Vaishampāyana said:—O great king born in the race of Bharata, the highly

powerful Bali, the foremost of Dānavas, celebrated a Rajasuya sacrifice

with profuse gold in the land situated between Gangā and Yamunā. That

was like a great ascetic penance for him. When that great Asura

undertook the celebration of the Yajna, many Brāhmanas observant of

ascetic vows and well read in the Vedas, accomplished Yatins, Vālikhilya

Munis, and many other twice-born ones, who daily practised many

religious rites, came there in a body. In that sacrifice rich presents

were made. And the preceptor Shukra, like unto fire amongst the

Brāhmanas, came there with his son for officiating as a priest on behalf

of Bali. Like unto Hiranyakashipu amongst the Daityas Bali said to

Saraswati:—"Thou didst tell me that thou wouldst of thy own accord

confer a boon on me. Do thou do it now" (4-10).

In the form of a dwarf Vishnu accepted as alms ground for placing his

three feet from that descendant of Hiranyakashipu (11). Afterwards the

Eternal Vishnu invaded the three worlds with his three foot-steps and

assumed a celestial form. Deprived of their kingdom and with their

soldiers, Prāsas, swords Tomaras, rods, flags, standards, cars, coats of

mail, cases, axes and other weapons, the Daityas entered into the nether

region.

On the other side, filled with joy the gods, along with Vishnu, at once

rose up and installed Indra as their king for establishing their

sovereignty over all the worlds. Bali gratified them with the offering

of ambrosia. Brahmā gave that ambrosia to Mahendra. With this work Bali

was shorn of his sins and became immortal (12-16).

Thereupon first of all the gods blew the conch-shell which sprang from

Brahmā’s hands and the blare of which made the hairs of the enemy stand

erect. Hearing the blare of that conch-shell the three worlds were

controlled and having obtained Indra as their king they enjoyed great

peace. Armed with weapons made of fire and effulgent the three worlds

stood before the mount Mandara (17–19).

CHAPTER XXVIII. SIVA OBSTRUCTS DAKSHA’S SACRIFICE AND HARI FIGHTS WITH

HIM.

Vaishampāyana said:—O Bhārata, thereupon they all enjoyed peace and a

kingdom of prosperity was established. At that time there existing no

difference as regards the knowledge of spiritual science between gods

and men they all unitedly cultivated the knowledge of _Atman_. Many

however wept on the other hand; the gods accepted the sacrificial

offerings offered by men (1-3),

Thereupon having instructed Prāchetas Daksha for celebrating a

horse-sacrifice the divine Vrihaspati came there encircled by the

Rishis. Daksha was the maternal grandfather of all. Therefore in that

Yajna of Daksha’s who was devoid of the knowledge of Self Rudra,

together with Nandi, set in obstacles for his own share. Rudra’s form,

by his own desire, was divided into two. The greatly pious Nandi was

born as a man. Through his Yoga power the Eternal Brahman, so well sung

in the Vedas, was manifested by Rudra (3–6). Encircled by various Ganas,

such as Sarupa Arupa, Virupaksha, Ghatodara, Urddhanetra, Mahākaya,

Vikata, Vāmana, Shikhi, Jati, Trilochana, Shankukarna, Chiradhāri,

Charmi, those holding nooses, clubs, bells in their hands, those wearing

Kundalas and Katakas and those carrying bugles, flutes and Mirdangas,

Rudra ran on for obstructing Daksha’s sacrifice. The goblins had in

their hands conch-shell, Muraja, Tāla and Tala. Rudra, the holder of

trident and other fierce weapons, worshipful unto the sacrificers, shone

like burning flame in that sacrifice. It appeared that the burning fire

of dissolution was about to devour the universe. As at the end of a

cycle the fire of dissolution devours in no time the whole universe, so

Nandi and the holder of Pināka were about to spoil that most excellent

sacrifice. Striking terror unto Munis wearing bark and skin the

night-rangers ran forward to up-root the sacrificial stakes. The

Pramathas, having coppery eyes, drank up sacrificial offerings with

their tongues. Others, with the end of their tongues long like the

trunks of elephants, began to devour the animals. Others up-rooted the

stakes and struck the beasts. Some threw water into fire and laughed;

some, shining with eyes red like Javā flowers, stole away the Soma

juice. Some, with their hands resembling lotus-stalks, cut off the

Darbha grass. Some broke down the sacrificial posts and others threw

away the jars. Some felled the golden trees set up for beautifying the

ground. Some with arrows broke down the golden vessels. Some destroyed

the vessels and some uprooted Arani. Some broke down the altars, some

ate the balls of rice and some spoiled the various articles with their

nails. Thus continually obstructed day and night that great sacrifice

began to roar like a mighty ocean. On the other hand taking up the bow

made of _Kichaka_ bamboo, that was formerly given to him by the

Self-sprung Brahmā, the highly-powerful Mahādeva set arrows to it. Then

drawing his bow with his knees he struck the great Yajna. Wounded with

arrows that great sacrifice leaped up into the sky: and assuming the

form of a deer and crying aloud he approached Brahmā. Wounded with

arrows the sacrifice found shelter or peace nowhere on earth. Assailed

with arrows piercing to his very vitals he sought refuge with Brahmā

(7–25).

In sweet, auspicious, humble, powerful and grave accents Brahmā said to

the sacrifice in the form of a deer:—"O great deer, you will thus remain

stationed in the sky. You have been defeated with an arrow of bent knots

and variegated colours. Therefore united with Soma do you live with the

eternal Rudra at the head of the planets. Acquiring movements in the sky

be you united with stars; be you Dhruva amongst the luminous bodies. And

this celestial blood, which is gushing out of your wound, and which is

dropping on the sky in consequence of your running, will assume various

colours and will be celebrated as the region of Ketu. During the rainy

season it will form the sign of showers unto creatures. Seeing it people

will meet with happiness or sorrow. On account of its resting on senses

it will in the sky pass by the name of Indra’s bow. O king, men’s eyes

will observe it with surprise. It will be wondrous, variegated and will

be perfectly planned by the mind. In the sky of heart where Brahman is

perceived it will be known only in name. It will not be seen in night.

This wonderful phenomenon will be specially seen in the first part of

the day. Rising up from the earth it will disappear in the sky. At that

time hundreds of Prāchetas Dakshas, in fear of Rudra holding his bow,

will simultaneously run away". With his Pināka burning like Brahma’s rod

at the end of a cycle Nandi stood there along with other Rudras. Holding

up with one hand a huge bow and with another his discus the the

large-armed Vishnu stood there. Holding his conch-shell and club in his

another hand and the sword in his fourth hand Vishnu stood in front of

all desirous of fighting with Rudra (26–37).

Thereupon taking up his Shrānga bow, his conch-shell peerless in the

world and arrows Vishnu, with his soldiers, stood at the head of the

battle. Then putting on his gloves and armour he shone there like an

ocean with the moon. With various celestial weapons the effulgent

Adityas and Vasus stood around Nārāyana. The Maruts and Vishwas took up

Rudra’s cause. The Gandharvas, Kinnaras, Nāgas, Yakshas, Pannagas and

the Rishis, who had laid aside the rod of chastisement, wished well of

both the sides. Wishing for the well-being of all the worlds they

continually recited Lord’s names for the universal peace. Rudra,

standing at the head of the battle, struck Vishnu on his breast and

joints with sharpened arrows. Vishnu, the soul and origin of all, was

not agitated thereby. Although he was endowed with six senses still his

mind was not possessed by anger. Then Vishnu, bending his bow, set

arrows to it. And in no time he discharged that arrow, like unto the

uplifting Brahma weapon, on Rudra’s breast. Even the mount Mandara is

shaken by the thunder-bolt: but wounded with that arrow Mahādeva did not

tremble.

Thereupon leaping up all on a sudden the Eternal Vishnu got hold of

Rudra’s throat and for that the deity obtained the appellation of

blue-throated (38–47).

Vishnu said:—"Thou art without birth and death. Do thou forgive me. Thou

art the precepter of all creatures and scriptures. I know thee" (48).

O descendant of Bharata, the Lord is the agent of all actions and the

most excellent of all elements on account of their being endless. He is

the material and efficient cause of the universe and he has performed

the most auspicious works. Then from the sky were heard highly wonderful

words emanating from the mouths of the Siddhas. Salutation unto thee, O

Eternal Deity (49-51). Thereupon raising up his Pinaka, the powerful

Nandi, begotten by Rudra, almost beside himself with rage, struck Vishnu

on the head. Beholding Nandi the foremost of gods, the omnipresent Lord

Hari stupified him smilingly. Burning in his energy Vishnu, the giver of

the highest object of life, endued with forgiveness, stood there firm

like a mountain. Although powerful like the fire of dissolution still

the unconquerable, incomparable, eternal Hari of a quiescent soul, on

being propitiated, apportioned a portion of sacrificial offerings for

the intelligent Rudra. Vishnu, the foremost of gods, is always virtuous

and shorn of desires and by him the sacrifice was again established. O

king, in that dreadful encounter between Vishnu and Rudra the Ganas did

not leave the parties they respectively espoused. A righteous battle

took place at the time of the spoliation of Daksha’s sacrifice. And at

that time the destruction of sacrifices was introduced in the world. O

king, by the grace of Vishnu, the Prajāpati Daksha, who was not

conversant with the knowledge of self, acquired the knowledge of the

Supreme soul as the fruit of his sacrifice.

This lotus incarnation of the Great Vishnu has been recorded by the

Rishi Dwaipayana in the Poushkara Purana and has been in order improved

by the great Rishis. He, who with attention listens to this Purana,

acquires all objects of desire in this world; and shorn of grief he

enjoys happiness in the next world. The man of great intellect, who

being purified and self-controlled makes the Brāhmanas listen to this

celestial theme, studies all spiritual subjects and is honored in the

region of gods (52–63).

CHAPTER XXIX. THE BOAR INCARNATION OF VISHNU.

Janamejaya said:—We have heard from the pious sages while reciting the

Puranas about the boar incarnation of Vishnu of incomparable energy, but

we know nothing about his works, accomplishments and object. Is that

Lord identical with sacrifice or Yoga? Is his body made of elements or

illusory? Who is the presiding deity Hari, or Hara? How is his prowess

and conduct? What did he do in the days of yore? Do thou describe truly

before these great Brāhmanas this boar incarnation recorded in Srutis

(1-4).

Vaishampāyana said:—O king, I will describe to you the boar incarnation

of Krishna of highly wonderful deeds, which has been described at length

in religious books by Krishna Dwaipāyana. O Janamejaya, being purified

and self-controlled hear how Nārāyana assumed the form of a boar and how

Hari, the slayer of his enemies, assuming the boar form adorned with the

sacred verses of the Sruti, raised up with his tusks the earth sunk

underneath the ocean. This highly sacred Purana is like unto the Vedas,

and is adorned with Srutis. It should not therefore be recited to an

atheist. He is a spiritual man, who knows the meaning of this complete

Purana and of the Sankhya and Yoga systems expounded in it. After the

running out of the thousand cycles and the termination of Brahmā’s day,

when all sorts of evil omens appear and all the elements become

invisible Vrishākapi, identical with Hari and Hara, takes the form of

Hiranyaretā, as the fire, air and the sun, consumes the world with his

flames and dries up the Vishwadevas, Sadhyas, Rudras, Adityas, the two

Ashwinis, all the Patriarchs, the seven Rishis, Yakshas, Rākshasas,

Gandharvas, Daityas, Pishachas, Nagas, the various classes of Bhutas,

the Brahmanas, Kshatriyas, Vaishyas, Sudras, quadrupeds and other lower

animals living on earth (5-15).

Thereupon in the last part of Brahmā’s day, when according to the desire

of Ishwara, thirty-three celestials, well-read in Itishāsas, Upanishads,

Vedas and other sciences and engaged in pious works and having their

faces discoloured and limbs burnt by his effulgence took Brahmā, the

origin of the universe, before them and appeared there the great Yogin

Nārāyana in the shape of a swan entered into Hari. As in this world the

sun daily rises and sets so the gods appear and disappear in Nārāyana. I

will describe it (16–20). A cycle consisting of a thousand years

complete is called _Nishesha_ for at that time the world, the instrument

of dissolution, does not exist and so all the works of creatures are

brought to a close. Having destroyed all the worlds consisting of the

gods, Asuras and Pannagas, the Lord only, the preceptor of the world,

lives in His own Self. After the end of each cycle the Lord, again and

again, creates all creatures. The Lord is unmanifest and Eternal. The

whole universe exists in Him. When the world is divested of the rays of

the sun and the moon, of smoke, fire, air, sacrifices and religious

rites, when the birds become motionless and no animal moves about, when

the whole world is enveloped with darkness, and every thing becomes

invisible, when all the works come to a close, when the fall of

lightning, earth-quake and other portends disappear, when the enemies

are destroyed and the universe, identical with Nārāyana, arrives at a

state of equilibrium Hrishikesha, the Great soul, strives to sleep.

Wearing matted locks like unto a thousand flames Krishna, clad in a

yellow raiment, resembling a cloud in hue and having red eyes, a breast

pasted with red sandal and adorned with the mystic mark of Srivatsa,

appears there like a cloud charged with lightning. A garland of a

thousand lotuses adorns, his neck and his wife, Lakshmi, herself remains

attached to his person. Thereupon Vishnu, of incomparable prowess and

identical with virtue, the grand-father of all, enters into an

undescribable Yoga sleep. Thereupon after the completion of a thousand

years he himself awakes as the Lord Purusottama the master of all the

celestials. Afterwards the Lord of the world again thinks of creating

the universe. With his supreme power he creates the departed manes,

gods, Asuras and men. He then thinks of the works of the gods. That lord

of speech then creates all the worlds (21-34). The Lord is the creator,

protector and destroyer: he is the ordainer: he is self-control and

regulation (35). All the gods are identical with Nārāyana, all works are

identical with Nārāyana, all truth is identical with Nārāyana and all

dignity is identical with Nārāyana. All Yajnas and Srutis are identical

with Nārāyana. Emancipation is identical with Nārāyana and He is the

refuge of all. Virtue and sacrifices all depend on Nārāyana. Knowledge

and ascetic penances all proceed from Him. There is no god superior to

Nārāyana: nor will there be any (36–38). He is the Self-sprung Deity,

the lord of the universe; He comes within the ken of knowledge as Brahmā

and within that of perception as air. He is identical with _yajna_. He

is known by us as both manifest and unmanifest: he is omniscient and the

creator of all. He displays what the senses cannot: and the latter

cannot perceive what he does not display, The gods, the patriarchs and

the seven Rishis have not been able to know the end of Him. Therefore

the Sruti says that He is without end. His most supreme form the gods

cannot see: they only adore that form of His which He assumes at the

time of His incarnation. The gods only see that form of His in which He

manifests Himself. The form which He does not show no body can search

for. He is the lord of elements, the motion of the vital air and the

fire of digestion. He is the distributor of energy, asceticism and

ambrosia. He enjoys the fruits of _Chāturhotra_ in four Asramas. He is

the ordainer of four Yugas and four oceans. He is the great Yogin.

Having destroyed the universe He keeps it in his womb for a thousand

years and then unfolds the egg. This omniscient Prajapati creates the

gods, Asuras, the Brāhmanas, serpents, Apsaras, herbs, the upholders of

the universe, Yakshas, Guhyakas, and the Rakshasas (39-47).

CHAPTER XXX. THE WORK OF CREATION AND UPRAISING OF THE EARTH.

Vaishampāyana said:—The Vedic Sruti says that formerly this universe of

Brahmā existed in the shape of a golden egg. Thereupon for creating the

world the omnipotent Lord cut off the egg which had its mouth upwards.

The Lord, who was conversant with the knowledge of all divisions, again

divided it into eight parts. The etherial hole which was on the surface

of the egg was converted into the most excellent Brahma region intended

for the virtuous. And the hole underneath was converted into Rasātala.

As the material cause of the universe the Lord created that egg with

eight sorts of holes; and he then divided senses, in the shape of holes,

into gross and subtle elements. And the various parcels of the egg dyed

with diverse colors were converted into variegated clouds. The liquid

substance, that was in the egg, became gold on earth.

O King, as the world is covered with oceans, at the time of the

universal dissolution so the entire universe was covered with the

streaming juice of that egg. And the water, that came out of the egg

which the Lord created formerly for the construction of the celestial

region, became the golden mountains. With that water, all the quarters,

sky, the region of Nāka and all other interstices were covered. And

wherever that water dropped mountains were created. The earth was thick

set with mountains and became impassable. Assailed by those mountains

extending over many Yojanas the earth was pressed down by their weight.

The celestial water, identical with Narāyana which flowed down on earth

became the golden energy. Assailed by that energy and unable to bear it

the earth entered into the region underneath. Seeing the earth enter

into the region underneath, the slayer of Madhu, for the well-being of

all, devoted his attention to raising her (1-16).

The Lord said:—Assailed by the weight of my strength the poor goodess

Earth is going to Rasatala like unto a cow thrown helplessly into mud

(17). The Earth said:—"Salutation unto Purusottama who is endued with

three foot-steps, of incomparable strength, the great man-lion of four

arms, and who bears the mystic mark of Srivatsa on his breast and holds

the bow Shrānga, discus, sword and club (18). O lord, thou dost hold

_Atman_, thou dost uphold the universe, the elements and protect the

world. Thou dost, by thy energy and strength, hold all and I sustain

them afterwards. I cannot sustain what thou dost not uphold. There is no

element which is not supported by thee. O Nārāyāna, at every Yuga, thou

dost, for the behoof of the world, relieve me of my burden. Assailed by

thy energy I am about to enter into Rasātala. I do now seek refuge with

thee. Do thou save me. When I am oppressed by the Dānavas and the

wicked-souled Rākshasas I do seek thy shelter who art eternal and all

truth. When my mind is possessed by fear I, hundreds of times, pray to

thee in my mind who art broad-shouldered and like unto a bull and seek

thy shelter." The Lord said:—"O Earth, do not fear. Be self-controlled

and enjoy peace. I do bring you to your proper place which you wish

(19–26)."

Vaishampāyana said:—Thereupon the great Lord thought in his mind of his

celestial forms and said:—"Assuming what form shall I upraise the

earth?" Then ascertaining how he would raise up the earth sunk under

water, the Lord, sporting in water, thought of his boar-form. Hari, the

upholder of the ground, thus engaged himself in raising up the earth.

That Brahmā form, indentical with worlds, was above the reach of all. It

extended over ten Yojanas, and was a hundred Yojanas in height. It was

like a dark-blue cloud in hue—and its voice was like the muttering of

clouds. It was strong like a huge mountain and had white burning tusks.

It was effulgent like lighting and the rays of the sun. His shoulders

were plump and spacious. His gait was like that of a proud tiger. His

back was elevated and he was endued with all the marks of a bull. Having

thus assumed the form of a huge boar, Hari entered into Rasātala for

raising up the earth. The Vedas were the feet of that boar, the

sacrificial stakes were its teeth, the sacrifice was its hands, _Chiti_

was its mouth, fire was its tongue, Darbha grass was its hair, Brahman

was its head. That Great Yogin was the distributor of days, nights and

moments, was identical with the Vedas and their limbs, and adorned with

Srutis. Having thus assumed the form of a sacrificial boar the preceptor

of the world immediately entered into the region underneath. He held the

earth covered with the mass of water. For the behoof of the world the

Lord entered into Rasātala and upraised the earth with his tusks sunk

down there.

Thereupon reinstating the earth in her proper place the Lord upheld the

upholders of the earth and then released her. On account of her being

held up by him the earth attained to peace and saluted the Lord Vishnu.

Having thus assumed the form of sacrificial boar, the Lord, for the

well-being of all, raised up the goddess Earth. Having raised up the

earth from Rasātala that foremost of Suras, having eyes, devoted his

attention to making various divisions of the world. Having assumed the

form of a huge boar, the highly illustrious Achyuta, of unequalled

prowess, raised up the earth with one tusk for the well-being of the

world (27–48).

CHAPTER XXXI. THE CREATION OF MOUNTAINS AND RIVERS.

Vaishampāyana said:—The earth floated over that vast expanse of water

like a boat. On account of the heaviness of her body she did not sink

down (1). The Lord then thought of making divisions of the earth. He

then thought of the height of mountains, the courses of rivers and their

sizes, small or less. Having divided the earth into four continents like

unto four petals of a lotus and separated the oceans he created the

golden mountain Meru (2-4).

Thereupon going to the eastern side he created the (Udaya) rising

mountain a hundred _yojanas_ in extent and a thousand _yojanas_ in

height. With golden summits the fruits of his own energy and effulgent

like the rising sun he completed it with body and base (5–6). That one,

having lotus eyes, created there golden trees of huge stems covered

daily with flowers and fruits (7). The Great God Vishnu next created the

mount Soumanaka which was a hundred _yojanas_ in extent and two hundred

in height. He collected there thousands and thousands of jems and

variegated altars shining like evening clouds. He then created the

mountain of a thousand summits, the abode of hundreds of jems. It was

thickly covered with trees and was sixty yojanas in height. There the

celestial Architect placed his most excellent seat adored of all

creatures. He then created the great mountain Shaishira covered with

forest. Its impassable caves were richly adorned. From it he created the

celebrated river Vasudhāra, originating from dews abounding in birds and

adorned with banks. That river, full of sacred sacrifices, covered the

entire eastern quarter with pearls and conch-shells, daily yielded

ambrosial fruits and flowers, and had profuse shade. It was adorned with

many trees grown on its bank (8-15).

Thereupon having created divisons of the West, the Lord created the

charming mountain of half gold and half silver in the south. Holding on

one side the effulgence of the sun and on the other that of the moon

that best of mountains shone there greatly in beauty (16–17). That

mountain was as if simultaneously spread over with the rays of the sun

and the moon. Thereupon he created in that quarter the huge mountain

Bhānumanta. That mountain was covered with celestial trees conferring

all wished-for fruits. Then he created the mount Kunjara of the shape of

an elephant (18-19). It had golden rooms on all sides and was many

_yojanas_ in extent. He then created the mount Rishabha of the shape of

a bear. It was covered with golden sandal trees and was as if smiling

with flowers. He then created the mountain chief Mahendra a hundred

_yojanas_ in height. It had golden summits and huge blossoming trees.

The Lord created that huge mountain on earth, which, filled with diverse

jems, was effulgent like the sun and the moon. He then created the

mountain Malaya adorned with many blossoming trees (20–23). He then

created the mount Maināka covered with a net of rocks. He placed that

huge mountain in the southern quarter (24). He then created the mount

Vindhyā endued with a thousand summits and covered with various trees

and creepers. He then created the celebrated river Payodhara, full of

milk like sweet water, whirlpools and endowed with spacious banks. That

river beautified the southern quarter (25–26). Having placed in the

southern quarter that sacred river of a hundred branches and many holy

pilgrimages the Lord repaired to the western quarter. There he created a

huge mountain a hundred Yojanas in height. It was adorned with

variegated and golden rocks, caves, Shāla, Tala and other trees shining

like the sun and beautiful altars made of gold. The Lord established

sixty thousand mountains in the Western division. There he created a

Vaidurya mountain named Barāha in imitation of his own boar form. There

were golden and silvery rocks. There he also established the huge

Chakravān mountain of a thousand summits resembling his own discus. He

also created the silvery mountain Shanka covered with dark-blue trees

resembling his conch-shell. On the summit of that mountain he placed the

huge tree Pārijata produced from gold and jems. The Lord Barāha created

in the western division the sacred and celebrated river Ghritadhārā of

profuse water. Having thus created many divisions of the West he

established in the north many golden and beautiful mountains. He then

created the golden mountain Shoumya of the effulgence of the sun and

extent of the sky. Even when divested of the sun the country was lighted

up with its effulgence. As with the heat of the sun the lunar region is

lighted up so as if with the effulgence of that mountain the sun shone.

It appears, from the subtle signs that the sun is giving its heat. Its

thousand summits were filled with various shrines. He then created again

the setting (_Asta_) hill filled with various jems. He then created

there the charming and most beautiful mountains Mandara and Gandhamādana

covered with flowers. On the summit of the latter he created the

wonderful golden river _Jamvu_. He then created the mounts Trishikhara,

Pushkara, Shubhra Pāndura, the foremost of mountains Kailāsha of the hue

of a cloud and the mountain chief Himalaya covered with heavenly

minerals. The Lord, assuming the form of a boar, created in the nothern

division the heavenly river Madhudhārā endued with all virtues and a

hundred mouths. All those mountains had wings and could assume forms at

will. The Lord Paramesthin made them all many coloured. Having thus made

the various divisions of the earth the Lord thought of creating the gods

and Asuras. The divine destroyer of the world, having blood-red eyes,

created, on all sides, for the behoof of mankind, many beautiful hills

and sacred rivers full of water (27-50).

CHAPTER XXXII. THE CREATION OF THE VEDAS.

Vaishampāyana said:—Thus desirous of creating the universe the Lord

began to think. While he was thus meditating a Purusha came out of his

mouth. Arriving before the Lord, the Purusha asked "What shall I do?"

The Lord, the master of the universe, smilingly replied:—"Divide

yourself into two." Saying this, the Lord disappeared. O Bhārata, when

the Lord disappeared bodily no relic of his movement was seen there like

unto a lamp put out. Then the Hiranyagarbha, who is sung in the Vedas,

began to meditate on the words uttered by Him. Formerly the Lord of the

universe was the only Patriarch therefore he alone is entitled to

sacrificial offerings.

The Patriarch said:—The Great one asked me to divide myself into two,

but I have a great doubt regarding the division of Self into two. When

the Patriarch was thinking thus the word _Om_ was recited; with its

sound the earth, sky, and heaven were filled. When Prajapati’s mind was

practising _Om_ again from the heart of the god of gods, sprang

_Vashatkar_. Again originated the three great sacred words _Om_, _Bhur_,

_Bhuva_, etc., with which the heaven, earth and sky are filled.

Afterwards was produced the sacred _Gayatri_ of twenty-four words the

originator of metres. Completely recollecting that celestial verse

Prajapati created Savitri. The Lord then created the four Vedas, Rik,

Saman, Atharvan and Yayush with their accompanying religious rites

(1-11).

Thereupon from his mind emanated Sana, Sanaka, Sanātana, Barava,

Sanandana, and the omnipotent Sanatkumar. With Rudra these six Rishis

are the mind-begotten sons of Brahma. In Yoga Tantra the Yatis and the

Brāhmanas speak highly of these six Rishis, Brahmā and Kapila.

Afterwards the Self-sprung Deity created his eight mind-begotten sons

namely Marichi, Atri, Pulastya, Pulaha, Kratu, Bhrigu, Angira and Maru

and the Pitris of all creatures, gods, Asuras and Rakshasas. At the end

of Nishesha Kalpa, the termination of the thousand Yugas, all these and

their offspring disappeared from the world. Again after a thousand years

these celestial Yogins, capable of procreating progeny, will again take

birth. For a particular work with the end of every cycle the gods change

their names and births. From Prajāpati’s right thumb the divine Daksha

was born. His wife was born from Brahma’s left thumb. Daksha begat on

that wife his celebrated daughters the mothers of the world. O king,

with their progeny the whole world is covered. Thinking in his mind

about the multiplication of his progeny Daksha conferred his daughters,

Aditi, Diti, Kātā, Anāyu, Sinhikā, Muni, Prādhā, Krodhā, Surabhi,

Vinatā, Surasā, Danu and Kadru on Kashyapa. Daksha gave his ten

daughters namely Arundhati, Vasu, Yāmi, Lamvā, Bhimā, Marudvati,

Sangkalpa, Muhurtta, Sādhyā and Vishwā, on Brahmā’s son, Manu. Then he

conferred his beautiful daughters of blameless limbs, having lotus like

eyes and full-moon-like countenances, namely Kirti, Lakshmi, Dhriti,

Pushti, Buddhi, Medhā, Kriya, Mati, and Lajjā, on Dharma. Then was born

Atri’s son Atreya full of water. He was of a thousand rays, the lord of

planets and the dispeller of darkness. Prāchetas Daksha conferred on him

his most excellent twenty-seven daughters, Nakshatra, Yogini, Rohini,

etc. Hear, I will name the progeny of Kashyapa, Manu, Dharma and Shashi.

Kashyapa begat on Aditi the gods Aryamā, Varuna, Mitra, Pusha, Dhātā,

Purandara, Twashta, Bhaga, Angsha, Savita and Parjanya. We have also

heard that Kashyapa begat on Diti two sons. They were Hiranyakashipu and

the powerful Hiranyaksha. They were endued with incomparable prowess and

like unto Kashyapa in asceticism. Hiranyakashipu had five sons who were

all very powerful. They were Pralhāda, Anulava, Sanglahda, Hlāda and

Anulhada. Pralhāda had three highly powerful sons, namely Virochana,

Jambha and Kujāmbha. Virochana’s son was Bali whose only son was Vāna.

His son was Indradamana, the victor of hostile cities. Danu had numerous

children who were all celebrated as great Asuras in the world. Of them

the first-born Viprachitti became the king. Krodhā had many sons and

grand-sons who were called Krodhavashas. They were highly dreadful and

ruthless. Singhikā gave birth to Rāhu who assailed the sun and the moon.

He devours the moon and destroys the sun. Kāta’s children were like unto

Death, highly dreadful effulgent, like dark blue clouds and had eyes

shining like the sun. Kadru had many sons of whom the thousand headed

Sesha, Vāsuki and Takshaka acquired ascendancy. They were all virtuous,

well-read in the Vedas, engaged in doing good unto creatures, givers of

boons and capable of assuming forms at will. Vinatā’s sons were Tarksha,

Aristhanemi, the highly powerful Garuda, Aruna and Aruni. Pradhā gave

birth to the daughters Anavadyā, Anukā, Anunā, Arunapryā, Anuga, Subhagā

and the eight holy Apsaras worshipped even by the celestial saints.

Alamvasha, Misrakeshi, Pundarikā, Tilottamā, Surupa, Lakshmanā, Kshemā,

Rambhā, Mandramā, Asitā, Suvahu, Suvritta, Sumukhi, Supryā, Sugandhyā,

Surasā, Pramathini, Kāshya and Shāradvati were celebrated as Manneya

Apsaras. Vishwāvasu and Bharanya were known as Gandharvas; Menakā,

Sahajanyā, Parnini, Punjikasthata, Kratusthata, Ghitachi, Vishwāchi,

Urvashi, Anumlochā, Pramlochā and Manovati, these ten were the

celebrated Apsaras. From Prajāpati’s determination were produced

ambrosia, liked by the whole world, the Brāhmanas, the cows and the

Rudras. They have been all described in the Purana as the offspring of

Subrahi. I have thus described the progeny of Kashyapa, I will now

describe that of Manu.

O sinless one, I will describe them to you in brief. Vishwā gave birth

to Vishadevas and Sādhyā to Sādhyas. Marudvati gave birth to Maruts and

from Vasu Vasus were born. Bhānu’s sons were Bhanus, Muhurtta’s were

Muhurttajas and Lamvā gave birth to Ghosha. Jāmi gave birth to Nāgadithi

and Arundhati gave birth to all the objects of the world. Sangkalpa gave

birth to Sangkalpa, and Lakshmi gave birth to Dharma’s son Kāma, the

most favourite of the world. Kāma begat on his wife Rati two sons Harsha

and Yasha. Soma begat on his wife Rohini the great lord Varshā by whom

the moon becomes effulgent as soon as he rises. Thus thousands of wives

and sons were born. This is the root of the world. The Lord Prajāpati

distributed powers amongst creatures according to their merit. The Lord

then created the ten quarters, the earth, Rishis, oceans, birds, trees,

herbs, serpents, rivers, gods, demons, the sky-rangers, sacrifices and

mountains (12–60).

CHAPTER XXXIII. VARIOUS KINGS ARE APPOINTED BY BRAHMA.

Vaishampāyana said:—O Bharata, the Lord appointed Sakra, effulgent like

the sun, as the king of the three worlds and of the gods (1). Jishnu,

the wielder of thunder-bolt, clad in a coat of mail, was given birth to

by Aditi. That intelligent patron of Srmitis is eulogised by Adhyaryus

(2). As soon as he was born from Aditi the Lord Sakra was covered with

Kuça grass and therefore the king of gods passed by the name of Koushika

(3). Having installed the thousand-eyed Purandara as the Lord Paramount

Brahmā began gradually to distribute other kingdoms. He installed Soma

as the king of Yajnas, asceticism, stars, planets, the twice-born and

herbs. He appointed Daksha the king of patriarchs, Varuna the lord of

waters, the all-destroyer Vaishwānara, the king of the departed manes

and Vayu that of smell, bodiless creatures, sound and ether (4-7). He

conferred on Mahādeva the sovereignty over the goblins, Pishacas,

Matris, cows, evil portends, diseases, calamities, profuse rain, other

disturbances and the evil spirits. He appointed Vaishravana Kuvera as

the king of Yakshas, Rakshasas, Guhyakas, all the jewels and wealth. He

appointed Sesha as the king of all animals having teeth, Vāsuki as that

of Nāgas and Takshaka as that of serpents. He appointed the ocean as the

lord of rivers, rain and waters and Avuryā as the lord of Adityas. He

appointed Chitraratha as the king of Gandharvas and Kāma that of

Apsaras. He appointed the bull, the carrier of Mahadeva, the king of all

quadrupeds. The highly effulgent Hiranyakashipu was appointed the king

of Daityas and Hiranyāksha as the heir apparent. The highly powerful and

first born Viprachitti was appointed the king of Dānavas and Asuras.

Prajāpati appointed Mahākala as the king of Kalakeyas and Vitra that of

the sons of Anāyusha the wife of Twasthā. He appointed the great Asura

Rahu, the son of Sinhikā as the king of all portends and evil omens

(8-16).

O Bhārata, thereupon he appointed _Vatsara_ (year) the king of seasons,

months, cycles, fortnights, days, nights, Tithis, Parvas, Kalās,

Kāsthās, Muhurttas, the two Ayanas, Yoga Sāstra and Mathematics. The

highly powerful Garuda was elected the king of all birds, Suparnas

capable of seeing from a distance and of the Bhogis. Vāsava appointed

Aruna, Garuda’s younger brother, red like a Javā flower, as the king of

the Eastern quarter. The highly illustrious Yama, the dispenser of

justice and the son of the lord Aditya was appointed by Mahendra as the

king of the south. Kashyapa’s own begotten son, who was under water and

was celebrated afterwards by the name of Amburāja, became the king of

the West. And Pulastya’s son the highly effulgent Kuvera, like unto

Mahendra himself, was appointed the king of the north (17–24). Having

thus made out the divisions of the kingdom, the Self-sprung Deity, the

creator of the universe conferred on them severally the celestial

regions. The regions of some were effulgent like the sun, some were like

fire, some were like lightning, and some like the moon. All those

regions were of diverse colors, capable of coursing at will, many

hundred yojanas in extent, easily accessible unto the pious and hard of

attainment for the sinful. The regions, which are beautiful to look at

and are lustrous like the stars, are those of the pious. Those who

celebrate sacrifices with most excellent presents, those who are

faithful to their own wives, forgiving, simple and truthful, those

Brāhmanas who show kindness towards the poor, those who are freed from

covetousness, and the quality of Rajas, and the ascetic sages repair to

those regions. Having thus engaged his own sons Prajapati, the

grand-father of the world, repaired to the Brahmā region called

Pushkara. Having been entrusted by the Self-sprung Deity with the work

of protection and been looked after by Mahendra the celestials lived

happily in their respective regions. Having been duly engaged in the

work of protection all the gods, headed by Shakra, enjoyed their

portions of sacrificial offerings, heaven, fame and joy (25-33).

CHAPTER XXXIV. THE MOUNTAINS SET ASURAS FIGHTING WITH THE GODS.

Vaishampāyana said:—Once on a time influenced by the Lord’s Māyā all the

winged mountains, the upholders of the Earth, left it. Thereupon coming

to the eastern quarter they dropped into the abode of the Asuras

governed by Hiranyaksha as the elephants are drowned into a lake. They

then asked the Asuras about the sovereignty over the celestial region.

(They said) "Although born after you the gods have acquired the

sovereignty: you are not kings although you are born first." Hearing

those words the Asuras made most excellent preparations (1–3). And

setting their mind upon possessing the earth they took recourse to their

incomparable wily understanding. The Asuras, of dreadful prowess, took

up various weapons, such as, discus, thunder-bolt, sword, Bhushundi,

bow, noose, Prāsa, Sakti, Mushala and club. Some, accoutered in coats of

mail, rode upon infuriated elephants. Some great car-warriors drove

chariots drawn by horses. Some rode on horses, some, depending on the

strength of their own arma, rode on camels, some on bulls, some on

buffaloes, some on asses and others proceeded on foot. The soldiers,

desirous of fighting, issued out delightedly encircling Hiranyakasha

(4–8).

Thereupon, hearing of the preparations made by the Daityas for battle

the celestials, headed by Purandara, made also most excellent

arrangements. Encircled by their four-fold army they were accoutered in

coats of mail and finger-protectors and took up quivers and bows.

Stationed in the midst of the army, the celestials, holding fierce

weapons, followed Purandara who was seated on the Airāvata. Thereupon

excited with blare of bugles and sound of trumpets Hiranyaksha

encountered the king of gods. He covered Vāsava with sharpened axes,

Nishtringshas, clubs, Tomaras, Saktis, Mushalas and Pattiças. Thereupon

there took place a highly dreadful shower of arrows. With sharpened

axes, iron swords, clubs, Kshepanis, stones, Satagnis and other weapons

the remaining Daityas struck Vāsava and other gods. Beholding

Hiramyaksha, having smoky hairs, yellow bears, holding various weapons,

having the colour of dark evening clouds, wearing a most excellent

crown, dark-blue and yellow raiments, having arms extending up to knees

and adorned with Vaidurya made ornaments, stand before the Asura army

like unto dreadful Death at the time of the universal dissolution,

Vāsava and all the celestials were greatly pained (9-21).

Beholding Hiranyaksha proceed like the moveable mountain Mahendra the

gods, who took up bows and arrows, stood in the battle-field with

Purandara before them, filled with anxiety. That Daitya army, lighted up

with the lustre of golden armours, stood there like the autumnal sky set

with stars. They felled one another; some, desisting from duel fight,

broke their own arms. Some had their limbs shattered with clubs and some

had their breasts wounded with arrows. Some fell down and some were

thrown down whirling. Some broke down cars and some were crushed down by

them. And some cars could not move on in the thick of the fight. That

battle, like unto an unfair day, covered with Dānava-like huge clouds

and lightings, in the shape of celestial weapons, shone there with the

downpour of arrows caused by both the armies. Worked up with anger the

highly effulgent and powerful son of Diti, Hiranyaksha increased himself

like unto an ocean on the occasion of a _Parva_. From Hiranyaksha’s

mouth, who was worked up with anger, came out burning cinders. With the

air filled with fire and smoke the gods were scorched. Like unto an

elevated mountain the whole sky was covered with weapons, bows and

Parighas. Assailed with Hiranyaksha in battle with various weapons and

having their breast and heads wounded with winged arrows the gods could

not move in the battle-field. The gods, routed by Hiranyaksha in battle,

albeit careful, lost their consciousness. All the gods were thus

terrorized by Hiranyaksha. Assailed with weapons by Hiranyaksha the

thousand-eyed Shakra, who was seated on the elephant, could not move on

in the battle-field for fear. Having vanquished all the celestials and

overpowered their king the Dānava thought the universe as subjected by

himself (22-24).

CHAPTER XXXV. THE LORD COMES OUT AS A BOAR.

Vaishampāyana said:—When the gods were assailed and their king became

motionless the holder of discus (Vishnu) made up his mind for the

destruction of Hiranyaksha the holder of club (1). Assuming the form of

a huge boar, described before, the Lord, the slayer of Asuras, came

there (2). He took up his conch-shell shining like the moon and his

discus of a thousand blades resembling the Chakra mountain (3). The

immortals always recite the secret names of this undecaying Purusha,

such as Mahadeva Mahabudhi, Mahayogin and Maheshwara. He is the foremost

of those conversant with the knowledge of _Atman_. He is always served

by the pious. That ancient Purusha, the creator of the universe, is

worshipped in the three worlds. He is the Vaikuntha of the celestials,

Ananta of Bhogis, Vishnu of the Yogins, and the presiding god of the

sacrificial rites. By his grace the celestials partake of the three-fold

sacrificial offerings. Having struck that foremost of Daityas with his

discus the Lord blew his most excellent conch-shell. Hearing that

dreadful blare of the conch-shell which strikes terror unto the Asuras

the Dānavas fled away on all sides.

Thereupon the great Asura Hiranyaksha, having crimson coloured eyes,

said in anger, "Who is he?" and cast his looks on Nārāyana, in the shape

of a boar, the dispeller of the calamities of the celestials, who stood

before him with the discus. Thereupon Hiranyaksha and other Asuras, with

various weapons, encountered Nārāyana. Although assailed by the highly

powerful Daityas with various weapons Hari stood unmoved in the

battle-field. Afterwards the highly powerful Hiranyaksha discharged a

burning Sakti on the breast of the boar-formed Nārāyana which filled

Brahma with surprise. Seeing that Sakti about to fall upon him the

highly powerful Boar, setting up a roar, felled it on the ground.

Thereupon the Lord, whirling his sunny discus, shot it on the head of

the Danava king. Like unto the summit of the mount Meru clapped by a

thunder-bolt the Daitya-king fell down dead on earth; on his death, all

the Daityas filled with fear, fled away on all sides (4–23).

CHAPTER XXXVI. RELEASE OF THE CELESTIALS.

Vaishampāyana said:—Having thus routed all the Asuras in battle, Hari

released Purandara and all the celestials (1). Having regained their

natural temperament all the gods, placing Purandara before them,

approached Nārāyana (2).

The Gods said:—"O Lord, by thy favour, we have been released from the

mouth of Death. What will Aditi’s sons do for thee? We are willing to

serve thy feet" (3-4). Hearing those words of the celestials, the Lord,

having lotus eyes, was highly pleased and said to them who had their

enemy slain (5). "Do ye all protect the religions severally alloted to

you by me and obey my laws. You have been entitled to sacrificial

offerings and therefore observe the laws established by me before."

Having said this to the king of gods, he again continued:—"You should

behave impartially towards the good and the wicked. O king of gods, you

should allow the ascetics to enter always into your region that grants

all desirable objects. May those, who propitiate the gods with

sacrifices, obtain the fruits thereof. May the pious and religious

flourish and the sinful become extinct. May the virtuous people, serving

in various stages, conquer heaven. May men, who are truthful, humble,

heroic and freed from envy, enjoy the fruits of heaven. Those, who are

irreverent, lustful, avaricious, wicked and atheistic, should go to

hell. O king of gods, you should observe these words of mine and your

enemies will not be able to injure you as long as I am living." Having

said this the holder of conch-shell, discus and club disappeared. All

the gods were filled with great surprise and having saluted the Boar

they repaired to the celestial region (6-16).

CHAPTER XXXVII. THE MAN-LION INCARNATION OF VISHNU HIRANYAKASHIPU’S

PRAYER TO BRAHMA.

Vaishampāyana said:—O king, I have thus described to you the boar

incarnation of Vishnu. I will next describe the man-lion incarnation in

which form the Lord killed Hiranyakashipu. Formerly in the Krita Yuga

the founder of the Daitya race, the king Hiranyakashipu practised great

penances. Living under water he observed the vow of silence like an

immoveable object for five thousand and five hundred years. Pleased with

his self-control, mastery over his senses and regulations Brahma was

highly pleased. Afterward in his white sunny car drawn by swans the Lord

Brahmā himself came there and said to the king of Daityas "O you of firm

vows, you are my votary. I am pleased with you for your ascetic

penances. May you fare well. Pray for a desirable boon" (1-10).

Thereupon the Dānava-chief Hiranyakashipu, with a delighted heart and

folded hands, said:—"O lord, may none, amongst the gods, Asuras,

Gandharvas, Yakshas, Uragas, Rakshasas, men and Pisāchas, slay me. May

not the Rishis, when angered, curse me. May not my destruction be

brought about with a weapon, mountain, tree, dry or wet articles. May

not my death take place in heaven, nether region, sky or either in day

or in night. May he be my death only who, with the stroke of his own

palm, will be able to kill me with my followers, servants and kinsmen. I

will discharge the functions of the sun, moon, air, fire, water, sky,

stars and ten quarters. I will be Kāma, Krodha, Varuna, Vasava, Yama,

Kuvera and the king of Kimpurushas. May huge weapons appear bodily

before me in a battle" (11-18).

Brahma said:—"O my son, I grant you these wonderful and celestial boons.

These boons are rare and not to be obtained by men. Forsooth, by my

favour, you will obtain all desirable objects."

Vaishampāyana said:—Having said this Brahmā went to the Vairāja region

through the etherial way. Afterwards hearing of the grant of this boon

the gods, Nāgas and Gandharvas went to the Grand-father and said:—"O

lord, by virtue of this boon the Asura will oppress us. Do thou concert

a measure for his destruction." Hearing their words the Lord Brahmā

said:—"O ye gods, he must obtain the fruits of his penances. After he

will have enjoyed them the Lord Vishnu will slay him." Delighted with

what the lotus-sprung Deity had said the celestials repaired to their

respective quarters (19-26).

Vaishampāyana said:—Elated with the power of the boon he had obtained

the Daitya-chief Hiranyakashipu began to oppress the creatures. That

powerful Daitya assailed the ascetic Munis in the hermitages and the

trutuful and self-controlled Brāhmanas. Having vanquished all the gods

in the three worlds he brought them under subjection and lived in

heaven. Urged on by Destiny and elated with the pride of boon he made

the Daityas entitled to sacrifices and deprived the gods therefrom.

Thereupon the Adityas, Sādhyas, Vishwās, Vasus, Rudras, all the saints

and the Brāhmanas approached the highly powerful and eternal Vishnu

adored of the world and sought his shelter. The gods said:—"O Nārāyana,

the gods have sought refuge with thee: do thou save them and slay the

Daitya-chief Hiranyakashipu. Thou art our protector, great preceptor and

the great god. Thou dost please the party of thy friends and destroy the

enemies. Do thou help us for slaying Diti’s progeny." Vishnu said: "Cast

off your fear, O ye immortals, I promise you safety. You will, in no

time, attain to the celestial region as before. I will soon kill that

Dānava king with his people who is elated with the pride of his boon and

is unslayable even by the immortals".

Vaishampāyana said:—Having said this and dismissed the celestials the

omniscient Lord thought of the destruction of Hiranyakashipu. Having

assumed a body, half-lion and half-man, he arrived at Harinyakashipu’s

court. It was highly charming and a hundred _yojanas_ in length and half

as much in breadth. There existed neither decrepitude nor sorrow. It was

adorned with various flowers and excellent seats (27–48).

CHAPTER XXXVIII. THE ASURAS ARE FILLED WITH SURPRISE AT SEEING THE

MAN-LION FORM.

Vaishampāyana said:—O Bhārata, thereupon when Hiranyakashipu and all the

Danavas saw that mighty-armed one like unto the wheel of time and fire

covered with ashes, the beauty, of that man-lion form covered with

matted wells and effulgent like the moon, filled every where of that

spacious Hall. Seeing that form resembling a conch-shell, a kunda flower

and the moon the Dānavas exclaimed "What a wonderful form!" With their

celestial vision however Hiranyakashipu and Pralhāda could perceive that

the Lord, in the shape of a lion, had come there. Pralhāda said:—"O

large-armed king, the first born amongst the Daityas, we have never seen

a man-lion form, nor have we heard of it. How wonderful is this

celestial form! My mind says that this dreadful form has appeared for

the destruction of the Daityas. The gods, oceans, rivers, Himavān, and

other boundary mountains, the moon with the stars, the Adityas,

Ashwinis, Varuna, Yama, Indra, Maruts, Rishis, Nagas, Yakshas,

Gandharvas, Pishachas and dreadful Rakshasas are all in his body. Brahmā

and the Lord Siva appear on his forehead. The mobile and immobile

creation, all the Daitayas together with ourselves, this assembly hall,

the three worlds, all are visible in him as the moon reflected on a

mirror (1-15)".

CHAPTER XXXIX VISHNU KILLS HIRANYAKASHIPU.

Vaishampāyana said:—Hearing the words of Pralhāda Hiranyakashipu said to

the Daityas:—"Hold this lion assuming a wonderful form. And if you

entertain any doubt kill this forest-ranger." Hearing those words and

delighted the Danavas surrounded that huge-bodied lion and showed him

fear. Thereupon sending up a leonine shout, that man-lion, like unto

Death with his mouth wide open, dispersed the assemblage. Worked up with

anger Hiranyakashipu discharged various weapons at the lion. But the

highly powerful Lord remained unmoved like the mountain Himalaya. And

leaping up into the sky the Man-lion tore Hiranyakashipu into pieces

with his nails and killed him. After the destruction of the Diti’s son

the earth, lunar region, solar region, all the quarters, rivers, oceans

and mountains again came into view. Thereupon pleased all the gods

chanted the glories of the Eternal Purusha with various hymns (1-10).

CHAPTER XL. THE BEGINNING OF THE DWARF INCARNATION: BALI BECOMES KING.

Vaishampāyana said:—I have thus described to you the man-lion

incarnation. I will now describe the dwarf incarnation. Formerly the

powerful Vishnu, assuming the form of a dwarf, occupied the kingdom of

the three worlds with three footsteps in the sacrifice of the powerful

Bali. Having released the earth he conferred it on the king of the

celestials (1–3).

Kashyapa, the well-dressed son of Marichi, espoused two sisters of

Prajapati, Diti and Aditi. The great Kashyapa begat on Aditi the twelve

classes of the celestials, Dhātā, Aryamā, Mitra, Varuna, Angsha, Bhaga,

Indra, Vivashwān, Pusha, Parjanya, Twasthā and Vishnu. He began on Diti

the powerful Hiranyakashipu. The Daitya-chief Hiranyāksha was his

younger brother. Hiranyakashipu had five highly powerful sons, namely

Pralhada, Hlada, Sangrada, Jambha and Anuhrāda. Pralhāda’s son was

Virochana whose son was Bali. Their sons and grand-sons were all very

powerful. Thousands of the descendants of these highly powerful daityas

are seen all over the land. Having seen Hiranyakashipu slain by the

Man-lion the Daityas made Bali their chief for the destruction of the

gods. He was heroic, powerful, pious and self-controlled like

Hiranyakashipu and therefore was installed as their king by the Daityas.

They said: "O Daitya king, it is well known to you that the entire

universe consisting of the three worlds, mobile and immobile, was under

Hiranyakashipu. O slayer of gods, the celestials, having killed your

grand-father, have stolen the three worlds and appointed Indra as their

king. Therefore, O lord, try to rescue your ancestral kingdom with our

help. May you fare well and regain your ancestral kingdom. Encircled by

thousands of Asuras do you vanquish the celestials in their own region.

Unlimited is your prowess and strength and by your accomplishments you

have excelled even your grand-father (4-15)".

CHAPTER XLI. BALI’S PROSPERITY.

Vaishampāyana said:—The gods were (accordingly) defeated by the Daityas

and the worlds were occupied by them. Maya and Samvara announced the

victory of the highly powerful Bali. At that time the directions were

clear, pious acts flourished, iniquity was suppressed, and the sun

coursed regularly in its path. Pralhāda, Shamvara, Maya, and Anuhlāda

carefully guarded all the quarters. People wended virtuous ways and

there was absence of sin and increase of virtue. The Siddhas practised

penances. Dharma flourished with four legs and Adharma (sin) with one.

The kings properly protected their subjects and all the orders followed

their respective duties. Bali was installed in the kingdom of gods

unanimously by all the Asuras. When they began to shout in joy the

boon-giving goddess of prosperity, with a lotus in her hand, appeared

before Bali, and said:—"O foremost of the powerful, O highly effulgent

Daitya king Bali, I have been pleased with you for your defeating the

gods. May you fare well. Having displayed your prowess you have

vanquished the king of gods in battle. Seeing your wonderful power I

have come to you. O foremost of Dānavas, you are born in the race of

Hiranyakashipu and have been appointed the king of Asuras. It is

therefore no wonder for you to perform such a feat. You have excelled

even that Daitya king who enjoyed the entire three worlds. Besides you

are always virtuous and pious. O you of unlimited prowess, you will

therefore rule over the three worlds".

Having thus addressed the Daitya king that beautiful boon-giving goddess

Lakshmi disappeared (1-14).

CHAPTER XLII. THE GODS GO TO KASHYAPA FOR FINDING OUT MEANS FOR THE

DESTRUCTION OF BALI.

Janamejaya said:—O foremost of the twice-born and Munis, vanquished by

the Daityas what did the gods do? And how did they regain their heavenly

kingdom (1)?

Vaishampāyana said:—Hearing of a celestial voice the beautiful king of

gods, along with the celestials, repaired to the most excellent palace

of Aditi situate in the east (2). Having arrived there Purandara related

to Aditi every word about the celestial message (3).

Aditi said:—O my child, yourself and all the immortals cannot slay

Virochana’s son Bali. Only the thousand-headed Purusha is capable of

slaying him and none else. However I will ask your father the truthfnl

Kashyapa about the destruction of the great Daitya Bali (4–6).

Thereupon the Suras with Aditi approached Kashyapa. There they saw the

great ascetic, the first preceptor of the Devas, like unto the sun of

mitigated lustre through water, fair and effulgent like a burning flame.

Having left aside his staff and thrown an antelope skin on his person he

was practising penances. His body was covered with bark and antelope

skin. He was burning in Brahma energy like fire incarnate when inflamed

with incantations. The lord Maricha, the father of Suras and Asuras, was

the foremost of Brahmavādins and effulgent like the sun. He was the

creator of all and the most excellent master of the patriarchs. He was

born as the third patriarch in the person of his grand-son. As the

mind-begotten sons of Brahmā speak to him, so those leading and heroic

Devas along with Aditi bowed unto Kashyapa and with folded hands

communicated to him the celestial message imparted through an invisible

agency as also that Bali, the foremost of Daityas, was unconquerable by

the immortals. Hearing the words of his sons Kashyapa desired to repair

to the region of Brahmā. Kashyapa said:—"O sinless one, we will repair

to Brahmā’s abode filled with the sound of the recitation of the Vedas.

There you are to communicate truly what you had heard unto Brahmā"

(7-16).

Vaishampāyana said:—Thereupon the Devas with Aditi followed Kashyapa to

Brahmā’s palace filled with celestial saints. In highly costly and

charming conveyances coursing at all the Devas, in a moment, reached

Brahmā’s region. Desirous of beholding the immortal Brahmā a mass of

asceticism they repaired to his extensive court. Seeing the Hall where

sweet Saman verses were being sung they were highly pleased. They heard

the Rik mantras chanted by great ascetics of pious rites, well read in

the Vedas and their auxilliaries. With the recitation of Vedic verses

the Hall resounded. Having arrived there and heard the recitation of the

Vedas the Suras considered their own persons purified. With their mental

faculties concentrated, resorting to silence and fixing their minds on

Brahmā, they, filled with surprise, looked at one another (17-27).

Placing Kashyapa before them the Suras again in their mind saluted the

Omnipotent Preceptor of the world. Again was heard the sweet and grave

recitation of the Vedas by the Devas well-read in various Scriptures.

Kashyapa’s sons saw there leading Brāhmanas ever observant of vows and

regulations and fond of recitations and Homa. Carrying on the work of

creation through celestial Māyā, Brahmā, the grand-father of the world

and the preceptor of Suras and Asuras was seated in that Hall. There

Daksha and other Patriarchs, Prachetā, Pulaha, the foremost of the

twice-born Marichi, Bhrigu, Atri, Vasishtha, Goutama, and Nārada, were

worshipping him. Learning, mind, sky, fire, water, earth, sound, touch,

form, taste, smell, these objects of sense, the principle of greatness,

the four Vedas, religious rites, sacrifices, determination, vital breath

and every other thing was present before the Self-sprung Deity. Profit,

religious merit, object of desire, envy and joy were before him. Shukra,

Vrihaspati, Samvartta, Buddha, Shani, Rāhu, all the planets, Maruts,

Vishwakarma, the stars, the sun and the moon were adoring Brahmā. The

sacred verse Savitri, the seven forms of speech, the Srutis, Gāthās,

Laws, Commentaries, Kshana, Lava, Muhurtta, day, night, month six

seasons, year, four yugas, evening, the wheel of time and many others

were present before the Self-sprung Deity. With the pious Devas Kashyapa

entered into that celestial Hall affording all objects of desire.

Beholding the Great Creator the Eternal Brahmā, burning in his own

beauty, freed from exhaustion and served by the Brahma saints the Devas

bowed unto him. Having touched the feet of Paramesthin with their crown

they were freed from sins and became of quiescent souls. Seeing Kashyapa

present there with the Devas the highly effulgent Brahmā said (28–47).

CHAPTER XLII. BRAHMA INSTRUCTS THE DEVAS TO GO TO VISHNU.

Brahmā said:—O ye highly powerful gods, I have learnt the object of your

arrival here. O leading Suras, your object will be accomplished. That

lord of the universe, who will vanquish Bali the foremost of Dānavas, is

not only the victor of the Daityas but is the conqueror of three worlds

and is worshipful unto the gods. That eternal origin of the universe is

the ordainer of the worlds. People call him omniscient and Hemagarbha.

The great Lord, who will destroy the world and the Asura-chief Bali, is

the origin of all and is our first born. That Yogin, that soul of the

universe is above the reach of thought. Even the Devas do not know that

great one: but that Purusottama knows the gods, ourselves and the whole

universe. By His grace we fare well. And establishing communion with Him

people practise hard austerities in this world.

O Devas, in the northern division and on the northern bank of the ocean

of milk there is a most excellent place called _Amrita_ (nectar): so the

wise say. Go there and being self-controlled practise hard austerities.

There you will hear most sacred, purified words relating to Brahman

grave like the muttering of clouds surcharged with water in the rainy

season. That celestial speech is destructive of all sins and was spoken

by the god of gods of pure soul. So long as your vow will not terminate

you will hear that great universal speech. O gods, you have come to me

and I am ready to grant you boons. Tell me what boon you do want.

Thereupon having bowed unto that one identical with Yoga Kashyapa and

Aditi touched his feet and accepted the following boon. "May Lord

forsooth be born as our son." When they with great reverence said so

Brahmā said "So be it. Let the Devas pray to Him for becoming their

brother and he will agree." Having obtained this boon from him and been

successful in their mission the gods repaired to their respective

habitations. Saying ’so be it’ the Suras, Kashyapa and Aditi touched

Brahmā’s feet and repaired to the nothern quarter. Within a short time

they reached the nothern bank of the ocean of milk as ordered by the

Divine Brahmā. Crossing many oceans, mountains and rivers those leading

celestials saw a highly dreadful quarter enshrouded with darkness and

divested of the sun and creatures. Reaching that place called Amrita the

Suras along with Kashyapa began to practise hard austerities for many

years with a view to propitiate the thousand-eyed, intelligent Yogin

Nārāyana endued with all lordly powers. Observing the vows of celibacy

and silence and controlling their senses and movements the Suras

practised hard austerities there. The divine Kashyapa recited for

pleasing the Lord Narayana many Vedic verses of eulogy (1-26).

CHAPTER XLIII. VISHNU PROMISES HELP TO THE GODS.

Vaishampāyana said:—Hearing those most excellent eulogistic verses

recited by the foremost of the twice-born Kashyapa the Lord Nārāyana,

having a grave but sweet voice, delightedly and distinctly said to the

great gods through the muttering of clouds. The words were heard from

the sky, but nobody could see the Lord. Iswara said it with great

delight (1-3).

Vishnu said:—O leading celestials, I am pleased with you. May you fare

well. Do you pray for boons and I am ready to grant them (4).

Kashyapa said:—O immortals, blessed are we all since the Lord has been

pleased with us. Thou art our supreme refuge. If O Lord, thou art

propitiated and desirous of giving us boons, be thou born as Vāsava’s

younger brother, ever enhancing the joy of thy kinsmen and as the son of

myself and Aditi.

Vaishampāyana said:—Then Aditi, the mother of Devas, desirous of praying

for a boon, said to the Lord:—"I pray to thee for a boon. For the well

being of all the gods be thou born as my son (5-8)".

The Gods said:—O lord, do thou become our brother, master, king and

protector. If thou art born as Aditi’s son Vāsava and other celestials

will be able to hear the name of Deva. Do thou therefore be born as

Kashyapa’s son (9).

Vaishampāyana said:—Thereupon Vishnu said to the Devas and Kashyapa:—"O

gods, your enemies will not be able to stand even for a moment before

me. Having slain the Asuras and other enemies of the celestials I will

make the latter partake of sacrificial offerings. By my creative power I

will make the gods partake of Havya and the Pitris of Kavya. Therefore O

ye gods, return by the same way by which you came. I will satisfy the

desire of Aditi the mother of gods as well as that of the great

Kashyapa. Do you repair to your respective abodes. May good betide you

and may you attain to your desired-for objects" (10-14).

Thus addressed by the powerful Vishnu the gods delightedly worshipped

the Lord (15). Having bowed unto the Deity, the great Vishwadevas,

Kashyapa, Aditi, Sādhyas, Maruts, and the highly powerful Indra repaired

to the great hermitage of Kashyapa in the eastern quarter. And having

arrived at that hermitage filled with saints they engaged in the study

of the Vedas and awaited Aditi’s conception. Aditi, the mother of gods,

held in her womb that great one, the soul of the universe of great power

for a thousand celestial years. After the completion of the thousandth

year she gave birth to the son, the protector of the gods and the

destroyer of the Asuras. Living in the womb the Lord withdrew the

energies of the three worlds and saved the gods. When that master of

gods, the joy of the three worlds, the fear of the Daityas and the

enhancer of the delight of the gods was born the celestials were freed

from fear (15–21).

CHAPTER XLIV. VISHNU’S BIRTH AS A DWARF.

Vaishampāyana said:—When that Deity was born the seven Patriarchs,

Marichi and others and the seven saints bowed unto him, Bharadwāja,

Kashyapa, Goutama, Vishwāmitra, Jamadagni, Vasistha, and the lord Atri,

who comes into view when the sun is completely clouded, came there.

Marichi, Angira, Pulastya, Pulaha, Kratu and the patriarch Daksha bowed

unto him. Aurva, Vashistha’s son Stamva, Kashyapa, Kapivan, Akapivan,

Dattoli, Chyavana, and Vasistha’s seven other sons who passed by the

name of Vāsishthas, Hiranyagarbha’s son, the highly energetic Aurvajāta,

Gārgya, Prithu, Agrya, Janya, Vāmana, Devavāshu, Yadudhra, Somaja,

Parjanya, Hiranyroma, Vedashira, Satyanetra, Nimva, Atimbimva, Chyavana,

Sudhātmā, Virajā, Atinamā and Sahishnu bowed unto him. Apsaras, having

shining persons adorned with various ornaments, danced before Nārāyana.

The Gandharvas played on bugles in the sky (1-9). Tumvaru, with other

Gandharvas, began to sing. Mahāsruti, Chitrashirā, Urnāyu, Anagha,

Gomāyu, Suryavarchā, Somavarchā, Yugapa, Trinapa, Karshni, Nandi,

Chitraratha, Shāslishira, Parjanya, Kali, Nārenda, Hāhā, Huhu, and the

highly effulgent Gandharva Hansa began to sing before Keshava. There

beautiful Apsaras, of large eyes, endued with all auspicious marks and

adorned with various ornaments began to dance. Sumadhyā, Chārumadhyā,

Pryamukhya, the beautiful Anuka, Jāmi, Mishra keshi, Alamvushā, Marichi,

Sruhika, Vidyutparna, Tilottama, Atrika, Lakshmanā, Rambhā, the charming

Asitā, Suvāhu, Supnjā, Subhagā, Urvashi, Chitralekhā, Sugrivā,

Sulochanā, Pundarikasugandhā, Surathā, Pramāthini, Nanda, Sarashwati,

Menaka, Sahajanyā, Parnikā, Punjikasthali and thousands of other Apsaras

danced there. Dhātā, Aryamā, Mitrā, Varuna, Angsha, Bhaga, Indra,

Vivashwān, Pushā, Twasthā, Savitā and Vishnu, these twelve Adityas, who

are known as Kāshyapeyas and effulgent like the sun bowed unto the high

souled lord of celestials.

O king, Mrigāvyadha, Sarpa, the highly powerful Nirhiti, Ajaikapāt

Ahivridhna, Aparajita, Pinaki, Dahana, Ishwara, Kapila, Sthanu and

Bharga, these Rudras were also present there. The two Ashwinis, the

eight Vasus, the highly powerful Maruts, Vishwadevas and Sādhyas all

stood before him with folded hands. Shesha’s younger brother the great

Vāsuki, Apukunja, Dhritarāshtra, Valāhaka and other highly powerful,

wrathful and effulgent Nāgas all stood before him with folded hands.

Tārksha, Arishthanemi the highly powerful Garuda, Aruna and Aruni all

stood before him with folded hands. The creator of the world himself

with all the great patriarchs came there and said (10–29). Brahmā

said:—"He is the Eternal Lord, the powerful Vishnu from whom have

emanated all the worlds." Having said this the Lord Brahmā, along with

other celestial saints, bowed unto the king of gods and returned to the

celestial region. When the Lord was born as Kashyapa’s son he had eyes

blood-red like the clouds of an unfair day and was of the form of a

dwarf. On his breast was the mystic mark of Srivatsa. With expanded eyes

the Apsarās looked at him. His effulgence was like that of a thousand

suns rising simultaneously in the sky. That beautiful Lord was the

supporter of Bhur, Bhuva and other lokas, had high shoulders and pure

hairs, was the refuge of the pious and offered no shelter unto the

iniquitous. The great Yogins regard him as the most excellent Yoga. He

has eight sorts of lordly powers. People call him the foremost of Devas.

The Vipras long for emancipation through knowing that Eternal Purusha

and persons, afraid of the world, are freed from birth and death. All

the Ashramas designate him as Tapas. Practising hard austerities and

restricting their diet people serve him. As Anata of a thousand hoods

and crimson eyes he is worshipped by Sesha and other Nāgas in their

region. The Vipras, desirous of attaining to the celestial region,

worship him as _Yajna_. Although present every where He is one. He is

the most excellent poet and the Vedas sing Him as the ordainer of

sacrificial offerings. Virtue is His effulgence. The sun and moon are

His eyes and the sky is His body. That omnipotent Lord said to the Devas

in most excellent words (30–42):—"Even knowing it I have attained to

this boyhood through my Yoga power. What shall I do, O ye celestials,

for you? What boon shall I give? Do you with pleasure pray for what you

want." Hearing those words of the high-souled dwarf, Indra and other

gods with folded-hands said to Kashyapa’s son:—"By virtue of his ascetic

penances and of the boon conferred on him by Brahmā, the omniscient and

highly powerful Daitya king Bali has possessed the entire universe

through his prowess and self-control. He is not to be slain by any one

of us. Thou art alone capable of vanquishing him. No one else can

discomfit him. Therefore do we all seek refuge with thee, O lord, who

art the remover of the fear of gods, fond of thy votaries and the giver

of boons. O large-armed and great king of the celestials, for the well

being of the Rishis and all the worlds and for the satisfaction of

Kashyapa and and Aditi let the Pitris partake of Kavya and the

celestials partake duly of Havya. Do thou bring back the three worlds

for giving them back to the great king of the celestials, Mahendra. That

Dānava is celebrating a horse-sacrifice, do thou therefore think of an

expedient by which thou mayst regain the worlds" (43–52).

Vaishampāyana said:—Thus addressed by the celestials Vishnu, in his

dwarf form, said to the Devas, filling them with joy (53).

Vishnu said:—"Let Angirā’s son, the highly effulgent Rishi Vrihaspati,

who has mastered the Vedas, take me to his sacrifice. Going to his

sacrificial ground I will do what I think proper for regaining the three

worlds" (54–55).

Thereupon the highly effulgent and intelligent Vrihaspati took the

Omnipotent Dwarf to the sacrificial ground of the Daitya king Bali

endued with high intellectual powers. That Dwarf assumed the form of a

boy, had smoky eyes, wore sacrificial thread well-polished and

deer-skin. He had an umbrella and staff in his hands. Though not aged he

appeared like an old man. Meditated upon by Brahmā and other gods that

foremost of Suras, the Lord of the Patriarchs, went to the sacrificial

ground of the Daitya king Virochana’s son Bali (56–60). Although the

gate was well-protected by properly armed and accoutered Daityas he all

on a sudden entered there (61). The powerful Dwarf appeared before Bali,

the king of Daityas and Dānavas, completely encircled by priests

well-versed in reciting _mantras_ (62). Having arrived at the

sacrificial ground filled with Brāhmana saints the lord described

himself as being identical with Yajna. Having described in detail the

sacrifice that Eternal Purusha, identical with Yajna and a master of

sacrificial rites, vanquished Sukra and other priests with various

quotations and they could advance no reply. Before the Rishis and

priests the Omnipotent Lord, of wonderful speech, with reasons and

arguments laid down in the Vedas, but not visible to any, described

himself unto Bali as being identical with sacrifice. Thereupon seeing

the elderly Rishis and Upadhyayas (preceptors) silenced by that highly

effulgent dwarfish boy Virochana’s son Bali regarded it as a wonder. And

filled with surprise and bending low his head, he, with folded hands,

said:—"Whence have you come? Who are you? Whose son are you? what

necessity have you here? I had never seen before such an intelligent,

beautiful, good-looking, charming Brāhmana boy endued with such

spiritual culture and so well read in the Vedas. The Devas, the Rishis,

Nagas, Yakshas, Asuras, Rakshasas, Pitris, Siddhas, Gandharvas, none

amongst them, has such a son. Whoever you may be, I bow, unto you. Tell

me what I can do for you" (63—72).

Thus addressed by Bali that Dwarf, conversant with expedients, whose

nature cannot be conceived by any, smiling a little, said (73).

CHAPTER XLV. BALI PROMISES TO GIVE LANDS TO THE DWARF.

Vishnu said:—"What a wonderful sacrifice is this undertaken by the king

of Asuras. There are various sorts of well prepared edibles. O highly

powerful Dānava king, your sacrifice has excelled that of the Great

Creator Brahmā, that of Sakra the king of the celestials and that of

Yama, and Varuna (1-2). This horse-sacrifice, the best of all sacrifices

leading to the attainment of heaven, which you have undertaken for

destroying your sins, is full of all desirable objects and approved by

the Brahmavadins. The Sruti says that Ashwamedha is the best of

sacrifices. This great Yajna, which is of the shape of a boar with

golden horns, iron hoops and gait fleet like the mind, which has profuse

gold and is the origin of the universe, is highly sacred. By performing

this sacrifice a man rides the sacrificial horse and gets over his sins.

The Vipras, well read in the Vedas, call this sacrificial horse fire. As

the order of a householder is the best of all Ashramas, as the Brāhmanas

are the best of mankind, as you are now the foremost of Asuras, so the

horse-sacrifice is the best of all sacrifices."

Vaishampāyana said:—Hearing those words of the Dwarf, Bali, the king of

Daityas, was highly pleased (3–8). Bali said:—"O foremost of the

twice-born, who art thou? What dost thou want? What shall I give thee?

May good betide thee. Do thou pray for thy wished-for object and thou

shalt have it" (9). The Dwarf said:—"O Dānava, I do not pray for

kingdom, conveyances, jewels or women. If you are pleased, if you have

your mind fixed on virtue, I pray from you for ground covering three

foot-steps for the construction of the sacrificial house of my

preceptor. Grant me this which is the highest object I pray for"

(10–11). Bali said:—"O foremost of orators, O best of Brāhmanas, what

object of yours will be accomplished with ground covering three

foot-steps. Pray for ground measuring hundreds and thousands of feet"

(12). Shukra said:—"O you of large arms, O great Asura, do not promise

him any gift; you do not know him. He is the Great Lord Hari. Having

assumed the form of a dwarf through his Māyā he has come here to impose

on you for the well-being of the king of gods. The Omnipotent Lord can

assume various forms" (13–14). Thus addressed by Shukra Bali meditated

for some time and then determining in his mind: "Where shall I do get a

worthier person than he" he was filled with joy. Then holding up a

golden grass he stood motionless there. Bali said:—"O foremost of Vipras

having lotus eyes, sit down. I stand here with my face towards the east.

Accept my gift saying ’give.’ What lands will you take? What is the

extent of your three feet? I will give it. Take up water, the words of

your preceptor will not be falsified" (15-17). Shukra said:—"O

Daitya-king, do not make him any present. Forsooth I have come to know

that he is Vishnu. What wonderful devotion! You have been imposed upon."

Bali said:—"I have not been deceived, the Lord himself, Vishnu has come

to my sacrifice. I shall give unto this god of gods whatever he will ask

of me. What worthier person can there be than Vishnu to whom I may make

a gift?" Saying this Bali at once took water (18–20). The Dwarf said:—"O

sinless king of the Dānavas, the land, covering my three foot-steps,

will be enough for me. What I have said before is true. It can never be

otherwise" (21).

Vaishampāyana said:—Hearing those words of the highly effulgent Dwarf,

Virochana’s son Bali, the king of Daityas and the slayer of his enemies,

threw an antelope skin on his person. And then saying ’let it be so’ he

touched a jar full of water. Desirous of destroying the Asura king the

Dwarf too extended his hand destructive of Daityas. As the king of

Dānavas, with his face towards east, was about to give him water

Pralhāda prevented him. Beholding the un-foreseen form of the Great

Hari, who was willing to steal the prosperity of the Asuras, the greatly

wise Pralhāda said:—"Do not give any thing unto this dwarfish Brāhmana.

It is he who formerly killed your great grandfather. This greatly wise

Vishnu has come to impose on you" (22–28). Bali said:—"It is indeed a

matter of great joy that I will be able to make gifts unto this Deity. I

have obtained as an object of my gifts who is the lord of the universe,

who shows such a favour and who is superior even to Bramhā. O foremost

of Asuras, one, who has been initiated for sacrifice, must make gifts."

Having thus expressed himself in the midst of the Asuras Virochana’s son

Bali granted the Lord Nārāyana land measuring three feet.

Pralhada said:—"O king of Dānavas, do not promise to give anything unto

this Vipra. I do not consider him a Vipra youth. A Brāhmana is not like

it. Beholding his form I think forsooth that the Man-lion has returned

again." Thus addressed by Pralhāda of unlimited energy, Bali, as if

remonstrating with him, said (29–34).

Bali said:—Misfortune of the person who prays for alms and that of the

Asura who drives him away disappointed visit the latter. The man, who

having made a promise unto a Brāhmana, does not satisfy it that sinful

wight goes to hell with his friends and kinsmen. Afraid of suffering

from poverty I am making a present of this earth to him; who is there a

worthier Brāhmana than he? While there is none superior to him, I confer

this earth to him. Seeing the twice-born one beg alms from me in the

shape of a dwarf I have been highly pleased. I will therefore make him a

gift: do not prevent me. Bali again said to that dwarfish Brahmana:—"O

you of little understanding, what will you do with land covering three

foot steps? I will confer on you the entire earth surrounded by the

oceans." The dwarf said:—"O foremost of Dānavas, I do not pray for the

entire earth. I am satisfied with land covering three foot-steps. This

is what I like and pray for" (35–41).

Vaishampāyana said:—Having said "So be it" the Danava-king Bali made the

Lord Nārāyana of unmeasured energy touch land covering three foot-steps.

When his hand fell into water the Lord Dwarf considered himself insulted

and displayed his universal form. The earth was his feet, the sky was

his head, the sun and moon were his eyes, the Pishacas were the fingers

of his feet and the Guhyakas were the fingers of his hands. The

Vishwadevas were on his thighs, the Sāddhyas were on his knees and the

Devas and Apsaras emanated from his nails. Lightning formed his vision,

the rays of the sun were his hairs, the stars were the holes of the

hairs of his body and the Rishis were those hairs. The two Ashwinis were

his two feet, and the highly powerful Vayu was his nose. The contrary

quarters were his arms and the quarters were his ears. The moon was his

delightfulness, virtue was his mind, truth was his speech, the goddess

Saraswati was his tongue, the great goddess Aditi was his neck, the

effulgent sun was his throat, the gate of heaven was his navel, Mitras

and Twastha were his two eye-brows, fire was his mouth, Prajāpati was

his testes, Brahmā was his heart, and Kashyapa was his organ of

pro-creation. Vasava was his back and the Maruts were his joints. The

Vedas constituted his presence, lustre was his effulgence, Rudra was his

breast, the great ocean was his patience, the highly powerful Gandhatvas

and serpents were his belly, Lakshmi was his intelligence, Dhriti was

his beauty, learning was his waist, and the seat of the soul was his

fore-head. All the luminous bodies formed his ascetic penance, and the

king of gods Sakra was his energy, on his breast and sides were the

gods, sacrifices Ishti rites, the works of the twice-born and beasts.

Beholding that universal form of Vishnu the great Asuras were worked up

with anger. And like insects going to a fire they approached him

(42-56).

CHAPTER XLVI. THE DANAVAS DESCRIBED.

Vaishampāyana said:—Hear now of the names, forms, accomplishments and

the principal weapons of the Dānavas. Viprachitti, Shivi, Shanku,

Ayashanku, Ayasshirā, Ashwashira, the powerful Hayagrivā, Ketumān, Ugra,

Syogra, Vyavra, the great Asura Pushkara, Pushkala, Swashwa, Ashwapati,

Prahāda, Ashwashirā, Kumbha, Sanglhāda, Gaganaprya, Anuhrāda, Harihara,

Varāha, Sanhara, Aruja, Vrishaparva, Virupaksha, Munindra,

Chandralochana, Nishprabha, Suprahva, Nirudara, Ekavaktra, Mahāvaktra

Dwivaktra, Sherasa, Sharabha, Kunatha, Kupatha, Kvatha, Mahagarbha,

Shankukarna, Mahādhwani, Dirghajish, Arkavadana, Mriduchāpa, Mriduprya,

Vāyu, Garistha, Namachi, Shamvara, Viksharā, Chandrahanta, Krodhahanta,

Krodhavardhanā, Kālaka, Kalakaksha, Vitra, Krodhavimokshana, Garistha,

Havistha, Pralamva, Naraka, Pritha, Indratapana, Vatāpi, Ketumān,

Asilomā, Vitomā, Vāskala, Pramada, Mada, Shrigālavavana, Keshi, Ekāksha,

Rahu, Tuhunda, Samala, Sripa—these and many other Daityas appeared

before the Great Vishnu who was about to place his feet (1-12). Of them,

some took up nooses, some had their mouths wide open, some had the voice

of asses, some took up Satghnis, some discus in their hands, some had

thunder-bolts, some rods, some mortars, some swords, some Pattiças, some

Parashwadhas, some Praças, some clubs, some Parighas, some huge stones

and some Pushalas in their hands. Some Dānavas had trees in their hands,

some had bows, some had clubs, some had Bhushundis, and some shook there

with daggers in their hands. Those dreadful and highly powerful Dānavas,

dressed in various ways, were armed with diverse weapons. Some had their

mouths like those of tortoises, some had like those of fowls, some had

like those of swans, and some had like those of asses; some were

camel-mouthed, some were boar-mouthed and some dreadful Dānavas had

mouths like Makaras. Some had their faces like hares, some like cats,

some like Sukas, some like cows, some like deer, some like Garuda, some

like swords and some like peacocks; some were horse-mouthed, some were

elephant-mouthed and some had faces like those of various other weapons.

They put on skins of elephant and antelope. Their persons were covered

with bark. Some amongst them were adorned with gold. The Asuras put on

crowns and wore Kundalas; they, clad in various raiments, were adorned

with diverse garlands and pastes. Holding their burning weapons those

Dānavas and Asuras approached Hrishikesha who was about to place his

feet. The effulgence of the Lord at that time, who was about to conquer

the three worlds, was like that of the sun. Having smashed all the sons

of Diti with his palms and feet the omnipotent lord possessed the three

worlds with his three foot-steps. Having assumed a huge form he first

attacked the earth; when he occupied the earth the sun and moon were in

his heart. When he occupied the sky they were in his waist and when he

occupied the heaven they were on his knees (13–29). The twice-born thus

described the form of Vishnu of incomparable prowess. Having conquered

the three worlds and slain the leading Asuras, Hari, adored of the

universe, conferred the earth on Indra the king of gods. The powerful

Vishnu assigned to Bali the region under the earth called Sutala.

Obtaining that region for his residence the foremost of Asuras Bali was

pleased. Since then the king of Asuras has been living in Rasātala.

Living there the greatly effulgent Bali engaged in great meditation. The

intelligent Bali said to Nārāyana, adored of the universe "O Lord, do

thou command me particularly what I should do now." Thereupon Vishnu,

the lord of celestials, said to the Daitya king Bali (30–31).

Vishnu said:—"O great Asura, I have been pleased with you; I am ready to

grant you a boon: pray for it. May good betide you. Do you pray for

desired-for objects. Never under any circumstances disobey the words of

Sakra, the king of gods. This is my command to you. If you obey it you

will meet with your well-being. O Daitya, the water, your offered, was

taken by me in the cavity of my palm and therefore you have no fear

anywhere from the gods. Along with all the Daityas and your followers,

do you live by my favour in that part of the nether region which is

called Sutala. Remembering my mandate do not disregard the words of

Shakra of incomparable energy. O great Asura, all the gods are

worshipful unto you. You will attain to all your desirable objects; you

will acquire many dresses both in this world and in the next. And by my

favour you will always reign supreme over the Daityas. You will enjoy

various objects and celebrate sacrifices accompanied with gifts.

Whenever you will transgress this my command the highly powerful

serpents will bind you with their hoods. You should always bow unto

Mahendra and other gods. Indra, the king of gods, is my elder brother;

you should therefore obey his command" (35–44).

Bali said:—"O great God, O holder of conch-shell, discus and club O God

of gods, O preceptor of the gods, and Asuras, O king of gods, O foremost

of celestials, what position will be mine when I will live in that

nether region? How shall I live there? How will my fame be unbroken?"

(45-46).

The Lord said:—"O foremost of Daityas, a Srāddha without a Shrotrya,

study without vows, sacrifice without presents, Homa without Ritwikas,

gifts without reverence and impure Havi, these six portions will belong

to you. The virtue of those who are ill-disposed towards my votaries,

the virtue of persons who are engaged in buying and selling, the virtue

of Agnihotras, the virtue of those who make charities without reverence

and the virtue of those who officiate as priests, will be your share, O

king of Daityas, by my favour (47–48)".

Vaishampāyana said:—Hearing the words of the high souled Vishnu, the

foremost of Asuras, Bali said "So be it." And carrying out the command

of the Deity, he entered into the nether region. In the meantime the

Divine Vishnu, adored by the gods, made divisions of the kingdom. He

conferred the eastern quarter on the king of gods of incomparable

prowess, the southern quarter on the great Yama the king of the departed

manes, the western quarter on the high-souled Varuna, and the northern

quarter on Kuvera, the king of Yakshas; the region under the earth he

gave to the king of Nāgas and the region above he conferred on Soma.

Having thus parcelled out the three worlds the highly powerful lord of

celestials Vishnu, adored of the great saints, repaired to the heavenly

region. After the departure of that irrepressible dwarf all the gods,

with the performer of hundred sacrifices before them, were filled with

joy (49–56).

Vaishampāyana said:—After Krishna had departed having bound Virochana’s

son Bali with seven hooded serpents such as Kampana, Ashwatara etc. the

celestial saint Nārada, of his own accord, came to him who was stricken

with pain in consequence thereof (57–58). Seeing him thus afflicted and

filled with compassion he said to that king of Dānavas:—"I will find out

means for releasing you. O king of Daityas, with a purified soul

meditate on the god of gods Vāsudeva who is without beginning or end and

who is eternal and undecaying; with your mind devoted to him you will in

no time acquire emancipation" (59–61).

Thereupon his soul purified and mind controlled Virochana’s son, with

folded hands, learnt from Nārada the means of attaining to emancipation

(62). Having learnt that celestial hymn sung by Nārada the great Asura

Bali began to recite the names of that Great God by whom the Earth was

raised up (63). Salutation unto the Eternal and Great Lord without end.

Salutation unto the lotus-navelled Deity Vishnu who lay on water.

Assuming a body endued with the energies of seven forms thou dost invade

the three worlds. O lord, thou art the death of Kāla. Do thou release

me. When the sky is divested of the sun and the moon, when sacrifices

and ascetic penances are on the wane, do thou think of creating the

universe again. Do thou release me by this thy power. Mārkandeya, the

foremost of the twice-born, saw in thee Brahmā, Rudra, Indra, Vayu,

fire, rivers, serpents and mountains. Do thou release me. In the

previous Kalpa Mārkandeya Muni entered into thy belly and saw the entire

universe mobile and immobile. Do thou save me by this thy power.

Resorting to thy Yoga power supported by thy learning thou dost alone

create the three worlds and again engage in Yoga. Do thou save me by

this thy power. Lying in water thou dost enjoy Yoga sleep and again

think of the creation. Do thou save me by this thy power. Assuming the

form of a sacrificial boar thou didst formerly upraise the earth. Do

thou save me by that power of thine. Raising up the earth with thy tusks

thou didst ordain three Pindas for the departed manes. Do thou save me

by that power of thine. Afraid of Hiranyaksha the celestials fled away.

Thou didst however save them. Do thou by that power release me. Having

assumed a form with a huge mouth thou didst cut off in battle

Hiranyaksha’s head with thy discus. Do thou by that power save me. With

thy roaring formerly the Daitya Hiranyakshipu was killed with his head

and bones smashed. Do thou, by that power of thine, save me. Formerly

before the very eyes of Brahmā the Vedas were pilfered by the two

Daityas. But thou didst regain them however. Do thou save me by that

power of thine. Assuming the form of Hayashira thou didst slay the two

Dānavas, Madhu and Kaitabha and return the Vedas unto Brahmā. Do thou

save me by that power of thine. The Devas, Dānavas, Gandharvas, Yakshas,

Siddhas and Uragas cannot see thy end. Do thou save me by this power.

Thou didst beget a son by name Apāntaralāmā who explained the Vedas. Do

thou save me by this power. O lord, Agnihotra and other Vedic rites, the

sacrifices in honor of the Pitris and Havi are all thy mysteries. Do

thou save me by that power of thine. The Rishi Dirghatama was born blind

on account of the imprecation of his preceptor. By thy favour he

regained his eye-sight; by that power of thine do thou save me. Thou

didst release thy poor votary elephant possessed by Rahu. Thou art

undecaying, eternal, devoted to Brahman and thy votaries. Thou art the

chastiser of those who wend evil ways. Do thou save me. I bow unto

conch-shell, discus, club, quiver, Shrānga bow and Garuda: may they

release me from my fetters. Thereupon conch shell, discus, club, quiver,

Shrānga and Garuda propitiated the Lord and requested him to release

Bali from his fetters (64–86). Thereupon pleased the Lord ordered the

king of birds Garuda, the destroyer of serpents, saying "Release Bali

from the fetters." Thereupon flapping his wings Garuda, of incomparable

prowess, went to Pātāla where Bali was bound by the serpents. Informed

of the arrival of Garuda, the serpents, releasing the great Asura Bali,

fled away to the city of Bhagovati in fear of Vinata’s son. Garuda, who

used to eat up serpents, said to Bali, who had lost his prosperity and

released from the noose by Krishna’s favour who was meditating with his

head hanging down. Garuda said:—"O you of large arms, O king of Dānavas,

the powerful Vishnu has ordered you, freed from fetters, to live in

Pātāla with your children and friends. O Dānava, do not move away an

inch from this place. If you break this contract your head will be

sundered into a hundred pieces" (87-91).

Hearing the words of that king of birds the Dānava said:—"I am obeying

the orders of that Great One. O king of birds let the Lord make some

arrangements for my livelihood so that I may live here happily" Hearing

the words of Bali Garuda said:—"The Lord has already made arrangements

for your maintenance. You will be entitled to the offerings of those

sacrifices that are celebrated without priests and regulations by

persons unacquainted with the means of penance. The celestials do not

partake of such offerings. Nourished by such sacrificial offerings you

will live here happily" (92–96).

Vaishampāyana said:—Kashyapa’s son Vishnu, the supporter of the three

worlds, sent this message to the large armed king of Dānavas. The man,

who reverentially recites this hymn destructive of all sins, has his

iniquities destroyed. The destroyer of a cow is freed from the sin

consequent thereon and the murderer of a Brāhmana is also freed from his

sins. A man, having no son, gets one. A maiden acquires a husband after

her heart (97-99). A woman is soon freed from her labour pain and gives

birth to a son. Kapila, the founder of Sānkhya school and other Rishis,

desirous of emancipation, repaired, freed from sins, to the insular

continent of Shewta the seat of Moksha, by reciting this hymn. This hymn

grants all heavenly objects. For sooth does a man acquire all desirable

objects, who, rising up early in the morning and purifying himself,

reads it with a controlled mind. This dwarf incarnation of the Lord is

recounted by Vipras well read in the Vedas as a glorious deed of Vishnu.

The man, who reverentially listens on every Parva to the recitation of

this heavenly theme of dwarf incarnation, vanquishes all his enemies,

being a powerful king like the highly powerful Vishnu himself. He

acquires also unsullied fame and immense riches and objects of

enjoyment. As the dwarf is the favourite so he becomes beloved of all.

His sons and grand-sons multiply, enjoy freedom from diseases and are

endowed with all accomplishments. The Lord Janārddana is pleased with

him who reads it: and he obtains all desirable objects. So has Krishna

Dwaipāyana said (98-107).

CHAPTER XLVII. THE FRUITS OF THE RECITATION OF THE BHARATA.

Janamejaya said:—O Revered Sir, according to what rules the learned hear

the Bhārata? What are the fruits thereof. What gods should be worshipped

when it is complete? What charities should be made after every _Parva_?

What sort of a reciter is desirable? Describe all this to me (1-2).

Vaishampāyana said:—O king, hear how the Bhārata should be listened to

and what are the fruits thereof. Hear, O king, I will answer your

questions (3). The gods, living in the celestial region, came down on

earth for sporting. Having finished that work they returned to their own

region. Hear with attention, I will describe the origin of gods and

Rishis on earth. O foremost of Bharatas, Rudras, Saddhyas, Vishwadevas,

Adityas, the two Ashwinas, the regents of the quarters, the great

saints, Guhyakas, Gandharvas, Nāgas, Vidydharas, Sraddhya, Dharma,

Brahmā, the ascetic Katyāyana, the mountains, oceans, rivers, Apsaras,

the planets, years, the two courses of the sun, seasons, the mobile and

immobile objects, the gods and Asuras are all seen simultaneously

described in (this history of) Bhārata. By listening to their names and

illustrious deeds a man is immediately freed from even dreadful sins. If

one duly and in order listens to this history, if one, controlling his

senses and purifying his soul, masters this Bhārata, he should then make

charities to commemorate the occasion. With reverence and according to

his might he should make presents unto the Brahmans of various jewels,

cows with bi-metallic vessels for milching them, well adorned and

accomplished maidens, various conveyances and houses, lands, dresses,

gold, horses, beds carried by infuriated elephants, vehicles, and well

furnished cars. He should give away unto the twice-born whatever

excellent and costly articles he has got in his house. What more he

should even give away his own self, his wife and sons. If one makes

these gifts reverentially he can master the Bhārata. Hear how a man,

according to his might, acquires spiritual powers by being pleased, of

good spirits, bent upon serving, truthful, simple, self-controlled, and

reverential. The one who will recite this Bhārata, must be endued with a

pure character and conduct, clad in a white raiment, self-controlled,

initiated, well versed in all scriptures, respectful and divested of

malice. He must be truthful, worthy of respect and discreet (4-20). He

should read it with ease, without delay or haste, distinctly and with

motion. While reading he should distinctly pronounce words and letters.

He should read it with concentration and in good health and spirits. The

rule is that having saluted Nārāyana, the foremost of Beings Nara as

also the goddess of learning Saraswati one should recite the Bhārata

(22–23).

O great king of Bharata’s race, if one observing regulations and

purifying himself hears the Bhārata from such a person he reaps the

fruits (thereof). After hearing it from the very beginning to the end of

Harivamsha one should satisfy the Brāhmanas by giving them all they

want. The man who once hears it recited, obtains the fruits of Agnistoma

sacrifice, and acquires a vehicle filled with nymphs in the celestial

region. With great pleasure he repairs to Dyuloka with the celestials.

If he hears it twice he obtains the fruits of the Atirātra sacrifice,

drives celestial cars filled with all jewels, wears celestial garlands

and raiments, enjoys heavenly scents and always lives in the land of

gods armed with a heavenly coat of mail. If he hears it thrice he

obtains the fruits of Dwādashāha sacrifice. And he lives like a god for

a million of years in heaven. If he hears it four times he obtains the

fruits of Vājapeya sacrifice. If he hears it five times he obtains the

double fruits and repairs to heaven. Seated with celestials on a car

effulgent like the sun and burning fire, he enjoys for a million of

years in Indra’s palace in the celestial region. By hearing it six times

he enjoys fruits four times as much and by hearing it seven times he

enjoys them three times as much. And riding on a car coursing at will,

huge like the summit of mount Kailasha, consisting of seats made of

emerald, diamond and sapphire, he ranges every where along with the

Apsaras like the second sun. If one hears it eight times he obtains the

fruits of a Rājasuya sacrifice, drives in a charming car drawn by horses

like unto the rays of the moon and fleet like the mind and sees the

faces, more charming than the moon itself, of beautiful damsels. And

lying asleep on the lap of celestial damsels he hears the tinkling sound

of waist-chains and other ornaments. If one hears it for nine times he

obtains the fruits of the king of sacrifices, Vājimedha. Seated on a car

filled with Gandharvas and Apsaras and windows made of gold, and adorned

with golden pillars and diamond seats, wearing celestial garlands and

raiments and pasted with sandal he enjoys in the company of gods in the

celestial region. By hearing it ten times and saluting the twice-born

one drives in a car filled with Gandharvas, expert in singing and

Apsaras, with the sound of a net-work of small bells, adorned with flags

and pennons, jewelled seats, diamond gates and surrounded with golden

nets. Wearing a sunny, crown adorned with golden ornaments, celestial

garlands and unguents he roams at large in the celestial region. He

possesses great prosperity by the favour of gods. In this wise he lives

for many years in the celestial region. He thus enjoys for twenty-one

thousand years the company of the Gandharvas and the king of gods in his

region encircled by celestial damsels; he lives like an immortal in

various lokas.

Thereupon living gradually in the lunar region, solar region, and that

of Shiva he attains to Vishnu’s region. O great king, such is the case;

one should not discuss about it. My preceptor has said that, one should

cherish reverence. Whatever one wishes for in his mind he should give it

to the reciter. He should make presents of elephants, horses, cars,

conveyances, beasts of burden, golden Kundalas, golden thread, various

raiments and scents. He should be like a god and then he will attain to

Vishnu’s region. O king, afterwards at the time of the recitation of the

Bhārata one should make presents unto Brahmans at every Parva. I will

describe them. O king, O foremost of Bharata’s descendants, informed of

birth, country, wealth, greatness and virtuous conduct of a Brāhmana a

Kshatrya should first make him recite benedictory verses and then begin

the work. Afterwards at the termination of the Parva he should please

the twice-born with presents proportionate to his might. He should first

duly give unto the reciter raiments and scents and then entertain him

with sweet pudding. At the time of the recitation of the Astika Parva he

should first entertain the Brāhmanas with sweet meats and then make him

presents. While the Sabhā Parva is recited he should entertain the

Brāhmanas with vegetable dishes. Whilst the Aranya Parva is recited he

should entertain them with fruits and roots. Whilst the Aranya Parva is

recited he should present the Brāhmanas with jars full of water and

entertain them with sweet and delicious fruits and roots grown in the

forest and wholesome dishes. Whilst the Virat Parva is recited he should

make presents of various raiments. O foremost of Bharatas, at the time

of the recitation of the Udyoga Parva he should entertain the Brahmans,

adorned with garlands and unguents, with various wholesome and sweet

dishes. O king, at the time of the recitation of the Bhishma Parva he

should present the Brāhmanas with most excellent conveyances and

entertain them with well cooked dishes endued with many virtues. Whilst

the Drona Parva is recited he should feed the Brāhmanas to their fill

and present them with bows, arrows and swords. Whilst the Karna Parva is

recited he should, with a controlled mind, entertain the Brāhmanas with

various well cooked dishes (24-64). Whilst the Shalya Parva is recited

one should offer wine, molasses and various sweet dishes. Whilst the

Gada Parva is recited one should offer food of barley and whilst Stri

Parva is read out one should please the Brāhmanas with presents of

jewels. Whilst Aishi Parva is recited one should offer first Ghee and

then well-cooked dishes. Whilst the Shānti Parva is recited one should

entertain the Brahmanas with vegetable dishes and whilst the Ashramavāsi

Parva is recited one should entertain the Brahmans with vegetable dishes

and whilst the Aswamedha Parva is recited one should entertain the

Brahman as with dishes after their own hearts. Whilst the Moushala Parva

is recited one should make presents of garlands and unguents (65–69).

whilst the Mahāprasthāna Parva is recited one should make presents of

the articles mentioned before. And after the recitation of Harivamsha is

over one should feed thousand Brāhmanas and present each of them with a

cow and a golden coin. H a poor man cannot afford to do it he should do

half as much. After the termination of each Parva a wise man should

present to the reciter a book and a gold coin. After the termination of

the Harivansha Parva he should entertain the Brāhmanas with milk and

rice (65–73).

At the end of every Parva a person, well read in Shastras and honored by

the good, clad in a white rainment and adorned with nice ornaments,

should, being self-controlled, finish Sanihitas. And then covering them

with a silken cloth he should place them in a holy place and adore them

with garlands and scents. He then distribute meat, various articles,

drinks, gold, cows and raiments. A self-controlled man should always

distribute three tolas of gold. An incapable man should give half or one

fourth of it. He should offer to the Bramhanas various articles after

his own heart. With reverence he should propitiate the reciter like unto

his own preceptor. He should then recite the names of all the gods

especially that of Nara-Nārāyana. Thereupon having adorned the Bramhanas

with garlands and scents he should gratify them with various gifts. By

doing so a man obtains the fruit of the Atirātra sacrifice at every

Parva (74–84).

O foremost of Bharatas, a reciter, who can distinctly read letters and

words and has a sweet voice, should recite the future section of the

Bhārata before the twice-born. He should first feast the reciter well

adorned and then the twice-born ones. He should then adore the former.

If a reciter is pleased one enjoys eternal and most excellent bliss. If

the Brāhmanas are pleased all the gods are propitiated (85–87). O

foremost of Bharatas, so the pious should duly and in order gratify the

twice-born with gifts, after their own hearts (88). O foremost of men, I

have thus described to you the rules. I have answered all your

questions, therefore you should be respectful in this matter. O great

king, he who wishes to acquire most excellent bliss, should assiduously

listen to the recitation of the Bhārata and fulfill conditions at its

completion. One should daily listen to Bhārata and recite it. He, who

has Bhārata in his house, acquires victory. The Bhārata is highly

sacred; various episodes have been described in the Bhārata. The gods

even read it. Bhārata is the most excellent refuge (86–92). The Bhārata

is superior to all Shāstras, Through Bhārata one can acquire Moksha

(emancipation). This is what I tell you. If a man recites the great

Bhārata, the names of the earth, cow, Saraswati, Brāhmana and Keshava he

does not meet with ruin. O foremost of Bhāratas, in the beginning,

middle and end of the Vedas, Rāmāyana and Mahābhārata Hari has been

described. Man, wishing to acquire the great station, should listen to

the recitation of the glorious deeds of Vishnu and Srutis. This great

work is the cannon of religion and is endued with all virtues. He who

wishes to acquire lordly powers should hear it. Dwaipayana has said that

one, listening to Harivamsha in this unreal world, acquires all

wished-for objects. Having finished a complete recitation of Harivamsha

one acquires the fruit yielded by thousands of Aswamedha and hundreds of

Vajapeya sacrifices. O Vishnu, thou art without birth and decay, thou

art the only One worthy of being meditated upon. Thou art gross and

subtle and art beyond the reach of perception. Thou art Saguna and

Nirguna. Only the Yogins can comprehend thee through their knowledge.

Thou art the preceptor of the three worlds and creator. I seek refuge

with thee. May all tide over calamities, may all meet with well-being,

and may all acquire their wished-for objects for the completion of the

recitation of the Bhārata (93-101).

CHAPTER XLVIII. THE FRUITS OF THE RECITATION OF HARIVAMSHA.

Janamejaya said:—O foremost of Munis, do you describe to me the fruits

one can acquire by listening to Harivamsha and what gifts he should

make.

Vaishampāyana said:—O foremost of Bharatas, if a man listens to

Harivamsha Purana, all his sins, committed by body, words and thought,

are dissipated like the dew on the rising of the sun. Forsooth does a

Vaishnava reap, by listening to Harivamsha, the fruits yielded by the

hearing of the eighteen Puranas. Those, who reverentially listen to one

half or even one portion of a sloka of Harivamsha, attain to the dignity

of Vishnu. In the Kaliyuga living in the insular continent of Jamvu the

number of hearers will be limited. Women, who wish to have sons, should

listen to Vishnu’s glorious deeds. He, who, after hearing it, wishes to

acquire fruits, should give, to the reciter according to his might, gold

of the weight of three Nishkas. For his own well-being he should present

the reciter with a Kapila cow, with a cloth, its calf and golden horns.

O foremost of Bhāratas, ornaments for the ear and hand yield special

fruits. O king, you should give lands unto the Bramhanas. There is no

other gift like it and there will be none (1-17).

THE END.