A PROSE ENGLISH TRANSLATION OF VISHNUPURĀNAM

Transcriber's Note

This book was transcribed from scans of the original found at the Internet Archive. The original text badly needed proofreading. It contained inconsistent spellings of names, misplaced punctuation, misspellings, inconsistent use of the macron (ā), improper nested quotations, and other problems. I have attempted to correct these where the author's intent was obvious. Manmatha Nath Dutt's translation is based on an earlier one by H. H. Wilson, available at sacred-texts.com. Where the wording or meaning of certain passages was unclear, either because of damage to the book or bad proofing, I have consulted the Wilson translation to make sure I got the meaning right.

There are two words in the text that may seem like one word inconsistently spelled but which are not: Brahma and Brahmā. The former refers to the impersonal form of Vishnu, and the latter is the demigod in charge of creation of the material universe.

The cover illustration makes use of art from the Met Museum, Krishna Govardhandhara, a miniature painting commissioned by Akbar (c.1590-95) Ink, opaque watercolor, and gold on paper.

A

PROSE ENGLISH TRANSLATION

OF

VISHNUPURĀNAM

(BASED ON PROFESSOR H. H. WILSON'S TRANSLATION.)

EDITED AND PUBLISHED BY

MANMATHA NATH DUTT, M. A., M.R.A.S.,

Rector, Keshub Academy;

Author of the English Translations of the Srimadbhagavatam, Mahabharata, Bhagavat-Gita and other works.

CALCUTTA:

PRINTED BY H. C. DASS,

Elysium Press 65/2 Beadon Street.

1896

PREFACE.

That Purāna in which Parāsara, beginning with the events of Varāha Kalpa, expounds all duties, is called Vaishnava and is said to consist of twenty-three thousand stanzas. But the actual number of verses falls far short of the enumeration of the Matsya and the Bhagavata. Vishnu Purānam consists of all the characteristics of the Purāna, namely, five specified topics and has been divided into six books.

In this translation of Vishnupurānam I have principally drawn upon Professor H. H. Wilson's splendid work, and have tried, as best as lies in my power, to interpret the ancient thought entombed in this great work. My work is not so much intended for scholars as for the general readers who have not the time and leisure to read the original. Professor Wilson's book is very costly and cannot be always procured by the readers; and in the face of this difficulty I hope my edition will not be unwelcome to the general public.

CALCUTTA:

September 1894

CONTENTS:

PART I.

Section I.—Invocation. Maitreya inquires of his teacher Parāçara, the origin and nature of the universe. Parāçara performs a rite to destroy the demons; reproved by Vasishtha, he desists; Pulastya appears, and bestows upon him divine knowledge; he repeats the Vishnu Purāna, Vishnu the origin, existence, and end of all things.

Section II.—Prayer of Parāçara to Vishnu. Successive narration of the Vishnupurana. Explanation of Vasudeva; his existence before creation; his first manifestations. Description of Pradhana or the chief principle of things. Cosmogony. Of Prakrita or material creation; of time; of the active cause. Development of effects; Mahat; Ahankara; Tanmatras; elements; objects of sense; senses; of the mundane egg. Vishnu the same as Brahmā the creator; Vishnu the preserver; Rudra the destroyer.

Section III.—Measure of time, Moments or Kastha's, &c., day and fortnight, month, year, divine year; Yugas or ages; Mahajuga, or great age; day of Brahmā; periods of the Manus; a Manwantara; night of Brahmā, and destruction of the world; a year of Brahmā, his life; a Kalpa; Parardha; the past or Padma Kalpa the present or Varaha.

Section IV.—Nārāyana's appearance, in the beginning of the Kalpa, as the Varaha or Boar; Prīthivi addresses him; he raises the world from beneath the waters; hymned by Sanandana and the Yogis. The earth floats on the ocean; divided into seven zones. The lower spheres of the universe restored. Creation renewed.

Section V.—Vishnu as Brahmā creates the world. General characteristics of creation. Brahmā meditates, and gives origin to immovable things, animals, gods, men. Specific creation of nine kinds; Mahat, Tanmatra, Aindriya, inanimate objects, animals, gods, men, Anugraha Kaumara. More particular account of creation. Origin of different orders of beings from Brahmā's body under different conditions; and of the Vedas from his mouths. All things created again as they existed in a former Kalpa.

Section VI.—Origin of the four castes; their primitive state. Progress of Society. Different kinds of grain. Efficacy of sacrifice. Duties of men; regions assigned them after death.

Section VII.—Creation continued. Production of the mind-born sons of Brahmā; of the Prajāpatis; of Sanandana and others; of Rudra and the eleven Rudras; of the Manu Swayambhuva, and his wife Satarupa; of their children. The daughters of Daksha, and their marriage to Dharma and others. The progeny of Dharma and Adharma. The perpetual succession of worlds, and different modes of mundane dissolution.

Section VIII.—Origin of the Rudra; his becoming eight Rudras; their wives and children. The posterity of Bhrigu. Account of Sri in conjunction with Vishnu. (Sacrifice of Daksha).

Section IX.—Legend of Lakshmi, Durvasa gives a garland to Indra; he treats it disrespectfully, and is cursed by the Muni. The power of the gods impaired; they are oppressed by the Dānavas, and have recourse to Vishnu. The churning of the ocean. Praises of Sri.

Section X.—The descendants of the daughters of Daksha married to the Rishis.

Section XI.—Legend of Dhruva, the son of Uttanpada; he is unkindly treated by his father's second wife; applies to his mother; her advice; he resolves to engage in religious exercises; sees the seven Rishis, who recommend him to propitiate Vishnu.

Section XII.—Dhruva commences a course of religious austerities. Unsuccessful attempts of Indra and ministers to distract Dhruva's attention; they appeal to Vishnu, who allays their fears and appears to Dhruva. Dhruva praises Vishnu, and is raised to the skies as the pole-star.

Section XIII.—Posterity of Dhruva. Legend of Vena; his impiety, he is put to death by the Rishis. Anarchy ensues. The production of Nishad and Prithu; the latter the first king. The origin of Suta and Magadha they enumerate the duties of kings. Prithu compels Earth to acknowledge his authority; he levels it; introduces cultivations; erects cities. Earth called after him Prithivi; typified as a cow.

Section XIV.—Descendants of Prithu. Legend of the Prachetas they are desired by their father to multiply mankind by worshipping Vishnu; they plunge into the sea, and meditate on and praise him; he appears and grants their wishes.

Section XV.—The world overrun with trees; they are destroyed by the Prachetasas. Soma pacifies them, and gives them Marisha to wife; her story; the daughter of nymph Pramlocha. Legend of Kandu, Marisha's former history. Daksha the son of the Prachetasas; his different characters; his sons; his daughters; their marriage and progeny allusion to Prahlāda, his descendant.

Section XVI.—Inquiries of Maitreya respecting the history of Prahlāda.

Section XVII.—Legend of Prahlāda. Hiranyakashipu, the sovereign of the universe; the gods dispersed, or in servitude to him; Prahlāda, his son remains devoted to Vishnu; questioned by his father, he praises Vishnu; Hiranyakashipu orders him to be put to death, but in vain; his repeated deliverance; he teaches his companions to adore Vishnu.

Section XVIII.—Hiranyakashipu's reiterated attempts to destroy his son; their being always frustrated.

Section XIX.—Dialogue between Prahlāda and his father; he is cast from the top of the palace unhurt; baffles the incantation of Samvara; he is thrown fettered into the sea; he praises Vishnu.

Section XX.—Vishnu appears to Prahlāda. Hiranyakashipu relents and is reconciled to his son; he is put to death by Vishnu as the Nrisingha, Prahlāda becomes king of the Daityas; his posterity; fruit of hearing the story.

Section XXI.—Families of the Daityas. Descendants of Kasyapa by Danu. Children of Kasyapa by his other wives. Birth of the Mārutas, the sons of of Diti.

Section XXII.—Dominion over different provinces of creation assigned to different beings. Universality of Vishnu. Four varieties of spiritual contemplation. Two conditions of spirit. The perceptible attributes of Vishnu; types of his imperceptible properties. Vishnu everything. Merit of hearing the first book of the Vishnu Purana.

PART II.

Section I.—Descendants of Priyavrata, the eldest son of Swayambhuva Manu; his ten sons; three adopt a religious life; the others become kings of seven Dwipas, or isles, of the earth. Agnidhras, king of Jambu-dwipa divides it into nine portions, which he distributes amongst his sons, Nabhi king of the south succeeded by Bharata; India named after him Bhārata; his descendants reign during the Swayambhuva Manwantara.

Section II.—Description of the earth. The seven Dwipas and seven seas Jambu-dwipa. Mount Meru; its existence and boundaries. Extent of Illavrita. Groves, lakes, and branches of Meru. Cities of the Gods. Rivers. The forms of Vishnu worshipped in different Varthas.

Section III.—Description of Bharata-Varsha; extent; chief mountains; nine divisions; principal nations; superiority over other Varshasi especially as the seat of religious acts.

Section IV.—Account of kings, divisions, mountains, rivers, and inhabitants of the other Dwipas viz. Plaksha, Silmala, Kusa, Krauneba, Sāka, and Pushkara; of the oceans separating them; of the tides; the confines of the earth; the Lokaloka Mountain. Extent of the whole.

Section V.—Of the regions of Patala, below the earth. Nārada's praises of Patala. Account of the serpent Sesha. First teacher of astronomy and astrology.

Section VI.—Of the different hells, or divisions of Naraka, below Patala; the crimes punished in them respectively; efficacy of expiation; meditation on Vishnu the most effective expiation.

Section VII.—Extent and situation of the seven spheres viz., earth, sky, planets, Moharloka, Janaloka, Tapoloka, and Satyaloka. Of the egg of Brahmā and its elementary envelopes. Of the influence of the energy of Vishnu.

Section VII.—Description of the Sun; his chariot; its two axles; his horses. The cities of the regents of the cardinal points. The Sun's course; nature of his rays; his path along the ecliptic. Length of day and night. Divisions of time; equinoxes and solstices, months, years, the cyclical yuga, or age of five years. Northern and southern declinations. Saints on the Lokaloka mountain. Celestial paths of the Pitris, gods, Vishnu. Origin of the Ganga, and separation, on the top of Meru into four great rivers.

Section IX.—Planetary system, under the type of a Sisumara or porpoise. The earth nourished by the Sun. Of rain whilst the Sun shines. Of rain from clouds. Rain the support of vegetation, and thence of animal life. Nārāyana the support of all beings.

Section X.—Names of the twelve Adityas. Names of the Rishis, Gandharvas, Apsaras, Yakshas, Uragas, and Rākshasas, who attend the chariot of the sun in each month of the year. Their respective functions.

Section XI.—The sun distinct from, and supreme over, the attendance on his car; identical with the three Vedas and with Vishnu; his functions.

Section XII.—Description of the Moon; his chariot, horses, and course, fed by the Sun; drained periodically of ambrosia by the progenitors and gods. The chariots and horses of the planets; kept in their orbits by aerial chains attached to Dhruva. Tropical members of the planetary porpoise. Vasudeva alone real.

Section XIII.—Legend of Bharata. Bharata abdicates his throne and becomes an ascetic; cherishes a fawn, and becomes so much attached to it as to neglect his devotions; he dies; his successive births; works in the fields and is pressed as a palanquin-bearer for the Raja of Sauvira; rebuked for his awkwardness; his reply; dialogue between him and the king.

Section XIV.—Dialogue continued, Bharata expounds the nature of existence, the end of life, and the identification of individual with universal spirit.

Section XV.—Bharata relates the story of Ribhu and Nidagha, the latter, the pupil of the former, becomes a prince, and is visited by his preceptor, who explains to him the principles unity and departs.

Section XVI.—Ribhu returns to his disciple, and perfects him in divine knowledge. The same recommended to the Rajah by Bharata, who thereupon obtains final liberation. Consequences of hearing this legend.

PART III.

Section I.—Accounts of the several Manus and Manwantaras Shwarochisha the second Manu; the divinities, the Indra, the seven Rishis of his period and his sons. Similar details of Auttami, Tamasa, Raivata, Chakshusha, and Vaivaswata. The forms of Vishnu, as the preserver, in each Manwantara. The meaning of Vishnu.

Section II.—Of the seven future Manus and Manwantaras. Story of Sanjna and Chhaya, wives of the Sun. Savarni son of Chhaya the eighth Manu. His successors, with divinities, &c of their respective periods. Appearance of Vishnu in each of the four Yugas.

Section III.—Division of the Vedas into four portions, by a Vyasa in every Dwapara age. List of the twenty-eight Vyasas of the present Manwantara. Meaning of the word Brahmā.

Section IV.—Division of the Veda, in the last Dwapara age, by the Vyasa Krishna Dwaipayana. Paila made reader of the Rich; Vaisampayana of the Yajush; Jaimani of the Saman and Sumantu of the Atharvan. Suta appointed to teach the historical poems. Origin of the four parts of the Veda. Sanhitas of the Rig Veda.

Section V.—Division of the Yajur-veda. Story of Yajnawalkya forced to give up what he has learned, picked up by others, forming the Taittiriya-yajush. Yajnawalkya worships the Sun who communicates to him the Vajasaneyi-yajush.

Section VI.—Divisions of the Sama-veda; of the Atharva-veda. Four Pauranik Sanhitas. Names of the eighteen Puranas. Branches of knowledge. Classes of Rishis.

Section VII.—By what means men are exempted from the authority of Yama, as narrated by Bhishma to Nakula. Dialogue between Yama and one of his attendants. Worshippers of Vishnu not subject to Yama. How they are to be known.

Section VIII.—How Vishnu is to be worshipped as related by Aurva to Sagara. Duties of the four castes, severally and in common; also in time of distress.

Section IX.—Duties of the religious student, householder, hermit and mendicant.

Section X.—Ceremonies to be observed at the birth and naming of a child. Of marrying or leading a religious life. Choice of a wife. Different modes of marrying.

Section XI.—Of the Sadacharas or perpetual obligation of a householder. Daily purifications, ablutions, libations, and oblations; hospitality; obsequial rites; ceremonies to be observed at meals, morning and evening worship, and on going to rest.

Section XII.—Miscellaneous obligations—purificatory, ceremonial and moral.

Section XIII.—Of Sraddhas, or rites in honour of ancestors, to be performed on occasions of rejoicing. Obsequial ceremonies. Of the Ekoddishta or monthly Srāddha, and the Sapindana or annual one. By whom to be performed.

Section XIV.—Of occasional Sraddhas, or obsequial ceremonies; when most efficacious, and at what places.

Section XV. What Brahmans are to be entertained at Sraddhas; Different prayers to be recited. Offerings of food to be presented to deceased ancestor.

Section XVI.—Things proper to be offered as food to deceased ancestors; prohibited things. Circumstances vetiating a Srāddha; how to be avoided. Song of the Pitris or progenitors, heard by Ikshwāku.

Section XVII.—Of heretics, or those who rejects the authority of the Vedas; their origin, as described by the Vasistha to Bhishma; the gods, defeated by the Daityas, praise Vishnu; an illusory being or Buddha, produced from his body.

Section XVIII.—Buddha goes to the earth and teaches the Daityas to contempt the Vedas; his sceptical doctrines; his prohibition of animal sacrifices. Meaning of the term Bauddha. Tainas and Bauddhas, their tenets. The Daityas loose their power and are overcome by the gods. Meaning of the term Nagna. Consequences of neglect of Duty. Story of Satadbanu and his wife Saivya. Communion with heretics to be shunned.

PART IV.

Section I.—Dynasties of kings. Origin of the Solar dynasty from Brahmā. Sons of the Manu Vaivaswata. Transformation of Illa or Sudyumna. Descendants of the sons of Vaivaswata; those of Nedishta. Greatness of Marutha, kings of Vaisali. Descendants of Saryati. Legend of Raivata; his daughter Revati married to Baloram.

Section II.—Dispersion of Revata's descendants; those of Drisha; those of Nabhaga. Birth of Ikshwaku, the son of Vaivaswata; his sons. Line of Vikukshi. Legend of Kakutstha; of Dhundhumara; of Yuvanāswa; of Mandhatri; his daughter married to Sauvari.

Section III.—Shaubhri and his wives adopt an ascetic life, Descendant of Mandhatri. Legend of Narmāda and Purukutsa. Legend of Trisanku, Bahu driven from his kingdom by the Haihayas and Talajanghas. Birth of Sagara; he conquers the barbarians, imposes upon them distinguishing usage, and excludes them from offerings to fire and the study of Vedas.

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

Section V.—Kings of Mithila. Legend of Nimi, the son of Ikshwaku. Birth of Janaka. Sacrifice of Siradhwaja. Origin of Sitā. Descendant of Kusadhwaja. Krita the last of Maithila princes.

Section VI.—Kings of the lunar dynasty. Origin of Soma or the moon; he carries off Tara, the wife of Vrihaspati; war between the gods and Asuras in consequence; appeared by Brahmā, Birth of Budha; marred to Illa, daughter of Vaivaswata. Legend of his son Pururavas, and the nymph Urvashi; the former institutes offerings with fire; ascends to the sphere of the Gandharvas.

Section VII.—Sons of Pururavas. Descendants of Amavasu. Indro born as Gadhi. Legend of Richika and Satyavati; Birth of Jatnadagna and Viswamitra. Parasurama the son of the former. Sunahseplas and others the sons of Viswamitra forming the Kausika race.

Section VIII.—Sons of Ayus. Line of Kshatravriddha, or Kings of Kashi. Former birth of Dhawntari. Various names of Pratarddana. Greatness of Alarka.

Section IX—Descendants of Raji, son of Ayas, Indra resigns his throne to him; claimed after his death by his sons, who appostatise from the religion of the Vedas, and are destroyed by the Indra. Descendants of Pratikshatra, son of Kshatravriddha.

Section X.—The sons of Nahusha. The sons of Yayati; he is cursed by Sukra; wishes his sons exchange their vigour for his infirmities. Puru alone consents. Yayati restores him his youth; divides the earth amongst his sons under the supremacy of Puru.

Section XI.—The Yadava race, or descendants of Yadu. Karttavirja obtains a boon from Dattatreya; takes Ravana prisoner; is killed by Parasurama; his descendant.

Section XII.—Descendants of Kroshtri; Jyamaghas connubial affection for his wife Saivya, their descendants kings of Vidharbha and Chedi.

Section XIII.—Sons of Satawata. Bhoja princes of Mrittiktavati. Surja the friend of Satrajit; appears to him in a bodily from; gives him the Syamantaka gem; its brilliance and marvellous properties. Satrajit gives it to Prasena, who is killed by a lion; the lion killed by the bear Jambavat. Krishna suspects of killing Prasena, goes to look for him in the forests; traces the bear to his cave, fights with him for the jewel; the contest prolonged, supposed by his companions to be slain; he overthrows Jambavat, then marries his daughter Jāmbavati, returns with her and the jewel to Dwārakā and restores the jewel to Satrajit, and marries his daughter Satyabhāmā. Satrajit murdered by Sataddhanwan; avenged by Krishna. Quarrel between Krishna and Balarāma. Akrura possessed of the jewel; leaves Dwārakā. Public calamities. Meeting of the Yādavas. Story of Akrura's birth; is invited to return; accused by Krishna of having the Syamantaka jewel; produces it in full assembly; it remains in his charge; Krishna acquitted of having purloined it.

Section XIV.—Descendants of Sini, of Anamitra, of Swaphalka and Chittra, of Andhaka. The children of Devaka, and Ugrasena. The descendants of Bhajamana. Children of Sura; his son Vasudeva; his daughter Pritha married to Pandu; her children, Yudhishthira and his brothers; also Karna by Aditya. The sons of Pandu by Madri. Husbands and children of Sura's other daughter. Previous births of Sisupala.

Section XV.—Explanation of the reason why Sisupal in his previous births as Hiranyakashipu and Ravana was not identified with Vishnu on being slain by him, and was so identified when killed as Sisupala. The wives of Vasudeva; his children; Balarāma and Krishna his sons by Devaki both apparently of Rohini and Yasoda. The wives and children of Krishna. Multitude of the descendants of Yadu.

Section XVI.—Descendants of Turvasu.

Section XVII.—Descendants of Druhyu.

Section XVIII.—Descendants of Anu. Countries and towns named after some of them, as Anga, Banga and others.

Section XIX.—Descendants of Puru. Birth of Bharata, the son of Dushyanta; his sons killed; adopts Bharadwaja or Vitatha. Hastin, founder of Hastināpur. Sons of Ajamidha, and the races derived from them, as Panchalas, etc. Kripa and Kripi found by Santanu. Descendants of Ritsha, the son of Ajamidha, Kurukshetra named from Kuru. Jarasandha and other kings of Magadha.

Section XX.—Descendants of Kuru. Devapi abdicates the throne; assumed by Santanu; he is confirmed by the Brahmans; Bhishma his son by Ganga; his other sons. Birth of Dhritarashtra, Pandu and Vidura. The hundred sons of Dhritarashtra. The five sons of Pandu; married to Draupadi; their prosperity. Parikshit, the grandson of Arjuna, the reigning king.

Section XXI.—Future Kings. Descendants of Parikshit, ending with Kshemaka.

Section XXII.—Future kings of the family of Ikshwaku, ending with Sumitra.

Section XXIII.—Future kings of Magadha, Descendants of Vrihadratha.

Section XXIV.—Future kings of Magadha. Five Princes of the line of Pradyota. Ten Saisunagas. Nine Nandas. Ten Mauryas. Ten Sungas. Four Kanwas. Thirty Andhrabhrityas. Kings of various tribes and castes, and periods of their rule. Ascendancy of barbarians. Different races in different regions. Period of universal iniquity, and decay. Coming of Vishnu as Kalki, Destruction of the wicked and restoration of the practices of the Vedas. End of the Kali, and return of the Krita age. Duration of the Kali. Verses chanted by earth, and communicated by Asita to Tanaka. End of the fourth book.

PART V:

Section I.—The death of Kansa announced. Earth, oppressed by the Daityas, applies to the gods. They accompany her to Vishnu who promises to give her relief. Kansa imprisons Vasudeva and Devaki. Vishnu's instructions to Yoganidra.

Section II.—The conception of Devaki; her appearance; she is praised by the gods.

Section III.—Birth of Krishna, conveyed by Vasudeva to Mathura and exchanged with the new-born daughter of Yasoda. Kansa attempts to destroy the latter, who becomes Yoganidra.

Section IV.—Kansa addresses his friends, announces their danger and orders male children to be put to death.

Section V.—Nanda returns with the infants Krishna and Balarāma to Gokula. Putaua killed by the former. Prayers of Nanda and Yasoda.

Section VI.—Krishna overturns a wagon; casts down two trees. The Gopis depart to Vrindavana. Sports of the boys. Description of the season of the rains.

Section VII.—Krishna combats the serpent Kaliya; alarm of his parents and companions; he overcomes the serpent, and is propitiated by him; commands him to depart from the Yamuna river to the ocean.

Section VIII.—The Demon Dhenuka destroyed by Rāma.

Section IX.—Sports of the boys in the forest. Prahlamba the Asura comes amongst them; is destroyed by Rāma, at the command of Krishna.

Section X.—Description of autumn. Krishna dissuades Nanda from worshipping Indra; recommends him and the Gopas to worship cattle and the mountains.

Section XI.—Indra offended by the loss of his offerings causes heavy rains to deluge Gokula. Krishna holds up the mountain Gobardhana to shelter the cowherds and their cattle.

Section XII.—Indra comes to Gokula; praises Krishna and makes him prince over the cattle. Krishna promises to befriend Arjuna.

Section XIII.—Krishna praised by the cowherds; his sports with Gopis, their imitation and love of him, The Rasa dance.

Section XIV.—Krishna kills the demon Arishta, in the form of a bull.

Section XV.—Kansa informed by Nārada of the existence of Krishna and Balarāma; he sends Kesin to destroy them and Akrura to bring them to Mathura.

Section XVI.—Kesin in the form of a horse, slain by Krishna; he is praised by Nārada.

Section XVII.—Akrura's meditation to Krishna, his arrival at Gokula; his delight at seeing Krishna and his brother.

Section XVIII.—Grief of the Gopis on the departure of Krishna and Balarāma with Akrura; their leaving Gokula. Akrura bathes in the Yamuna; beholds the divine form of the two youths, and praises Vishnu.

Section XIX.—Akrura conveys Krishna and Rāma near to Mathura, leaves them; they enter the town. Insolence of Kansa's washerman; Krishna kills him. Civility of a flower-seller; Krishna gives him his benediction.

Section XX.—Krishna and Balarāma meets Kubja; she is made straight by the former; they proceed to the palace. Krishna breaks a bow intended for a trial of arms. Kansa's orders to his servants. Public games. Krishna and his brother enter the arena; the former wrestles with Chanura, the latter with Mushtika, the king's wrestlers; who are both killed. Krishna attacks and slays Kansa; he and Balarāma do homage to Vasudeva, and Devaki; the former praises Krishna.

Section XXI—Krishna encourages his parents; places Ugrasena on the throne; becomes the pupil of the Sandipani, whose son he recovers from the sea, he kills the marine demon, Panchajana, and makes a horn of his shell.

Section XXII.—Jarasandha besieges Mathura; is defeated, but repeatedly renews the attack.

Section XXIII.—Birth of Kalayavana; he advances against Mathura, Krishna builds Dwārakā and sends thither the Yadava tribe; he leads Kalayavana into the cave of Muchukunda; the latter awakes, consumes the Yavana king, and praises Krishna.

Section XXIV.—Muchukunda goes to perform penance, Krishna takes the army and treasures of Kalayavana, and repairs with them to Dwārakā. Balarāma visits Vraia; inquires its inhabitants after Krishna.

Section XXV.—Balarāma finds wine in the hollow of a tree and becomes inebriated; commands the Yamuna to come to him, and on her refusal drags her out of her course; Lakshmi gives him ornaments and a dress; he returns to Dwārakā and marries Revati.

Section XXVI.—Krishna carries off Rukmini; the princes who come to rescue her repulsed by Balarāma. Rukmin overthrown but spared by Krishna, found Bhojakata. Pradyumna born of Rukmini.

Section XXVII.—Pradyumna stolen by Sambara; thrown into the sea, and swallowed by a fish; found by Mayadevi; he kills Sambara, marries Mayadev, and returns with her to Dwārakā. Joy of Rukmini and Krishna.

SECTION XXVIII.—Wives of Krishna, Pradyumna's son Anirudha; nuptials of the latter. Balarāma beat at dice, becomes incensed, and slays Rukmin and others.

Section XXIV.—Indra comes to Dwārakā, and reports to Krishna the tyranny of Naraka. Krishna goes to his city, and puts him to death. Earth gives the earrings of Aditi to Krishna and praises him. He liberates the princesses made captive by Naraka, sends them to Dwārakā, and goes to Swarga with Satyabhāmā.

Section XXX.—Krishna restores her earrings to Aditi, and is praised by her; he visits the garden of Indra and at the desire of Satyabhāmā carries off the Pārijāta tree. Sachi excites Indra to its rescue. Conflict between the gods and Krishna, who defeats them. Satyabhāmā derides them. They praise Krishna.

Section XXXI.—Krishna with Indra's consent, takes the Pārijāta tree to Dwārakā; marries the princesses rescued from Naraka.

Section XXXII.—Children of Krishna. Usha the daughter of Bana, sees Aniruddha in a dream, and becomes enamored of him.

Section XXXIII.—Bana solicits Siva for war; finds Aniruddha in the palace, and makes him prisoner. Krishna, Balarāma, and Pradyumna come to his rescue. Siva and Skandha aid Bana; the former is disabled; the latter put to flight, Bana encounters Krishna who cuts off all his arms, and is about to put him to death. Siva intercedes and Krishna spares his life. Vishnu and Siva are the same.

Section XXXIV.—Paundraka, a Vasudeva, assumes the insignia and style of Krishna, supported by the king of Kasi. Krishna marches against and destroys them. The son of the king sends a magical being against Krishna; destroyed by his discus, which also sets Benares on fire, and consumes it and its inhabitants.

Section XXXV.—Samba carries off the daughter of Duryodhana but is taken prisoner. Balarāma comes to Hastināpur, and demands his liberation; it is refused; in his wrath he drags the city towards him, to throw it into the river. The Kuru chiefs give up Samba and his wife.

Section XXXVI.—The Asura Dwivida in the form of an ape destroyed by Balarāma.

Section XXXVII.—Destruction of Yadavas. Samba and others deceive and ridicule the Rishis. The former bears an iron pestle, it is broken, and thrown into the sea. The Yadavas go to Prabhasa by desire of Krishna; they quarrel and fight and all perish. The great serpent Sesha issues from the mouth of Rāma. Krishna is shot by a hunter, and again becomes one with universal spirit.

Section XXXVIII.—Arjuna comes to Dwārakā, and burns the dead and takes away the surviving inhabitants. Commencement of the Kali age. Shepherds and thieves attack Arjuna and carry off the women and wealth. Arjuna regrets the loss of his prowess to Vyasa; who consoles him and tells him the story of Ashtavakra's cursing the Apsaras. Arjuna and his brothers place Pariskhit on the throne, and go to the forests. End of the fifth book.

PART VI.

Section I.—Of the dissolution of the world; the four ages; the decline of all things, and deterioration of mankind, in the Kali age.

Section II.—Redeeming properties of the Kali age. Devotion to Vishnu, sufficient to salvation in that age for all castes and persons.

Section III.—Three different kinds of dissolution. Duration of a Parardha. The Clepsydra, or vessel for measuring time. The dissolution that occurs at the end of a day of Brahmā.

Section IV.—Continuation of the account of the first kind of dissolution. Of the second kind, or elemental dissolution; of all being resolved into primary spirit.

Section V.—The third kind of dissolution, or final liberation from existence. Evils of worldly life. Sufferings of infancy, manhood, old age. Pains of hell. Imperfect felicity of heaven. Exemption from birth desirable by the wise. The nature of spirit or god. Meaning of the terms Bhagavat and Vasudeva.

Section VI.—Means of attaining liberation. Anecnotes of Khandikya and Kesidhwaja. The former instructs the latter how to atone for permitting the death of a cow. Kesidhwaja offers him a requital, and he desires to be instructed in spiritual knowledge.

Section VII.—Keshidwaja describes the nature of ignorance, and the benefits of the Yoga or contemplative devotion. Of the novice and the adept in the performance of the Yoga. How it is performed. The first stage, proficiency in acts of restraints and moral duty; the second particular mode of getting; the third, Pranayama, modes of breathing; the fourth, Pratyahara, restraint of thought; the fifth, apprehension of spirit; the sixth retention of the idea. Meditation on the individual and universal forms of Vishnu. Acquirement of knowledge. Final liberation.

Section VIII.—Conclusion of the dialogue between Parāçara and Maitreya. Recapitulation of the contents of the Vishnupurana; merit of hearing it; how handed down, Besides of Vishnu. Concluding prayer.

PART I.

SECTION I.

Om! [1] Salutation unto Vāsudeva! [2] O Pundarikāsha, [3] victory unto thee! I bow unto thee, O origin of the universe! O Hrishikesha, [4] O great Purusha, O thou the first born! That Vishnu, [5] who is eternal, indecayable one, who is Brahmā, the Isvara and the Purusha,—who causeth the creation, the sustentation and the dissolution (of the world) consequent on the qualities [6] being agitated,—and from whom hath sprung the cosmos with Pradhāna, [7] Buddhi, etc.;—may he confer on us excellent understanding wealth [8] and emancipation! Bowing down unto Vishnu, lord of the universe, and saluting Brahmā and the rest, and paying reverence unto my preceptor, I will rehearse the Purāna that is equal to the Vedas. Saluting and paying homage unto that best of ascetics, Parāçara—son unto Vasistha's son—versed in annals and the Purānas, [9] accomplished in the Vedas and the branches thereof, and learned in the mysteries of the scriptures,—who had finished his first daily devotions.—Maitreya asked him, saying,—"O preceptor, I have one by one studied near thee all the scriptures as well as the Vedas and their branches. It is owing to thy grace that, O foremost of ascetics, almost all of those that are even our enemies, confess that I have studied all the branches of knowledge. O thou cognisant of righteousness, I am desirous of hearing from thee how this universe came into being, and how, O virtuous one, it shall be in the future; in what, O Brāhmana, the cosmos consists; wherefrom sprang this system of mobile and immobile objects; where it lay at first and where it shall dissolve itself; as to the objects that have manifested themselves; the genesis of the gods; the establishment of seas and mountains and the earth, and that of the sun, etc. and the dimensions thereof; the genealogies of the deities,—all about the Manus, and the Manwantaras, [10] and Kalpas [11] and Vikalpas of Kalpas composed of the fourfold division into Yugas; the character of the close of Kalpas; and the entire tendencies of the Yugas; and, O mighty ascetic, the history of Devarshis [12] and monarchs; the proper division by Vyāsa of the Vedas into different parts; and the morality concerning Brāhmanas and others, as well as that of householders. O son of Vasishtha, I wish to hear all this related by thee. O Brahmana, incline thy mind favourably unto me, so that, O mighty anchoret, I may know all this through thy grace".

Pāraçara said,—"Excellent well; O Maitreya, O thou that art conversant with righteousness. Thou bringest into my recollection what of old my grandsire, the reverend Vasishtha, had said of old. When I heard that my sire had been devoured by the Rākshasa sent by Vicwāmitra, I was wrought up with an exceeding rage. Then I set about disturbing the sacrifice of the Rakshas; and in that sacrifice reduced to ashes night-rangers by hundreds. On the Rakshas undergoing extermination, the eminently pious Vasishtha, my grandfather, said unto me,—'Do not indulge in excessive wrath, O child, control this passion of thine. Albeit the Rākshasas did thus unto thy sire, yet have they not transgressed. This ire springeth up in fools; but where is the anger of the wise? Who, my child, destroyeth whom? Persons [13] but reap their acts. O child, anger heweth away the great and immense asceticism and fame acquired with extreme toil by men. The prime saints ever banish anger, which retardeth heaven and emancipation. Therefore, my child, do not thou come under its sway. No need of burning the night-rangers, who have not wronged. Stop this sacrifice of thine. Pious people are composed of forgiveness.' Thus exhorted by my high-souled grandsire, I, for the sake of the dignity of his speech, stopped the sacrifice. Thereat, that foremost of ascetics, the reverend Vasishtha was gratified. And it came to pass that there appeared then Pulastya, son unto Brahmā. And when my grandfather had offered him arghya, [14] when he had taken his seat, O Maitreya, the exceedingly righteous elder brother of Pulaha addressed me, saying,—'As, albeit a mighty enmity existeth (between thyself and the Rākshasas), thou hast resorted to forgiveness at the words of thy superior, thou shall master all the branches of knowledge. And as, although highly enraged, thou hast not cut off my sons, I, O pious one, shall confer on thee a mighty boon. Thou shalt be the author of the Purāna and Samhita, [15] and thou shalt attain a consummate knowledge of the celestials. And through my grace, O child, thy intelligence shall be clear and unobstructed as concerns the Present and the Past.' Then my grandsire, the reverend Vasishtha, said,—'What Pulastya hath uttered to thee, must be so.' At thy question I remember me in full of all that formerly had been said unto me by Vasishtha and the intelligent Pulastya. And, O Maitreya, as thou hast asked me, I shall at length relate unto thee adequately the Purāna Samhitā.—Do thou understand that properly. This universe hath sprung from Vishnu,—and in Him it is established. He is the cause of the creation, maintenance and destruction thereof, and He is the universe".

SECTION II.

Parāçara said:—"I bow unto Him that is holy and eternal—the supreme Soul who is ever uniform,—even Vishnu, the Lord of all. I bow unto Hiranyagarbha, unto Hara and Sankara, unto Vasudeva the saviour, even him who bringeth about creation, maintenance and destruction to everything. I bow unto him that is uniform yet hath a multiplicity of forms; who is both subtle and gross;—who is manifested and unmanifested; unto Vishnu, the cause of salvation. I bow unto Vishnu, the supreme Soul, who pervadeth the universe, and who is the fundamental cause of the creation, sustenance and extinction of everything. And bowing down unto Him, who is the stay of the universe,—who is minuter than the minutest monad,—who resides in every being—unto the undeteriorating foremost Purusha, who is extremely pure, and constitutes knowledge of the highest kind,—who in consequence of the erroneous sight (of people) seemeth to be endowed with a shape; unto the Vishnu who can compass the creation, maintenance and destruction of the universe,—saluting the Lord of the world, un-born, unchangeable and undeteriorating,—I shall relate what formerly, asked by Paksha and other great ascetics, the reverend lotus sprung Great-sire said unto them, and what they rehearsed unto king Purukutsa on the banks of the Narmadā; and what he, in his turn, related to Sāraswata,—and the last unto me. He who is Prime and Greater than the greatest, who is the supreme Soul resident in himself,—who cannot be differentiated by by form, color, etc, who is without deterioration or destruction, and without birth, growth and dissolution; who can only be asserted as existing,—is called by the learned Vāsudeva, in consequence of his existing everywhere and in all objects. [16] That Brahmā is prime and eternal,—without birth, change or deterioration. He is uniform, and pure in consequence of the absence of the ignoble. He is all this (that is)—he is Manifested and Unmanifested; [17] and he exists as the Primal Purusha and Time. O twice-born one, the first form of the Primæval Brahmā is a Male Being. His other forms are Manifested and Unmanifested, Time and the rest. [18] The wise see that sacred state of Vishnu, which is superior to Pradhāna Purusha, [19] Manifest and Time. The forms of Vishnu, first consisting of Pradhāna, Purusha, Manifest and Time are the causes and expressions [20] of creation, sustenance, and destruction. Do thou understand that Vyakta, [21] Vishnu, Avyakta, Purusha and Time are the exertions of Him, resembling those of a child sporting. That which is the Unmanifested Cause, is called subtle Nature by the foremost saints,—external, and instinct with cause and effect. It is indestructible, supportless, immeasurable, undeteriorating, real devoid of sound or touch, and without form, etc. It hath three several modes;—and is the mother of the Universe, without beginning and is the end of all. Formerly after the universal dissolution, everything was permeated by it. O Brāhmana, those versed in the language of the Veda,—exercising self-control and meditating the Deity, read the sense expressive of Pradhāna, thus. Day was not, nor night, nor sky, nor earth. And there was neither darkness nor yet light. And there existed then Pradhāna, Brahmā and the Purusha,—incapable of being apprehended by ear and the other organs, or the intellect. As O Vipra, the prime Vishnu hath two forms, Pradhāna and Purusha, so, O twice-born one, he hath another, which is joined to him (on the occasion of creation) and severed from him during the universal dissolution; and this is called Kāla. (Time). During the past dissolution, in consequence of the Vyakta remaining nascent in Prakriti, this circumstance in popular parlance is called Kāla. O twice-born one, the revered Kāla hath no beginning and hath no end; and in it genesis, stability and dissolution are uninterrupted. On the occasion of the universal dissolution, when Prakriti and Purusha remain separate, O Maitreya, there exists the form of Vishnu termed Kāla. Then at the time of creation, the supreme Brahmā, the Prime spirit pervading the universe, reaching everywhere—the lord of all beings, and the soul of all—the foremost Lord, Hari, entering into Pradhāna and Purusha, agitated them. And as odour, simply by reason of its proximity, and without any act, stirreth the mind, even so did the Supreme Lord. That best of males, O Brāhmana, is he that stirreth, and He it is that is stirred; he possessing in himself the three modes alike when in equilibrium and when not, entereth into Pradhāna. And that Lord of lords, Vishnu, manifests himself in gross elements in subtle objects, and in such forms as Brahmā and others. And, O best of twice-born ones, on the occasion of creation, from the equipoise of the principles presided over by Kshetrajna, [22] springs up that which manifests the principles. [23] And then Pradhāna overspread Mahat; and the three kinds of Mahat pertaining respectively to goodness, passion and foulness, were enveloped by Pradhāna, even as the rind envelopeth the seed. And from the three kinds of Mahat sprang three kinds of ahankāra; [24] (consciousness,) viz., vaikārika, taijasa and bhutādi. [25] And, O mighty ascetic, as Pradhāna had enveloped Mahat, that cause of the elements and the senses, viz., akankāra from its containing the three principles, was in its turn, enveloped by Mahat. Then the bhutādi, [26] etc., being wrought, produced the rudiments of sound, and from the latter came into being ether, having the property of sound. And (anon) the bhutādi overspread the rudiments of sound as well as the ether; and, ether being wrought, produced the rudiments of touch; and then sprang the powerful air, whose property is known to be touch. And ether furnished with nascent audibility, covered air, endowed with tangibility. And then the air, wrought up, brought forth the rudiments of form. Light came from the air, and its property is said to be form. And the rudimental air endowed with touch, enveloped the rudimental tangibility. And light, being agitated, caused the taste; and therefrom sprang water, the residence of taste. And the rudiments of form overspread the rudiments of taste. And water, stirred, developed the rudiments of odour; therefrom sprang hardness endued with the property of odour. The subtle condition of a property existing in diverse objects is called Tanmātra. In consequence of the Tanmātras not being differentiated, they are undistinguishable; they are not agreeable or unpleasant of cause dullness,—and they are not marked by any distinguishing feature. From the consciousness related to darkness sprang the five rudiments and the five elements; from the conciousness relating to light sprang the organs of sense and from the consciousness relating to goodness sprang the ten deities. [27] The mind is the eleventh (organ). [28] The deities are known to have sprung from the principle of goodness. O twice-born one, the touch, the eye, the nose, the tongue, and the ear for the fifth, are designed for the perception of sound, etc. and are backed by intellect. The other organs are the anus, the organs of generation, the hands, the feet, and the vocal organs for the fifth; and the functions of these are excretion, articulation, motion, and mechanic labor. Ether, air, light, water, and earth, O Brāhmana, are respectively furnished with the properties of sound etc. and in consequence of their being agreeable or otherwise, or bringing on delusion,—they are known as Vicesha.

"And endowed with distinct energies, they without combining, and being all of them interfused, could not create objects. And then, coming together, and each supporting the others, they attained firmness and harmony and a uniform appearance. And in consequence of their being presided over by the Purasha, and favored by Pradhana, (who was ripe for it), those, commencing from Mahat and ending in Vishesha, brought forth an egg. And that egg resembling a watery bubble, fostered by the elements, attained dimensions. O thou of exceeding intelligence; and that egg formed by Prakriti, resting on water, became the body of Vishnu wearing the form of Brahmā,—And there Vishnu—lord of the universe—who is incapable of being perceived,—becoming manifest, remained in the form of Brahmā. [29] And Meru became the bellows-like inner covering of that exceedingly high-souled one, and the other mountains became his outer covering; and the seas served for his water in the womb. And, O Vipra, in that egg sprang mountains and islands, and seas, light, and numbers of worlds, and deities, Asuras and human beings. And that egg was environed ten times successively with water, fire, air, ether, and bhutādi and the bhutādi was surrounded in the same way by mahat. [30] And mahat along with all those was also covered by avyakta. [31] As the internal cocoanut fruit is covered by the external rind, etc., even so was the egg surrounded by the natural coverings. Then the lord of the universe, inspiring the principle of passion, [32] and becoming Brahmā, became engaged on creation. And until the expiry of Kalpa, [33] the worshipful Vishnu of immeasurable power, instinct with the principle of goodness, sustaineth creation. And at the end of a Kalpa, O Maitreya, Janārddana, [34] surcharged with the principle of foulness, wearing a fierce form and becoming terrific swalloweth up all. And having swallowed up all beings, anon the cosmos becoming one ocean, the supreme Lord lieth down on the couch [35] (formed by) the serpent. And walking, he, wearing the form of Brahmā, again addresseth himself to creation. And in consequence of his creating, sustaining and dissolving verily one Janārddana acquireth the appellations of Brahmā, Vishnu and Siva. As creator, Vishnu createth himself, and, as sustainer, he sustaineth himself, and, finally, becoming the destroyer, the Lord himself destroyeth everything. And as earth, water, light, air and ether, all the organs of sense and the heart go by the name Purusha, (Vishnu as being the Primal male, is the author of all these.) And, as he is the lord of all beings, and, as, knowing no decay, he hath the universe for his form, even he is the creator of all, and his also are the ends attained by beings". [36]

SECTION III.

Maitreya said:—"How can Brahmā, who is devoid of quality and confineless and pure and unblamed of soul, possibly engage in creation, etc.?" Thereat Parāçara said,—"As the powers of many an object are incomprehensible and incapable of being construed to sense, the powers of creation etc., possessed by Brahmā, like the heat of fire, are also so. O foremost of ascetics, hearken how the Professor of the eight kinds of wealth becomes engaged in creation. O wise one, in consequence of the eternal reverend Vishnu coming into being from objects, as Brahmā the Grand-father, he is designated as produced. According to the measure set by him human life is known as consisting of an hundred years. This (age) is called para, and the half thereof Parārdha. O sinless one, do thou listen to me as I mention unto thee the divisions of that which I have named unto thee as the Time-form of Vishnu,—in relation to Him as well as other creatures, and mobile and immobile objects, and the seas and all other things, O best of men. O chief of ascetics, a kāsthā is composed of fifteen nimeshas; [37] thirty kāsthās make up a kalā; and thirty kalās a muhurta; and as many muhurtas make up a day and a night unto human beings. As many days and nights form a month; and a month consists of two fortnights. Six months form an ayana; and a year is composed of two ayanas, one northern, the other southern. The southern ayana is the night of the celestials, as the northern is their day. The period of twelve thousand years of the deities constitute the four Yugas, viz. Krita, Tretā, and the others. [38] Do thou understand that. [39] Chronologists say that four, three, two, and one thousand divine years successively compose Krita and the other Yugas. An hundred divine years are said to constitute the first twilight, as another hundred years the last, of the Yuga. The space that intervenes between these twilights goeth by the name of Yuga, embracing Krita, Tretā and the rest. And O anchoret, a thousand of the four Yugas, Krita, Tretā, Dwāpara and Kali, constitute one day of Brahmā. One day of Brahmā O Brāhmana, compriseth four and ten reigns of the Manus. [40] Listen to the chronology thereof! The seven saints, the celestials, Sakra, Manu, and his sons—kings all of them—are created at the same time and, as formerly, [41] are destroyed at the same time, O excellent one, a little over seventy-one four Yugas constitute a Manwantara—the period of Manu as well as the gods. Manwantara takes up over eight lakshas [42] and fifty-two thousand years; and, O twice-born one, full thirty [43] kotis above sixty-seven [44] niyutas and about twenty thousand human years. Ten and fourteen such periods [45] form one day of Brahmā. Then comes on his sleep [46] and at the end thereof, the universal dissolution. And then all the triune world, comprising Bhur, Bhuva and the rest, are in conflagration, and the dwellers of the regions of Maha, exercised with the heat, resort to the regions of Jana. On the three regions being reduced to one sheet of sea, that deity, the lotus-sprung Brahmā instinct with Nārāyana, contemplated by the Yogis [47] of Janasthāna,—with the intention of swallowing up the three worlds,—lieth down on the bed (formed by) the serpent. And having spent the night measuring that period, [48] at the end thereof he begins anew the work of creation. This is the year of Brahmā and thus is the space of his hundred years; and the life of that high-souled one is an hundred (such) years. O thou without sin, one half of Brahmās life is spent. On the expiration thereof passeth away a Mahākalpa—which is called Pādma. O twice-born one, this is the Kalpa distinguished as Vatrahā belonging to the second Parāddha, which is present".

SECTION IV.

Maitreya said:—"O mighty ascetic, relate unto me how the reverend Brahmā whose name is Nārāyana, created all beings at the commencement of the Kalpa". (Thereat) Parāçara said,—"Hear as to how that god, the lord of Prajāpati, [49] the reverend Brahmā instinct with Nārāyana, created beings. On the expiration of the past Kalpa, that Master, Brahmā, surcharged with the energy of righteousness, awaking from his slumbers, saw the universe—void of all. And the supreme, incomprehensible Nārāyana—the lord of the greatest—as the worshipful Brahmā, became engaged in creation. This sloka is used with reference to the divine Nārāyana, the creator of the universe, in the form of Brahmā. Apa is named nāra, having been created by Nara; [50] and in days of yore, (water) having been the abode of him, he hath hence been called Nārāyana.—And on the universe becoming one ocean, the creator of all beings, the Lord resting on water, inferring that the Earth was thus placed, set his heart on delivering her. And as he, on former occasions, had assumed the forms of a fish, a Tortoise, etc., he now assumed the form of a Boar. And for sustaining the entire universe, the lord of creatures, impregnated with the Veda and sacrifices, of serene soul and the soul of all,—the Supreme spirit—stay of soul, and the prop of the Earth,—hymned by the Siddhas inhabiting the region of Jana,—Sauaka and others,—then entered water.—And seeing him enter the nether regions, that exalted one, the Earth, bowing low in humility and reverence, began to praise him. And the Earth said,—'I bow unto thee, who art all being; I bow unto thee, holding the conch and the mace. Do thou rescue me from here, now, as, thou hadst formerly done. I had formerly been delivered by thee. O Janārddana, I as well as other things, such as the sky, etc., are permeated by thee. Reverence unto thee, O prime spirit, O male soul, I bow unto thee. I bow unto thee, who art pradhāna and vaykta, and who art Time. Thou, wearing the forms of Brahmā, Vishnu and Rudra, art the creator of all beings, and thou art the maintainer as well as the destroyer thereof. Having destroyed everything, thou, O Govinda, [51] on the universe having become one Ocean,—contemplated by the pious, reposest (on the serpent-couch). None knoweth the high mystery encompassing thee; and the deities do but adore that form in which thou incarnatest thyself. O supreme Brahmā, adoring thee, those desirous of emancipation, attain the same. Who, not worshipping Vasudeva, obtaineth liberation? Thy entire form comprehends ail that may be secured by the mind, all that may be perceived by sight and the other senses, all that may be discriminated by thought. And I am supported, and created, and maintained by thee. And for this it is that people call me Mādhavi. [52] Victory to thee, O thou that art all knowledge! Victory to thee, who art gross and undeteriorating! Victory to thee, O thou that art infinite! Victory to thee, thou that art the Nascent! Victory to thee, thou that art Manifest. Thou, O lord! O prime of prime souls! O soul of the Universe! Victory to thee, O master of sacrifice, thou, who art sinless! Thou art Sacrifice, and Vaskatkāra [53] and thou, Omkarāa [54] and thou, Fire. Thou art the Vedas, and thou the branches thereof, and thou Hari, [55] art the person presiding; over sacrifice. Thou art the Sun, etc., and the planets and stars, and thou the entire universe. And O foremost god, thou art all that is formless and that is formed, and that is hard and, O best of male beings, all that I have mentioned and also all that I have left un mentioned. I bow down unto thee. I bow unto thee again and again.'"

Parāçara said:—Thus eulogised by Earth, that graceful one, the holder thereof, began to roar in Sāma [56] accents. Then heaving up the Earth with his razors from the deep, the mighty Boar, having eyes resembling blown lotuses,—and himself like unto lotus-leaves,—rose up like a gigantic dark-blue mountain. And as he emerged, the troubled water dashed by the wind forced out from his mouth, surging up, splashed the highly resplendent and sinless ascetics, Sananda and others, dwellers of the regions of Jana. And on the nether regions being broken up by the hoof-impacts (of the boar), the water began to run down with roars; and the Siddhas constantly inhabiting the regions of Jana, were moved about by the air of his breath. And the ascetics, placed in the tactual pores of the mighty bore as he rose up holding the Earth in his abdominal cavity and kept shaking his Veda-impregnated person,—experienced the highest bliss. And yogis dwelling in the regions of Jana, Sananda and others, with delighted hearts, and with heads bent in humility, hymned the holder of the Earth, remaining moveless, with his eyes expanded,—saying,—"Victory unto thee, O foremost God of gods,—O Keçava, [57] O wielder of the conch, mace, sword and discus! The cause of creation, destruction and sustentation, save thee, supreme state there is none whatever. The Vedas are thy feet, and the yupa, [58] thy larger tooth, and Sacrifice, thy smaller; the place of the (sacrificial fire) is thy mouth, and the fire itself thy tongue; and darva is thy down. O Lord, thou art the person presiding over Sacrifice. O mighty soul, day and night are thy eyes; and that refuge of all—the state of Brahmā, himself—is thy head; the entire complement of Suktas [59] composeth thy matted locks; and thy tongue is the sacrificial offerings, O god. O thou having the (sacrificial) ladle for thy face! O thou who hast the solemn accents of Sāma for thy voice, O thou that hast the front-part of the sacrificial ground, for thy body! O thou who hast all the sacrifices for thy joints! O god, thou hast for thy ears the morality of the Smritis as well as the Srutis. [60] Be thou propitiated! O undeteriorating one, O thou that hast the Universe for thy form, we know thee as having covered the Earth with thy paces, and that thou art the cause and stay thereof. Thou art the foremost Lord of the cosmos. Be thou gracious! Thou art the master of the mobile and the immobile. Raised on thy razor-ends, all this Earth, O Lord, seemeth like a lotus-leaf besmeared with mud on the tusk of an elephant that hath plunged into a pool of lotuses. O thou of unparalleled power, all the space between heaven and earth hath been covered with thy body. O thou, the universe hath been enveloped with whose splendour, O Lord, prove thou of profit to the universe. Thou art the sole highest reality,—there is none other, sovereign of the universe. And this glory in which the mobile and the immobile are enfolded,—is thine. O thou that art knowledge, unspiritual people, through ignorance, look upon this form of thine displayed in the world. Foolish persons, regarding this entire universe impregnated with knowledge, as real, fall into a sea of delusion. But O supreme lord, those that are versed in knowledge and are of pure spirit, look on this entire universe as thy form replete with knowledge. O Sarva, O soul of all! Be thou gracious! For the good of this world do thou, O thou of immeasurable soul, raise the Earth up. O lotus-eyed one, confer on us what is good. Thou, O reverend one, art surcharged with the virtue of goodness. O Govinda, for the benefit (of all), O lord, raise up this Earth. O lotus-eyed one, confer on us what is good. Mayst thou incline thy mind to creation fraught with profit to the universe! We bow unto thee. O lotus-eyed one, confer on us what is good".

Parāçara said,—"Thus hymned by the divinities, that supreme soul, the holder of Earth, at once lifted her up, and set her on the mighty sea. And, resting on the sea like a giant bark, Earth did not sink in consequence of the flatness of her frame. Then leveling the Earth, the worshipful supreme Lord without beginning, placed mountains on her in proper order. And by his infallible power, that one of truthful purposes created on the Earth all the mountains that had been burnt on the occasion of the burning of the foregone creation. And then; properly dividing the land containing seven islands, he, as formerly, created the four regions, viz., Bhuva and the rest. And then, possessed with the principle of passion, the reverend Deity, Hari, wearing the form of Brahmā and assuming four faces, set about creation, But in the matter of creation, he was an instrument merely; as the force resident in the things created, was the principal Cause. Being ripe for development, (objects at the time of creation) desiderate nothing more. O foremost of those practising austerities, objects attain their objectivity by virtue of their inherent force". [61]

SECTION V.

Maitreya said:—"O twice-born one, tell thou me truly how the Deity created celestials, and saints, and Pitris, [62] Dānavas, and men, and beasts, and trees, and those inhabiting land and water and air; as well as concerning (the respective) qualities and characters and natures (of the creatures) dwelling in Earth,—which Brahmā had created at the commencement of creation".

Thereat Parāçara said—"O Maitreya, listen thou heedfully! I shall tell thee how the Lord God created all,—deities and the rest. As he was contemplating creation as in former Kalpas, through lack of vigilance was generated Illusion, formed of Foulness.—Five are the kinds of Illusion which spring from this high-souled one, viz., tamas, moha, mahamoha, tamisra and andhatamisra. [63] And as (Brahmā) contemplated, were created five kinds of things, trees, &c., having no sense, undeveloped internally as well as externally, and of pent-up selves. As these, trees etc. were the first objects of creation, they are designated the principal creation. But finding these incapable of answering the end, he thought of again creating other things. And as he was revolving creation, sprang up the Tiryyaksrotas. [64] Those that live in Tiryyaksrotas. They are beasts, &c,—composed mainly of foulness, and devoid of liberal curiosity. Leading unrestrained lives, these, albeit devoid of knowledge, deem themselves as possessing the same. Proud, and considering vastly of themselves, they are subject to eight and twenty kinds of ills. [65] And although developed internally, they cannot express themselves to each other. And finding even these as insufficient for his purpose, (Brahmā) bethought him of other ways; and there came into being the third class of objects, named Urddhasrotas [66] to whom the principle of goodness predominates. They have great capacity for pleasure and happiness; and being developed alike externally and internally and, in consequence, more fitted to express themselves on both sides, have been designated Urddhasrotas. This third creation, that of the deities—is called Tushtatman. [67] And great was the pleasure of Brahmā on the consummation of this creation. But, deeming these main creations as not fulfilling his purpose, he revolved within himself another excellent creation, capable of bringing about his end. As that one of true resolve was thus meditating, there came forth from avyakta the arvvyāksrotas competent to accomplish his purpose. And as these eat by swallowing down, they are called arvvyāksrotas. The are bountifully developed; and, albeit possessing a share of foulness, have passion in a larger measure. And it is for this that in them unhappiness preponderates, and that they act continually. [68] They are developed internally and externally,—they are human beings fulfilling the purpose (of the Creator). Thus, O foremost of ascetics, have I narrated unto thee the genesis of the six orders of creation. Brahmā first created Mahata, next he created Tanmātras, which reckon as the second class, and are comprehended under the designation of Bhutasarga. [69] The third creation is Vaikārika, and is known as aindriya. [70] Thus hath been the creation of Buddhi and the others, which is called Prākrita. [71] And the main creation counts as the fourth, and includes the immobile objects. By the name of Tiryyaksrotas is meant, beasts, &c. And the sixth creation is Urddhasrotas, which is known as Devasarga. [72] And the seventh is Arvvāksrotas which is man. The eighth is the creation of Anugrahas [73] composed of goodness and passion. Five are the Vaikrita [74] acts of creation; and three are Prākrita.—And they together constitute Prākrita and Vaikrita. And the ninth is known as Kaumāra. Thus have I described unto thee the nine acts of creation of the Lord of creatures. The Prākrita and the Vaikrita are the radical causes of the world. What wouldst thou further hear of the Lord of the universe, engaged in creation?"

Maitreya said—"O ascetics, thou hast narrated unto me in brief the origin of gods &c. But, O best of the foremost anchorets, I wish to hear this at length". Parāçara said,—"O Brāhmana, on Brahmā being engaged in creation, from his mind issued the four orders of beings commencing with celestials and concluding with the immobile,—and although these are destroyed at the time of universal dissolution, they are never bereft of the mental tendencies they acquire in existence, consequent on their acts; or of the good or bad fortune resulting respectively from their fair or foul actions. [75] Then desirous of creating deities, Asuras, ancestors and men, all going under the name of ambha, Brahmā began to contemplate. And as the lord of beings concentrated his soul, passion overspread him; and first from forth his hips came out Asuras. And then (Brahmā) renounced his person surcharged with darkness; and, O Maitreya, on being renounced by him, Foulness was converted into Night. [76] And having assumed another body, he (again) became desirous of creating, and from the face of the pleased Brahmā, came forth, O twice-born one, celestials surcharged with the virtue of goodness. And that body also having been resigned, the quality of righteousness was turned into Day. And therefore it is that Asuras are powerful by night and deities by day. And he then assumed a person, fraught with goodness; and, he being honored as a sire, out of him sprang the ancestors. And having created the ancestors, the Lord renounced that form also. And on being renounced, the same became Twilight, remaining between day and night. And then he assumed a person filled with the principle of passion; and, O foremost of the twice-born ones, thereat sprang men fierce, with passion entering into their composition. And the lord of creatures speedily resigned that form also,—And it became Moonlight, which is termed prāksandhydā. [77] And therefore it is, O Maitreya, man and the Pitris, become powerful in Moonlight and Twilight. Moonlight, Night, Day, and Twilight,—these four, are the bodies of Brahmā, endowed with the three principles. And then he assumed another body filled with the principle of passion, and thereat sprung Hunger from Brahmā, and from Hunger, wrath. Then the reverend one in the dark created beings frightful and bearded, and always exercised with hunger. And (as soon as these) were created, they rushed at the Lord. And of those that cried,—‘Ho! don't do this,—save him,'—are Rakshas; [78] and others that said,—‘We shall eat him up,'—are Yakshas, from Yakshana [79] eating. Seeing them mischievous, the hair of the Deity fell off,—and having fallen off from his head, it again rose to his head. And from their movement (sarpana), the hair became sarpas, [80] —and from their having fallen off, they are known as ahis. [81] Then the creator of the universe, waxing wroth, generated some beings of wrathful souls. Twenty-hued, they are beings subsisting on flesh. And then came forth from him Gandharvas, whose office is music. O regenerate one, as these came into being, drinking in strains (of music), they are called Gandharvas, All these beings created the reverend Brahmā, directed by inherent force resident in these (respectively). Then he at his pleasure created another order of beings—fowls of the air. And he created sheep from his breast, and goats from his mouth. And the lord of creatures created kine from his womb and flanks. And he created from his feet horses, elephants, sarabhas, [82] gavayas, [83] deer, camels, mules, nyankus, [84] and other species. And from his down sprang medicinal herbs furnished with fruits and roots. And, O twice-born one, at the commencement of the Tretā-Yuga and on the eve of the Kalpa, Brahmā, having created the beasts and the drugs, then set them apart respectively for sacrifice. Fair complexioned males, sheep, horses, mules, and asses, were called Grāmyā [85] animals. And know also those that are wild. (These are) beasts of prey, the cloven-hoofed, elephants, monkeys, and, fifthly, birds, and, sixthly, aquatic animals, and, seventhly, reptiles. Then from his first mouth he generated the Gāyatri, [86] the Richas, [87] the Trivatstoma [88] the Rathantara, [89] and the Agnishtoma [90] among sacrifices. Then from his southern mouth he created the Yajus, [91] the Trishutva metre, the fifteenth Stoma, [92] the Vrihat Sāman, [93] and the Uktha. [94] And from his western mouth, he created the Sāmas and the Fagati metre, the seventeenth Stoma, the Vairupa [95] and the Atirātra. [96] And from his northern mouth he brought forth the twenty-first Stoma, the Atharva Veda, the Aptoryāma, [97] the Anishtubha metre, and the Vairāyya Sāma. Thus from his person came forth noble and ignoble. And having created gods, Asuras, Pitris, and men, that lord of beings, the great-sire, at the commencement of the Kalpa, created Yakshas, Piçāchas, [98] Gandharvas, and numbers of Apsaras; and that lord, the reverend Brahmā, the first Cause, created Naras, [99] Kinnaras, [100] Rākshasas, birds, beasts, deer, serpents, and mobile and immobile objects lasting or other-wise. And in successive creations, verily each creature is born into those acts which it used to perform in its former existence. [101] Some are cruel and some kind, some mild and some harsh, some virtuous and some vicious, some truthful and some false,—in consequence of their inheriting their respective natures as developed in previous births; and it is also for this that each affects a particular course of conduct (in preference to others). [102] The Deity is the lord of all objects of enjoyment, of all creatures, and all bodies; and it is the Deity who hath personally divided and differentiated them. And at the beginning from the Vedic Vocabulary he assigned names unto creatures, celestials and other, as well as unto sacrifices; and also fixed forms and shapes thereof. And from the auditory Veda, he assigned appellations unto the sages,—and appointed them to their respective functions. And as the signs of the seasons successively manifest themselves, the characteristics, of the Yugas are seen in due order. And instinct with energy arising from a desire of creation, He, actuated by the creative impulse, thus again and again bringeth about creation at the commencement of Kalpas".

SECTION VI.

Maitreya said,—"Thou hast called man by the term Arvvāksrotas. But O Brāhmana, tell me at length how Brahmā created him. And tell me also how he created the orders,—and, O mighty ascetic, of their qualities; and the offices assigned to Vipras and the rest".

Parāçara said,—"O foremost of twice-born ones, Brahmā of true intents was inspired with the desire of creating the kosmos from his mouth, O foremost of twice-born ones, came out creatures surcharged with the principle of goodness; and from the breast of Brahmā creatures surcharged with the principle of passion; and from his thighs came out beings surcharged with both goodness and foulness; and, O best of regenerate ones, from his feet Brahmā created other beings, who were impregnated with the principle of dullness. This is the fore-fold division into orders. And, O excellent Brāhmana, Brāhmanas, Kshatriyas, Vaiçyas and Sudras, came from the feet, the thighs, the chest and the mouth of Brahmā. O exalted one, Brahmā brought into being these four orders capable of satisfactorily performing sacrifices, in order to the successful celebration of them. O thou cognisant of righteousness, the celestials, gratified with sacrifices, in turn gratify creatures,—and therefore sacrifices conduce to welfare. It is men engaged in observing their proper morality, of pure ways, and good, and walking the path of righteousness,—who perform sacrifices. It is by virtue of having been born as human beings that men, O ascetic, can obtain heaven and emancipation; and, O twice-born one, that they can go to the wished-for regions. O foremost of ascetics, men (at the beginning) having been divided into four orders, were reverent and of excellent ways. Then they lived wherever they liked,—without any let. And they were pure in heart,—unpolluted; and cleansed in consequence of their observing all rites. And their minds being pure and the Pure Hari residing in their heart, they perceived that state which goeth after the name of Vishnu, and which is genuine knowledge. Then that portion of Hari which is fraught with Fatality, spread sin (amongst men), causing slight pleasure and an overmeasure of woe. O Maitreya, this, composed of anger, &c, springs from the seed of unrighteousness and begets delusion and covetousness,—and stands in the way of the attainment (of the summum bonum). And men anon could not (any more) completely attain the eight kinds of success, Rasa, Ullāsa, &c. And on sin progressing, and those becoming exceedingly feeble, creatures became subject to physical changes [103] and to all the miseries consequent thereon. Then they constructed forts composed of trees, or rocks, or water; and artificial forts; and cities; and towns. And, O mighty ascetic, they only made houses in those towns, for shelter from cold, the sun, and other (physical discomforts). Having thus provided against cold, etc., men then betook themselves to tasks capable of being performed with the hands, for subsistence. And Vrihi, [104] barley, wheat, small seeds, sessame, prijangu, [105] udāra, kodrava, [106] chināka, [107] māsha, [108] mudga, [109] masura, simbi, [110] kulatkthaka, [111] āraki, [112] oats, and hemp,—these seventeen kinds, O ascetic, were among the rural plants grown. And fourteen sorts are the plants intended to be used in sacrifice, divided into grāmya [113] and āranya [114] Vrihi, barley, māsha, wheat, small seeds, prijangu, sessame, kulaththaka, these eight belong to villages. And Syāmāka, [115] nirāba, [116] jartila, [117] gavedhuka, benuyava, and markataka, [118] (these), O ascetic, (are the plants growing wild in the woods). These fourteen species of plants, grāmya and āranya, are intended for the celebration of sacrifices, and they are very useful for that purpose. All these plants together with sacrifices are the causes of the increase of population; and it is for this those versed in the highest significance of things celebrate sacrifices. By performing sacrifices day after day, one, O foremost of ascetics, reapeth great good, and hath one's sins, committed, shorn of their rancour. O mighty-minded one, it is those only in whose minds the drop of sin attaineth proportions, that set their face against sacrifices. These, reprobating the ordinance of the Veda and the divinities presiding over sacrifices, endeavour to stand in the way of sacrifices. And wicked wights of evil ways and crooked aims, running the Vedas down, lay the axe at the root of courses leading to progress. Having created men, the Lord, on their means of subsistence according with their respective qualities, having been settled, placed them duly in consonance with dignity; and, O best of those practising righteousness, ordained the codes of duty in respect of the orders; and their modes of life; and the regions attainable by them; concerning all the castes, observing the rules of their respective orders. And the sphere assigned to Brāhmanas observing the rules of their order, is that of the Creator himself. And the sphere assigned to Kshatriyas, not turning away from fight, is that of Indra. And Vaiçyas, following the laws of their order, attain the regions of Marut. [119] And those belonging to the Sudra caste that spend their lives in serving (the other orders), attain the regions of the Gandharvas. Those practising the Brahmacharyya injunctions attain the regions of Marut belonging to the eight and eighty thousand ascetics that have drawn up their vital fluid. And those living in the forest reap the place of the seven sages; householders repair to the regions of the Creator; and mendicants, to the sphere named Brahmā. The sphere of the yogis is Amrita [120] —which is the supreme state of Vishnu himself. Those yogis that contemplate Brahmā with a single soul,—of these is that supreme state which is seen by the celestials. The sun, the moon, and the other planets, going to this region again and again, return therefrom again and again,—but to this day those that contemplate the twelve-lettered (Mantra), [121] do not have to return therefrom. Tāmisra, Andhatāmisra, Mahāraurava, Raurava, Asipatravana, Ghora, and the waveless Kālasutra,—these are appointed the regions of those that revile the Vedas,—that obstruct sacrifices; and that abandon their own religion".

SECTION VII.

Parāçara said—"Then came forth unto him the mind-sprung beings, embodying causes and consequences arising from his own person. And out of the body of that intelligent one came out the souls. And thus were generated all those mobile and immobile objects beginning with the deities and concluding with the immovable,—which are established in the three several spheres, [122] —and of which I have told thee before. And when these beings of that intelligent one did not multiply, then he created other mind-begotten sons, resembling himself,— viz. Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Marichi, Daksha, Atri, and the mind-sprung Vasishtha. The Purāna saith that these nine resemble Brahmā himself. Those who formerly had been created by Vedas, being bereft of love and hate, and possessed of the highest knowledge, did not take to the world, or produce offspring. And these being indifferent to the increase of people, a mighty wrath took possession of Brahmā, capable of consuming the three worlds. And, O anchoret, the entire triune universe was then illuminated with the flame flowing from the ire of Brahmā. And then from his furrowed forehead inflamed with wrath sprang Rudra, resembling the mid-day Sun; having a body, half-female,—terrific; and of a prodigious person. And saying unto him,—'Divide thou thyself.'—Brahmā then vanished. Thus directed, he divided himself into a male and a female. And then he divided the male into one and ten parts; and the Lord God also divided the female into Saumya, [123] Asaumya, [124] Santa, [125] Asānta, [126] Sita, [127] Asita, [128] and many other parts resembling himself. Then the Lord appointed the Self-create Manu, formerly sprung from Brahmā's self, and resembling himself, to rule creatures. And that lord, the divine Self-create Manu, took to wife the female Satarupā, [129] purged of all sin through asceticism. And to that person Satarupā bore Priyavrata and Uttānapada; and two daughters, named Prasuti and Akuti,—endowed, O thou cognisant of righteousness, with the perfections of beauty, and nobility. And the Lord of creatures of old conferred Prasuti on Daksha, and Akuti on Rucha. And unto this wedded couple were born, O exceedingly righteous one, Yajna and Dakshina; and these were then united in marriage. And ten sons were borne to Yajna [130] by Dakshina. [131] At the time of the Self-create Manu, these went by the designations of Deva and Yāma. And on Prasuti, Daksha begat four and twenty daughters,—whose names do thou hear, Sraddhā, [132] Lakshmi, [133] Dhriti, [134] Tushti [135] Pushti, [136] Medha, [137] Kriya [138] Buddhi, [139] Lajja, [140] Vapu, [141] Santi, Siddhi, [142] and Kriti. [143] These thirteen daughters of Daksha were wedded by the Lord Dharma. [144] The daughters remaining after these elder ones, were eleven, furnished with fair eyes,—Khyati, [145] Sati, [146] Sambhuti, [147] Smriti, [148] Priti [149] Kshamā, [150] Sannati, [151] Anasuyā, [152] Urjjā, [153] Swahā, [154] and Swadhā. Bhrigu, Bhava, Marichi, Angiras, Pulastya, Pulaha, Kratu, Atri, Vasishtha, Vanhi, and the pitris, espoused respectively the daughters, Khyāti and the rest, O foremost of ascetics. And then Sradhā brought forth Kāma; [155] and Chalā, [156] Darpa; [157] and Dhriti, Niyama [158] as her son; and Tushti, [159] Santosha, [160] and Pushti, [161] Lobha [162] And Medha [163] brought forth Srutam; [164] and Kriya, [165] Dandam, [166] Naya, [167] and Vinaya; [168] and Buddhi, [169] Bodha; [170] and Lajja, Vinayaj and Vapu, [171] Vyavasaya [172] as her son; and Santi brought forth Kshamā; and Siddhi, Sukha; [173] and Kirti, Yaças. [174] These are the offspring of Dharma. Nanda bore unto Kama, Harsha [175] —grandson unto Dharma. Hinsā [176] was the wife of Adharma; [177] and from her were born Anrita, [178] and a daughter—Nikriti. [179] And from these came forth Bhaya [180] and Naraka; [181] and two daughters—Maya [182] and Vedana. [183] And Maya and Bhaya gave birth to Mrityu [184] —that allayer of the three kinds of heat, [185] And Vedana bore unto Rauraba, a son named Duhkha. [186] And from Mrityu sprang Vyadhi [187] Jwara, [188] Soka, [189] Trishnā, [190] and Krodha. [191] These ultimately lead to misery; and all have marks of unrighteousness. They have no wives, being all of vital fluid drawn up. [192] And, O son of the Prime ascetic, these are the terrific forms of Vishnu; and they ever bring on the universal dissolution. And, O exalted one, Daksha, Marichi, Bhrigu, and others—lords of creatures—are always the causes of the creation of the universe. And the Manus and their sons and kings possessed of wealth and prowess, and ever abiding by the way of righteousness,—and heroic,—are the causes of the maintenance of the cosmos".