"'Arjuna said, "How did Agni and Shoma, in days of yore, attain to
uniformity in respect of their original nature? This doubt has arisen in
my mind. Do thou dispel it, O slayer of Madhu!"
"'The highly and holy one said, "I shall recite to thee, O son of Pandu,
an ancient story of incidents originating from my own energy. Do thou
listen to it with rapt attention! When four thousand Yugas according to
the measure of the celestials elapse, the dissolution of the universe
comes. The Manifest disappears into the Unmanifest. All creatures, mobile
and immobile, meet with destruction. Light, Earth, Wind, all disappear.
Darkness spreads over the universe which becomes one infinite expanse of
water. When that infinite waste of water only exists like Brahma without
second, it is neither day nor night. Neither aught nor naught exists;
neither manifest nor unmanifest. Then only undifferentiated Brahman
existed. When such is the condition of the universe, the foremost of
Beings, viz., springs from Tamas, the eternal and immutable Hari that is
the combination of the attributes (of omnipotence and the rest),
belonging to Narayana, that is indestructible and immortal, that is
without senses, that is inconceivable and unborn, that is Truth's self
fraught with compassion, that is endued with the form of existence which
the rays of the gem called Chintamani have, that causes diverse kinds of
inclinations to flow in diverse directions, that is divested of the
principles of hostility and deterioration and mortality and decay, that
is formless and all-pervading, and that is endued with the principle of
universal Creation and of Eternity without beginning, middle, or end.
There is authority for this assertion. The Sruti declares,--'Day was not.
Night was not. Aught was not. Naught was not. In the beginning there was
only Tamas[1854] in the form of the universe, and she is the night of
Narayana of universal form.' Even this is the meaning of the word Tamas.
From that Purusha (called Hari), thus born of Tamas and having Brahman
for his parent, started into existence the Being called Brahman. Brahman,
desiring to create creatures, caused Agni and Shoma to spring from his
own eyes. Afterwards when creatures came to be created, the created
persons came out in their due order as Brahmanas and Kshatriyas. He who
started into life as Shoma was none else than Brahma; and they that were
born as Brahmanas were all Shoma in reality. He who started into being as
Kshatriyas were none else than Agni. The Brahmanas became endued with
greater energy than the Kshatriyas. If you ask the reason why, the answer
is that this superiority of the Brahmanas to the Kshatriyas is an
attribute that is manifest to the whole world. It occurred as follows.
The Brahmanas represent the eldest creation as regards men. None were
created before, that was superior to the Brahmanas. He who offers food
into the mouth of a Brahmana is regarded as pouring libations into a
blazing fire (for gratifying the deities). I say that having ordained
things in comprising this way, the creation of creatures was accomplished
by Brahma. Having established all created Beings in their respective
positions, he upholds the three worlds. There occurs a declaration to the
same effect in the Mantras of the Srutis. Thou, O Agni, art the Hotri in
sacrifices, and the benefactor of the universe. Thou art the benefactor
of the deities, of men, and of all the worlds. There is (other) authority
also for this. Thou art, O Agni, the Hotri of the universe and of
sacrifices. Thou art the source through which the deities and men do good
to the universe. Agni is truly the Hotri and the performer of sacrifices.
Agni is again the Brahma of the sacrifice. No libations can be poured
into sacrificial fire without uttering mantras; there can be no penances
without a person to perform them; the worship of the deities and men and
the Rishis is accomplished by the libations poured with mantras. Hence, O
Agni, thou hast been regarded as the Hotri in sacrifices.[1855] Thou art,
again, all the other mantras that have been declared in respect of the
Homa rites of men. For the Brahmanas the duty is ordained of officiating
for others in the sacrifices they perform. The two other orders, viz.,
Kshatriyas and Vaisyas, that are included within the regenerate or
twice-born class, have not the same duty prescribed for them. Hence,
Brahmanas are like Agni, who uphold sacrifices. The sacrifices (which the
Brahmanas perform) strengthen the deities. Strengthened in this way, the
deities fructify the Earth (and thereby support all living creatures).
But the result that may be achieved by the foremost of sacrifices may as
well be accomplished through the mouth of the Brahmanas. That learned
person who offers food into the mouth of a Brahmana is said to pour
libations into the sacred fire for gratifying the deities. In this way
the Brahmanas have come to be regarded as Agni. They that are possessed
of learning adore Agni. Agni, is again, Vishnu. Entering all creatures,
he upholds their life-breaths. In this connection there is a verse sung
by Sanatkumara. Brahman, in creating the universe, first created the
Brahmanas. The Brahmanas become immortal by studying the Vedas, and
repair to heaven through the aid of such study. The intelligence, speech,
acts and observances, faith, and the penances of the Brahmanas uphold
both the Earth and the heaven like slings of strings upholding bovine
nectar.[1856] There is no duty higher than Truth. There is no superior
more worthy of reverence than the mother. There is none more efficient
than the Brahmana for conferring felicity both here and hereafter. The
inhabitants of those realms where Brahmanas have no certain means of
support (from lands or other kinds of property assigned to them) become
very miserable. There the oxen do not carry the people or draw the
plough, nor do vehicles of any kind bear them. There milk kept in jars is
never churned for yielding butter. On the other hand, the residents
become divested of prosperity of every kind, and betake themselves to the
ways of robbers (instead of being able to enjoy the blessings of
peace).[1857] In the Vedas, the Puranas, the histories, and other
authoritative writings, it is said that Brahmanas, who are the souls of
all creatures, who are the creators of all things, and who are
identifiable with all existent objects, sprang from the mouth of
Narayana. Indeed, it is said that the Brahmanas first came at the time
when the great boon-giving god had restrained his speech as a penance and
the other orders have originated from the Brahmanas. The Brahmanas are
distinguished above the deities and Asuras, since they were created by
myself in my indescribable form as Brahma. As I have created the deities
and the Asuras and the great Rishis so I have placed the Brahmanas in
their respective situations and have to punish them occasionally. In
consequence of his licentious assault on Ahalya, Indra was cursed by
Gautama, her husband, through which Indra got a green beard on his face.
Through that curse of Kausika Indra lost, also, his own testicles, which
loss was afterwards (through the kindness of the other deities) made up
by the substitution of the testicles of a ram. When in the sacrifice of
king Sarjiati, the great Rishi Chyavana became desirous of making the
twin Aswins sharers of the sacrificial offerings, Indra objected. Upon
Chyavana insisting, Indra sought to hurl his thunderbolt at him. The
Rishi paralysed Indra's arms. Incensed at the destruction of his
sacrifice by Rudra, Daksha once more set himself to the practice of
severe austerities and attaining to high puissance caused something like
a third eye to appear on the forehead of Rudra for the destruction of
Tripurasura.[1858] When Rudra addressed himself for the destruction of
the triple city belonging to the Asuras, the preceptor of the Asuras,
viz., Usanas, provoked beyond endurance, tore a matted lock from his own
head and hurled it at Rudra. From that matted lock of Usanas sprang many
serpents. Those serpents began to bite Rudra, at which his throat became
blue. During a bygone period, viz., that connected with the Self-born
Manu,[1859] it is said that Narayana had seized Rudra by the throat and
hence did Rudra's throat become blue. On the occasion of churning the
Ocean for raising the amrita, Vrihaspati of Angira's race sat on the
shores of the Ocean for performing the rite of Puruscharana. When he took
up a little water for the purpose of the initial achamana, the water
seemed to him to be very muddy. At this Vrihaspati became angry and
cursed the Ocean, saying,--'Since thou continuest to be so dirty
regardless of the fact of my having come to thee for touching thee, since
thou hast not become clear and transparent, therefore from this day thou
shalt be tainted with fishes and sharks and tortoises and other aquatic
animals.' From that time, the waters of the ocean have become infested
with diverse kinds of sea-animals and monsters. Viswarupa, the son of
Tashtri, formerly became the priest of the deities. He was, on his
mother's side, related to the Asuras, for his mother was the daughter of
an Asura. While publicly offering unto the deities their shares of
sacrificial offerings, he privately offered shares thereof unto the
Asuras. The Asuras, with their chief Hiranyakasipu at their head, then
repaired to their sister, the mother of Viswarupa, and solicited a boon
from her, saying,--'The son Viswarupa by Tashtri, otherwise called
Trisiras, is now the priest of the deities. While he gives unto the
deities their shares of sacrificial offerings publicly, he gives us our
shares of the same privately. In consequence of this, the deities are
being aggrandised, and we are being weakened. It behoveth thee,
therefore, to prevail upon him that he may take up our cause.' Thus
addressed by them, the mother of Viswarupa repaired to her son who was
then staying in the Nandana woods (of Indra) and said unto him,--'How is
it, O son, that thou art engaged in aggrandising the cause of thy foes
and weakening that of thy maternal uncles? It behoveth thee not to act in
this way.'--Viswarupa, thus solicited by his mother, thought that he
should not disobey her words, and as the consequence of that reflection
he went over to the side of Hiranyakasipu, after having paid proper
respects to his mother. King Hiranyakasipu, upon the arrival of Trisiras,
dismissed his old Hotri, viz., Vasishtha, the son of Brahma, and
appointed Trisiras to that office. Incensed at this, Vasishtha cursed
Hiranyakasipu, saying,--'Since thou dismissest me and appointest another
person as thy Hotri, this sacrifice of thine shall not be completed, and
some Being the like of whom has not existed before will slay thee!'--In
consequence of this curse, Hiranyakasipu was slain by Vishnu in the form
of a man-lion. Viswarupa, having adopted the side of his maternal
relations, employed himself in severe austerities for aggrandising them.
Impelled by the desire of causing him to swerve from his vows, Indra
despatched to him many beautiful Apsaras. Beholding those celestial
nymphs of transcendent beauty, the heart of Viswarupa became agitated.
Within a very short time he became exceedingly attached to them.
Understanding that he had become attached to them, the celestial nymphs
said unto him one day,--'We shall not tarry here any longer. In fact, we
shall return to that place whence we came.' Unto them that said so, the
son of Tashtri replied,--'Where will you go? Stay with me. I shall do you
good.' Hearing him say so, the Apsaras rejoined,--'We are celestial nymphs
called Apsaras. We chose in days of old the illustrious and boon-giving
Indra of great puissance.' Viswarupa then said unto them, 'This very day I
shall so ordain that all the deities with Indra at their head shall cease
to be.' Saying this, Trisiras began to recite mentally certain sacred
Mantras of great efficacy. By virtue of those Mantras he began to
increase in energy. With one of his mouths he began to drink all the Soma
that Brahmanas engaged in Sacrifices poured on their sacred fires with
due rites. With a second mouth he began to eat all food (that was offered
in sacrifices). With his third mouth he began to drink up the energy of
all the deities with Indra at their head. Beholding him swelling with
energy in every part of his body that was strengthened by the Soma he was
drinking, all the deities, then, with Indra in their company, proceeded
to the Grandsire Brahma. Arrived at his presence, they addressed him and
said,--'All the Soma that is duly offered in the sacrifices performed
everywhere is being drunk by Viswarupa. We no longer obtain our shares.
The Asuras are being aggrandised, while we are being weakened. It
behoveth thee, therefore, to ordain what is for our good.'--After the
deities ceased, the Grandsire replied,--'The great Rishi Dadhichi of
Bhrigu's race is now engaged in performing severe austerities. Go, ye
deities, unto him and solicit a boon from him. Do ye so arrange that he
may cast off his body. With his bones let a new weapon be created called
the Thunderbolt.' Thus instructed by the Grandsire, the deities proceeded
to that place where the holy Rishi Dadhichi was engaged in his
austerities. The deities with Indra at their head addressed the sage,
saying,--'O holy one, your austerities, we hope, are being well performed
and uninterrupted.'--Unto them the sage Dadhichi said,--'Welcome to all of
you. Tell me what I should do for you. I shall certainly do what you will
say.' They then told him,--'It behoveth thee to cast off thy body for
benefiting all the worlds.' Thus solicited, the sage Dadhichi, who was a
great Yogin and who regarded happiness and misery in the same light,
without being at all cheerless, concentrated his Soul by his Yoga power
and cast off his body. When his Soul left its temporary tenement of clay,
Dhatri, taking his bones, created an irresistible weapon called the
Thunder-bolt. With the Thunder-bolt thus made with the bones of a
Brahmana, which was impenetrable by other weapons and irresistible and
pervaded by the energy of Vishnu, Indra struck Viswarupa the son of
Tashtri. Having slain the son of Tashtri thus, Indra severed his head
from the body. From the lifeless body, however, of Viswarupa, when it was
pressed, the energy that was still residing in it gave birth to a mighty
Asura of the name of Vritra. Vritra became the foe of Indra, but Indra
slew him also with the Thunder-bolt. In consequence of the sin of
Brahmanicide, being thus doubled Indra became overcome with a great fear
and as the consequence thereof he had to abandon the sovereignty of
heaven. He entered a cool lotus stalk that grew in the Manas lake. In
consequence of the Yoga attribute of Anima, he became very minute and
entered the fibres of that lotus stalk.[1860] When the lord of the three
worlds, the husband of Sachi, had thus disappeared from sight through
fear of the sin of Brahmanicide, the universe became lordless. The
attributes of Rajas and Tamas assailed the deities. The Mantras uttered
by the great Rishis lost all efficacy. Rakshasas appeared everywhere. The
Vedas were about to disappear. The inhabitants of all the worlds, being
destitute of a king, lost their strength and began to fall an easy prey
to Rakshasas and other evil Beings. Then the deities and the Rishis,
uniting together, made Nahusha, the son of Ayusha, the king of the three
worlds and duly crowned him as such. Nahusha had on his forehead full
five-hundred luminaries of blazing effulgence, which had the virtue of
despoiling every creature of energy. Thus equipt Nahusha continued to
rule heaven. The three worlds were restored to their normal condition.
The inhabitants of the universe once more became happy and cheerful.
Nahusha then said,--'Everything that Indra used to enjoy is before me.
Only, his spouse Sachi is not by.' Having said this, Nahusha proceeded to
where Sachi was and, addressing her, said,--'O blessed lady, I have become
the lord of the deities. Do thou accept me.' Unto him Sachi replied,
saying--'Thou art, by nature, wedded to righteousness of behaviour. Thou
belongest, again, to the race of Shoma. It behoveth thee not to assail
another person's wife.'--Nahusha, thus addressed by her, said,--'The
position of Indra is now being occupied by me. I deserve to enjoy the
dominions and all the precious possessions of Indra. In desiring to enjoy
thee there can be no sin. Thou wert Indra's and therefore, should be
mine.' Sachi then said unto him,--'I am observing a vow that has not yet
been completed. After performing the final ablutions I shall come to thee
within a few days.' Extracting this promise from Indra's spouse, Nahusha
left her presence. Meanwhile Sachi, afflicted with pain and grief,
anxious to find her lord and assailed by her fear of Nahusha proceeded to
Vrihaspati (the chief priest of the celestials). At the first sight
Vrihaspati understood her to be struck with anxiety. He immediately had
recourse to Yoga-meditation and learnt that she was intent upon doing
what was necessary for restoring her husband to his true position.
Vrihaspati then addressed her, saying,--'Equipt with penances and the
merit that will be thine in consequence of this vow that thou art
observing, do thou invoke the boon-giving goddess Upasruti. Invoked by
thee, she will appear and show thee where thy husband is dwelling.'--While
in the observance of that very austere vow, she invoked with the aid of
proper Mantras the boon-giving goddess Upasruti. Invoked by Sachi, the
goddess presented herself before her and said,--'I am here at thy bidding.
Invoked by thee I have come. What cherished wish of thine shall I
accomplish?' Bowing unto her with a bend of the head, Sachi said,--'O
blessed lady, it behoveth thee to show me where my husband is. Thou art
Truth. Thou art Rita.' Thus addressed, the goddess Upasruti took her to
the lake Manasa. Arrived there, she pointed out to Sachi her lord Indra
residing within the fibres of a lotus stalk. Beholding his spouse pale
and emaciated, Indra became exceedingly anxious. And the lord of heaven
said unto himself, 'Alas, great is the sorrow that has overtaken me. I
have fallen off from the position that is mine. This my spouse, afflicted
with grief on my account, finds out my lost self and comes to me here.'
Having reflected in this strain, Indra addressed his dear spouse and
said,--'In what condition art thou now?' She answered him,--'Nahusha
invites me to make me his wife. I have obtained a respite from him, having
fixed the time when I am to go to him.' Unto her Indra then said, 'Go and
say unto Nahusha that he should come to thee on a vehicle never used
before, viz., one unto which some Rishis should be harnessed, and arriving
at thine in that state he should wed thee. Indra has many kinds of vehicles
that are all beautiful and charming. All these have borne thee. Nahusha,
however, should come on such a vehicle that Indra himself had not
possessed.' Thus counselled by her lord, Sachi left that spot with a
joyous heart. Indra also once more entered the fibres of that
lotus-stalk. Beholding the Queen of Indra come back to heaven, Nahusha
addressed her saying, 'The time thou hadst fixed is over.' Unto him Sachi
said what Indra had directed her to say. Harnessing a number of great
Rishis unto the vehicle he rode, Nahusha set out from his place for
coming to where Sachi was living. The foremost of Rishis, viz., Agastya,
born within a jar, of the vital seed of Maitravaruna, beheld those
foremost of Rishis insulted by Nahusha in that way. Him Nahusha struck
with his foot. Unto him, Agastya said,--'Wretch, as thou hast betaken
thyself to a highly improper act, do thou fall down on the Earth. Be
transformed into a snake and do thou continue to live in that form as
long as the Earth and her hills continue.' As soon as these words were
uttered by the great Rishi, Nahusha fell down from that vehicle. The
three worlds once more became master-less. The deities and the Rishis
then united together and proceeded to where Vishnu was and appealed to
him for bringing about the restoration of Indra. Approaching him, they
said,--'O holy one, it behoveth thee to rescue Indra who is overwhelmed by
the sin of Brahmanicide.' The boon-giving Vishnu replied unto them,
saying,--'Let Sakra perform a Horse-sacrifice in honour of Vishnu. He will
then be restored to his former position.' The deities and the Rishis began
to search for Indra, but when they could not find him, they went to Sachi
and said unto her,--'O blessed lady, go unto Indra and bring him here.'
Requested by them, Sachi once more proceeded to the lake Manasa. Indra,
rising from the lake, came to Vrihaspati. The celestial priest Vrihaspati
then made arrangements for a great Horse-sacrifice, substituting a black
antelope for a good steed every way fit to be offered up in sacrifice.
Causing Indra, the lord of the Maruts, to ride upon that very steed
(which was saved from slaughter) Vrihaspati led him to his own place. The
lord of heaven was then adored with hymns by all the deities and the
Rishis. He continued to rule in heaven, cleansed of the sin of
Brahmanicide which was divided into four portions and ordained to reside
in woman, fire, trees, and kine. It was thus that Indra, strengthened by
the energy of a Brahmana, succeeded in slaying his foe (and when, as the
result of that act of his, he had been overpowered by sin, it was the
energy of another Brahmana that rescued him). It was thus that Indra once
more regained his position.
"'"In days of yore, while the great Rishi Bharadwaja was saying his
prayers by the side of the celestial Ganga, one of the three feet of
Vishnu, when he assumed his three-footed form, reached that spot.[1861]
Beholding that strange sight, Bharadwaja assailed Vishnu with a handful
of water, upon which Vishnu's bosom received a mark (called
Sreevatsa)[1862]. Cursed by that foremost of Rishis, viz., Bhrigu, Agni
was obliged to become a devourer of all things. Once on a time, Aditi,
the mother of the deities, cooked some food for her sons. She thought
that, eating that food and strengthened by it, the deities would succeed
in slaying the Asuras. After the food had been cooked, Vudha (the
presiding deity of the luminary known by that name), having completed the
observance of an austere vow, presented himself before Aditi and said
unto her,--'Give me alms.' Aditi, though thus solicited for food gave him
none, thinking that no one should eat of the food she had cooked, before
her sons, the deities, had first taken it. Incensed at the conduct of
Aditi who thus refused to give him alms, Vudha, who was Brahma's self
through the austere vow he had completed, cursed her, saying that as
Aditi had refused him alms she would have a pain in her womb when
Vivaswat, in his second birth in the womb of Aditi, would be born in the
form of an egg. Aditi reminded Vivaswat at that time of the curse of
Vudha, and it is for that reason that Vivaswat, the deity who is adorned
in Sraddhas, coming out of the womb of Aditi, came to be called by the
name of Martanda. The Prajapati Daksha became the father of sixty
daughters. Amongst them, three and ten were bestowed by him upon Kasyapa;
ten upon Dharma; ten upon Manu; and seven and twenty upon Shoma. Although
all the seven and twenty that were called Nakshatras and bestowed upon
Shoma were equal in respect of beauty and accomplishments, yet Shoma
became more attached to one, viz., Rohini, than the rest. The rest of his
spouses, filled with jealousy, leaving him, repaired to their sire and
informed him of this conduct of their husband, saying,--'O holy one,
although all of us are equal in point of beauty, yet our husband Shoma is
exclusively attached to our sister Rohini.'--Incensed at this
representation of his daughters, the celestial Rishi Daksha cursed Shoma,
saying, that thenceforth the disease phthisis should assail his
son-in-law and dwell in him. Through this curse of Daksha, phthisis
assailed the puissant Shoma and entered into his body. Assailed by
phthisis in this way, Shoma came to Daksha. The latter addressed him,
saying,--'I have cursed thee because of thy unequal behaviour towards thy
wives.' The Rishi then said unto Shoma,--'Thou art being reduced by the
disease phthisis that has assailed thee. There is a sacred water called
Hiranyasarah in the Western ocean. Repairing to that sacred water, do
thou bathe there.'--Counselled by the Rishi, Shoma proceeded thither.
Arrived at Hiranyasarah, Soma bathed in that sacred water. Performing his
oblations he cleansed himself from his sin. And because that sacred
water was illumined (abhasita) by Shoma, therefore was it from that day
called by the name of Prabhasa. In consequence, however, of the curse
denounced upon him in days of old by Daksha, Shoma, to this day, begins
to wane from the night of the full moon till his total disappearance on
the night of the new moon whence he once more begins to wax till the
night of full moon. The brightness also of the lunar disc from that time
received a stain, for the body of Shoma, since then, has come to present
certain dark spots. In fact, the splendid disc of the moon has, from that
day, come to exhibit the mark of a hare. Once on a time, a Rishi of the
name of Sthulasiras was engaged in practising very severe austerities on
the northern breasts of the mountains of Meru. While engaged in those
austerities, a pure breeze, charged with all kinds of delicious perfumes,
began to blow there and fan his body. Scorched as his body was by the
very severe austerities he was undergoing, and living as he did upon air
alone to the exclusion of every kind of food, he became highly gratified
in consequence of that delicious breeze which blew around him. While he
was thus gratified with the delicious breeze that fanned him, the trees
around him (moved by jealousy) put forth their flowers for making a
display and extorting his praise. Displeased at this conduct of the trees
because it was dictated by jealousy, the Rishi cursed them,
saying,--'Henceforth, ye shall not be able to put forth your flowers at
all times.'--In days of yore, for doing good to the world, Narayana took
birth as the great Rishi Vadavamukha. While engaged in practising severe
austerities on the breast of Meru, he summoned the Ocean to his presence.
The Ocean, however, disobeyed his summons. Incensed at this, the Rishi,
with the heat of his body, caused the waters of the Ocean to become as
saltish in taste as the human sweat. The Rishi further said.--'Thy waters
shall henceforth cease to be drinkable. Only when the Equine-head, roving
within thee, will drink thy waters, they will be as sweet as honey.' It is
for this curse that the waters of the Ocean to this day are saltish to
the taste and are drunk by no one else than the Equine-head.[1863] The
daughter, named Uma, of the Himavat mountains, was desired by Rudra in
marriage. After Himavat had promised the hand of Uma to Mahadeva, the
great Rishi Bhrigu, approaching Himavat, addressed him, saying,--'Give
this daughter of thine unto me in marriage.' Himavat replied unto him,
saying,--'Rudra is the bridegroom already selected by me for my
daughter.'--Angry at this reply, Bhrigu said,--'Since thou refusest my suit
for the hand of thy daughter and insultest me thus, thou shalt no longer
abound with jewels and gems.' To this day, in consequence of the Rishi's
words, the mountains of Himavat have not any jewels and gems. Even such
is the glory of the Brahmanas. It is through the favour of the Brahmanas
that the Kshatriyas are able to possess the eternal and undeteriorating
Earth as their wife and enjoy her. The power of the Brahmanas, again, is
made up of Agni and Shoma. The universe is upheld by that power and,
therefore, is upheld by Agni and Shoma united together. It is said that
Surya and Chandramas are the eyes of Narayana. The rays of Surya
constitute my eyes. Each of them, viz., the Sun and the Moon, invigorate
and warm the universe respectively. And because of the Sun and the Moon
thus warming and invigorating the universe, they have come to be regarded
as the Harsha (joy) of the universe. It is in consequence of these acts
of Agni and Shoma that uphold the universe that I have come to be called
by the name of Hrishikesa, O son of Pandu. Indeed, I am the boon-giving
Isana, the Creator of the universe.[1864] Through virtue of the Mantras
with which libations of clarified butter are poured on the sacred fire, I
take and appropriate the (principal) share of the offerings made in
sacrifices. My complexion also is of that foremost of gems called Harit.
It is for these reasons that I am called by the name of Hari. I am the
highest abode of all creatures and am regarded by persons conversant with
the scriptures to be identical with Truth or Nectar. I am, for this
reason, called by learned Brahmanas by the name of Ritadhama (abode of
Truth or Nectar). When in days of yore the Earth became submerged in the
waters and lost to the view, I found her out and raised her from the
depths of the Ocean. For this reason the deities adore me by the name of
Govinda. Sipivishta is another name of mine. The word Sipi indicates a
person that has no hair on his body. He who pervades all things in the
form of Sipi is known by the name of Sipivishta. The Rishi Yaksha, with
tranquil soul, in many a sacrifice invoked me by the name Sipivishta. It
is for this reason that I came to bear this secret name. Yaksha of great
intelligence, having adored me by the name Sipivishta, succeeded in
restoring the Niruktas which had disappeared from the surface of the
Earth and sunk into nether regions. I was never born. I never take birth.
Nor shall I ever be born. I am the Kshetrajna of all creatures. Hence am
I called by the name of Aja (unborn).[1865] I have never uttered anything
base or anything that is obscene. The divine Saraswati who is Truth's
self, who is the daughter of Brahma and is otherwise called by the name
of Rita, represents my speech and always dwells in my tongue. The
existent and the non-existent have been merged by me in my Soul. The
Rishis dwelling in Pushkara, which is regarded as the abode of Brahman,
called me by the name of Truth. I have never swerved from the attribute
of Sattwa, and know that the attribute of Sattwa has flowed from me. In
this birth also of mine, O Dhananjaya, my ancient attribute of Sattwa has
not left me, so that in even this life, establishing myself on Sattwa, I
set myself to acts without ever wishing for their fruits. Cleansed of all
sins as I am through the attribute of Sattwa, which is my nature, I can
be beheld by the aid of that knowledge only which arises from adoption of
the attribute of Sattwa. I am reckoned also among those that are wedded
to that attribute. For these reasons am I known by the name of
Sattwata.[1866] I till the Earth, assuming the form of a large
plough-share of black iron. And because my complexion is black, therefore
am I called by the name of Krishna. I have united the Earth with Water,
Space with Mind, and Wind with Light. Therefore am I called
Vaikuntha.[1867] The cessation of separate conscious existence by
identification with Supreme Brahman is the highest attribute or condition
for a living agent to attain. And since I have never swerved from that
attribute or condition, I am, therefore, called by the name of
Achyuta.[1868] The Earth and the Firmament are known to extend in all
directions. And because I uphold them both, therefore am I called by the
name of Adhokshaja. Persons conversant with the Vedas and employed in
interpreting the words used in those scriptures adore me in sacrifices by
calling upon me by the same name. In days of yore, the great Rishis,
while engaged in practising severe austerities, said,--'No one else in the
universe than the puissant Narayana, is capable of being called by the
name of Adhokshaja.' Clarified butter which sustains the lives of all
creatures in the universe constitutes my effulgence. It is for this
reason that Brahmanas conversant with the Vedas and possessed of
concentrated souls call me by the name of Ghritarchis.[1869] There are
three well-known constituent elements of the body. They have their origin
in action, and are called Bile, Phlegm, and Wind. The body is called a
union of these three. All living creatures are upheld by these three, and
when these three become weakened, living creatures also become weakened.
It is for this reason that all persons conversant with the scriptures
bearing on the science of Life call me by the name of Tridhatu.[1870] The
holy Dharma is known among all creatures by the name of Vrisha, O
Bharata. Hence it is that I am called the excellent Vrisha in the Vedic
lexicon called Nighantuka. The word 'Kapi' signifies the foremost of
boars, and Dharma is otherwise known by the name of Vrisha. It is for
this reason that that lord of all creatures, viz., Kasyapa, the common
sire of the deities and the Asuras, called me by the name Vrishakapi. The
deities and the Asuras have never been able to ascertain my beginning, my
middle, or my end. It is for this reason that I am sung as Anadi, Amadhya
and Ananta. I am the Supreme Lord endued with puissance, and I am the
eternal witness of the universe (beholding as I do its successive
creations and destructions). I always hear words that are pure and holy,
O Dhananjaya, and never hold anything that is sinful. Hence am I called
by the name of Suchisravas. Assuming, in days of old, the form of a boar
with a single tusk, O enhancer of the joys of others, I raised the
submerged Earth from the bottom of the ocean. From this reason am I
called by the name of Ekasringa. While I assumed the form of mighty boar
for this purpose, I had three humps on my back. Indeed, in consequence of
this peculiarity of my form at that time that I have come to be called by
the name of Trikakud (three-humped). Those who are conversant with the
science propounded by Kapila call the Supreme Soul by the name of
Virincha. That Virincha is otherwise called the great Prajapati (or
Brahman). Verily I am identical with Him, called Virincha, in consequence
of my imparting animation to all living creatures, for I am the Creator
of the universe. The preceptors of Sankhya philosophy, possessed of
definite conclusions (regarding all topics), call me the eternal Kapila
staying in the midst of the solar disc with but Knowledge for my
companion.[1871] On Earth I am known to be identical with Him who has
been sung in the Vedic verses as the effulgent Hiranyagarbha and who is
always worshipped by Yogins. I am regarded as the embodied form of the
Rich Veda consisting of one and twenty thousand verses. Persons
conversant with the Vedas also call me the embodiment of the Samans of a
thousand branches. Even thus do learned Brahmans that are my devoted
worshippers and that are very rare sing me in the Aranyakas.[1872] In the
Adhyaryus I am sung as the Yajur-Veda of six and fifty and eight and
seven and thirty branches.[1873] Learned Brahmans conversant with the
Atharvans regard me as identical with the Atharvans consisting of five
Kalpas and all the Krityas.[1874] All the sub-divisions that exist of the
different Vedas in respect of branches and all the verses that compose
those branches, and all the vowels that occur in those verses, and all
the rules in respect of pronunciation, know, O Dhananjaya, are my work. O
Partha, he that rises (at the beginning of Creation from the Ocean of
Milk at the earnest invocation of Brahmana and all the deities) and who
gives diverse boons unto the diverse deities, is none else than myself. I
am He who is the repository of the science of syllables and pronunciation
that is treated of in the supplementary portions of the Vedas. Following
the path pointed out by Vamadeva, the high-souled Rishi Panchala, through
my grace, obtained from that eternal Being the rules in respect of the
division of syllables and words (for reading the Vedas). Indeed, Galava,
born in the Vabhravya race, having attained to high ascetic success and
obtained a boon from Narayana, compiled the rules in respect of the
division of syllables and words (for reading the Vedas). Indeed, Galava,
born in the Vabhravya race, having attained to the high ascetic success
and obtained a boon from Narayana, compiled the rules in respect of the
division of syllables and words, and those about emphasis and accent in
utterance, and shone as the first scholar who became conversant with
those two subjects. Kundrika and king Brahmadatta of great energy,[1875]
repeatedly thinking of the sorrow that attends birth and death, attained
to that prosperity which is acquired by persons devoted to Yoga, in
course of seven births, in consequence of my favour. In days of yore, O
Partha, I was, for some reason, born as the son of Dharma, O chief of
Kuru's race, and in consequence of such birth of mine I was celebrated
under the name of Dharmaja. I took birth in two forms, viz., as Nara and
Narayana. Riding on the vehicle that helps towards the performance of
scriptural and other duties, I practised, in those two forms, undying
austerities on the breast of Gandhamadana.[1876] At that time the great
sacrifice of Daksha took place. Daksha, however, in that sacrifice of
his, refused to give a share unto Rudra, O Bharata, of the sacrificial
offerings. Urged by the sage Dadhichi, Rudra destroyed that sacrifice. He
hurled a dart whose flames blazed up every moment. That dart, having
consumed all the preparations of Daksha's sacrifice, came with great
force towards us (Nara and Narayana) at the retreat of Vadari. With great
violence that dart then fell upon the chest of Narayana. Assailed by the
energy of that dart, the hair on the head of Narayana became green. In
fact, in consequence of this change in the hue of my hair I came to be
called by the name of Munjakesa.[1877] Driven off by an exclamation of
Hun which Narayana uttered, the dart, its energy being lost, returned to
Sankara's hands. At this, Rudra became highly angry and as the result
thereof he rushed towards the Rishis Nara and Narayana, endued with the
puissance of severe austerities. Narayana then seized the rushing Rudra
with his hand by the throat. Seized by Narayana, the lord of the
universe, Rudra's throat changed colour and became dark. From that time
Rudra came to be called by the name of Sitikantha. Meanwhile Nara, for
the purpose of destroying Rudra, took up a blade of grass, and inspired
it with Mantras. The blade of grass, thus inspired, was converted into a
mighty battle-axe. Nara suddenly hurled that battle-axe at Rudra but it
broke into pieces. In consequence of that weapon thus breaking into
pieces, I came to be called by the name of Khandaparasu."[1878]
"'Arjuna said, "In that battle capable of bringing about the destruction
of the three worlds, who obtained the victory, O Janarddana, do thou tell
me this!"
"'The blessed and holy one said, "When Rudra and Narayana became thus
engaged in battle, all the universe became suddenly filled with anxiety.
The deity of fire ceased to accept libations of even the purest clarified
butter duly poured in sacrifices with the aid of Vedic Mantras. The Vedas
no longer shone by inward light in the minds of the Rishis of cleansed
souls. The attributes of Rajas and Tamas possessed the deities. The Earth
trembled. The vault of the firmament seemed to divide in twain. All the
luminaries became deprived of their splendour. The Creator, Brahman,
himself fell from his seat. The Ocean itself became dry. The mountains of
Himavat became riven. When such dire omens appeared everywhere, O son of
Pandu, Brahma surrounded by all the deities and the high-souled Rishis,
soon arrived at that spot where the battle was raging. The four-faced
Brahma, capable of being understood with the aid of only the Niruktas,
joined his hands and addressing Rudra, said,--'Let good happen to the
three worlds. Throw down thy weapons, O lord of the universe, from desire
of benefiting the universe. That which is unmanifest, indestructible,
immutable, supreme, the origin of the universe, uniform, and the supreme
actor, that which transcends all pairs of opposites, and is inactive,
has, choosing to be manifested, been pleased to assume this one blessed
form, (for though double, the two but represent the same form). This Nara
and Narayana (the displayed forms of Supreme Brahman) have taken birth in
the race of Dharma. The foremost of all deities, these two are observers
of the highest vows and endued with the severest penances. Through some
reason best known to Him, I myself have sprung from the attribute of His
Grace. Eternal as thou art, for thou hast ever existed since all the past
creations, thou too hast sprung from His Wrath. With myself then, these
deities, and all the great Rishis, do thou adore this displayed form of
Brahma, and let peace be unto all the worlds without any delay.'--Thus
addressed by Brahma, Rudra forthwith cast off the fire of his wrath, and
set himself to gratify the illustrious and puissant God Narayana.[1879]
Indeed, he soon placed himself at the disposal of the adorable
boon-giving and puissant God Narayana. That boon-giving God Narayana, who
hath his wrath and the senses under control, soon became gratified and
reconciled with Rudra. Well-adored by the Rishis, by Brahma, and by all
the deities, that great God, the Lord of the universe, otherwise called
by the name of Hari, then addressed the illustrious Isana and said these
words:--'He that knows thee, knows me. He that follows thee, follows me.
There is no difference between thee and me. Do thou never think
otherwise. The mark made by thy lance on my chest will from this day
assume the form of a beautiful whirl, and the mark of my hand on thy
throat will also assume a beautiful shape in consequence of which thou
shalt, from this day, be called by the name of Sreekantha.'"
"'The blessed and holy one[1880] continued. "Having mutually caused such
marks on each other's person, the two Rishis Nara and Narayana thus made
friends with Rudra, and dismissing the deities, once more set themselves
to the practice of penances with a tranquil soul. I have thus told thee,
O son of Pritha, how in that battle which took place in days of yore
between Rudra and Narayana, the latter got the victory. I have also told
thee the many secret names by which Narayana is called and what the
significations are, O Bharata, of one of those names, which, as I have
told thee, the Rishis have bestowed upon the great God. In this way, O
son of Kunti, assuming diverse forms do I rove at will through the Earth,
the region of Brahma himself, and that other high and eternal region of
felicity called Goloka. Protected by me in the great battle, thou hast
won a great victory. That Being whom, at the time of all thy battles,
thou beheldest stalking in thy van, know, O son of Kunti, is no other
than Rudra, that god of gods, otherwise called by the name of Kaparddin.
He is otherwise known by the name of Kala,[1881] and should be known as
one that has sprung from my wrath. Those foes whom thou hast slain were
all, in the first instance, slain by him.[1882] Do thou bend thy head
unto that god of gods, that lord of Uma, endued with immeasurable
puissance. With concentrated soul, do thou bend thy head unto that
illustrious Lord of the universe, that indestructible deity, otherwise
called by the name of Hari. He is none else than that deity who, as I
have repeatedly told thee, has sprung from my wrath. Thou hast, before
this, heard, O Dhananjaya, of the puissance and energy that reside in
him!"'"