a hanging head and said

(45-46).

Mārkandeya said:—O sinless one, I want to know truly that thy illusory

power by which thou hast assumed the form of a boy and art lying in the

one ocean. O lord, what is this form? and by what name art thou known in

the world? There is not a single element here. Methinks thou art the

great element (47-48).

The Lord said:—I am Nārāyana, Brahmā and the cause of the birth of all

creatures. I create and destroy all elements. I am Indra, the year

amongst the seasons, the cycle of cycles, the revolution of cycles. I am

the entire host of creatures and gods. I am Shesha amongst the serpents,

and Garuda amongst the birds, I have a thousand heads and a thousand

feet. I am Aditya, the sacrificial Purusha, the sacrifice, the fire that

carries oblations, the ocean and am known as the eternal. I am that

Brāhmana Yati amongst the twice-born who have purified their souls by

practising austerities in the world, who have controlled my intellectual

faculties by practicing it for many births. I have pure wisdom, am the

soul of the universe, and the foremost of Yogins. I am the destroyer of

all elements and the end of the universe. I am Karma and energy and the

propounder of religion for creatures. I have no Karma of my own. I am

the soul of the creatures and eternal. I am Prakriti, Purusha, the Prime

Deity, eternal and undecaying. I am the duty and penance of the

followers of all the orders. I am Hayasira and the presiding Deity of

the ocean of milk. I am honesty, truth, great, one and Prajāpati. I am

known as the Sankya, Yoga, the great station, worthy of being adored

with sacrifices and the lord of learning. I am luminary, air, earth,

sky, water, ocean, stars and the ten quarters. I am the year, Soma,

Indra, the sun, the ocean of milk, the other oceans, the forest fire,

and the Samvartaka fire. I drink the watery Havi. I am ancient, great,

the future and am known as the origin of all. Every thing that you see,

hear and perceive in this world is identical with me. O Mārkandeya, I

had created this universe before. See, I am creating it to-day and will

do so in every cycle. Understanding all this, and being eager to acquire

my virtue and spiritual powers do you range happily in the cavity of my

belly. Along with Brahmā and Rishis the celestials are living on my

body. Know me therefore as manifest and unmanifest, as identical with

Yoga and unconquered. I am the great mystic Mantra of three words Om and

the sacred verse Gāyatri which is known as conferring three objects of

life (49–66).

Vaishampāyana said:—The great Muni Vyasa has described in the Vedas and

Purānas that the Lord, assuming the universal form, made the Rishi

Mārkandeya enter into his belly through his mouth. In order to see

personally the great unmanifest Atman and enjoy supreme bliss that

foremost of Munis, Mārkandeya, entered into the cavity of the belly and

began to enjoy rest there. Assuming various forms and ranging in the

great ocean shorn of the sun and moon the eternal Lord, the Great Atman

gradually creates the world and destroys it at the time of dissolution

(67–69).

CHAPTER XI. THE CREATION OF A LOTUS AFTER DISSOLUTION.

Vaishampāyana said:—Having taken his birth as the Brāhmana saint Apava

Vashistha and covered his own vessel body the Lord began to practise

penances (1). Afterwards the great Vasishtha, the soul of the universe

and of unlimited powers, thought of creating the five great elements and

other creatures. When the universe was divested of the sky, became

subtle and submerged in water Vasisthā, having his intellectual

faculties increased by the practice of penances, spent a long time.

Living in water and agitating the great ocean he rose up as the subtle

ether with the second wave. He then appeared in the ether as sound

produced by the air and the great Vasistha began to grow up as the air.

When the ocean was agitated by the increasing and powerful wind the

waves struck one another. When the water of the ocean was agitated the

powerful Lord appeared as the fire of dark ways. The fire dried up the

water of the great ocean; from it arose the sky like a hole. From his

own energy was produced nectar-like pure water, from it the ether, from

it air and from the crushing of waves was produced earth. Seeing it the

Lord, the origin of the great elements, was highly pleased. Beholding

the elements the Lord of many forms, cognizant of the necessity and

order of the creation of the universe, began to think of objects for

Brahmā. Thus at the end of a Yuga and many Yugas Brahmā took his birth.

He, who is endued with knowledge, the foremost of the Yogins, who sees

the Soul of the universe, who is a Brāhmana of controlled senses amongst

the twice-born of the world, is Brahmā.

The Lord Brahma, conversant with Yoga, engages Brahmā, endowed with

perfect spiritual powers and worshipped of all, in creating the Vedas

and the objects of the universe.

Thereupon, for the purpose of creating creatures the Eternal Hari lay in

the great ocean, and sporting in diverse ways, attained to great

delight. He then created from his navel a golden lotus with a thousand

petals, effulgent like the sun. Originating from the person of the great

Achyuta there shone in beauty that lotus, effulgent like the burning

flames of fire, fragrant and lustrous like the clear autumnal sun

(2-17).

CHAPTER XII. A DESCRIPTION OF THE EARTH.

Vaishampāyana said:—The Eternal Hari then placed Brahmā on that golden

lotus endued with all effulgence, qualities and marks of the earth, and

extending over many a Yojana. He was the foremost of Yogins, the mind of

all creatures and their creator and had his face directed towards all.

The great saints, well-read in the Puranas, describe this lotus, as

originating from Nārayana’s person and supporting the earth (1-3). The

goddess who was the seat of that lotus is earth and the firm roots that

grow inside it are the celestial mountains. Himavan, Meru, Neela,

Nishadha, Kailāsha, Krouncha, Gandhamadana, the sacred Trishira, the

charming Mandara, Udaya, Kandara, Vindhya, and Asta, these are the

mountains granting all objects of desires, and containing the hermitages

of the gods, Siddhas and pious anchorites. The country interspersed by

these mountains is called the insular continent Jamvu and here

sacrificers celebrate their sacrifices. The streams, containing

nectarine water, that come out of the sacrifices, are the goddess

_Sarit_ (river) having and hundreds of sacred shrines. The numberless

filaments around the lotus are known on earth as the mountains of

minerals (4-10).

O king, the upper petals of that lotus constitute the impassable and the

mountainous tract of the Mlechchas. The lower petals constitute the

nether region, the abode of the great Daityas and Uragas; the region

underneath it is called Udaka or the mine of great miseries. Persons

committing heinous crimes are drowned there (11-13). The vast sheet of

water that lies at the extremity of this lotus is the ocean (with land)

on all sides (14). Because this great lotus originated in the mirror of

Narāyana’s heart it is called Pushkara. For this, the great sacrificing

ancient Rishis, who are acquainted with the origin of this lotus,

construct an altar of the shape of a lotus in the sacrificial ground. In

this way the Lord created Brahmā in the lotus the creator of mountains,

rivers, gods, and other objects of the universe. While Brahmā was

created the Great Self-sprung Lord, of unlimited prowess, lying on the

bed of the huge ocean created the eternal lotus identical with the

universe (15-18).

CHAPTER XIII. THE WORLD OF CREATION BEGINS: THE BIRTH OF MADHU AND

KAITABHA.

Vaishampāyana said:—After the revolution of a thousand Yugas and the

commencement of Satya-Yuga the quality of Tamas (disorganizing tendency)

prevails. At this time the great Asura Madhu, the impediment of

creation, took his birth. Some time after, by the quality of Rajas for

helping Madhu the second Asura Kaitabha was produced. These two great

Asuras, Madhu and Kaitabha, capable of assuming various forms and

pervaded severally by the qualities of Rajas and Tamas, began to agitate

the water of the one ocean. They were clad in dark-blue and

crimson-coloured raiments, had burning white teeth, were elated with

pride and adorned with shining Keyuras and bracelets. They had hideous

coppery eyes, spacious breast, long arms and huge heads. Covered with

coats of mail those two Asuras appeared like two immobile mountains. The

colour of their body was like that of blue clouds, their countenance was

effulgent like the sun and the lustre of their arms imitated that of

coppery clouds charged with lightning. And they looked exceedingly

dreadful, as if with the movement of their hairs and feet the ocean

over-flowed and Hari, the slayer of his enemies, who was lying there,

trembled. While they sported on that lotus, the mouth of the universe,

they saw the eternal Brahmā endued with a shining body, the foremost of

Yogins. Thereupon beholding Brahmā, create, at the command of Nārāyana,

on that lotus, the entire host of creatures, gods, the universe and his

mind-born sons the Rishis those two best of Asuras Madhu and Kaitabha,

who had their blood-red eyes burning in anger, said to him, being

desirous of fighting. "Who art thou wearing a black crown and having

four faces? Living on this lotus and shorn of anxiety, thou art, out of

foolishness, disregarding us. Come and fight with us. We are great

heroes. Thou shalt not be able to stand before us in battle. Who art

thou? Whence art thou produced? Who hath sent thee hither? Who is thy

creator and protector? And by what name men call thee" (1-12)?

Brahma said:—"I have sprung from Him who is unknowable in this world and

am practicing Yoga. Do you not know this?" (13)

Madhu And Kaitabha said:—"O great Muni, there is no one else superior to

us in this world. We have covered this universe with the qualities of

Rajas and Tamas. We are also possessed by these two qualities and appear

before the ascetics as if suffering from misery and before the pious

deceiptful. Know us as above the reach of creatures. We are born in

every Yuga and stupify the world. Wealth, objects of desire, sacrifices

and all sorts of gifts are under our control. Whatever people desire for

happiness, joy, prosperity, advancement and morality they obtain from us

(14-17)".

Brahma said:—"Knowing truly by my mental concentration Him who is the

foremost of Yogins, I am living in the quality of Sattwa which I had

known before. Engaged in fighting the Lord Himself, who is the eternal

Satwa quality of the Yogins, who is the creator of the qualities of

Rajas and Tamas, who is the cause of the origin of creatures and from

whom all creatures, pervaded by the quality of Sattwa and all other

inferior qualities have originated, will vanquish you (18–20)".

Vaishampāyana said:—Thereupon bowing unto the lotus-navelled Hrishikesha

who was lying on a bed extending over many Yojanas Madhu and Kaitabha

said:—(21) "O Purusottama, we have been able to know that thou art the

only cause of the origin of this universe; know that our this conduct

was meant for worshipping thee (22). O lord, we too also wish to see

thee as the Eternal Real Isvara, of sure sight as the learned have known

thee. O slayer of thy enemies, we wish to receive a boon from thee. O

Lord, of sure success is thine view. Salutation unto thee" (23–24).

The Lord said:—"O foremost of Asuras, tell me speedily what boon do you

pray for. Do you wish to live longer than the period I have alloted to

you? O highly powerful Madhu and Kaitabha, you have obtained what you

have tried for. Both of you are high-souled, powerful and observant of

the duties of the Kshatriyas. I therefore confer upon you this boon that

you will be slain only by me (25–26)".

Madhu And Kaitabha said:—"O king of the celestials, may we be slain at a

place where no one had met with his death. And may we (afterwards)

become thy sons. This is the boon we pray for" (27).

The Lord said:—"In the future cycle you will be born as my sons. I speak

you the truth and you need not doubt it" (28).

Vaishampāyana said:—Having conferred this boon upon those two foremost

of Asuras Madhu and Kaitabha who were capable of protecting the world by

their qualities of Rajas and Tamas the Eternal Lord, the upholder of the

universe, placed them on his thighs and killed them (29).

CHAPTER XIV. BRAHMA’S CREATION.

Vaishampāyana said:—Seated on that lotus the long-armed Brahmā, the

foremost of those conversant with Brahman, practised hard austerities,

raising his hand up. Burning in his own effulgence that powerful Yogin

Brahmā shone there like the sun of a thousand rays. Afterwards having

divided his own body into two, and assumed the forms of the highly

powerful illustrious preceptor of Yoga and of the intelligent Kapila,

the foremost of Brahmavadins, the propounder of the Sankhya philosophy

the Eternal and undecaying Lord Nārayana approached Brahmā. Having come

near Brahmā of immeasurable energy the great and highly powerful

Yogāchharya, worshipped of the great saints, the foremost of

Brahmavadins, conversant with the knowledge of great essence and engaged

in Kshatriyas-like works and Kapila, the propounder of Sankhya, said to

him:—"O Brahman, thou art the master of all creatures, the soul of the

universe, of firm senses on account of the multiplicity of creatures,

the support of the universe, the preceptor of the world and art

(therefore) worshipful unto all (1–7)." Hearing their words and reciting

the three verses, as heard in the Srutis, relating to the knowledge of

Brahman Brahmā created the three worlds. Residing in Bhurloka, of the

three worlds the Lord Brahmā created his eternal mind-begotten son, As

soon as he was born the mind begotten son stood before Brahmā and said

to him:—"O Lord, how can I help thee? Do thou command me." Brahmā

said:—"O you of great mind, do what this Brāhmana Kapila and the

boon-giving Nārayana tell you" (8-11).

Vaishampāyana said:—After Brahmā had said this his mind-begotten son

again said:—"Who is there superior to my father?" Stricken with this

doubt, he again, with folded hands, said:—"I am ready to serve you,

order me, what I am to do and I will carry it out." The great teachers

of Yoga and Sankhya said:—"Do thou recollect the eighteen forms of the

undecaying Brahmā and the Eternal Great Brahman."

Hearing those words the mind-begotton son went away to the north and

acquired the knowledge of Brahman through _Jnāna_ (12-14.)

Thereupon having created the second Bhuvarloka the high-minded Lord

Brahmā created again his mind-begotten son. According to Brahmā’s order

the mind-begotten son appeared before the grand-fathers, the preceptors

of Yoga and Sānkhya and said:—"Do you command me what I am to do."

Afterwards going again with those two preceptors to the region of

Bhogavati he, waiting by their side, attained to a great region (15–17).

After the departure of that mind-begotten son the Lord Brahmā created

the third Bhurbhuvaloka capable of acquiring emancipation and brought

into being his third mind-begotten son. Afterwards commanded by Brahmā

that mind-begotten son appeared before them and acquainted himself with

their religion and movements. These three persons are said to have been

the sons of the high-souled Shamvu (18–19). Having taken with him these

three sons the Lord Nārāyana and Kapila, the lord of ascetics, went to

his own region (20). After their departure Brahmā, ever observant of

vows, began again to practise hard austerities. Continually carrying on

penances alone and not desisting from them the Lord Brahmā created from

half of his body a beautiful wife. Intercoursing with that wife capable

of creating the world and equal to him in ascetic power, effulgence and

self-control Brahmā, pervaded by the quality of Tamas, created the

patriarchs, the oceans, rivers, the sacred verse Gāyatri, the mother of

the Vedas and the four Vedas. As the instruments of his own work the

grand-father, the creator of the world, created sons, the husbands of

the universe and the creation from whom all the worlds emanated (21–26).

Having first created his two sons, the great ascetics Vishwesha and

Dharma, the support of all the Asramas and giver of boons he next

created the Munis Daksha, Marichi, Atri, Pulastya, Pulaha, Kratu,

Vasishtha, Gotama, Bhrigu, Angira and others. The descendants of the

above mentioned Rishis created by Brahmā, are known as the great Rishis

of the Atharva Veda. Daksha begat Aditi, Diti, Danu, Kālā, Atāyu,

Sinhikā, Muni, Prādha, Surasā, Krodha, Vinatā and Kadru—these twelve

daughters and twenty-seven stars. Marichi’s son was Kashyapa who became

all powerful through asceticism. Daksha consented to confer those twelve

maidens on Kashyapa. O Janamejaya, the great Rishi Daksha conferred

Rohini and other virtue-bestowing stars on Soma amongst the Vasus

(27-33).

O foremost of the descendants of Bharata, the virtuous Brahmā conferred

on Dharma, the foremost of gods, the five most excellent maidens whom he

had created before namely, Lakshmi, Kirti, Sadhyā, Vishwā always doing

good and Marutvati. In the end, the wife, capable of assuming forms at

will, whom Brahmā created out of his half-body, took upon herself the

form of the cow Surabhi and appeared before him. O Bhārata, for creating

the cows Brahmā, cognizant of the cause of creation and adored of the

world, knew her. By this, he begat eleven huge-bodied sons, crimson-hued

like the evening cloud, consuming all with their dreadful effulgence and

pious. Because they ran crying to the Grand-father as soon as they were

born they passed by the name of Rudras. Nirhiti, Sarpa, Aja, Ekapat

Mrigavyadha, Pināki, Dahana, Iswara, Ahivradhana, the unconquerable

Kapāli and the highly powerful Senāni are known as the eleven Rudras

(34–41).

Surabhi gave birth to bulls, trees which do not grow by cultivation,

beans, sands, lambs, most excellent ambrosia and medicinal herbs. Dharma

begat on Surabhi Lakshmi and Kama and Sadhya on Sadhyā. Prabhava,

Chyavana, Ishāna, Surabhi, Aranya (forest) Maruta, Vashwāvasu, Suvala,

Dhruva, Mahisha, Taneya, Vijnata, Manasa, Matsara and Vibhuti are also

known as the sons of Surabhi. Sadhyā, worshipped of the world of Sādhyās

and following Vāsava begat mountains, serpents and bulls. Dharma begat

on Sushamā in order, Marudeva, Dhruva, Vishwāvasu, the lord Soma,

Parvatta, Yogendra, Vāyu and Nikriti. It is heard that Dharma begat

Vishwadevas on Vishwā. The large-armed Sudharmā, the highly powerful

Shankhapā, Uktha, Vapushmān, Vishwāvasu, Suparva, the highly illustrious

Vishnu, Skumbhu, the Rishi’s son Ruru, highly effulgent like the sun,

are the offspring of Chakshusa Manu. Vishwā gave birth to Vishwadevas.

Dharma begat Maruts on Marutvati namely Agni, Chaksha, Hari, Jyoti,

Sāvitra, Mitra, Amrita, the large-armed Sankshepa, Viraja, Shukra, Vish

wāvasu, Vibhāsasu, Ashmanta, Chirarashmi, Nijudhi, Jayona Adbhuti,

Charitra, Vahupannaga, Vrihanta and Vrihadbhuta the aggrandiser of

others (42-56).

O king, Kashyapa begat on Aditi, the tweve most eminent Adityās living

in the celestial region namely Indra, Vishnu, Bhaga, Tvashthā, Varuna,

Angsha, Aramā, Ravi, Pishā, Mitrā, the boon-giving Manu and Indra.

Aditya begat on Saraswati two superbly beautiful sons namely Rupa and

Vala. Diti and Danu gave birth to the Daityas and Dānavas. The Dānavas

begat on Suravā the reptiles; and they begat on Kāla the Kālakeya Asuras

and Rākshasas. O descendant of Bharata, Anayusha produced all the

diseases and calamities. Sinhikā the mother of planets gave birth to the

Gandharvas, the pious Prādhā to Apsaras, Krodha to all goblins,

Pishāchās, Yakshas and Guhyakas and Surabhi to all quadrupeds. Vinatā

gave birth to Aruna and Garuda and Kadru to all serpents.

O king, when the high-souled Brahmā appeared on the lotus the Viswadevas

thus multiplied themselves. This old account of the origin of lotus I

had heard from Dwaipāyana. When he described it from the beginning to

the end the great Rishis spoke highly of it. The great man, who with

attention always reads this account of the origin of the first lotus, is

divested of grief in this world, and enjoys various pleasures here and

eternal bliss in heaven (57-67).

CHAPTER XV. JANAMEJAVA’s QUERY.

Janamejaya said:—O Brahman, I have listened to your description of our

great and illustrious family. It is endued with many virtues, consists

of various metres, compound words, short but sweet words and is capable

of conferring the three-fold objects of life (1–3). You have described

my ancestors, on account of their dissension with the king Duryodhana,

did not employ expedients for destroying the power of Brāhmanas, the

prowess of the warriors, for vanquishing their rivals and killing the

descendants of their family. You have described that the descendants of

the kings who were killed in that dreadful war obtained their respective

kingdoms and that the king of Kurus had been firmly established for

following the behest of the Divine Lord. O foremest of the twice-born,

you have described in order the duties of the three castes and the means

by which one may attain to the celestial region; out of your compassion

for creatures you have in many ways described the duties of the four

castes. You have also described that on the wane of Karma in which

godliness predominates some go downwards through births and some rise

up. You also have divided into many parts the fruits of being humble.

Indeed sweet are the words that you have said relating to the fruits of

gifts and Karma. O reverend sir, I am not capable of reading this great

history of Bharata even within one celestial day. But sir, I am anxious

to hear from you in brief an account of Jnāna for communing with Brahma

(4-12).

CHAPTER XVI. THE GREAT BRAHMAN DESCRIBED.

Vaishampāyana said:—O king, having controlled your five senses listen

with whole-minded attention to what I say with a pure mind. Know him as

Nishkala Purusha, whom one cannot obtain through Karma, who appears

before persons conversant with the knowledge of Brahman, who is not

attached to actions, who is related to Brahma, who is the unmanifest

cause of the universe, who is eternal, and is with and without form.

Egoism, begotten by Atman, proceeds from this Purusha (1-3). He has a

celestial form, is the lord of the objects of senses, is beyond the

reach of thought, eternal, the origin of Yugas, identical with three

forms of time, and not being born is equal everywhere. Persons, having

the knowledge of Nārayana, know him as separate from the unmanifest. He

comprehends all, courses everywhere, has his head everywhere, sees all,

has his face towards all, hears all and extends over the space. He is

the cause of cause and action, exists as manifest and unmanifest and is

not seen by any body when he moves about (4–7). Although he is beyond

the reach of thought and without any form, yet he, assuming a form and

manifesting himself, ranges everywhere as fire in a wood. He is

identical with past, present and future. He is Parameshthin, Prajāpati

and the lord of the worlds. This name of His Has been truly sung. That

unmanifest one becomes manifest through Brahma Yoga. Ahankāra has been

begotten by ignorance proceeding from Nārāyana (8-10). This Purusha with

the consciousness of self exists as Brahma. He is the lord of the world

mobile and immobile and is called Brahmā.

The Lord, whose creation is this universe, who is the origin of all,

said "I will create all." When Brahma said this the consciousness of ego

was produced from nature and thus the whole world was brought into

being. But the true, Omni-present Brahma, devoid of qualities, remained

as Brahma. From the five subtle elements, the attributes of the

unmanifest Brahma, emanated the Vedas and their various branches

(11-15). Thereupon commanded by Brahma through whom every thing becomes

manifest Brahmā took a form from nature and created water. Afterwards

amongst creators following the command of Iswara, the seventh Brahmā

created air as before, held it and passed by the name of Dhatri.

Formerly when this universe, produced by air, was submerged under water

the Tarjasa celestials raised it up and now the whole universe is

manifest. When Iswara felt a desire for creating the earth for placing

his creation he converted a portion of water into solid substance and

the other remained liquid: and so the people perceived the earth

(16–19). On account of the water being converted into a solid substance

the Purusha Bhu rose up and filling all the quarters with a grave sound

said:—"I wish to live above water. On account of the water being turned

solid I am being afflicted and worn out. Therefore hold me up."

Afterwards Prithivi, Earth, spread everywhere and upholding all

creatures desirous of having some room, assumed a form and said "Raise

me up." Hearing those sweet words Hari assumed the form of a boar and

jumped down into the great ocean. Having performed the most difficult

task of raising up the Earth from water he so engaged himself in Samādhi

(mental concentration) that nobody could see him. He, who assuming the

form of a boar raised up the Earth, is the effulgent Brahma. Some know

him as Akāsa (ether). Brahmā, the creator of all, originated from Him.

That Iswara, the origin of all, through his subtle mental Yoga of Jnana,

is still upholding the earth in the shape of the serpent and tortoise,

for the well being of the world. Riving the interior of the earth and

water which produced it the sun, as if smiling, stationed himself on

high. From the solar region, full of heat emanated the lunar region full

of water. Because the moon emanated from the Eternal knowledge and was

gifted with His supreme knowledge he was called Soma (Sa-Brahma and Uma,

knowledge of Brahman) (20-28). From the end of the lunar region emanated

air (vital breath). He began to nurse the Vedas explaining the causes of

all phenomena (29). Through his knowledge of Yoga and on account of his

nature originating from Brahman he created a celestial and eternal

Purusha (30). His liquid state became water and his solid state earth;

his holes became the sky and the luminous portion became the eye (31).

The principle of Mahat, emanating from Brahman as Purusha and begotten

by effulgence, agitates the body through air, when united with five

elements (32). Jiva or the human soul exists eternally as _Jnāna_ in

Buddhi: only Isvara knows it (33). The fire or self which exist

eternally in the body united with the five elements is the sun (i.e.

supreme soul) (34). On account of the pristine actions the human soul

either advances (in spiritualism) or goes down, either enjoys happiness

or suffers misery (35). Stupified by the senses and therefore ignorant

of (the true form of) Brahman one meets with birth or death on account

of his Karma (action) (36). As long as a man is not identified with the

Supreme Brahman so long he passes through repeated births in this world

(37). When by virtue of Yoga he gets mastery over his senses he becomes

at one with Brahman and enjoys true happiness (38). Yet separating

himself from this world (of changes) he becomes identical with Brahman:

he is not then led to ruin by anger (and other passions) nor becomes

attached to objects of senses (39). This ominiscient person, who has

acquired the highest spiritual powers, enters into the essence of

elements. He then knows the birth and death. That man, conversant with

the true form of Brahman, acquires the knowledge of the means of

emancipation and the past and future actions and attains to a most

excellent status (40-41). By his _manas_ (mind) he conquers all the

intellectual faculties and all other desires that agitate the mind as

the wind disturbs the ocean (42). Through the eye of _Jnāna_ (spiritual

knowledge) the soul of a man, who conquers all the desires.

contaminating his mind, is released from all the fetters of the body

(43). The Yogin, having a subtle body, can, through spiritual science,

create or destroy the next world and can create even this world (44).

He, who has his mind, fixed on the Supreme Soul, can release those who,

on account of their pristine deeds, have taken birth in a degraded

order. (45). Action leads both to emancipation and enjoyment. But he who

has immersed himself in the Brahman has no action leading to worldly

enjoyments (46).

CHAPTER XVII. THE CREATION OF RIVERS.

Vaishampāyana said:—The mount Mainaka was fixed in that hole which was

created on the face of the earth by the increasing sun (1). It was

called Parvata because it filled up the ocean of desire and Achala

because it was fixed: by nature, it was however called Meru (2). On the

spacious summit of the mount Sumeru lives that highly prosperous

Purusha, begotten by effulgence, and manifest with head, feet, etc. He

was created by the Great Soul through Nature (3). The Brahma energy,

that is laid inside the head, assumed the lustrous burning form of

Purusha (4). From his mouth emanated as if burning in his effulgence

Brahmā with four mouths and with four foremost of the twice-born, the

foremost of those conversant with the knowledge of Brahman. From him the

great elements again came into being (5–6). The earth was upraised from

water by Brahmā who was stationed in his room (on Meru), therefore

though invisible he came within the vision of men (7). Brahmā’s region,

the summit of Meru, is situated at the junction of heaven and earth. It

is a hundred or a thousand Yojanas in height and its extent is four

times as much. No man, with his celestial wisdom, can within many

thousand years, measure its height, for the dimension of the Meru is

only imaginary and cannot be gauged like the extent of a desert or the

depth of a lake. Like its height and extent its circumference is also

limitless. O king, the extent of the mount Sumeru bounded with four side

hills is a hundred Yojanas (8–10). And some anchorites, of accomplished

asceticism, conversant with the knowledge of Brahman, attribute

innumerable other virtues to this mount (11). With Maruts, gods, Rudras,

Vasus, Adityas and Vishwadevas he protects the Regents of the earth

(12). O king, with the Divine Vishnu he protects the earth emanating

from the sun (fire) and Varuna (water) in his Brāhmana body obtained

from Brahmā, Vishnu’s energy is equal everywhere (13-14). With various

observances the truthful Brāhmanas, proficient in the study of the

Vedas, have sung the Brahman (15). All the three worlds exist in Brahman

and Brahman pervades all either as being manifest or unmanifest (16).

The Brāhmanas, who have mastered the Vedas consider those actions as

conducive to our well-being—the daily obligatory rites sanctioned by the

Vedas, breathed out by Isvara and practised by those Brāhmanas who are

not deceiptful even in words, not to speak of works, through the

purification of their mind. Although these rites yeild fruits of good

works still they constitute but an iota of Braman. So the Srutis hold.

The truthful Brāhmanas declare that this universe is but a minutest part

of Brahman who is the soul of all. On account of the diversity of their

mental faculties the Brahmanas worship one Brahman in sacrifices under

various names such as Brahmā, Indra, Mitra, Varuna etc. The Vipras name

in various way the one great Brahman. The form of the universe is gross

and that of the mind is subtle. And thinking that these two forms belong

to understanding only the Lord first created the union of male and

female (17–20). Having made arrangements for diverse enjoyments the

Divine Lord Brahmā enjoys them along with the goddess and his followers

(21). Brahmā is the foremost of Brahmavādins, who, although they are

desirous of following humble pursuits, always wend the way leading to

emancipation (22). (Umā is spiritual science and Parameswara is the

eternal _Jnāna_ understanding) his body is the stream of water flowing

from heaven. Soma is born from this stream; and by it Maheshwara is the

lord of goblins (23). It is called nadi river because having installed

naturally Maheswara as the king of ghosts it made a great noise (24).

Supporting herself on the region of Brahmā and passing through the

mountains that stood in her way she descended on earth by seven ways:

and for this she is called Gangā (25).

O king, in the form of Godavari Ganga divided herself into seven before

she joined the ocean and coursed on various sacred shrines having

divided herself into a thousand parts in the shape of Jānhavi (26).

First gross elements are produced from the great elements and then the

actions of the intelligent begin (27). From his four lotus mouths the

Veda was produced which since then became the fountain of spiritual

instructions to mankind. The sacred sacrifice was an emanation of his

Jnāna, understanding, and the four priests were its four legs—and the

grand-father Brahmā was the lord (28-29). The four legs of Dharma by

which the world is upheld are (the four Asramas), first Brahmacharya—the

condition of a student, and secondly the most sacred condition of a

house-holder (30). The third stage is that of a religious recluse in a

forest, and the fourth is that of union with the great Brahman. These

four stages of a religious life are regarded as leading to the

attainment of heaven (31). The mental faculties of a man develop through

the practice of Yoga and the true understanding of the Vedanta. And the

eternal Vedas exist for the practice of Brahmacharya (32). The Pitris

are gratified with observing the conduct of the house-holders and the

Rishis, stationed on the summit of the mount Sumeru, are gratified with

Yoga (33).

CHAPTER XVIII. THE CREATION OF GANDHARVAS ETC.

Vaishampāyana said:—Thereupon assuming the form of pure intelligence the

Grand-father conceives the aggregate creation through his mental

faculties; and through his inner soul withdrawn from all external

objects he performs actions leading to the attainment of Brahman.

Engaged in mental concentration and on account of his unification with

Brahman, he created offspring in his mind. Through his eyes, the

omnipotent Brahmā created the beautiful Apsaras and from the tip of his

nose he created Tumvuru and hundreds and thousands of other Gandharvas

clad in variegated raiments and expert in reciting the Vedas, singing,

dancing, and playing on musical instruments. Through his Yoga power the

omnipotent self-sprung deity created in his mind the immaculate goddess

Veda-Vani, the very incarnation of his own beauty. She had beautiful

eyes, hairs, eye-brows and a lovely countenance. The goddess of sweet

words sat on a charming lotus of a hundred petals. O king, having

created from his eyes the beautiful Apsaras, and from the tip of his

nose the sweet-voiced Gāndharvas, expert in playing on musical

instruments Brahmā, the soul of elements, propounded the art of singing

and produced the Sāman for other Brahmans (1-9). From his two feet were

produced the mobile and immobile creation and men, Kinnaras, Yakshas,

Rakshasas, Pichachas, Uragas, elephants, lions, tigers, thousands of

other animals, grass and quadrupeds. He created from his hands those who

take their food with their hands together with their works. Through

vital airs the creator, seeking happiness for all creatures, created

various functions of breath. And then fixing his mind on the great Atman

full of felicity on account of the obstruction of five senses he

remained there. From his heart he created the kine and through his arms

he created the birds; and then he created acquatic animals in their

different forms (10-14). From the space between the two eye-brows the

lord of Yoga, the divine Grand-father through his Yoga power, created

the celestial saint Angira, burning in effulgence, and endued with true

knowledge for the suppression of six senses. And from his forehead he

created the highly pious, celestial saint Bhrigu. From his head the

great Yogin, Brahmā created the quarrelsome Nārada and Sanat Kumar

(5-17).

When the Grand-father appointed, the eternal king of the twice-born, the

night-ranging Soma as the heir apparent the moon, endued with the power

begotton by great penances, along with the stars, filled the sky with

various creatures and began to range there. Having acquired spiritual

powers through Yoga and mental culture the divine Brahmā created the

mobile and immobile creatures from his body. Brahmā created various

regions as that of the sun &c, and appointed various agents for carrying

on the work of day and night. What has been said before leads to the

attainment of Brahma. Therefore the Brahma Yoga and Sankhya Yoga

constitute the proved science of the scientists. This has been also

proved by the Chārvakas. This leads to unification and diversification.

This creates birth and death. This creates and destroys time. This is to

be known as the discriminative knowledge (18-23).

CHAPTER XIX. KSHATRA YUGA DESCRIBED.

Janamejaya said:—O Brahman, I have heard of the first Yuga which is

called Brahma because it leads to the attainment of Brahman. O Lord, I

wish to hear now some thing about the Kshatrayuga which abounds in

regulations, brief and explanatory, which is sung by the Rishis

conversant with expedients and which is beautified with sacrifices

(1-2).

Vaishampāyana said:—I will sing the greatness of this Kshātrayuga, which

is adored with diverse charities and sacrifices and beautified with many

creatures (3). In this Kalpa the Lord, who knows himself as the

four-armed Vishnu, seeing differences and incarnating himself as Daksha

begotten by Brahmā, procreated many offspring. On account of his being

shorn of attachments for the senses and the body he flourished amongst

the Brāhmanas as having his soul immersed in communion and endued with

the knowledge of inner self. All these Brāhmanas, who were of the size

of a thumb, were capable of passing through the solar region and ranging

over all other _lokas_ by virtue of the regulations leading to

emancipation and other religious rites. They were always busy with

sacrifices and with controlling the senses and mental faculties. In

order to gain the pleasure of Iswara they engaged themselves in Vedic

rites. They were masters of the three Vedas. They led the life of

celibacy and were enlightened with the knowledge of Brahman. These

Brāhmanas, of good conduct and consummate understanding, met with death

after thousands of years (3–3). The Brāhmanas are pervaded by the

quality of Sattwa, the Kshatriyas by that of Rajas, the Vaishyas by that

of Raja-Tamas and the Sudras by Tamas (9). The colour of Brāhmanas is

white, that of the Kshatriyas is red, that of the Vaishyas is yellow and

that of the Sudras is smoky-dark. Thus they have been divided by the

thoughtful Vishnu (10). O king, thus according to qualities and colour,

men are divided, in this world, into Brāhmanas, Kshatriyas, Vaishyas and

Sudras. Observing highly wonderful and different sorts of duties, men of

the same size, although apprized of the means of the works, are divided

into four Varnas for partaking of the fruits thereof (11-12). The first

three castes are entitled to perform the rites laid down in the Vedas.

Therefore, O king, on account of your faith in Vishnu, you are entitled

to read the Vedas. And therefore the birth of the three Varnas, namely,

the Brāhmanas, the Kshatriyas and the Vaishyas is owing to Lord’s grace.

Encompassed with works affording enlightenment regarding the true form

of Vishnu, the Lord Prāchetas Daksha, through his Yoga power and wisdom,

undertook the work of creation. Thereupon, for the advancement of arts

and serving the three other Varnas the Sudras were produced. They are

not entitled to perform the ceremony of initiation and read the Vedas.

As before fire is produced from a piece of rod by concussion smoke

rises, but it does not serve the practical purpose, so the Sudras,

taking birth in this world, have multiplied themselves, but they, not

being initiated, cannot perform the various Vedic rites (13–17).

Thereupon Daksha begat his other sons who were the supporters of the

Vedas, strong, endued with great energy, power and effulgence. Daksha

said to them:—"O ye powerful sons, from your mouths I wish to know the

strength of your mother, the earth. I am powerful and therefore cannot

find out the end of the earth; you should be like me. Afterwards

ascertaining the truth I will distribute energy and strength amongst

creatures. On account of the vastness of the soil my creatures will

multiply themselves." The goddess, earth, the essence of the great

creative energy of the Lord, did not show herself unto Daksha’s sons who

were desirous of seeing her. When in the Krita age the pure souls, of

the sons of Prajāpati pervaded by the quality of Sattwa, are purified

with seeing the Prakriti, Nature, the mother of all creatures, without

being urged on by Purusha, creates all engendered by sweat and eggs and

decreases and increases all creatures who, by nature, partake of the

fruits of works (18-23).

CHAPTER XX. THE FRUITS OF YOGA.

Janamejaya said:—O foremost of the twice-born, I wish to learn that of

the Treta yuga which I may know correctly the eternal Brahman who is the

subject of all sorts of learning (1).

Vaishampāyana said:—Being dispirited the foremost of Purushas Daksha,

through his Yoga power, assumed the form of a woman on the summit of the

mount Meru. He became a highly charming damsel with well-formed thighs,

breast, eye-brows, a lotus-like countenance and dark eyes. With his half

body Prāchetas Daksha begat on that damsel maidens by the name of

Padmas. Thereupon on renouncing the female form through his male form

Daksha again assumed the form of a most handsome man. According to the

rites of Brāhma marriage sanctioned by the Smritis Prāchetas gave away

those maidens. Of them he conferred ten on Dharma, thirteen on Kashyapa

and twenty seven maidens on Soma. O king, after giving away those

daughters in marriage Dahsha repaired to the sacred shrine of Prayāga

where Brahmā lived. And there concentrating his mental and intellectual

faculties and practising penances with the deer he travelled over the

world. Sustaining himself with grass, roots and fruits he continually

practised rigid austerities. The deer found delight in seeing his

harmless spirit and the Brāhmanas, who had been initiated, who used to

perform religious works and whose sins had been dissipated through

ascetic observances, were delighted with seeing the fruits of his

austerities (2-10).

At the time of conflict between Yoga and intellectual faculties, the

man, who is incapable of standing physical sufferings, who has

controlled his mind and who knows the time, sees the Karma and the

spiritual power acquired through _Yajna_ on account of his omniscience.

And living with their wives in the company of the deer the anchorites,

living on vegetable food and shorn of anxiety, attain to decrepitude.

The Brāhmanas, who have studied the Vedas, see the great Brahman in the

human body and therefore they call it _Brahmakshetra_ or the soil of

Brahma (11-13). The _yatis_, divorced from works, who have controlled

their anger and passions and who range on earth desirous of wending the

eternal way, say this. At the time of Samādhi or mental concentration

the entire creation is immersed in Brahman. And they again appear in the

world on account of their pristine works. Although all creatures are

immersed in Brahman at the time of Samādhi they again appear on earth on

account of their pristine actions. Although unmanifest at the time of

Samādhi, all creatures become manifest through the tendencies of nature.

It is therefore difficult to overcome her. On account of the

characteristics of the time the creatures become manifest and unmanifest

(14-16).

Every object of creation, mobile or immobile, gross or subtle, can

acquire Yoga under the influence of time. While this Yoga is possible

for inanimate objects even every man should strive to acquire the

knowledge of union with God. In the course of time the eternal Kashyapa

begat all created beings on Daksha’s daughters. O king, the Adityas, the

Vasus, the Rudras, Viswadevas, Maruts, the many-headed serpents,

Sadhyas, Pannagas, Gandharvas, Kinnaras, Yakshas, the vultures, Garuda

with his wings, the Suvasan Kinnaras, cows and other quadrupeds, men,

the entire earth, mobile and immobile, the mountains, elephants, lions,

tigers, horses, tusked animals, boars, wolves, deer, elephants with four

white tusks, and creatures, capable of assuming forms at will, were

created. In this Bhāratavarsha the land of eternal religion, Munis again

took birth, with same form, beauty, character and power as they

possessed in the previous Kalpa. Pious men, who had mastered the Vedas

and acquired the knowledge of Atman, created both the external and

internal world through their mental faculties. In the region of Swarga

situate there all the celestials were settled (17–25). Besides all the

householders, who acquire spiritual power through ascetic observances,

those who acquire it through leading the life of celibacy, those who do

it through serving their preceptors, and those who acquire Yoga through

Siddhi, will not be constrained to undertake painful works. Those, who

controlling their minds and with forgiveness and firmness practise

religious rites along with their wives, range in the celestial region

(26-28).

CHAPTER XXI. THE PROCESS OF PRANAYAMA.

Vaishampāyana said:—Persons, who have controlled their senses and anger,

wearing matted locks and deer-skin, concentrate their mind on the

junction-place between nose³¹⁰ and eye-brows for knowing the pure

Brahman (1). This spot on the fore-head is the essence of bones and is

not destroyed even after the destruction of the body. It is encircled by

the vital breath Prāna. The vital breath goes here through tubes

producing wind, cough and phlegm. This is the place where Brahman can be

perceived and is freed from all thorns of miseries. Here the three tubes

and five vital breaths have been united. So fixing their mind on this

place the Yogins strive to realize the presence of the great Brahman.

The Brāhmanas, who recite the seed of mantras _Om_ and celebrate

sacrifices and who are immersed in their soul full of felicity, only

keep one fire of vital breath and divide it into five. The Munis, well

read in the Vedas, divert this fire into three channels namely (Puraka,

Kumbhaka and Rechaka). So dividing this one into three and practising

Puraka and other processes they acquire the true knowledge of Atman

(2-5). One great fire spreads itself through oblations. In the shape of

Swadhā it produces the successful fruits of Mantras³¹¹ (6). Then was

born of himself the Divine Daksha, ever successful and honouring

creatures, Brahmā, the creator of Brāhmanas and the grand-father of

all³¹² (7). He is Dandi,³¹³ Charmi,³¹⁴ Shari,³¹⁵ Khargi,³¹⁶ Shikhi,³¹⁷

and has a face like a lotus.³¹⁸ He was by nature shorn of sorrow and had

controlled anger and other passions (8). United with Medhā Brahmā is

adored in Pushkara and the Saman verses sung by Indra are recited by the

Brahmavadins (9). Clarified butter, milk, barley, etc., are dedicated to

the external sacrifices, but in the spiritual sacrifice all the

productions of the mind are sacrificed at the altar of the great soul

through mental concentration (10). Having churned the fuel (of

selfishness) consumed with the fire (of the disappearance of deity) and

collected from the Shami tree (bodily pleasure) one, conversant with

Brahman, brings the Great Soul there (11). In an inferior sacrifice

insignificant articles are thrown into fire—and according to their

changes heaven or inferior place is distributed to persons; but such is

not the case in a mental sacrifice³¹⁹ (12). In the inferior Yajna the

fruits are attributed to the fire, but in the Atmā-yajna the

Brahmavadins³²⁰ attribute it to spiritual exercises (13). Vrihaspati

acquired the four Vedas in six months when the Brahma Yajna was

undertaken at the cost of the Brahma wealth³²¹ (14). He instructed the

pupils of his own school in this Veda, of the form of Saraswati endued

with letters highly charming and set to music (15). That sacrifice,

described by the word Brahmana, as mentioned by Brahmā appears like the

second Brahmā region³²² (16). The sacrifice, brought out from Brahmā’s

mouth by the word Veda, shorn of any doubt regarding its proof, prospers

as if speaking through various articles dedicated for his celebration

(17). (Ordinary) sacrifices are performed with fuel, moon-plants, ladles

and other sacrificial vessels, beggars and other persons who pray for

money, barley and other articles and vessels full of water (18). The

sacrifices are performed with dedicating riches and gold to the great

Brahman, and with cows and calves (to the Brāhmanas) (19). The

recitation of Saman verses, accompanied with the chanting of the Vedas,

and continued with the limb of Karma full of the knowledge of Brahman,

is united with the science of worship (20). Brahmā, in the shape of

Yajna formed by the fuels imagined in the mind, along with Maruts,

offers oblations of fire to those objects which are separately sprung

from Brahman and exist by nature in Atman (21). According to the rites

laid down in the Vedas Brahmā, the Lord of all creatures, does not

celebrate sacrifices in honor of and touch Brahman in the shape of pure

intelligence (22). Having churned the fiery wood produced from Shami

tree the omnipotent Brahmā propitiates first the gods with Agnisthoma

sacrifice (23). At the time of the celebration of the sacrifice the

meeting is adorned with courtiers and the Chamasa and Adhyarju priests

recite sweet verses while the performance goes on (24). O king, with

ascetics, effulgent like the sun and moon, who have mastered the Vedas

and their auxilliaries that great sacrifice was adorned (25). With the

loud recitation of the Vedas that sacrifice appeared like the second

Brahma region. The gods came down on earth. That great sacrifice was

honored in heaven and earth by the god-like, humble and ascetic

Brāhmanas who were conversant with Vedas and their limbs and with the

knowledge of Brahman (26-27). That great sacrifice, undertaken by the

Brāhmanas, burning like the three fires lighted up in the sacrificial

ground shone like the Brahma region. In that great sacrifice the

Brahmavadins recited the Sāman verses sung by Indra and the Yajur verses

sanctioned by the Sastras. As soon as they were thought of in mind the

truthful, self-controlled and ascetic Munis, devoted to Brahman, came

there (28–30). Having assumed different forms the ancient

Brahma-begotten Vrihaspati, the most worshipful amongst the great

theologians, acted in that sacrifice as Hotā and Brahmā (31). After the

termination of the sacrifice the sacrificer dedicated the fruits of

action to Vishnu and took his birth from Aditi whose last conception was

brought about through ascetic energy (32). Being divested of birth,

ignorance and its action he, conversant with the knowledge of Brahman,

attained to Vishnu’s feet divorced from happiness and misery and from

which Indra and many other gods have emanated and which can be obtained

by undecaying spiritual exercises. The Munis, who are freed from senses

and their objects which are the causes of bondage, are identical with

Him (33-34).

The various objects of senses are produced by passions, which, on

account of the pristine actions, completely overpower the mind. So with

great care one should subdue these passions (35). The Munis, although

they enjoy various objects of sense, are not brought by them under their

control. Self-control is regarded as the greatest characteristic of the

learned (36). The mind, of Brahmavadins who have acquired the true

spiritual knowledge through instructions delivered by the word _Om_, is

not possessed by learning (37). The Brāhmanas who always recite the

Vedas consider that loka as the best where the pious and the celestials

live (38). O Bhārata king, that is the best loka where the gods,

nourished with sacrificial offerings, do not meet with extinction and

attaining which through his Karma the sacrificer lives happily with his

wife shorn of anxiety (39). The persons, who see differences (of caste,

position), cannot use this body firm as rock for the purposes of

emancipation³²³ (40-41). O king, the Brāhmanas who are busy with Karma

are driven away from heaven after they had enjoyed the fruits of their

actions, and live on earth having their faces discoloured and their

minds possessed by illusion (42). The sweet speeched, wise precepter of

a calm form, the foremost of those who remove sins, addressed the

following instructions of Vedanta to those twice-born ones:—"You

consider this body and senses as self and therefore fight with one

another. Save emancipation, you will not be able to cut with force this

rock of attachment for the body even within hundred celestial years.

When through mental concentration you will perceive that you are all the

one Atman (self), you will ungrudgingly make friends with all creatures

and simultaneously destroy your false notion that this body is the self

(43-45). The two passions anger and jealousy increase the energy of

conquering nature; and the energy, divorced from anger and envy,

increases devotion unto Brahman (46). While by my pure understanding I

will abstain from enjoyments, both here and in the next world, while

fire, water and food which build up this body huge like a mountain of

crystal and their actions words, vital air, and mind will be destroyed,

while the holes of wife and others, the mental faculties, the Sastras

and the passions will be shattered, I will then order you to cut this

mountain of bodily attachment. You will also then be able to cut it."

Hearing those sweet words of their preceptor the Brāhmanas observed

silence (47-49).

³¹⁰ This chapter is purely allegorical. It deals with a process of

Yoga called Pranayama _i.e._ the suppression of vital breath. The

word in the text is _Pitamaha_ which literally means Grand-father.

Allegorically it means the father of the father of action i.e.

father of the cause of action which is Pure Brahman. In this way

every word has an allegorical meaning. As the whole chapter is

allegorical we think it better to translate freely this and the

subsequent chapters placing before our readers only the

allegorical interpretation as some commentators have done. We need

not say that a literal rendering will not make out the meaning

intelligible. This whole Parva seems to be an interpolation as it

bears no connection with the original plot of the book. It merely

deals with Yoga and cosmogony.

³¹¹ He, who practises the process of _Pranayama_ namely the

suppression of vital breath, should, according to the going down

and coming up of the vital breath, draw the air to _Brahmarandhra_

forehead; and then drawing it back from there he should place it

between the eye brows; and then drawing it through eyes, he should

place it on the root of the nose. From there he should draw it to

the root of the tongue. From there he should transfer it to the

heart, thence to the organ of procreation, thence to the body,

thence to the organ of excretion, thence to the root of the

thighs, thence to the middle of the thighs, thence to the

knee-joints, thence to the root of the arms, thence to Jangha,

(half thighs), thence to the ankle, thence to Angustha and thence

to the feet. Thus he, who draws the fire of Prana (vital air) from

one place to another, is freed from all sins, has his soul

purified, and lives so long as the moon and stars exist. To hold

the vital breath in one’s own body is Swadha. Through this

physical process of Yoga one can suppress completely his vital

breath. One, who thus practises Pranayama, is freed from all

disorders of wind, cough and phlegm.

³¹² _Daksha_-successful in all works undertaken i.e. endowed with

lordly powers. It is an attribute of Brahma. _Bhuta_: always

successful.

³¹³ While practising the process of Puraka, he filled himself with

vital air through the nostril and was at that time as stiff as a

rod and therefore he is called _Dandi_ i.e. rod-like.

³¹⁴ While practising the physical process of Kumbhaka he was filled

like a leather-bag with vital air and so he is called _Charmi_.

³¹⁵ And while practising Rechaka he became as thin as a reed and

therefore he is called Shari.

³¹⁶ He was sharp as a sword for cutting the tree of worldliness.

³¹⁷ He was pleased in the shape of Daksha.

³¹⁸ In this sloka Pushakara means own soul and _medha_ the

intellectual faculties. Indra means the man who has seen his own

self. The Saman verse is "I am food and food is me." The

self-controlled Rishis, who are gifted with spiritual insight,

celebrate sacrifices for increasing their powers of mental

concentration. Although the Atman always appears in a body still

casting off attachments for the body He manifests himself as

Iswara.

³¹⁹ Yoga is compared to a sacrifice. In a mental Yajna i.e. Yoga one

need not dedicate inferior articles to fire as oblations. Though

the Yogin does not observe the practices of the external but

inferior sacrifice he however acquires similar fruits. The Sruti

says that if the Yogins wish to see the region of the dead their

ancestral manes appear before them. When a Yogin attains to a

consummate stage he sees unseen and unheard of objects. The

ordinary persons, who celebrate sacrifices, are not entitled to

know the Great Atman; they are allowed to know Isvara. Atman is

the Real Absolute God and Isvara is the God endued with Maya or

creative energy. In the inferior sacrifices there is the

difference of fruits proportionate to the excess and absence of

reverence but in the _Atma-yajna_ _i.e._ Yoga there is no such

thing for the common object of all is the attainment of salvation.

³²⁰ In the ordinary sacrifices of the world people enjoy fruits as

they offer various articles. But the Yogins, according to their

spiritual culture, attain fruits in the Brahma region. The Munis,

who have seen Brahman in this world, have acquired many lordly

powers.

³²¹ i.e. A qualified man acquires the consummation of his Yoga

practice within six months.

³²² The sacrifice (ordinary) which is an outcome of Pravritti

(tendency for works), appears like spiritual Yoga.

³²³ True emancipation cannot be acquired unless a man sees all persons

as identical with himself.

CHAPTER XXII. KURUKSHETRA AND THE DUTY OF THE BRAHMANAS.

Vaishampāyana said:—Although they listened to the instructions of their

preceptor in the shape of a mountain those Brāhmana house-holders,

devoted to asceticism, could not give up bodily attachment. So the

worship of fire with oblations daily increased and the worship of Vishnu

and preceptors was also introduced. Thus O king, for the purification of

the souls of the Brāhmanas Karma Kānda was introduced in this world by

those Brahmavādins (1-2). Near the mount Vindhya on this earth there is

a sacred province by the name of Kurukshetra which is even, shorn of

thorns and full of woods and twigs by which fire may be lighted.

Performing God’s work with pure heart the great Brāhmana householders

lived there and practised ascetic penances. Even the Yatis with great

eagerness live there for acquiring piety. The Brāhmanas, who have

followed the Vānaprastha mode of life, who perform Agnihotra ceremony,

who have controlled their anger and passions, who wear bark and

deer-skin and who live on unsolicited food, also wish to live there. O

king, gradually obtaining it by the will of the Providence, the

Brāhmanas, with great care observe this mode of life. He, who knows this

sacred initiation which was practised by the Brahmavadi Munis of old,

attains to eternal virtue. Without thoroughly mastering the Vedas one

should not lead the life of a householder, should not observe the most

difficult Brahmachārya, should not live the life of a hermit, and should

not give up the duties of a householder. Save by mastering the Vedas

miseries will never end. To the reciters of the Saman and Yajur Vedas

the Riks are their acquirement. The ascetic Brāhmanas, who wish to live

like householders, can receive instructions of the Vedānta from their

preceptors and reap the fruits thereof. A pious king should compell him

who does not hear the Vedas or celebrate the Vedic rites to act like a

Sudra. On the other hand there is none amongst the Brāhmanas who does

not respect the Vedas. A student or a householder, every Brāhmana

controls his mind when he listens to the enunciation of his duties,

reads the Vedas and receives the instructions. Therefore no king should

disregard a Brāhmana. Therefore a Brāhmana, who acquires the knowledge

of Sāstras, who gains the transcendental knowledge, should thus read the

Vedas and control his senses (3-15).

CHAPTER XXIII. THE BEGINNING OF FIGHT BETWEEN DEVAS AND DAITYAS.

Vaishampāyana said:—The Rishis and Gandharvas, headed by Nārada, who

were well-read in the Vedas and who were not visited by sins consequent

upon the omission of rites, worshipped the Brāhmanas with placing the

sun and moon before them. And they always worshipped the Grandfather

(Brahmā) in sacrifices as a son adores his father. Eulogised with sweet

words by those Brāhmanas who had controlled their five senses, who

always did good by all creatures and wished them well the Lord Brahmā

said:—"By good luck (you have undertaken those sacrifices)" (1–4).

Thereupon the omnipotent Lord addressed Kashyapa saying:—"You will, with

your sons, celebrate sacrifices on earth. The Yakshas and the Asuras

will all celebrate sacrifices with profuse gifts." Thereupon desirous of

vanquishishing one another the Daityas, elated with the pride of their

strength, and the Devas began to quarrel, saying "We will first

celebrate sacrifices, we will adore," and were about to fight with one

another. The Rishis, whose sins had been washed away by ascetic penances

and the Brāhmanas who had read the Vedas and their auxiliaries,

prevented them all. Although prevented like unto bulls in Gokula they

began to fight with one another. Leaving aside sacrifices they began to

fight in right earnest. And when the battle set in they felt a desire

for conquering their vital breath and met with death in the presence of

all creatures. Thereupon controlling their external senses through

understanding and non-attachment engendered by true Jnāna the Asuras and

Suras, like unto birds with wings, controlled their own minds.

Thereupon as a boat sinks down under the pressure of the weight of men

so the earth, the ground of sacrifices, was agitated with the flames of

worldly objects. Like unto roaring bulls the Yoga postures are broken

and the tubes are agitated by the vital breaths. Afterwards Madhu, whose

intellectual faculties were agitated and Vishnu, identical with the

quality of Sattwa, fought a dreadful battle which almost overturned the

cycle and struck terror unto all creatures. Thereupon as the cloud

pacifies the forest set on fire so Vishnu controls all the mental

energies. He, who recites the name of the Lord, appears in Sattwa-guna

after controlling his mind (1-16).

CHAPTER XXIV. THE FIGHT BETWEEN MADHU AND VISHNU.

Vaishampāyana said:—That powerful Daitya Madhu of dreadful prowess bound

Mahendra on that mountain with a sharpened noose³²⁴ (1). According to

the words of Pralhada and on the wane of true understanding Madhu,

desirous of possessing the future dignity of Indra, bound him all on a

sudden with invincible iron nooses; and issuing out for battle at the

head of his army he invited the fierce Vishnu for fight, as if urged on

by death himself (2-4). Having divided themselves into divisions

Kashyapa’s sons subjected themselves to Madhu’s control. And taking up

huge clubs they ran out for battle. The Gandharvas and Kinnaras, expert

in the art of singing and dancing, sang and danced on all sides. With

the sweet music of stringed instruments they pleased the fighting Madhu

and made him absent-minded. When the Dānavas and Devas came within each

other’s view Madhu, shouting up, fixed his mind on singing. As fire

lives secretly in wood, so Vishnu, with his Yoga eyes, drew Madhu’s mind

into the objects of senses and disappeared in the mount Mandara. Having

their minds pained a little the Rishis, of burning intelligence, placed

the Grandfather before them and disappeared within a moment (5-11).

Worked up with anger, Madhu, having eyes rolling in intoxication, struck

Vishnu on the forehead with his hands. But he did not lose a single step

for it (12). Vishnu too struck with the tip of his finger the Daitya

Madhu on the breast. Thereat vomitting blood he dropped down on earth.

Awating for the the hour of wrestling Vishnu, of inconcievable prowess,

expert in fighting, did not strike the Daitya when he fell down.

Thereupon touching the ground with his knee-joints the Daitya Madhu rose

up like Indra’s flag-staff. And having his mind filled with anger he, as

if, consumed all the quarters with his eyes. Afterwards roaring with

harsh words and desirous of killing one another they engaged in

wrestling (13–16). They were both endued with the strength of arms,

expert in fighting, great ascetics and truthful. Those two great heroes

began to assail each other. It appeared that two mountains, with rocky

wings, were fighting with each other. Infuriated with fighting they

wrestled with one another on the ground. And as two elephants strike

each other with their tusks so they struck each other with their nails

(17-19).

Thereupon as after the termination of the summer season and in the

beginning of the rainy season gold, mixed with other mineral substances,

comes out of the mountains so blood gushed out profusely from the

wounds. Covered with gushing blood they began to tear the surface of the

earth with their feet. Striking each other in many ways those two heroes

fought as the two birds, desirous of eating flesh, fight with each other

with their wings. Thereupon creatures heard the Siddhas sing the glories

of Vishnu identical with truth and all spiritual powers in the sky over

Pushkara. With the elements of fire, water and earth this body is

formed. And consciousness is then set to that body. United with the body

and senses as consciousness the great Brahman is called Jiva. When the

subtle cause is destroyed all the primary elements exist in it, and that

subtle substance again appears in many forms. The subtle soul, although

disassociated from the body, pervades all objects of the three worlds as

consciousness and enjoys them. For the suppression of the wicked and

protection of the pious. Iswara, identical with Yoga and the protector

of Dyuloka, assumes the form of a man, Shesha, tortoise and others and

upholds Ananta who holds up the earth and the four Vedas identical with

himself. The Lord exists in the Brāhmanas as the Vedas, in the

Kshatriyas as warfare, as trade in the Vaishyas and as service in the

Sudras (29–29). Living in the kine the Lord is distributing amongst you

milk and sustaining you. Stationed in sacrificial ingredients he is

protecting you with fruits, the departed manes with the smoke of Havi

and the gods with a portion of Havi (30). With four elements and seven

sorts of food the Lord, along with the departed manes, is protecting the

three worlds (31). The form of those seven kinds of food is the sun and

the moon, which becomes manifest and unmanifest through their own energy

(32). Mind, words and vital breaths—these three continually increase the

sun; and with the remaining four the moon increases in his own disc

(33). The three classes of Pitris spoil the balls of food offered to

them and the remaining four classes accept them (34). As gold is

converted into an ear-drop so thou art hidden in the five senses: thou

dost live in egoism and other principles; thou hast emanated from the

Eternal and Undecaying Brahman (35). The fire and air draw energy from

thee: because they draw their energies from thee thou art called Aditya

(36). When the end of the cycle sets in, thou dost as if scorch the

universe with thy rays and devour it: and therefore thou dost attain to

the highest spiritual power (37). In Amavashyā (the night in which the

moon is not at all visible) and the full-moon night thou dost range

secretly with the Rishis sprung from the sun, moon and the Vasus (38).

Thou dost celebrate sacrifices which yield nourishment, grant heaven and

do not bring about the deterioration of virtue. During Amavasyā and

Purnimā thou dost appear in trees, herbs and the earth as the moon. And

for being born again thou dost take birth every fortnight (39-40).

O lord of elements, whatever exists on the surface of the earth for the

nourishment of creatures who have gone away and who will come again is

identical with thee (41). All the daily obligatory rites that are extant

on earth are identical with thee. Thou art at one with Yajna, Karma,

Mantra, words and _atman_ (42). There are two ways leading to heaven,

the sun and the clear moon. The latter is the way to the region of the

departed manes and the former is to that of the celestials (43). In the

shape of creatures and guided by mortal regulations thou dost range in

the universe only; destroying the senses in thy own form thou art living

invisible to all. Thou art born alone; thou art the ancient universal

Purusha: thou art undecaying and incomparable: thou art self-controlled

and yet thou dost play. In energy thou art like fire, and thou art

ranging assuming the form of air: and thou art always enveloped with

five subtle elements. In the work of the control of mind and external

senses thou dost exist as Jiva; in the work of emancipation thou art the

Pure Intelligence; and in the work of daily destruction thou art in the

form of Rudra. Thou dost protect the universe as Vishnu. The various

orders and castes are identical with thee: thou art the consciousness of

the eye and senses. The self-controlled and sinless Munis, who have

attained the Great Brahman through their works, who consider the friend

and foe as equal, always serve thee (44-48).

Thus eulogised by the various Siddhas and Munis the great Vishnu thought

of the form of Hayashira. While the Lord assumed the form identical with

the Vedas and the body identical with all the gods Siva remained on his

head and Brahmā in his heart. The rays of the sun remained on his

Kundalas and the moon and the sun on his two eyes. The Vasus remained on

his two Janghās and all the Siddhas and gods on his joints. The Vedas

remained in his words, the Maruts and Varuna on his knee-joints. Having

thus assumed a huge form, highly wonderful even unto the gods the Lord

Hari, with his eyes reddened in anger, began to assail the Asura the

very personification of stupefaction. Like unto a youthful damsel clad

in a white cloth the earth was filled with Madhu’s fat and flesh

(49–58). Therefore, O king, the earth is called Medini and perhaps for

thousands of Asuras she has obtained the appellation of Dharani (59).

³²⁴ The esoteric meaning of the passage is that Madhu the spirit of

stupefaction which is a demonaic emotion, binds (_Mohendra_) the

soul within the body.

CHAPTER XXV. VISHNU KILLS MADHU.

Vaishampāyana said:—Beholding Madhu’s overthrow in Pushkara, all the

creatures, filled with joy, sang and danced on all sides (1). As if

riving the sky with its golden summits covered with various mineral

substances the foremost of mountains Supārshwa shone there (2). The

mountains covered all over with minerals shone there with elevated

summits like unto clouds charged with lightning (3). On account of their

summits being covered with sand and powdered coal raised by the wind

they appeared like so many huge clouds. The mountains, whose summits

were covered with clouds, whose trees were scattered with their wings,

from which was produced profuse gold, were as if stationed in the sky.

Raised by the wind the winged mountains, having their summits covered

with golden minerals, struck terror unto all birds. The golden mountains

were covered with crystal, emeralds and sapphires. The huge mountain

Himalaya was covered with white minerals. And when his golden summits

and wings are lighted up by the rays of the sun they display various

sorts of jems. The huge mountain Mandara, filled with crystal and

containing two gateways built of Vajra, shone like the celestial region.

The mount Kailāsha, adorned with various minerals, its high summits like

unto so many gate ways, and trees covered with Gandharvas playing on

musical instruments, the Kinnarras singing and the celestial maidens,

making various gestures, appeared like a sporting mountain (4-12).

With Madhu’s singing, acting, dancing, playing the mount Kailāsa excited

desire like unto Cupid (13). Vishnu, in the shape of the earth, blue

mount Vindhya with summits like unto clouds stricken with the rays of

the sun, stationed on the mount Meru, sent down showers on earth through

clouds (14-15). With rising clouds the mountains discharge pure water,

various rocks, mineral substances; and through springs they discharge

water clear like crystal. After the end of the rainy season trees, like

unto clouds charged with lightning, shine being adorned with flowers.

The elephants have been adorned with various ornaments of gold. Hanging

and blossoming creepers, supported by trees filled with birds, are as if

dancing on being shaken by the wind. And during the spring the creepers,

shaken by a gust of wind, like unto waves striking against the bank, are

pouring blossoms like unto drops of water. The earth has been covered

with various huge tres covered with fruits. As if singing songs the

trees, fond of honey and birds, are announcing the approach of Cupid.

The Divine Vishnu, the destroyer of Madhu, created a river of currents.

That stream had many fountains, profuse water and beautiful landing

places. The shrines, situate on its bank, were charming and beautiful.

It was full of clear water and carried fragrance of flowers (16–23).

Enlightened by the Vedic words "There is nothing else but thee" she

enters into the Yogin’s heart. Enlightened by the Vedic words, and

assuming the form of Kapil (_i.e._ the balanced state of the three

qualities) in yoga she yeilds milk (_i.e._ unfolds spiritual science)

(24–25). When all the intellectual faculties are destroyed only Pure

consciousness remains; the three universal tendencies (Gunas) resort to

the material body only for knowing the subtle element. Thereupon the

Yogin, with mental concentration, adores the highly wonderful, eternal

and pure Atman. Brahman, in the shape of pure _Jnāna_, crossing over all

objects of consciousness like water in a desert, pervades the entire

creation. The beautiful, well-formed illusory Māyā covers the celestial

Atman. When the cover of Avidyā is removed one can see Atman. The

consciousness of ego is invincible like a mountain. It depends on the

three universal tendencies or Gunas. It exists eternally and is served

even by the Siddhas (29).

CHAPTER XXVI. AN ACCOUNT OF PIRTHU AND THE CHURNING OF THE OCEAN.

Janamejaya said:—O Brahman, when egoism and ignorance thus prevailed all

over the world what did the people do (1)?

Vaishampāyana said:—In order to took after the work of adminstration

Prajāpati, along with the Rishis, installed Vena’s son Prithu on the

throne (2). When the Tretā Yuga set in the people spoke amongst

themselves:—"He is our most excellent king born (3). He will grant us

livelihood, protect the Brāhmanas and all creatures in satisfaction of

duties entrusted to him by the Lord" (4).

In the meantime, exhausted with the practice of various religious

regulations the gods were taking rest on the table land of the mount

Gandhamādana (5). Thereupon when the spring set in gods and Dānavas,

smelling fragrance from all sides, were highly pleased. They

thought:—"The fragrance of flowers scattered by the wind is highly

charming and delightful therefore the fragrance of every earthly object

is most excellent." Smelling that fragrance the Daityas were a little

surprised in the beginning. Afterwards being delighted they attained to

most excellent felicity (6–8). Excited with that smell they all said in

a body: "Such is the power of every flower: we do not know what will be

its fruit (9). Various modes of action are to be ascertained by

inference. By the power of this understanding men perform auspicious and

inauspicious deeds (10). With the powerful mount Mandara capable of

assuming forms at will we will grind the herbs in water³²⁵ (11). We will

churn the ocean with great force, drink ambrosia and in a body make

ourselves ready for destroying Avidyā or ignorance (12). The great force

Vishnu, whom we worship, will be our guide (in Yoga); and although

living with Ripus (passions) still we will conquer them and enjoy

Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and

fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus

about the shaking of the mount Mandara the Daityas extracted all the

herbs grown on the mount Gandhamādana. And then they ran for uprooting

the mount Mandara and agitated the earth. The Dānavas, born in the race

of Danu, could not uproot the mount Mandara. Their knees bruised they

fell down into the hollow of the mountain (15–17).

Thereupon having dissipated their sins through ascetic penances and

controlled their self through proper understanding they bent their heads

down and sought refuge with Ishwara (18). Informed of their mental

desire the omniscient and self-controlled Brahmā, who can go every where

for the well-being of all the worlds, said in an invisible voice

(19-20). "Let the Adityas, Vasus, Rudras, Maruts, gods, Yakshas,

Gandharvas and Kinnaras be united and uproot the mount Mandara and

possess the herbs the very essence of the Himalaya" (21–23). Hearing

those words in the presence of all, the Daityas, endued with the

strength of arms, multiplied themselves into many with mind and words

near the ocean of salt of water where Pushkara was placed by all the

Devas and Dānavas (24-25). Having converted the mount Mandara into the

churning rod and Vāsuki into chord they churned the ocean of salt water

with the herbs for thousands of years. With the mixture of water and

herbs arose ambrosia in the form of milk (26–27). Possessed by avarice

and anger the Asuras pilfered that ambrosia. Thereafter arose

Dhanwantari, wine, Sree, Koustava jewel, the clear moon, the beautiful

horse Ucchaishravā and then milk. In order to take it the Devas said to

Rāhu:—"None, amongst the Daityas and Danāvas, has drunk this ambrosia."

Thereupon with discus Hari cut off Rāhu’s head. Earth himself snatched

away from Indra’s hand that nectar-like _Jnāna_ which even the departed

manes and Munis have not enjoyed perpetually. Urged on by the Vedic

phrases and accepted the discipleship the Earth stole away that nectar

of knowledge (28–31).

³²⁵ The esoteric meaning is:—The mount Mandara means true

understanding; _Payas_ means _Jnana_ or knowledge and

_Oshadhis_—bodily attachment. The meaning is that by means of true

understanding we will drown bodily attachment in true knowledge.

³²⁶ That is, being united with father, wife, brothers, children etc.

CHAPTER XXVII. THE DESTRUCTION OF BALI.

Janamejaya said:—The Daityas were slain by Vishnu’s power: but what did

they wish for when they grew powerful (1)?

Vaishampāyana said:—The highly powerful Dānavas, on account of their

prowess, prayed for kingdom and the truthful Suras desired to carry on

rigid austerities (2).

Janamejaya said:—Having acquired lordly powers, why did Bali, born in

the race of Hiranyakashipu, celebrate in the days of yore, a

long-extending sacrifice in the land between the Gangā and Yamuna (3)?