Description of the Solar Race

Bhishma said:

1. It is heard that the earth was formerly enjoyed by many kings. They are (called) Pā rthiva on account of their connection with the earth; but on account of (its) connec tion with whom is the Prthvī (earth) so called?

2. Why is the earth given that technical name? Tell me why it has the name Gau, or why it is (called) Bhū?

Pulastya said:

3. Formerly Ań ga by name was the Prajā pati of the Krtayuga. He married Mrtyu's extremely ugly daughter named

Sunī thā. Her son was Vena.

4-12. This king was attached to wickedness, and was lustful and powerful. He did unrighteous things to people, and took away others' wives. Though entreated by the great sages for his success and for the (good of the) world, he, of an impure mind, did not grant them safety. The sinless brā hmanas distressed with the fear of anarchy, having killed him, with a curse, forcibly churned his body. From that body, being churned, the Mlecha tribes, dark like collyrium, due to the (presence of) the mother's portion in the body were created. Due to the contact of the father's portion, from the right hand of the body a pious son, full of divine lustre, doing righteous things, and with a bow, an arrow, a mace and gems, an armour and armlets, named Prithu, who was Vishnu himself, was born. Being consecrated by the brā hmanas, and having practised a very difficult penance, he, due to Vishnu's boon, became the lord of all. Seeing the earth without sacred study, without oblation to deities, and void of righteous behaviour, he, of unlimited valour, was, through anger, quite ready to pierce it with his arrow. Then the earth, taking up the form of a cow, was about to flee.

13. Prithu, having a bow and arrows, pursued her. Then remaining in one place, she said: " What should I do? "

14. Prithu also uttered (these) words: " O you of righteous vow, give quickly what is desired by the world — immobile and mobile".

15. The earth said: " All right". Then king Prithu, making Svā yambhuva Manu the calf, milked her (milk in the pot) in his hand.

16. That milk turned into food on which the creatures subsist. Then the earth was milked by the sages, when Soma was the calf.

17-18. Vā caspati (then) milked her (lit. became the milkman); Veda was the pot, and penance the milk. Then the gods milked her when Marut was the milkman. Indra became the calf and mighty power was the milk. The pot of the gods was golden and that of the Pitrs was silvery.

19-21. The god of death milked herwhen Yama was the calf and Svadhā the milk. The pot of the serpents was a hole and Taksaka was the calf, and poison was the milk. And Dhrtarā straand the demons too, milked her (taking the milk) in an iron pot, the milk being the trickery harassing the enemies. The calf was Virocana, the son of Prahlā da. The milkman then was Trimū rdhan, who promoted deceit.

22. O king, the Yaksas desiring to conceal themselves, also milked the earth in ancient days, making Vivasvā n, having the gem, the calf.

23. The groups of evil spirits and fiends milked the earth, marrow and clotted blood (being the milk). Raupyanā bha was the milkman and Sumā lin the calf.

24. The Gandharvas again, along with the groups of the celestial nymphs milked the earth, making Chitraratha (Gan-dharva) the calf, and the fragrances in the lotus-petal (the milk).

25. Vararuci, the expert in Atharva Veda milked the cow. The mountains also milked her with various jewels (as the milk).

26. Mountain Meru milked (her with) divine herbs (as the milk). The Himalaya was the calf and the pot was made of mountains.

27. The trees also milked the (milk of the) earth, into the pot made from the Palā ś a tree; the cut-off sprouts were the milk and Sā la full of flowers and woods was the milkman.

28. And the fig-tree, the lord of all trees and woods, was the calf. Thus others also milked the earth according to their desire.

29. While Prithu was ruling, there prevailed longevity, wealth, and happiness. There was no poverty, and also no sick person, no poor person and no sinner.

30. When Prithu was ruling, there were no calamities; there was no misfortune; people not having sorrow or grief, were ever joyful.

31. Having uprooted, with the end of his bow, the big mountains, he, with the desire to do good to the people, made the terrestrial globe (i.e. the earth) even.

32-33. There were no inaccessible cities or villages; men did not die with weapons in their hands; there was no sorrow, and science of politics was honoured; men were given to piety when Prithu was ruling. I have narrated to you, in the manner mentioned (above), (which were) the pots, which was the milk (etc.).

34-35. He, the wise one, gave those whatever they liked, when all were giving importance to sacrifice (or, when all were giving i.e. pouring wealth into sacrifice). I have (thus) told you, O highly intelligent one, that since the earth became the daughter of Prithu, she accordingly was known by the wise to be Prthivī.

Bhishma said:

36. O brā hmana, tell me in due order, about the entire solar dynasty; please also explain (to me) the lunar dynasty,

O you who know the truth.

Pulastya said:

37. Formerly Vivasvā n was born to Aditi from Kaś yapa. He had three daughters: Sarhjñ ā, Rā jñ ī and Prabhā.

38. Raivata's daughter Rā jñ ī gave birth to a son (called) Revata. Prabhā gave birth to Prabhā ta and Samjñ ā to Manu.

39-40. The twins Yama and Yamuna were also born (to Samjñ ā ). Then unable to bear Vivasvā n's lustre, she, the beautiful daughter of Tvastr, produced from her own body, a blameless lady, Ghā yā by name.

41-42. To her, who stood before her saying; " what should I do? " she said: " O beautiful Chā yā, you serve my husband, nourish my children with motherly affection" Saying " All right" she of a righteous vow, went to god (Vivasvā n) for sensual enjoyment.

43-45. The god too, taking her to be Sarhjñ ā, longed for her with regard, (and) generated Sā varni Manu resembling Manu (the son of Saiñ jñ ā ) in form due to his having complexion similar to that of Vaivasvata Manu. Then in due order he generated a daughter by name Tapatī, on Ghā yā, the daughter of Tva? tr, taking her to be Sarhjñ ā. Chā yā loved her son Manu more.

46. The former Manu (i.e. the elder one) did not tolerate it. SoYama. violent with anger, and raising his right foot, threatened (her).

47. Chā yā too, cursed Yama: " This one foot will be full of worms and pus, and blood will ooze from it."

48-49. Insulted by this curse, Yama told his father: " O god, mother has angrily cursed me without any reason. Due to child-like nature, I raised my foot a little. O lord, even though warded off by Manu, she gave me a curse.

50-52. Probably she is not our mother, since she is partial in her love." God (Vivasvā n) also said in return to Yama: " O highly intelligent one, what should I do? Who does not get misery after happiness? Or (rather), the flow of karma is difficult to be resisted even by Bhava, then what about other creatures? A cock will eat the worms on your leg. This leg of yours will be lame and charmii.g."

53-54. Thus addressed and consoled, he, through detachment, and subsisting on fruits, foam and wind, and propitiating Brahma, practised, for myriads of years, a severe penance at Puskara Tī rtha. The lotus-born one was pleased by the power of his penance.

55. He asked for the lordship of the world and for the eternal world of Pitrs, and putting to test this world full of piety and impiety.

56. O innocent one, he thus obtained the lordship of the world, the supremacy over the Pitrs and over piety and impiety.

57. Vivasvā n then having come to know that act of Samjñ ā, went to Tvastr and angrily reported it to him.

58-60. Then Tvastr said these kind words to him: " O remover of darkness, not being able to bear your severe lustre, she came to me here, I, fearing you, kept her off, O lord of the sky. 'Since you have come to me here without your intention being known (by your husband), please do not enter my house'.

61. Thus addresed, she the blameless one, quickly went to the Maru country and taking the form of a mare, lived on the earth.

62-66. " Therefore, show favour to me if I deserve it. Putting you on a machine I shall take off your lustre and will make your appearance delightful to the eyes of the world, O lord." When the Sun said to him, " All right", he separated the Sun's lustre from him, and fashioned fromit Vishnu's disk, and also Rudra's trident and Indra's bolt (all) capable of destroying the demons and the friends. Tvastr made the Sun's form matchless and having a thousand rays, (but) without feet. He could not see the form of the feet of the Sun. Even now nobody should ever fashion the (Sun's image with) feet.

67. He, the most sinful one, who fashions it, reaches a censured condition, and contracts leprosy, known to be miserable in this world.

68. Therefore one, desiring religious merit and sensual enjoyments, should never fashion in pictures and temples the feet of the intelligent lord of lords.

69-70. Then the love-striken lord of gods going to the earth in the guise of a horse and endowed with great lustre, had oral coitus with her; and the mind of Samjñ ā, afflicted by fear, became agitated.

71. Suspecting him to be a stranger, she threw out (his semen) through her nostrils. We have heard that from that semen Aś vins were born.

72. They became known as Dasra (wonder-workers) and Nā satya (truthful) (due to their being born) from the nostrils.

73. Full of joy, he went to the heaven with his wife in an aeroplane. Sā varnya Manu also is even now practising penance on Meru.

74. Ś ani also, due to the power of his penance, attained equality with the planets, and Yamuna and TapatI became rivers.

75. Similarly, Visthi too, of a terrible form, settled in the form of time. Vaivasvata Manu too had ten sons.

76-77. Out of them Ila was the first who was born as a result of a sacrifice perfotmed to obtain a male issue. (The ten sons were: ) Iksvā ku, Kuś anā bha, Arista and Dhrsta, Naris-yanta, Karū sa, and very powerful Ś aryā ti, Prsadhra, and Nā bhā ga; all these were divine men.

78. Manu, having first consecrated his righteous son Ila, went to the Puskara penance-grove for (practising) penance.

79. For his success Brahma, the giver of boons, came there, (and said to him: ) " Well-being to you, O Mā naveya; ask for a boon".

80-81. Then he said to the lotus-born god, having lotuslike eyes: " O lotus-born, lord, let all the righteous kings, the lords on the earth, be under my control, through your favour". Saying " Let it be so", the lord of gods vanished there only.

82-85. Then coming (back) to Ayodhyā, he lived as before. Then, once, Ila, Manu'i son, seated in a chariot, moved out on this earth, rich with kings, for the fulfilment of an object, and roaming overall regions and subduing kings; and he, the brave one, being attracted, went to Ś ań kara's great grove called Ś aravana, full of desire-yielding creepers and trees, in which, Shiva, lord of gods, having the crescent moon on his head, sports with Umā. Formerly a convention was fixed about that Ś aravana:

86. " Whatever called male enters our grove, all that, within a radius often yojanas, will turn into a female."

87. Not knowing this convention, king Ila entered Ś aravana, (and) instantly became a woman, and the same moment (his) horse turned into a mare.

88-91. And while in the female body, he forgot everything that he did as a man; he became a slender lady called Ilā, having plump, raised and compact breasts, raised hips and loins, having long and dark eyes like lotus-leaves, having a face like the full moon, having plump, raised and long arms, and dark, curly and fine hair, of a charming face and talking sweetly and indistinctly, of a slender shape, with a fair complexion, and having thin, reddish, sproutlike nails, having bow-like eyebrows, and with a gait concealing (i.e. superior to) that of a swan.

92-94. The beautiful young woman, wandering in the forest, thought: 'Who would be my father, or brother, or mother here? To which husband am I given? For how many years am I (living) on the earth? ' While thinking (thus), she, a lady of an excellent complexion, was seen by (Budha), the son of Soma, with his mind seized by the figure of Ilā. Budha, oppressed by love, tried to secure her.

95-96. He, of a distinguished form, bald-headed, entered the grove with a water-pot and a book, a bamboo-stick in his hand, having a ring of kuś a-grass and a shovel, with a brā h-mana's form, having a tuft of hair, reciting Veda, wearing earrings, accompanied by young boys and having sacred fuel, flowers, kuś a grass and water.

97-100. At that time, having looked into it, he hastily concealing himself in a bower outside the grove, called that Ilā, and it was, as it were, an unexpected taunt (for her). " Leaving the service of my sacred fire, where have you gone? Now the time for your sport is over, O you of large hips, come on; why are you confused? This evening time is here, the time for diversion. Having besmeared ground, adorn my house with flowers".

101. She said: " O you having penance as your wealth, I have forgotten all this. Tell me all about myself, about you — my husband, and my family, O sinless one."

102. Budha said to that slender lady: " 0 you of excellent complxion, you are Ilā, and I am known as passionate Budha, well-versed in many lores.

103-105. I am born in the family of the brilliant one (i.e. Soma); my father is the chief of the brā hmanas." After these words uttered by him, she entered Buddha's abode, full of jewelled pillars, fashioned with divine illusion. Ilā, having remained in that house regarded herself to be blessed. 'Oh! wonderful are the vow, the figure, the wealth and the family of this my lord'.

106. And Ilā sported with him in the forest for a long time, in the house full of all enjoyments as in Indra's residence.

107. Then the king's brothers, the sons of Manu, Iksvā ku and others, looking for him, came to that Ś aravana.

108. Then they all saw an excellent mare, shining with rays shooting from the points of gems, standing in front of them.

109-110. Recognising her, all of them were amazed. 'This is the horse, Candraprabha by name, of that magnanimous one. Why has he turned into an excellent mare? ' Then they asked Maitrā varuni (i.e. Vasishtha), their priest (about it).

111. " O you best among the contemplative sages, tell us, as to what this extraordinary appearance is". Vasishtha too, knowing all that by means of his divine intuition, said:

112-114. " Formerly in the Ś aravana a stipulation was laid down by Ś ambhu's wife: The man who would enter this grove will become a woman. This horse also, along with the king, turned into a female. Propitiating the trident-holder (i.e. Ś iva), make such an effort that this Ilā will (again) turn into a man resembling Kubera."

115. With various eulogies they praised Pā rvatī and the highest lord (Ś iva). They (two) said: " Severe is the stipulation.

116. What indeed is proper? Having given us that fruit which will accrue through Iksvā ku's horse-sacrifice the brave one will undoubtedly be a low man (kimpurusa? )."

117. Saying " All right", all those sons of Vaivasvata went (from that place).

After the performance of the horse-sacrifice, llā became a low man.

118-119. The brave one became a man for one month, and a woman for another. Remaining in the house of Budha, Ilā became pregnant, and gave birth to a son endowed with many good qualities. Budha, having generated that Pū ru, again went to heaven.

120. Then, after Ilā 's name that region became (i.e. came to be called) Tlā vrta'. King Ila born in the lunar and solar families, increased his family.

121. Similarly Purū ravas, who increased the family was born from Pū ru. And king Iksvā ku was said to (belong to) the solar race.

122-126. Ila is called Sudyumnain his low man's condition. Again, three victorious sons were born to Sudyumna: Utkala, and Gaya, and powerful Haritā ś va. The city of Utkala is Utkala by name; that of Gaya is Gayā; (to its) south, along with the Kurucountry is said to be the region of Haritā ś va. Having consecrated his son Purū ravas, as the king, he went to Uā vrta to enjoy (there) for a divine year, subsisting on fruits. Iksvā ku, the eldest son, got the Madhyadeś a (as his kingdom). Ś uka of great strength was the son of Narisyanta. Ambarī sa was born from Nā bhā ga.

127. Dhrsta had three sons: Dhrstaketu, Svadharman and the valorous Ranadhrsta. Ś aryā ti's son was Ā narta, and his daughter was Sukanyā.

128. Brave Rocamā na was the son of Anarta; his country was Anarta, and (capital) city was Kuś asthalī.

129. Rocamā na's son was Reva, and from Reva was born Raivata; his other name was Kakudmin; he was the eldest among (Reva's) sons.

130. Revatī was his daughter; she is known to be the wife of (Bala-) Rā ma; and from Karū sā, were born Kā rū sas, well-known on the earth.

131. Prsadhra became a Ś ū dra as a result of a cow's slaughter, due to his preceptor's curse. Iksvā ku's sons named Vikuksi, Nimi, Dandaka were pre-eminant among his hundred sons.

132. His other fifty sons became best kings to the north of Meru.

133. Fortyeight out of the hundred were known to be the kings to the south of Meru.

134. From the eldest son was born Kakutstha. His son was Suyodhana. His son was Prithu. Vi sva was the son of that Prithu.

135. His (Viś va's) son was Ardra; from him was born Yuvanā ś va.

136. Yuvanā ś va's valourous son was Sā vasta, by whom was set up Ś ā vastī in the Ań ga country, O prince. Brhadaś va was born of Ś ā vasta, and from Brhadaś va Kuvalā ś va was born.

137-138. He became (i.e. came to be called) Dhundhumā ra for having formerly killed the demon Dhundhu. He had three sons; Drdhā ś va and Ghrni, and the brave Kapilā ś va was also the famous son of Dhundhumā ra. Drdhā ś va's son was Pramoda, and his son was Haryaś va.

139. Haryaś va's son was Nikumbha, and from him was born Samhatā ś va. Akrtā ś va and Ranā ś va were the two sons of Samhatā ś va.

140-141. Ranā ś va's son was Yuvanā ś va and from him was born Mā ndhā tr. Purukutsa and king Dharmasetu, well known Mucukunda and the brave Ś akramitra were born from Mā ndhā tr. Dussaha, Narmadā 's husband, was the son of Purukutsa.

142. His (Dussaha's) son was Sambhū ti; from him was born Tridhanvan; the son born to Tridhanvan is known as Trayyā runa.

143. His son was Satyavrata; his son was known to be Satyaratha; his son was Hariś candra; Rohita was born from Hariś candra.

144. Vrka was born from Rohita, and Bā hu from Vrka. Sagara who was a very religious king was his son.

145. Sagara had two wives; Prabhā and Bhā numatī. In olden days they propitiated Aurvā gni (the sub-marine fire).

146. Aurva, pleased with them, granted them an excellent boon as desired by them.

147. One asked for sixty thousand sons; the other chose a son continuing the race. Prabhā chose many sons, Bhā numatī chose one son, viz. Asamañ jasa.

148. Prabhā, of the Yadu family, gave birth to sixty thousand sons, who pursuing the (Aś vamedha) horse dug the earth and were burnt in a group by Vishnu.

149-150. The well known son of Asamañ jasa was Arhś umā n; his son was Dilī pa; from him Bhagī ratha was born, who, by performing a penance brought down the Ganges (known) as Bhā gī rathī (after him) (to the earth). Bhagī ratha's son was the well-known Nā bhā ga.

151. Nā bhā ga's son, was Ambarī sa; from him Sindhudvī pa was born; his son was Ayutā yu, and from his Rtuparna was born.

152. His son was Kalmā sapā da. Sarvakarman is known to have been born to him. His son was Anaranya; his son was Nighna.

153. Nighna had two sons: Anamitra and Raghū ttama. Anamitra went to the forest after having destroyed his enemies.

154. From Raghu was born Dilī pa and from Dilī pa Aja was born. Dī rghabā hu was born from Aja and from him (Dī rghabā hu) Prajā pā la was born.

155. From him was born Daś aratha; he had four sons, of the nature of Nā rā yana, and Rā ma was his eldest son.

156. He destroyed Rā vana and increased the race of Raghus. Vā lmī ki, the best of the Bhā rgavas, composed his biography.

157. His son was Kuś a by name, who increased the Iksvā ku-race. Atithi was born from Kuś a and Nisadha was his (Atithi's) son.

158. From Nisadha was born Nala; from him was born Nabhas. From Nabhas Pundarī ka was born and from him Ksemadhanvan was born.

159. His son was the brave Devā nlka; his son was Ahlnagu; Sahasrā ś va was born from him.

160. From him (Sahasrā ś va) was born Candrā valoka and from him Tā rā pī da was born. His son was Candragiri, whose son was Candra.

161-162. From him was born Srutā yu, who was killed in the Bhā rata war; in his family two Nalas only were particularly famous: the son of Vī rasena and the king Naisadha, i.e. the son of Nisadha. These were the kings in Vivasvat's race, who gave rich presents. (Thus) the important kings in the Iksvā ku race have been described.

 

CHAPTER NINE

General Rules of Ś rā ddha Performance

Bhishma said:

1. O revered one, I wish to learn about the best family of the manes (pitrs), and also particularly of Ravi, of the deity of Ś rā ddha i.e. Soma.

Pulastya said:

2. I shall narrate to you the best family of the manes. In the heaven there are seven groups of the manes. Out of them three are incorporeal.

3. Of all (the manes) of unlimited lustre four are corporeal. The incorporeal groups of manes are said to belong to Vairā ja Prajā pati.

4. They are (whom groups of gods worship) called Vairā ja. They fallen from Yoga, attained eternal worlds.

5. Again at the end of Brahma's day, these teachers of Veda are born and would again get recollection and the excellent Sā rhkhya and Yoga.

6. Again by means of deep and abstract meditation they would attain the state of perfection, (reaching) which rebirth is not obtained. Therefore, givers of gifts should offer obsequial oblations to the Yogins only.

7. The mind-born daughter of these is supposed to be the wife of Himalaya. Her son was Mainā ka, and his son was Krauñ ca.

8-10. He is remembered to have held together the fourth Dvī pa, viz. Krauñ ca. Menā gave birth to three daughters possessing deep and abstract meditation, viz. Umā, Ekaparnā and Parnā, engaged in severe vows. Himavat gave these daughters, superior due to their austerities, (marrying) one to Rudra, another to Bhrigu and the third to Jaigisavya. I shall now tell you about the music in the world of manes; listen to it.

11. There are worlds named Somapatha, where live the sons of Mā rī ca; by (living there) they are manes, and gods honour them fully.

12. They lived where the sacrifices are called 'Agnisvā tta'. Their daughter was Acchodā of excellent complexion.

13. Formerly the manes also fashioned there a lake named Acchodā. Acchodā practised penance for one thousand divine years.

14-15. The manes, having divine forms, having divine flowers and unguents, all pre-eminent, strong and resembling Cupid, came there and being pleased would indeed grant her a boon. That lady, having seen among them a mane named Amā vasu being oppressed by passion and desiring a groom, longed for him.

16-18. Due to that violation that beautiful lady deviated from her concentration, went (down) to the earth, though she never touched the ground. And Amā vasu due to his steadiness did not long for her who had bowed to him. She came to be known in the world as Amā vā syā. Since she was dear to the manes, she made the gift (given on Amā vā syā ) inexhaustible.

19. Acchodā, helpless and with her face hung down due to the loss (of the merit) of her penance, again entreated the manes for her prosperity.

20. The bashful and miserable one was thus addressed by the manes taking into consideration her future and her worship of gods.

21. The magnimous ones thus spoke to her with words auspicious due to their favour:

22. " O you of excellent complexion, the fruit of whatever is done with a divine body in heaven is to be enjoyed with that (body) only. The deeds done in human life give their fruits instantly after death, in the divine life.

23. Therefore perform good deeds whose fruits you will obtain after death. In the twenty-eighth Dvā para-period you will be born in the fish species.

24. Due to your disregard for the manes you will obtain (birth in) an evil family. Thence you will certainly be the daughter of king Vasu.

25. As a maiden you will certainly obtain the divine worlds difficult to get.

26. From the semen of Parā ś ara you will get a son named Bā darā yana in a grove full of the badari trees. That your son will divide one Veda into many.

27-28. Having begotten these two sons, viz. ViChitravī rya and Citrā ń gada, to that intelligent Paurava, viz. Ś antanu, the secondary incarnation of Ś iva, you will be again born as Prausthapadi and Astakā in the world of manes.

29-30. In the (mortal) world you will be SatyavatI and Astakā in the world of manes. You will be giver of (long) life, health and wealth and will always fulfil all desires (while) in the other world; and you will become the river named Acchodā of holy water and the best river in the worlds."

31. Thus addressing her the groups (of manes) vanished there only; and she also obtained the fruit of her bad deed which I have already told.

32-34. In heaven there are other very lustrous worlds called Vibhrā j, where there are manes called Barhisad, of good vows, where (i.e. in these worlds) there are thousands of aeroplanes equipped with seats of Kuś a grass, where there are desireyielding trees, in the halls for festive occasions in which those groups of demons, gods, Gandharvas, Apsarasa-s, also groups of Yaksas, fiends, making obsequial offering are delighted and worship deities in heaven.

35. They (the Barhisads) are hundreds of sons of Pulastya; they are endowed with austerities and concentration of mind.

36. They are magnanimous ones and give security to their devotees.

37. Their mind-born daughter is known as Pī varl. She, a contemplative saint and a divine mother, of abstract meditation, practised a very severe panance. The lord was pleased with her, and then she asked for a boon.

38. " O god, the foremost among the eloquent, if you are pleased, give me a husband possessed of abstract meditation, handsome and one who has controlled his organs of sense".

39. The lord said: " When Ś uka, the master of Yoga (and), Vyā sa's son, will be born, you, of a good vow, will be his wife.

40. You will have a saintly daughter Krtti by name; you should give her in marriage to Sā ttvata, the lord of Pā ñ cā la.

41. Then she will be the mother of Brahmadatta and will be known as having mastered the tenets of Yoga. You will have sons named Krishnagaura and Ś ambhu.

42. They will be (regarded as) holy even among the specially respected ones who have all their desires fulfilled and are devoted; what to speak of the devoted brā hmanas who make obsequial offerings and perform (religious) rites?

43. They have in heaven, a mind-born daughter named Gau. She is a good daughter, a loving wife and adds to the fame of the Sā dhyas.

44. In the orb of the sun there are worlds named Marī ci-garbha where the manes getting oblations and sons of Speech live.

45. To these worlds go the best Ksatriyas performing obsequial rites at sacred places; they are the ancestors of kings and are givers of fruits like enjoyments in heaven.

46. The mind-born daughter is known to be Yaś odā, who is the wife of Ariiś umat and the eldest daughter-in-law of Pañ cajana.

47. She is the mother of Dilī pa and grand-mother of Bhagī ratha. There are worlds named Kā madugha giving the fruits in the form of enjoyment of desires.

48-50. There live sonless manes named Susvadhā. In the worlds named Ajyapā of Kardama Prajā pati, there are the elderly relatives of Pulaha and the Vaiś yas honour them; those who perform the obsequial rites go there and simultaneously meet their mothers, brothers, fathers, sisters, friends and relatives, thousands of whom, not known before, are seen there after myriads of existences.

51. The mind-born daughter of these is known as Virajā. She was the wife of Nahusa and the mother of Yayā ti.

52. Later, she, having gone to the Brahmaloka, became Astakā. I have told you about these three groups. I shall (now) describe the fourth.

53. There are worlds byname Sumanas which exist beyond the world of Brahma. Here manes named Somapā live eternally.

54-57. All they were further than Brahma and were piety embodied. Born at the end of deluge, they, practising deep meditation having reached Brahman, and having fashioned the world etc. have now settled in Mā nasa. Their daughter is the river Narmadā, who purifies beings and flows to the Western Ocean. Men, knowing that all beings and whatever is created at the time of creation are (created) from them, always devoutly offer obsequial offerings to them. From them only due to their favour a man gets devoted children.

58-59. Thus Ś rā ddha had been created at the first creation of the manes. Whatever is offered with the utterance of Svadhā to all these manes in a silver pot or a pot of imitation silver always pleases them. The wise should always satisfy the Agnī dhra and the Somapā.

60. In the absence of fire the offering (should be) made on the brā hmana's hand or under the Ajā karna or Aś vakarna tree or in a cowpen or near a god.

61. The proper place for the manes is said to be the southern direction. (While making offerings to them) the sacred thread should be worn over the right shoulder and passed under the left arm and offering of Sheshamum (should be made).

62-63. The flesh of rhinoceros, food, ś yā mā ka and Sū li-grains, barley, nivā ra grains, kidney-beans, sugar-cane and white flowers and fruits are always dear to and commended for the manes, and also, Darbhas, beans, Sastikā -rice, sweetened milk, honey and ghee.

64-65. I shall now tell you things to be avoided at the obsequial rite. Masū ra-puhe. hemp (seeds), winnowed bean and Kuluttha grains, lotuses, bilva, flowers of sun-plant, of Duttū ra, Nimba-leaves, Atarū m, and also goat-milk.

66. One desiring wealth should not give Kodrava, Varā pa, Kapittha, ^4io/ca-flowers and flax.

67. Him, who pleases the manes with devotion, the manes also please. The manes give him the fruit in the form of nourishment, health, and progeny.

68. Again the rite in honour of manes is superior to that in honour of gods. It is said that manes are to be satisfied before gods.

69. They are pleased quickly; they are wrathless; are unattached and of a steady affection, of a tranquil mind, intent on purity, and always speak pleasing words.

70. The manes, the deities of the Parvans always love their devotees, give them happiness; and the Sun, the god of the obsequial rite, is said to be the chief of those who receive oblations.

71. I have narrated to you all this account of the family of manes. It is meritorious, holy and leading to health. It should always be recited by men.

Bhishma said:

72. Having heard all this, a great devotion has again arisen (in me). (Tell me about) the time of Ś rā ddha, its rite, and the Srā ddha itself.

73-74. Which kinds of brā hmanas are to be fed at Ś rā ddhas and which ones are to be avoided; at what division (i.e. time) of the day should one begin the Ś rā ddha in honour of the manes? O best of brā hmanas, how does the food offered at a Ś rā ddha proceed? With which procedure should it be offered? How does it please the manes?

Pulastya said:

75. Having love for the manes one should everyday offer Srā ddha with food and water, or with milk, roots and fruits.

76-77. Ś rā ddha is said to be of three kinds: Nitya (regularly performed); Naimittika (occasionally performed); and Kā mya (performed for some particular desire). I shall explain to you the Nitya (Ś rā ddha). One should know it to be without a respectful offering and invocation and deity. The Srā ddha performed on the change of the moon is called Pā rvana. O King, the Pā rvana is said to be of three kinds. Please listen to them.

78-81. Listen O king, as to who are to be appointed at a Pā rvana: a Brā hmana who keeps the fires; one who has returned from the preceptor's house and become an initiated householder; one who has studied the Trisuparna; one who knows the six limbs of the Veda; one who is well-versed in the Vedas or his son; one who is proficient in the ritual; one who knows everything; one who possesses (the knowledge of) the Vedas; one who knows the incantations, endowed with knowledge and belonging to a good family, Trinā ciketa; Trimadhu; well-settled in other scriptures also; knower of the Purā nas; knowing Brahma; studying Vedas; eagerly engaged in muttering prayers; a devotee of Brahma; obedient to his father; devoted to the Sun and Vishnu; having firm faith in abstract meditation; having control over his mind; and of a good character.

82. These are to be satisfied with effort. Now listen to those who are to be avoided: a brā hmana who is fallen, or his son, an impotent brā hmana, a wicked one, and a deformed one.

83. All these are to be avoided by those who know what is right. Either on the previous or on the same day one should invite the learned brā hmanas.

84. The manes turning themselves into air remain by those brā hmanas who are invited; they go to them and sit by them when they (i.e. the brā hmanas) sit.

85-88. Kneeling with the left leg by touching the right knee of the brā hmana he should invite him. (He should tell the brā hmanas) 'You should be wrathless, intent on purity, well-bathed and reciting the Vedas. I should be also like that at the obsequial rite'. One who maintains the fire, should, having performed the sacrifice in honour of the manes called Tarpana (satiating), and having done Pindā nvā hā ryaka (i.e. having offered a meal in honour of the manes), perform a Ś rā ddha at the wane of the moon. Having besmeared with cow dung (a spot near the) bathing place in the south, he should devoutly begin the Ś rā ddha either in a cowpen or (at a place) near water. He, maintaining the fire, should offer the (rice or barley-flour cooked in) the saucepan in honour of the manes with handfuls of barley-flour.

89. Saying, T am offering this to the manes', he should keep all that in the southern direction. Then having restrained himself, he should, in front of him, thrice make offerings in honour of the manes.

90. The length of these (fires) should be of the measure of twelve ań gulis and the breadth should be four ań gulis. He should also make three laddies of Khadira wood, fixed with silver. Its length should be a cubit; it should be smooth, excellent and its end should have the shape of the hand.

91. He should make the vessels of water of bell-metal, and also a wooden stick (for stirring up the Cam) and sacred fuel and Kuś a.

92. Making the sacred thread hang down towards the left part of the body over the right shoulder he should slowly place all (these things, viz.) pots containing Sheshamum, a good piece of cloth, incense and unguent at his right hand.

93-94. Having procured all these, he should, at the northern part of the house, on the ground besmeared with cow-dung and encircled with cow-urine, wash with water (mixed) with whole rice grains and flowers, the feet of the brā hmanas when they are duly seated on Darbha-seats, saluting them again, placing his sacred thread once on the right and once on the left shoulder.

95. Having (thus) seated the brā hmanas, who have sipped water, he should invite them.

96. He should give food to two brā hmanas for a rite in honour of gods, to three for a rite in honour of the manes or one at each of these two rites, even though he is rich; a wise man should avoid multiplying (the number).

97. Having first performed the worship in honour of gods and having made to them respectful offering, permitted by the wise brā hmana he should duly make offerings into fire.

98-99. Performing all rites according to the rules in the Grhya-sū tras of his branch the wise brā hmana should (offer worship) to satisfy Agnī soma and Yama, when the southern fire is kindled, that is not the same fire. Then the best brā hmana changing the sacred thread from the left shoulder to the right should do the sprinkling round of water silently and without uttering any ritual formula etc.

100-101. Then taking from it (some fire) discriminately he should prepare the Pindas and offer water. He should offer water from the water-pots with his right hand. Being restrained and free from hatred he should offer all this.

102. Carefully drawing a line he should, facing the south, offer oblations in honour of the manes and (after feeding the brā hmanas) (give them water for) washing (their hands etc.)

103. Then placing the darbhas he should place serially one pinda each on all the darbhas. Then he should offer libation on the darbhas by uttering his name and family.

104-105. Then he should touch the darbhas meant for the paternal ancestors of the 4th, 5th and 6th degrees; and also he should mutter prayers and having worshipped (the brā hmanas) reverentially with fragrance, incense etc. he should again wash (his hands etc.).

106. Having thus invoked all that he, maintaining a fire, should also offer the spoon with water, and with Vedic hymns as mentioned. Then the wise man, preparing Kuś as should offer them to the manes.

107-108. Then preparing pindas etc. he should invoke and allow (the deities) to go. Then taking portions from the pindas serially and feeding these very brā hmanas first, the man should praise the food, desired (by the brā hmana) and pure.

109. He should, remembering Nā rā yana Hari, avoid wrath. Knowing the brā hmanas to be pleased he should again distribute all kinds (of food).

110. Then picking up food, he should place it on the ground with water and Sheshamum. When they have rinsed their mouths, he should again offer water and flowers and whole rice grains.

111. Then declaring the oblation of food to the manes he should worship the pindas. He should complete (the Ś rā ddha) by honouring the gods, otherwise the Ś rā ddha perishes.

112-114. Having given leave to the brā hmanas and going round them keeping them to his right, and desiring the southern direction and mentioning the manes the man (should pray): " May our donors increase; may the Vedas flourish; may our progeny increase; may our faith not go away from us; may we be able to give much; have ample food; may we have guests; may sufficient be ours (i.e. come to us); may we not beg of anyone."

115. This is called the Anvā hā rya (i.e. the monthly Ś rā ddha performed in honour of the manes on the day of the new moon). As it is said on the new moon day it is also said to be performed on other days.

116. The pindas should be given to a cow, a goat or brā hmanas or may be cast into fire or water, or near the rampart.

117. He should make his modest wife eat the middle pinda. (If this is done) the manes deposit a foetus into her womb which would increase the sons and (other) progeny.

118. Till the brā hmanas are dismissed the oblation should stand (should not be removed). Having performed the rite in honour of the manes, he should then make an offering to all gods.

119. He should then calmly eat the food partaken of by the manes, along with his dear persons.

120. One who performs a Ś rā ddha or eats at it should avoid eating again, should avoid journey, (or) going in a vehicle, exertion and coitus, study, quarrel and sleep by day.

121. Thus one should offer Ś rā ddha to anyone of the three castes, when the sun is in the zodiacal sign, viz. Kanyā, Kumbha or Vrsabha and always in the dark fortnights.

122. Wherever Sapinda Ś rā ddha is to be offered it should always be offered according to this procedure by one who maintains a fire.

123. Hereafter I shall explain (to you) the Sā dhā rana Ś rā ddha as told by Brahma and giving enjoyment and salvation.

124-126. (Ś rā ddha should be offered) during the solstices and the sun's equinoctial passage, on a new moon day, and during the sun's passage from one zodiacal sign to another; on an astakā (i.e. a collection of three days, viz. 7th, 8th and 9th beginning from the seventh day after the full moon, new moon day, and the 15th day of the dark half, and on the days of Ā rdrā, Maghā and Rohini when the materials and brā hmanas are available; on Gajacchā yā day (when an elephant's shadow falls in the east), on the Vyatipā ta (i.e. new-moon-day when it falls on Sunday and when the moon is in certain Naksatras), on a rainy day, on the day of Vaidhrti (i.e. the day of the conjunction of the sun and the moon), the third of Vaiś ā kha, the ninth of Kā rtika, the fifteenth of Mā gha, the thirteenth of Bhā drapada.

127-131. These are said to be the Tuga-tithis and favourable for 'the fortnight of the manes'. So also Ś rā ddha should be offered on the Manvantara tithis i.e. the ninth of the bright half of Ā ś vina, the twelfth of the bright half of Kā rtika, the third of the bright half of Caitra, the third of the bright half of Bhā drapada, the new moon day of Phā lguna, the eleventh of the bright half of Pausa, the tenth of the bright half of Ā sā dha, the seventh of the bright half of Mā gha, the eighth of the dark half of Ś rā vana, and the full moon days of Ā sā dha, Kā rtika, Phā lguna and Jyestha. These are Manvantara tithis making the gifts inexhaustible. A restrained man should give on these days at least water mixed with Sheshamum.

132. The manes say that the secret is that such a man has performed Ś rā ddha for a thousand years.

133. A wise man should offer Ś rā ddha on the full moon day of Vaiś ā kha and on fast days, during festivals and in sanctuaries, at sacred places and in cowpens, in islands, gardens and houses, in solitary places that are besmeared.

134. Politely he should invite the brā hmanas, endowed with character and (good) behaviour and virtues and age and form, either on the previous or the same day.

135. Even though he is very rich he should feed two brā hmanas at the rite in honour of gods and three at the rite in honour of manes or one brā hmana at (each of) the two; he should not indulge in multiplying (the number).

136. Having worshipped the Viś vedevas with barley (-flour) and flowers after offering them a seat, he should fill a couple of pots (with water) and place it on the darbha-hlades.

137. Reciting (the hymn) 'Ś an no devih' (may the deities be to our welfare) he should offer water; reciting 'Taoah asV (you are barley) he should offer barley grains. Having worshipped Viś vedevas with sandal and flowers he should place them.

138. Having invoked them with these two (incantations) 'Viś vedevā sah', he should scatter the barley-grains.

139. Reciting 'you are barley, the king of grains dedicated to Varuna, and mixed with honey, destroyer of all sins, holy and praised by the sages', and adorning them with sandal and flowers he should scatter them.

140-141. Having (thus) worshipped them and having cast away the sandal etc. he should commence the rite in honour of the manes. Making seats of darbha etc. he should first consecrate three pots; putting the darbha blades in them he should sprinkle water reciting the incantation 'San no devlh'. Reciting 'Tilosi (you are Sheshamum), he should again put Sheshamum, sandal etc.

142. He should make a pot made from a tree or of leaves or of silver or gold.

143. A golden pot or a silver pot or a copper pot is said to be the pot of manes; or even the mention of silver, seeing it or its gift (delights them).

144. Even water given with faith to these manes in silver pots or pots (of metal mixed with) silver becomes inexhaustible.

145. Even now among the pots meant for (making offerings to) manes, one having silver in it, is excellent and dear to the manes, since it has originated from Shiva's eye.

146. Thus securing the pots as available, he, without ill-feeling, should place the darbhas in his hand reciting the incantation 'yā divyā '; (mentioning) the name and family of the manes (he should say) T shall invoke the manes'.

147. When they (brā hmanas) say'all right'he should invoke the the manes with the two res 'Uś antastvā ', 'Ā vanlu (nah pitarah)'.

148. Having made a respectful offering with (the incantation) 'Yā dioyā ', he should offer sandal etc. First the darbhas, then a piece of cloth should be offered, and a resting place from the beginning.

149. Keeping (these) in the pot meant for manes, then having bent he should keep it to the north. Saying, 'You are the place for the manes' he should serve up meals (to the brā hmanas).

150. There also he should first, free from ill-feeling, perform the rite with reference to fire. Holding the pots of the food with both hands he should serve up (the brā hmanas).

151. With the (hymn) 'Uś antastvā ' he should keep the food in his hand on the darbha, along with subordinate dishes, vegetables etc., and eatables of various kinds.

152. Brahma said that food with curds, milk, ghee made from cow's milk, and with sugar pleases all the manes for one month.

153. They are pleased for two months with the flesh of fish, for three months with the flesh of deer, for four months with the flesh of ram and for five months with bird's flesh.

154. They get excellent satisfaction for six months by pig's flesh, for seven months by red goat's flesh, for eight months by a lamb's flesh.

155. The flesh of a spotted antelope gives (them) satisfaction for nine months. They are satisfied for ten months with the flesh of boar and buffalo.

156. (They are satisfied) for eleven months with the flesh of hare and tortoise; for a year with cow's milk or sweetened milk.

157. They are satisfied for fifteen months with hog's flesh and satisfaction for twelve years is brought about by the flesh of rhinoceros. Eternal satisfaction comes by the potherb ocimum sanctum and also by the flesh of a rhinoceros.

158. The old deities — the manes — say, 'Whatever cow's milk, curds and sweetened milk, mixed with honey is offered becomes eternal'.

159. One should narrate the passages sacred to the manes and all the Purā nas.

160. So also the various eulogies of Brahma, Vishnu, Arka and Rudra, of Indra, ī ś a, Soma and Pavamā na, according to his ability.

161. So also Brhadrathantara, Jyesthasā man, Rorava, and propitiatory passages and Madhu brā hmana.

162. So also Mandala brā hmana which is agreeable. He should narrate all this to the brā hn, anas and himself.

163. He should listen to the chapters from Bhā rata very dear to the manes.

164. O Prince, when the brā hmanas have eaten, he should bring carefully food of all kinds and water etc. He should spread it on the ground before the brā hmanas who have eaten.

165. 'Those who in my family were Agnidagdhas (i.e. a class of pitrs, who, when on earth, maintained a sacred fire) and those who were not, may be pleased with (the food) given on the ground and may get the highest place as a result of satisfaction.

166. This food is offered on the ground for the satisfaction of those who do not have mother, father, brother, not a friend; since they may go in for abstract meditation from wherever they are.'

167-168. Giving a seat to them who died without any purificatory rite being performed over them, also to the relatives who have left the family, and partaking of the remaining; knowing them to be satisfied one should offer water on the scattered (food), when the surface of the earth is besmeared with cow-dung, cow-urine and water.

169. Placing carefully the darbhas with their tips facing the south he should offer the pindas of all the varieties as in the rite in honour of the manes.

170-171. After washing (his hands etc.) the man uttering his name and family, offering flowers etc., doing the washing off again, with the thread on the left and then the right shoulder should go round thrice. One should perform with darbhas in one's hands the rite in honour of one's mother like that of one's father.

172In the same way the wise one should burn the lamp and should worship with flowers; then when they have sipped water he should, having sipped water, offer water once.

173. Then he should offer flowers and whole rice-grains and inexhaustible water along with Sheshamum and uttering the name and family and should give presents according to his capacity.

174. He should give cows, land, gold, garments, large beds and whatever is dear to the brā hmanas, to himself and to the mane.

175. Void of perfidy due to wealth he should have love for the manes, then should do the recitation of 'Svadha and offering of water to Viś vedevas. Offering prayers to the brā hmanas the wise one should accept blessings from them.

176-177. He should say, 'May the manes be amiable', when the brā hmanas in return say, 'May they be so'; 'May my family increase', when they in return say, 'Let it be so'. He should make the complimentary present after devoutly lifting up the pindas.

178. The remainders should remain till the brā hmanas are dismissed. Then he should make the domestic oblation (i.e. offering of the remnants to all creatures and household deities). This is the settled practice.

179. The remnant on the ground, the portion of the pindas, is said to belong to honest and diligent servants.

180. This act of satisfying was formerly prescribed by the manes for those not practising any vow, and for the sonless and the wifeless, O King.

181. Then standing ahead of the seat and washing the water-pot, one should dismiss with the tip of a Kuś a muttering 'Vā ja, Vā ja.

182. He should circumambulate and walk eight steps with his relatives, sons and wife.

183. Then returning and saluting, he, knowing the incantations, employing the fire, should offer the Vaiś vadeva (rite) and make the daily offering.

184. Then at the end of the Vaiś vadeva (rite) he should, along with his servants, sons, relatives and guests eat what was enjoyed by the manes.

185. Even one who has not undergone the thread ceremony should offer this Srā ddha called Sā dhā rana (general) fulfilling all desires on all parvans (the eighth and fourteenth day of each month and the days of the full moon and new moon).

186. Even one without a wife or while journeying, or even a Ś ū dra should devoutly offer the Srā ddha according to this procedure, without the accompaniment of the sacred prayers. The third Ś rā ddha that is enjoined is Vrddhiś rā ddha leading to prosperity.

187-188. In a festival or a happy sacrament, at a sacrifice or an auspicious celebration like marriage one should first worship the divine mothers and then the manes, then one's mother and then the Viś vedeva, by circumambulation and with curds, whole rice-grains, fruits and water.

189. He, facing the east, should offer the earlier and the later pindas. He should declare 'It is accomplished' and should make respectful offering to two brā hmanas.

190. The brā hmanas should be honoured in pairs with pieces of cloth or clothe etc.

191. He should speak auspicious things to the brā hmanas. In the same way a wise Sū dra should always perform the general Vrddhi-ś rā ddha (an offering made to manes on prosperous occasions such as the birth of a son) and make presents with salutation and incantations.

192. The lord said: 'For a Ś ū dra, giving gifts is the principal thing, since all his desires are fulfilled by giving in charity'.

CHAPTER TEN

The Greatness of Pitrs

Pulastya said:

1. I shall now explain the Ekoddista (a ś rā ddha performed for one definite deceased individual, not including other ancestors) described by Brahma formerly as to how the sons should perform it till the purification from personal defilement caused by the death of the father.

2. For a brā hmana the defilement caused by the death is said to be for ten days; for a ksatriya it is for twelve days, for a vaiś ya it is for a fortnight and for a ś udra it is for one month on the death of a Sapin^a.

3. In the case of a child dying before the tonsure-ceremony is performed, the defilement (i.e. mourning period) is for a night only. Afterwards it is said to be three nights.

4. It should always be like this also at the time of birth in all castes. After the collection of bones (i.e. the ashes after burning a corpse) touching (one another's) body is laid down.

5. One should give pindas to the dead person for twelve days, that is said to be his provender since it gives him great joy.

6. Since the dead person is taken to the city of the dead at the end of twelve days, he sees (is able to see) his son and wife in the house for twelve days.

7. Therefore, for ten nights (and days) water removing the fatigue of journey should be offered in the sky for the cessation of all tormentation.

8. Then on the eleventh day a man should feed eleven brā hmanas; so also at the end of the defilement due to the birth of a child in the family.

9. In the same way, on the next day he should perform the Ekoddista. Invocation or preparation of fire is not done there according to the procedure and may be without worship offered to gods.

10. (For it) only one Kuś a-rmg, one object and one pinda are laid down. First he should say '(Please) be near', and then should offer water with Sheshamum.

11. He should say, 'May it be well with (us)' and should take interest in scattering (the food) and offering it.

12-14. With this procedure he should do all this month after month. On the second day after the defilement due to birth is over, he should present an unusual bed, so also a golden image along with fruits and cloth. Having worshipped a brā hmana couple adorned with various ornaments and seating them on the bed he should make a respectful offering of honey mixed with curds and milk to the couple from a silver pot.

15. Taking a bone of the forehead, pounding it and mixing it, and with devotion to the manes, he should make the couple drink it.

16. This alone is the procedure as observed by the best brā hmanas living in the mountains. Due to it (i.e. the couple's sitting upon it) the bed is defiled and so should not be accepted by best brā hmanas.

17. If it is accepted it again requires sanctification — (such) a bed is condemned everywhere in the Veda and the Purā na.

18-20. Those who accept it all go to hell. Those who unknowingly touch (such) a bed woven with excellent texture and used by a couple go to hell. One should enjoy by means of a new Ś rā ddha, and after having enjoyed should practise the Cā ndrā yana vow. Sons should always perform it out of their devotion for the dead ancestors. One should present a bull (to a brā hmana) or an auspicious tawny cow should be presented.

21-23. O prince, till one year is over, he should give a jar of water along with eatables. Then when the year is complete there should be Sapindikarana preceded by water with Sheshamum. After the Sapindikarana, since the dead person becomes the enjoyer of the Ś rā ddhas offered on the parvan, a householder should have Sapindikarana in riles preceded by the Vrddhi (Ś rā ddha). One should perform the Sapindikarana Srā ddha after the rite in honour of gods.

24. In it (i.e., this Ś rā ddha) he should invite the dead ancestors and should indicate the dead person separately. He should keep (ready) four pots with sandal, water and Sheshamum for respectful offering.

25-26. He should sprinkle the pot for the dead person kept among the pots meant for the manes. Similarly, being solely devoted to the manes and having prepared four pindas for the dead, with the two incantations 'Ye samā na he should divide the pindas into three parts. And with this procedure he should offer them preceded by the respectful offering (of water etc.).

27. Then the fourth one that attained the status of manes obtains immortality among the Agnisnā ttas etc.

28. After the Sapindikarana, a separate offering is not to be made to him. The pinda should be offered to him who has (now) settled among the dead ancestors.

29. Since then on Samkrā nti or on the days of solar and lunar eclipse, he should perform the Tripinda Ś rā ddha with the Ekoddista.

30. On the day of the death anniversy of a person one who moves without the Ekoddista harms the gods and manes and also his brothers.

31. If a man performs a pā rvana (a general ceremony of offering oblations to all the manes) on the day of the death of a person, he has a downward fall, from which the dead person may get release if he gets contact with the course to heaven.

32. Then the knower of the procedure and giver of the Ś rā ddha should perform the Ā ma-ś rā ddha. With that he should make the offering and offer the pindas into fire.

33. When with three pindas he performs sapindikarana, then after one month or three months, the person to whom the Ś rā ddha is offered becomes free from bondage.

34. Even a free soul gets a share in the offerings by sprinkling with a Kuś a blade. The dead ancestors beginning from the fourth are lepa-bhā ja, and the first three share the pindas.

35. The offerer of the pinda is the seventh among them and the seven are called sapindas.

Bhishma said:

36. In this world how should people make offerings to gods and deceased persons? Who generally accept these in the world of manes? With which (signs) are they enumerated? If on the earth a brā hmana is fed or if offering is made into fire how is it that the dead with good and bad minds enjoy that food?

Palastya said:

37. The fathers are of the form of Vasu; and the grandfathers are Rudra. Similarly, the great-grandfathers are Aditya. So says Vedic text.

38. The (mention of) the name and family of the manes takes to them the offerings meant for divinities and manes.

39. One should devoutly understand the truth about the Ś rā ddha offered with incantations. The Agnisvā ttas and others are kept as their chiefs.

40. The names and families also of those to be born are controlled by them. This worship when accomplished pleases beings.

41. If the father or the mother or an elderly person is in the heaven due to good deeds, their food (i.e. food offered) becoming nectar goes to them even in their godhead.

42. It takes the form of a repast if they have became (i.e. are born as) demons, and turns into grass if they have become (i.e. are born as) beasts.

43. The food offered at a Ś rā ddha stands by them by becoming air (even) if they have become (i.e. born as) serpents.

It turns into a drink if they have become (i.e. born as) Yaksas and becomes flesh if they have turned into fiends; similarly it becomes a drink if they are demons and becomes blood like water if they have become ghosts.

44-45. If they are born as human beings it turns into food and drink; it is (thus enjoyed) in many ways by the enjoyers. The flower of Srā ddha is said to be sexual power in a lady and the husband's ability to feed others. It is the power accompanied by prosperity; it is to give handsomeness, and health; and the fruit is union with Brahman.

46. O King, when the hosts of the manes are pleased they grant (long) life, sons, wealth, knowledge, heaven, final release and pleasures and kingdom also.

47. It is heard that Kauś ika's sons after having five existences reached the highest place, viz. that of Brahman.

Bhishma said:

48. How did the sons of Kā uś ika obtain the best union (with Brahman) after having five existences? How does the destruction of (the bondage due to one's) deeds come about?

Pulastya said:

49. In Kuruksetra there was a great high-souled sage Kauś ika by name. Listen to the names and deeds of his sons from me (i.e. as I tell you):

50. Svasrpa, Krodhana, Hirhsra, Piś una, Kavi, Vā gdusta, and Pitrvartin. They were then the disciples of Garga

51. When their father died, they had to face a great famine; there was also drought causing great fear to all the world.

52. Those (Kauś ika-sons), whose wealth was their penance, protected in the forest, (Garga's) milch-cow by his order. 'We are very much oppressed by hunger, (so) we shall eat up this tawny cow'.

53. When they were conceiving this sinful idea, the youngest brother said: " If she must be killed, then utilize her for a Srā ddha. When she will be utilized for a Srā ddha, our sin will certainly perish".

54. When Pitrvartin was permitted by his brothers with the words 'Do so' he, being concentrated, performed the Ś rā ddha by utilising her.

55. He employed, in (due) order two brothers (to receive offerings made to) gods, three (to receive offerings made to) manes, employed one as the guest and himself became the performer of the Ś rā ddha.

56. Being devoted to his dead ancestors, he performed the Srā ddha with (the recital of) the sacred texts.

57. Then they free from fear, went (to their teacher) and told him: " (Your) cow was killed by a tiger; (please) take back this calf".

58. In this way the seven ascetics fearless due to their depending upon Vedic power in (doing) the cruel deed, had consumed the cow.

59. Then after having died in (due course of) time, they were born in Daś apura. Transformed into the state of manes, they remembered their (former) existence.

60-61. Then understanding the true character of asceticism and giving up life religiously not being seen by people, dying near a sacred place, they were born as deer on the Kā lañ jara mountain. Having secured, through knowledge, contemplation of the Supreme Spirit, they gave up those bodies also.

62. With indifference to world produced in their minds they died by falling (from the mountain). The seven ascetics were born as Cakravā ka (birds) in the Mā nasa lake. 63-64. By nameand by deeds they were: Sumanas. Kusuma Vasu, Gittadarś ī, Sudarś ī, Jnā tā and Jnā napā raga. They loved the eldest brother and (all) the seven were holy due to control of mind. Out of them three of unsteady minds had swerved from the path of yoga

65-69. Then one of the aquatic birds — brā hmana Pitrvartin, devoted to manes who performed the Srā ddha, seeing the bright, strong and brave king Anuha of the Pañ cā la family accompanied by ladies, sporting with various enjoyments, having a large army and vehicles, desired the kingdom (i.e. to be the king). Seeing (Anuha's) two ministers, the other two best brā hmanas desired to be his ministers. One of them became Anuha's son (who came to be) known as Brahmadatta. The minister's sons also came to be known as Pundarī ka and Subā laka. Brahmadatta was consecrated in the excellent city of Kā mpilya as the Pañ cā la King.

70. He was devoted to his dead ancestors and performed Ś rā ddha, knew (the path of) Yoga (contemplation of the Supreme Spirit) and read the minds (of others).

71. His wife, the queen, was the daughter of Vā sudeva. She was well known as Sannati and was the same tawny cow (in the former existence).

72. Being engaged in deeds relating to manes she became the expounder of the Vedas. The king ruled over the kingdom with her.

73. Once he went to a garden with her, and (there) he saw a couple of insects (ants) engaged in love-quarrel.

74. The he-ant with his body tormented with sex love said in a faltering tone to the she-ant in front of him and with her face hung down:

75-76. " Nowherein the world there is a loving female like you, slender in the waist, of large hips, of expansive breasts, of an excellent gait, having a golden complexion, of a charming face and sweet smile; your face is sweet like jaggery and sugar.

77. You eat after I do and bathe after I bathe. You are distressed when I go on a journey and you are uneasy with fear when I am angry.

78. Why is that, O auspicious one, you always remain with your face hung down? " She with blazing anger said: " What are you speaking?

79. You ate the powder of the modakas without me. Being passionate you gave it to someone else".

The he-ant said:

80-81. O you of excellent complexion, due to similarity with you I gave it to other ant; O you beautiful lady, please forgive (this) one fault of mine; O you of charming breasts, I shall not do so again; give up your anger. Verily I touch your feet (i.e. I salute you), please be pleased with me.

82. O you of beautiful hips, when you are angry, death would stand before me; O you of charming thighs, when you are pleased, all my desires are fulfilled.

83. O you of beautiful buttocks, drink (i.e. kiss) fully the face of me who am always passionate like the full moon and resembling nectar in taste.

84. Granting this, O you auspicious one, you should always show favour to me.

Hearing these words she then became pleased.

85. The she-ant offered herself to the fascinating one. Brahmadatta too, conversant with the sounds of all animals due to the efficacy of the deeds (in his) former (existence) knowing all that, smiled in amazement.

Bhishma said:

86. How did king Brahmadatta know the (meaning of the) sounds of all (animals)?

87. Where did the group of the four Cakravā kas live? O omniscient one, tell me all that and (tell me) in which family that (group) of good vows was (born)?

Pulastya said:

88. O king, the Cakravā kas were born in the same city as the sons of an old brā hmana and all they — the wise brā hmanas — remembered their (former) birth.

89. They were the sons of a brā hmana named Sudaridra,

90. Their names and deeds befitted them: Dhrtimā n, Tattvadarś ī, Vidyā varna and Tapodhika. The brā hmanas had a mind to practise penance.

91-93. The best brā hmanas said: " We shall attain great superhuman power". Hearing these words of them, Sudaridra, a great ascetic, said with piteous words: " What is this, O sons? " He said to them " O sons, this is a failure in your duty; forsaking your old father, living in a forest, what merit, what scope will you have by doing this? "

94-98. They said: " O father, we have arranged for your subsistance; listen to our words. The King (here) maintains an old vow. He will give much wealth, a thousand villages to you who (should) tell him in the morning, 'Those who were brā hmanas in Kuruksetra, who were hunters in Daś apura, they became deer on the Kā lañ jara (mountain) and Crkravā kas in the Mā nasa (lake)'. Speaking thus to the father they went to the forest for (practising) penance. O King, that old (brā hmana) too, went to secure his object. Formerly, Vaibhrā ja, named Anuha, the lord of Pañ cā la, desiring a son, engaged in severe penance, propitiated eternal Brahma, the lord of lords.

99. Then after a long time Brahma was pleased with him (and said to him); " Wellbeing to you; choose a boon — the desire of your heart".

Anuha said:

100-102. O lord of gods, give me a son of great strength and valour, master of all lores, religious, and best among the devotees. Give me a son, a devotee and one who would know (the meaning of) the sounds of all beings.

The lord, the universal soul, said to him: " Let it be so, " and disappeared there only when all the beings were seeing (i.e. in the presence of all beings). Then he had that brave son, Brahmadatta.

103. (He was) compassionate to all beings, and was more powerful than all of them; he knew (the meaning of) the sounds of all beings and was the lord of lords of all beings.

104. Due to his inherent power, he, naturally disposed to concentration of mind, came to the he-ant to that place where the couple of the sporting ants had remained.

105. Then that Sannati, seeing him smiling and very much amazed, suspecting something, asked the king:

Sannati said:

106. OKing, why this untimely smile? I do not know the reason for which you have smiled untimely.

107-108. The prince told her the words of the ant. " O you of excellent face, this sympathetic smile has sprung up from great interest; O you of bright smile, there is no other reason for my smile". The queen did not agree with him, She said: " You are telling a lie.

109. You laughed at me only. Now I won't live with you. How can a mortal, who is not a god, understand the talk of ants?

110. Therefore, today you laughed at me only. What else (can be said)? "

111. The king, unable to answer, desiring to know (seek) Hara's advice observed, remaining pure, his (Hara's) vow for seven nights. Brahma while wandering in the city in the morning, said to him at the end of his (King's) dream:

112-113. " Your beloved will learn every word from the best of brā hmanas." Saying so, Brahma disappeared. In themorning the king moving out of the city with his minisrers and wife saw the old brā hmana, saying (something) and coming before (i.e. towards) him.

114. The brā hmana said: " Those sages who were the chief brā hmanas in Kurujā ń gala, fishermen in Daś apura, and deer in Kā lañ jara mountain and the seven Cakravā kas in the Mā nasa lake, they are living here".

115. Hearing these words of him, he fell down with grief and recollected his (past) birth; the minister's two sons also (remembered their past birth).

116. That boy Bā bhravya who knew all sciences, came to be known as Pañ cā la in the worlds and was the expounder of the science of love.

117. Pious Pundarlka too, the founder of the science of Veda, recollected his former birth and through grief fell before them in the same way.

118. 'Oh! Due to passion, we had, due to the bondage of our actions, fallen from our (proper) deeds'.

119. The three, well-versed in Yoga, having thus lamented again and again, repeatedly praised with wonder the greatness of Ś rā ddha.

120. The king, then having given (the old brā hmana) wealth with many villages and having dismissed him, full of joy, due to (having received) wealth, consecrated on the throne his son, Visvaksena by name and endowed with kingly qualities.

121-123a. Then all the best ascetics, Brahmadatta and others, devoted to their parents and free from hatred, went to the water of the Mā nasa lake. Sannati too, was glad saying " O King, I pointed out to you all this and the fruit of abstract meditation — that is seen".

123b. Then (in the sequel) praising her the king said:

124. " It is so; through your favour I have obtained all this fruit."

125. Then all these residents of forest, contemplating on

125 the Supreme Spirit, obtained, by the strength of their penance, the highest place through the aperture in the crown of the head.

126. Thus the ancestors, when pleased, give men (long) life, wealth, knowledge, heaven, final release and pleasure, and also son and kingdom.

127. O king, one who reads out to brā hmanas or listens to or reads this Pitrmā hā tmya (greatness of the ancestors) of Brahmadatta, is honoured in heaven for a full hundren crores o f Kalpas [Kalpa — ^ZI million years of mortals).

 

CHAPTER ELEVEN

A List of Sacred Places

Bhishma said:

1. During which portion of the day should the performer of a Srā ddha perform it? O brā hmana, what are the sacred places in which Srā ddha performed gives abundant fruit?

Pulastya spoke:

2-3. The sacred place named Puskara, is said to be the greatest. Presents or offerings made there, or muttering done there certainly becomes endless. It is always dear to the manes and is regarded as great by the sages.

4. So also, O king, Nandā, Lalitā, so also the sacred place, viz. the auspicious Mā yā purī, so also Mitrapada; Kedā ra is still better.,

5. Gań gā sā gara is also said to be an aupsicious sacred place composed of all sacred places; similarly Brahma-tī rtha is auspicious having the water of Ś atadru.

6-7. There is a sacred place named Naimisa giving the fruit of all sacred places.

On (the bank of) Gomatī there is a sacred place called Gań godbheda, where Brahma, Vishnu and (Ś iva) the trident-holder came up; where golden gifts are offered, and Hara with eighteen arms (lives).

8. That is the Naimisa forest where formerly the rim of the wheel of Dharma wore out. It is waited upon by all (other) Tirthas.

9. There also one can have the sight of (Vishnu in his) Varā ha (incarnation). One who goes there, goes, with his soul purified, to the city of Nā rā yana.

10. Another sacred place isKokā mukha; Indramā rga is also noted (as a Tirtha). Another Tirtha is Pitr-tī rtha (sacred to) Brahma, manifesting his existence.

11. That lord Brahma resides in Puskara forest. The sight of Brahma is most prosperous and gives the fruit in the form of final release.

12. Krta is (one more) sacred place of great religious merit and it destroys all sins; where Janā rdana, the first Narasimha (resides).

13. Iksumatī is a sacred place auspicious to the manes; at the confluence of the Ganges and Jumna the manes are always pleased.

14. Kuruksetra has great religious merit; where the path (to heaven) is also noticed. Even now (this) tirtha, sacred to the manes, fulfils all desires.

15-16. O King, (there is another sacred place) called Nī la-kantha, sacred to the manes. Similarly other tirthas are: Bhadrasaras, Punyasaras, and Mā nasa. So also Mandā kinī, Acchodā, Vipā s'ā, and Sarasvatī, Sarvamitrapada, Vaidyanā tha giving great fruit.

17. River Ksiprā is similarly sacred; so also Kā lañ jara is auspicious; (other tirthas are) Tī rthodbheda, Harodbheda, Garbhabheda, Mahā laya.

18. Bhadreś vara, Vishnupada and Narmadā dvā ra, Gayā; the great sages say that they resemble (one another) (are equally meritorious) because of the offering o f pindas i.e. as far as offering of pindas goes.

19. These places sacred to the manes remove all sins, even of those people who remember them; then what about those who offer Srā ddha (at these places)?

20-21. Omkā ra is (another) place sacred to the manes; so also Kā verī and Kapilodaka; Sambheda on (the bank of) the Candavegā (river); so also Amarakantaka; bath etc. in it gives merit which is double that of Kuruksetra. (Another) well-known sacred place is Ś uklatī rtha; Someś vara is a great Tirtha.

22. It removes all ailments, is meritorious and gives a crore times greater fruit by (one's) offering Ś rā ddha, giving gifts, performing sacrifice or reciting sacred texts in its vicinity.

23. Another sacred place is by name Kā yā vā rohana where, in the auspicious dwelling place of Brā hmanas, there is a lovely form of the trident-holder, lord of gods.

24. It has become extremely meritorious; similarly the river Carmanvatī (is a tirtha); Ś ū latā pī, Payosnī and the confluence of Payosnī (with Ś ū latā pī ).

25. Mahausadhī, Cā ranā and the meritorious Mahā venā flowing to Nā gatī rtha; so also Mahā ś ā la.

26. So also Gomatī. Varunā is a great sacred place of Agni. Bhairava, Bhrigutuń ga and Gaurī tī rtha are incomparably the best.

27. (Then there is) a sacred place by name Vainā yaka; so also the best tī rtha Vastreś vara. Similarly (there is the tī rtha) named Pā pahara and there is the holy river Vetravatī.

28. (The tirthas) Mahā rudra and Mahā liń ga (are other sacred places) and the great river Daś ā rnā. So also Ś atarudrā, Ś atā hvā and the city called Pitrpada.

29. (River) Ań gā ravā hikā and the two big rivers Ś ona and Gharghara, the holy river Kā likā and the auspicious river Pitarā.

30. These are sacred places for manes which are recommended for bath and for making presents. Ś rā ddha offered here is said to have an inexhaustible fruit.

31. The river Ś atā vatā, so also Jvā lā and Ś aradvī. Dvā rakā, Krishnatī rtha and the Northern Sarasvatī.

32. River Mā lavatī; so also Girikarnikā; so also the Dhū tapā patī rtha in the southern ocean.

33. Gokarna and Gajakarna; similarly the auspicious river Cakra. Ś hrī ś aila, Ś ā katī rtha and then Nā rasirhha.

34. So also Mahendra, Pnnya and the holy Mahā nadī. A ś rā ddha offered at these places also is said io give unending fruit.

35. Even their sight gives religious merit and they instantly remove sin. Tuń gabhadrā is a holy river; so also is Gakrarathī.

36. Bhī meś vara, (and rivers) Krishnavenā, Kā verī and Añ janā. River Godā varl is holy; Trisandhyā pū rna is the best.

37. The tirtha named Tryambaka is a complete and excellent tirtha and is respected by (i.e. superior to) all other sacred places. Here the terrible three-eyed lord (i.e. Ś iva) himself resides.

38. Ś rā ddha offered at these places is a crore times merit-giving; O king, even by remembering these (places) sins go away in a hundred ways.

39. The river Ś rlparnā is holy, so also the Vyā satī rtha is unparalleled. So, also Matsyanadi, Kara and Ś ivadhā rā.

40. There is the well-known Bhava-tirtha and the eternal Punyatī rtha. Similarly there are the holy Rā meś vara and Venā pura and Alarń pura.

41. The famous Ań gā raka, andĀ tmadarś a and Alambusa; so also Vatsavrā teś vara and the great Gokā mukha.

42. Govardhana, Hariś candra, Puraś candra, Prthū daka, Sahasrā ksa, Hiranyā ksa, so also the river Kadalī.

43. The (other) names are: Lakshmana-tlrtha, Indranī la, Mahā nā da; so also Priyamelaka.

44. These also are very much recommended for the performance of ś rā ddha, since it is said that in these holy places all gods are present.

45. Presents made at all these become a crore times more fruitful. Similarly there is the river Bā hudā, so also the auspicious Siddhavata.

46. And the holy place Pā ś upata, similarly river Paryatikā. Presents made at all these places become a crore times greater.

47. So also the Pañ catī rtha where the river Godā varī, flowing towards left, comes in contact with Liń ga-sahasra.

48. The place sacred to Jā madagnya is the best place for (getting) final release; where the river stands ready due to the fear of an adversary.

49. That is the holy place for making offerings to gods and manes and has a host of the celestial nymphs.

50. So also Sahasraliń ga and excellent Rā ghaveś vara with the sacred river Indrakā lā; there Ś akra had formrely gone.

51. Having killed Namuci he reached heaven by (practising) penance. Ś rā ddha offered here by men gives inexhaustible fruit.

52. The sacred place Puskara, so also Ś ā lagrā ma; then the well-knwon Ś onapā ta where there is the abode of Supreme Being.

53. Then (thereare) the Sā rasvatatī rtha, and Svā mitirtha also; then the holy river Malandarā, so also Kauś ikī and Candrakā.

54. Then (the river) Vidarbhā, and Vegā and Payosnī flowing towards the east. Kā verī flowing in the northern direction; similarly the mountain Jā landhara.

55. Ś rā ddha offered at these holy places meant for offering Srā ddha becomes endless. Similarly Lohadanda is a tirtha, so also Chitrakū ta.

56. Similarly the bank of the river Ganges is everywhere divine and auspicious. Then (there are the tirthas) Kubjā, Amraka and Urvaś ipulina.

57. (Then there are) the Sarhsā ramocana-tī rtha, so also Rnamocana. Srā ddha offered at these places meant for offering Srā ddha is inexhaustible.

58. Similarly is the tirtha Attahā sa; so also Gautameś vara; then is the Vasishthatī rtha; next one is Bhā rata (tī rtha).

59. Similarly Brahmā varta, Kuś ā varta and Harhsatī rtha (are other tirthas), so also (are) the well-known Pindā raka and Ś arhkhoddhā ra.

60. So also Bhā rudeś vara, Bilvaka and Nī laparvata; Similarly (is) Badaritī rtha, the greatest of all holy places.

61. And (there is) the holy place called Vasudhā rā, so also Rā meś vara; then Jayantī, Vijayā and Ś ukla.

62. Those who offer Srā ddha at these places go to the highest place; (then there is) a sacred place named Mā trgrha; also Karavī ra.

63. (The tirtha) Sapta-godā varī is the best among all the holy places; those desiring inexhaustible fruit should offer Ś rā ddha there.

64. The holy Gayā is in the Kī kata country; the Rā jagrha forest is holy; so also (is) Cyavanā ś rama; the river Punahpunā is also holy.

65. The holy place Visayā rā dhana and the sacred river Punahpunā, where the (following) verse composed by Brahma is (still) floating.

66. 'If someone desires many sons he should go to Gayā; one should either perform a horse-sacrifice or should let loose a bull at the Nī la (mountain)'.

67. This is the verse floating at the sacred (and other) places; all men, O best king, came saying:

68. Will any son from our family go to Gayā, who, will propitiate the seven earlier and later (members of the family)?

69-70. Among the maternal grandfathers these words have become long-standing: (Will there be) a son, who, having gone (to the Ganges), will drop the collection (of the ashes) of the bones into the Ganges and offer water with even seven or eight Sheshamum seeds or offer pindas in (one of) the three forests (viz. Puskara, Naimisa and Dharma)?

71. (Who) with devotion will offer a ś rā ddha, first in the Puskara-aranya, then in the Naimisā ranya and then in Dharmā ranya?

72. Whatever is offered to the manes at Gayā or in Dharmā ranya or at Brahmasaras and at Gayā ś ī rsavata becomes inexhaustible.

73. One who going to these places and having made a libation moves round, quickly takes to heaven the manes residing in hell.

74. O best king, in his family no one becomes an evil spirit, (because) the evil spirit attains liberation due to the offering of pindas.

75. A holy man with water in his right hand gives water at the root of mango (trees). (Thereby) the mango-trees are watered and the manes are propitiated; thus one action is known to serve two purposes.

76. There is no other offering surpassing that made at Gayā; those (manes) moving towards liberation are pleased by one offering oī pintfas.

77. The best sages say that giving grains is (an) excellent (gift), so also giving wealth. They say that whatever is given by men at holy places like Gayā is a great source of religious merit.

78-79. Those who go to the south and north of the Mā nasa lake and with all their heart and with love see Mahā cala and Mahā nadī after having saluted chief brā hmanas, get the fruit of their life. Whatever a mortal desires, he undoubtedly obtains it.

80. I have briefly stated this compendium of the holy places. Even the lord of speech cannot describe it in detail; then what about a human being?

81. Truth is a holy place; compassion is a holy place; restraint of senses is a holy place; in the houses of those (who observe) the castes and the four stages of life, tranquility is said to be a sacred place.

82-83. Since whatever Srā ddha is recommended at the holy places is laid down to (have) a crore-fold (fruit), and since, the Ś rā ddha offered at Gayā is the giver of final release, therefore an effort should be made to offer a Ś rā ddha at a holy place. The morning time has three muhū rtas (a muhū rta = 48 minutes), thesań gava (period after morning time) has a similar duration; fore-noon has three muhū rtas; then afternoon follows.

84. The evening time has three muhū rtas; a ś rā ddha should not be performed during that period.

85. That time is rā ksasi (demonish) and is condemned for all rites; the muhū rtas of the day are always said to be fifteen.

86. Among them the eighth period is said to be Kutapa; since after noon the sun always becomes mild.

87-91. Therefore, the act during that period, is specified as the giver of eternal fruit. A sword, a vessel, the Kutapa (period), so also a blanket made in Nepal, gold, darbhas, Sheshamum seeds and cows (these are the seven necessary things for a Ś rā ddha); and a daughter's son is said to be the eighth. Sin is said to beKutsita (condemned); since these eight torment it, they are known as Kutapa. After the Kutapa-period there are four muhū rtas; so also is the fifth one (which) is laid down for the performance of a Srā ddha. Kuś as, so also black Sheshamum are said to have sprung up from Vishnu's body. The wise say that black is the mark of a Ś rā ddha; the residents of a holy place should offer water with Sheshamum seed after water is offered (to the manes).

92. With darbhainone hand one should offer in one's house a Ś rā ddha (which is) meritorious and holy, gives (long) life, and destroys all sins.

93. And this glory o f ś rā ddha is narrated by Brahma too; a man who listens to or recites it becomes rich.

94. Similarly the residents of a holy place should, at the time of a Srā ddha, say it for the cessation of all sins (the following verse) which is regarded as the remover of poverty:

95. 'This is pure, the treasure of fame; this is the destroyer of great sins; the greatness of Srā ddha is honoured by Brahma, Arka and Rudra — (thus) declare the wise'.

 

CHAPTER TWELVE

The Dynasty of Yadu

Bhishma said:

1. O learned one, tell me now how the Soma dynasty came up and which kings were born in that family that increased its fame.

Pulastya said:

2-3. Formerly Atri was ordered by Brahma to create. Then the lord practised penance for creation. (It was) delightful, removing the trouble of Brahma, nearest to Brahma, Rudra, Indra and Sū rya and supra-sensual.

4-5. Having made his mind tranquil Atri then remained restrained. Even the greatness of penance causes great delight. Since the chief of the dynasty then stood out it increased by half and since Soma having seen him reported it he became mighty.

6. Then from Atri's eyes water of tears, illuminating all the mobile and immobile things with its moonlight, flowed.

7. The quarters in the form of ladies drank it up; it turned into an embryo generated by Atri and remained in their uterus.

8-9. Then the quarters unable to hold it dropped it. Brahma then took the embryo and put it together and (thus) fashioned a youth skilled in using all weapons.

10. Having put him with his own hands in a chariot, full of the power of Vedas, he took him to the world. Then the brā hmanic sages said: Let him be our lord.

11. Then the interior of that (Soma) who was being praised by sages, Gandharvas and celestial nymphs became very great.

12. From that expanding lustre the host of herbs sprang on the earth; his lustre is great; so he always is (i.e. shines) during the night.

13-15. Therefore Soma became the lord of herbs; he is also counted among the brā hmanas; as he is the Vedic lustre and the fluid. The auspicious disc in the dark and bright (fortnights) wanes and waxes. Prā cetasa Daksha gave him (his) twentyseven brilliant daughters endowed with form and beauty and then ten thousand of thousand (fold) powers.

16-17. Soma intent on meditating upon Vishnu practised penance. Then the lord, Nā rā yana-Hari, the supreme Janā rdana was pleased with him and said to him, " Ask for a boon." Then Soma asked for a boon: " I shall perform a sacrifice in theworld of Indra.

18-19. The groups of gods with the four led by Brahma should in person enjoy (the offerings) in my house, at the Rā ja-sū ya. The trident-holder god, Hara, should be our protector." When Vishnu said, " Let it be so" he performed the Rā jasū ya.

20. Atri was the Hotr (the priest reciting the prayers of the Rgveda). Bhrigu was the Adhvaryu (an officiating priest). Brahma became the Udgā tā (one who chants the hymns of Sā maveda), and Hari himself was the superintendent.

21. All the (other) gods were assisting priests; the rite was laid down (said) to be Rā jasū ya. The Vasus and also the Viś vedevas were the officiating priests.

22. Pie gave the three worlds as the sacrificial fee to the priests. Having obtained splendour which was difficult to obtain, and which was honoured by the world, Soma, by means of his penance, got the sovereignty of the seven worlds.

23-24. Once he saw in a garden Brihaspati's wife, Tā rā, adorned with many flowers and ornaments, of large hips, oppressed with the burden of breasts, so feeble (i.e. delicate) (that she would not) even (tolerate) the plucking of floweis, charming like Cupid's arrows and having broad and beautiful eyes.

25. In that secluded region, the lord of stars, being smit with love, seized her with her hair. She too, (equally) love-sick with her mind attracted by his form and handsomeness, enjoyed with him.

26. Having sported for a long time Soma took Tā rā to his house; then even in his own house he, attached to Tā rā, was not satisfied with the (sexual) pleasures.

27-28. Brihaspati, scorched by the fire of the separation had his mind contemplating on her only. He was unable to curse him (i.e. Soma), nor was (the lord of speech) able to harm him by means of many chants, missiles, fire or poisons; or by various stratagems or by magical spells. Being tormented with love, he besought god Soma to (return) his wife.

29. Being infatuated with love, he, though besought by Ś iva or Brahma, by the Sā dhyas, and Maruts along with the regents of the quarters, did not give (back) Brihaspati's wife.

30. When he did not give her (back) Ś iva, who (also called Vā madeva) was well known on the earth and whose lotus like feet were worshipped by many Rudras, became angry.

31. Then, Ś iva the trident-holder, along with his disciples, bound by love for Brihaspati, resorted to by the lords of spirits, and Siddhas, taking his bow called Jagava, went (forth) to fight with Soma.

32-34. He, especially brilliant, of a terrible form and terrible and cruel due to the fire in his third eye, and the eighty lords of his attendants and with the lords of Yaksas seated in a war-chariot, and Soma too, with his anger, and with a thousand billions of Vetā las, Yaksas, Snakes and Kinnaras, so also of serpents, so also with thirty-six thousand chariots, with his lustre increased by Ś ani and Ań gā raka came there, accompanied by the army of the Naksatras, demons and fiends.

35. The seven worlds, earth, forests, islands and the interiors of the oceans got frightened. The trident-holder, who had taken the blazing missile and great fire went forth to (fight) Soma.

36. Then took place a great war between the terrible armies of Rudra and Soma. Capable of destroying all animals, it (i.e. the war) of the form of intensive and pre-eminent fire, escalated.

37. The full armies of both with sharp and poignant missiles met destruction. Bright missiles, capable of burning heaven, earth and the nether region were discharged.

38. Through anger, Rudra released the missile Brahma-ś iras; Soma too released the missile 'Soma' of infallible power. By the fall of the two (missiles) fear spread in the ocean, on the earth, in the atmosphere.

39. Then seeing that war escalating and capable of destroying the worlds, Brahma along with gods, entering there, somehow averted it.

40-41. " O Soma, why are you, without any cause, doing this ignoble deed, leading to the destruction of people? Since you waged this terrible war for taking away the wife of someone else you will be (taken to be) an evil planet among people; you are a sinner; you will be equal to the eaters of brā hmanas. Honouring my word, restore this Brahspati's wife to him."

42. Saying'let it be so', Soma, being tranquilled, kept away from fighting; Brihaspati taking Tā rā and being delighted, went home; so also Rudra.

Pulastya said:

43-45. Then at the end of a year, a boy resembling twelve suns, wearing a divine yellow garment, adorned with divine ornaments, and like the sun, was born to Tā rā. He knew all the sciences, and was the propounder of the science of elephants. Named Rā japutra he was a well-known royal physician. He was known as Budha, being the son of king Soma.

46. He, the powerful one, snatched all the lustre of all people. Brahma and others came there; so also gods with the divine sages came to the house of Brihaspati at the time of the ceremony performed at the birth of the child.

47. The gods asked Tā rā by whom was the boy begotten (i.e. who was his father — Soma or Brihaspati)?

48-49. She, ashamed of them, did not say anything, at that time. The excellent lady, being again asked, replied shamefully after a long time that the son was Soma's.

Then Soma took the son, named him 'Budha' and gave him a kingdom on the earth.

50-51. Then having consecrated him, the supreme lord Brahma offered him a seat in the planets; having given it he, along with the brā hmanic sages, disappeared there only even as all beings were watching. Buddha produced the most religious son in (i.e. from) the womb of Ilā.

52. He (i.e. the son) fully performed a hundred horse-sacrifices, and due to his lustre was known as Purū ravas and was honoured by all people.

53. Having propitiated Brahma on the peak of the Himalayas, he, the lord of the seven islands, obtained the lordship of the world.

54. The demons Keś in and others became his servants; Urvaś i, enamoured of his handsomeness, became his wife.

55. Desiring the good of all the people, he justly protected the earth having seven islands, with mountains, forests and groves.

56. Due to the favour of Brahma (he obtained) fame that became his carrier and waiting girl holding the chowrie. The lord of gods offered him half (of his) seat.

57. He protected Dharma, Artha and Kama equally and justly.

58. Dharma, Artha and Kama came to see him with curiosity, desiring to know how he maintained them equally. With devotion he then offered them offerings, water for washing feet etc.

59. Having brought three seats adorned with gold, and seating them on the seats, he offered them worship, (offering) slightly superior worship to Dharma.

60. Kama and Artha then became very angry with the king; Artha cursed him: " You will perish due to greed."

61. Kama also said: " You will become insane in the Gandhamā dana, after having gone to the grove (sacred to) Kumā ra due to the separation from Urvaś ī ".

62-64. Dharma too said: " You will have a long life and will be religious; O lord of kings, your progeny will increase hundred times as long as the sun and the moon stay (in the sky) and will not perish on the earth. The madness caused by (the longing for) Urvaś ī will last for sixty years; and that celes tial nymph, your wife, will soon be won over by you". Saying so all of them disappeared.

65-66. Purū ravas everyday went to see Urvaś ī. Once while moving in the sky in the southern direction seated in the chariot with Indra he saw Urvaś ī and Chitralekhā being taken (away) in the atmosphere by the lord of demons, Keś in.

67-68. Having in a battle vanquished him (i.e. Keś in) who had formerly vanquished in battle even Indra by throwing various missiles (at him), he (i.e. Purū ravas) became friendly with Indra and gave Urvaś ī to him. Since then Indra became his friend.

69. Indra being pleased, with Purū ravas, excelling (everyone) in the world, said to him: " You take her".

70. Due to love she sang to Purū ravas a great story enacted by Bharata and named Lakshmi-svayarhvara.

71. He (i.e. Bharata) ordered Menakā, Urvaś i and Ram-bhā to dance. There Urvaś ī, in the role of Laksmī, danced with proper pauses (in music).

72. She, while dancing, seeing Purū ravas, became oppressed by love and forgot all acting that was directed before.

73-74. Bharata angrily cursed her that separated from him (i.e. Purū ravas) she would turn into a creeper, live on the earth for fiftyfive years. Then Urvaś ī having gone to him, made him her husband for a long time. After experiencing the curse, Urvaś ī gave birth to eight sons by (Purū ravas), the son of Budha.

75-77. Listen to their names from me (as I tell them). Ayu, Drdhā yu, Vaś yā yu, Balā yu, Dhrtimā n, Vasu, Divyajā yu, and Ś atā yu — all were having divine strength and vigour. Nahusa was the son of Ayu, so also was Vrddhaś armā; and Raji, Danda and Viś ā kha; these five were brave warriors. A hundred sons were born to Raji; they were known as Rā jeya.

78. Raji propitiated pure Nā rā yana; Vishnu who was (thus) propitiated by penance, gave a boon to the king.

79. He then became the conqueror of gods, demons and men. Then the war between gods and demons continued for three hundred years.

80. A terrible battle took place between Prahlā da and Ś akra, and none of them came out victorious. Then gods and demons separately asked Brahma:

81. " Who will be victorious out of the two? " Hesaid: " He, where (i.e. on whose side) Raji is (will be victorious)."

82. The demons requested the king, " Help us to victory". Hesaid: " If I shall be your lord (I shall help you); otherwise enough of it (i.e. I shall not help you)". The demons did not accept it; but the gods did.

83. " Be our lord and destroy the enemy's army." Then he destroyed all that were to be killed by Indra.

84. By that deed of his, Indra then became his son. Then giving the kingdom to Indra, Raji went (to perform) penance.

85. Then, Raji's sons endowed with the merit of penance and power, forcibly snatched the kingdom from Indra and his portion in the sacrifice.

86-87. He, deprived of the kingdom and oppressed by Raji's sons, being helpless, said to Brihaspati: " O Brihaspati, lam harassed by Raji's sons; I who am oppressed, am not having the kingdom nor the portion in the sacrifice; master of intellect, strive to get the kingdom for me."

88. Then Brihaspati, by means of the rite to pacify the planets and to promote welfare, made Indra haughty with power.

89-91. Brihaspati, having gone to Raji's sons, stupefied them. The lord of intellect (i.e. Brihaspati) who knew religion, resorting to the religion of the Jainas, which was out of the Vedic fold, made them fallen from the three Vedas. Knowing them to be out of the Vedic fold and endowed with disputation, Indra with his bolt killed them all — who were excommunicated from the (Vedic) religion. I shall tell you about the seven pious sons of Nahusa:

92. Yati, Yayā ti, Ś aryā ti, Uttara and Para; so also Ayati and Viyati; these seven propagated the race.

93. Yati became an anchorite even in his boyhood. Yayā ti, always given to piety, ruled his kingdom.

94. Ś armisthā, the daughter of Vjrsaparvan, was his wife; so also Bhā rgava's daughter Devayā nī of a good vow (was his wife).

95. Yayā ti had five sons; I shall mention them by names. Devayā nī gave birth to a son (named) Yadu and also (another son) Vasu.

96. Sarmisthā gave birth to (three) sons: Druhyu, Arm and Pū ru. Yacfti, Pū ru and Bharata continued the race.

97-98. O King, (now) I shall describe the Pū ru-race, in which you are born. From Yadu the Yā davas were born, among whom were (born) Bala (-rā ma) and Krishna for taking down the burden of Pā ndavas and for their welfare. Yadu's five sons were like god's sons.

99. The eldest was Sahasrajit, then Krostr, Nī la, Añ jika and Raghu. King named Ś atajit was Sahasrajit's son.

100. Ś atajit had three extremely religious sons: Haihaya, Haya and Tā lahaya also.

101. Dharmanetra was the well-known son of Haihaya; Dharmanetra's son was Kunti and his (Kunti's) son was Samhata.

102-104. The king named Mahismā n was Sarhhata's son. Brave Bhadrasena was the son of Mahismā n. He was a king in Vā rā nasī, who has already been mentioned. The religious son of Bhadrasena was Durdama by name. The terrible son of Durdama was named Dhanaka. Dhanaka had four sons well-known in the world.

105. Krtā gni, Krtavī rya, so also Krtadharma; the fourth son was Krtaujas; that (well known) Arjuna was (the son) of Krtavī rya.

106. By means of his thousand arms the king became the lord of seven islands. Then the lord of the earth practised penance for ten thousand years.

107. Kā rtavī rya propitiated Datta born of Atri. Datta, the best among men granted him four boons.

108. The best king, first chose a thousand arms. (By the second boon he chose that) one thinking impiously would incur fear and be warded off.

109. (By the third boon) he would conquer the earth by fighting and would get strength by means of religious acts; and by the additional (i.e. the fourth boon) he would kill anyone that would stand before him in a battle.

110. He conquered this earth by his heroism with its seven islands and cities and surrounded by seven seas.

111. Of him, the intelligent one, a thousand arms were produced as desired by him; he performed all sacrifices in which large fees were paid.

112. All of them had golden sacrificial posts and golden altars; all were attended by gods seated in aerial cars and adorned.

113-116. They were always attended by the Gandharvas and the celestial nymphs also. In his sacrifice Gandharva and Nā rada sang a verse, after having seen the greatness of the royal sage Kā rtavī rya. Kings would never attain to the position of Kā rtavī rya by means of sacrifices, gifts, austerities, valour or learning. Moving swiftly on the seven islands the king, comparable to wind, became the sovereign emperor of the earth with seven islands, for eightyfive thousand years.

117. He became the protector of beasts; he alone was the protector of fields; he alone became cloud by means of showers and became Arjuna by means of his diligence (assiduity).

118. By means of his thousand arms, and with skin rugged on account of the strokes of the bowstring he shone like the autumnal sun with thousand rays.

119. In Mā hismati he was (a man) of great brilliance among men; in the rainy season he would meet the agitation of the ocean.

120. He sports (i.e. sported) against the current, for his own pleasure; sporting with the lashes he tied down the sea.

121-123. Narmadā, frightened and having a series of knittings of her eye-brows in the form of her ripples flowed to him. He alone, from Manu's family, would, plunge into the sea, by drawing out, with one hand the ocean and plunging into it by pleasing the beautiful ladies. When by his thousand arms the great ocean would be agitated, the great demons of the nether region would hide themselves and remain motionless.

124-128. The great serpents stunned by the agitation of his thighs, and suspecting that nectar was being churned out, bent down keeping their heads motionless. This archer discharged arrows against Rā vana. This archer taking a bow, having (with force) stupefied and vanquished the haughty lord of Lań kā — Rā vana, with five arrows and having arrested and brought him to Mā hismatī imprisoned him there. Then to propitiate that Arjuna, I went to him; having made friendship with my grandson (i.e. Rā vana) he released him. The sound of the bow-string of him having a thousand arms was like that of the fire, that would spread on the earth at the end of a Yuga (the age of the world).

129. (Paraś urā ma) cut off in battle the thousand arms like the grove of golden Tā la-trees. The powerful Vasishtha getting angry cursed that Arjuna:

130. " Since, O Haihaya, you burnt my well known grove, so someone else will destroy your wicked deeds.

131. That powerful ascetic brā hmana Bhā rgava, having powerfully cut off your thousand arms (and thus) having harassed you, will kill you."

132-134. Paraś urā ma was thus the killer of that intelligent (Kā rtavī rya). O very powerful (Bhī sma), he had a hundred sons; out of them (the following) five were great warriors, trained in the science of missiles, mighty, brave and religious: Ś ū rasena, Ś ū ra, Dhrsta, Krishna and Jayadhvaja; he was the builder of Avantī and the lord of the earth. Tā lajań gha of ^reat might was Jayadhvaja's son.

135. His hundred sons were known as Tā lajań ghas. Of these Haihayas there were five families.

136. The Vī tihotras were born (in this family), so also Bhojas and Avantis, and Tundakera; (all these) were called Tā lajań ghas.

137. The powerful son of Vī tihotra was Ananta. His son was Durjaya who tormented his enemies.

138-140. The great king Kā rtavī rya by name having a thousand arms protected the subjects sincerely, who with his bow vanquished the earth bounded by the oceans; and a man who getting up at daybreak utters his name, never loses his wealth; he regains what is lost. One who narrates the life of the intelligent Kā rtavī rya, becomes honoured in heaven like a donor or a sacrificer.

 

CHAPTER THIRTEEN

The Deeds of the Avatā ra (Incarnation)

Pulastya said:

1. O king of kings, listen to (the account) of Krostr's family (in which) excellent men (were born). In his family was born Vishnu, the perpetuator of the Vrsni family.

2. From Krostr was born Vrjinī vā n, of great famt. His son was Svā ti, and Kuś ań ku was his (i.e. Svā ti's) son.

3. Kuś ań ku had a son Chitrarathaby name; his son named Ś aś abindu became a sovereign emperor.

4-5. About him this verse containing the genealogical table was formerly sung. The hundred sons of Ś atabindu had a hundred sons. From those hundred intelligent, handsome and important sons resplendent with great wealth were born the very mighty kings having the appellation Prithu.

6. Prithuś ravas, Prithuyaś as, Prithutejas, Prthū dbhava, Prithukī rti, Prithumata were the kings (in the family) of Ś aś abindu.

7-8. Those well-versed in the Purā nas praise Prithuś ravas to be the best. He had sons. (Out of them) Uś anas tormented the enemies. Uś anas's son was Ś ineyu by name and was most virtuous. Ś ineyu's son was known as Rukmakavaca.

9-10. Rukmakavaca, skilled in fighting, having killed the archers with various arrows and having obtained this earth, gave gifts to brā hmanas in the horse-sacrifice.

Parā vrt, the killer of the rival heroes was born from Rukmakavaca.

11. Five sons were born to him who were very powerful and valourous: Rukmesu, Prithurukma, Jyā magha, Parigha and Hari.

12. The father put Parigha and Hari in Videha. Rukmesu became a king and Prithurukma lived with him.

13-14. Jyā magha, exiled by these two, lived in a hermitage. He, living peacefully in the hermitage and being roused by a brā hmana took his bow and carrying a flag and seated in a chariout went to another country. Being all alone and distressed for want of subsistence he went to the mountain Rksavā n on the bank of Narmadā, deserted by others, and sat there.

15. Ś aibyā was Jyā magha's chaste wife old (in age).

16-17. The king too, being sonless, thought of taking another wife. He got victoiy in a war and securing a maiden in the war he through fear said to his wife, " O you of bright smile, this is your daughter-in-law." When he said this, she said to him: " Who is she? Whose daughter-in-law is she? "

18-19. The king replied, " She will be the wife of the son that will be born to you." Due to the severe penance of that maiden that old Saibyā gave birth to the son (named) Vidarbha.

20. Vidarbha generated on the princess, (Jyā magha's) daughter-in-law, two sons, Kratha and Kauś ika and later the third son Lomapā da by name, who was extremely pious, brave, and skilled in fighting.

21. Babhru was Lomapā da's son; Babhru's son was Dhrti; Kauś ika's son was Cedi and the kings who are known as Caidya were (born) from him.

22. Kunti was the son of Kratha who was the son of Vidarbha. Dhrsta was Kunti's son; from that Dhrsta brave Srsta was born.

23. Srsta's son was pious Nivrtti, the killer of rival heroes. Nivrtti's son named Daś ā rha was the same as Vidū ratha.

24-25. Daś ā rha's son was Bhī ma; Bhī ma's son is said to be Jī mū ta; Jī mū ta's son was Vikrti; Bhī maratha was his son; and Bhī maratha's son was said to be Navaratha. His son was Daś a-ratha; his son was Ś akuni.

26. From him was born Karambha, and from him Deva-rā ta; from Devarā ta was born the very renowned Devaksatra.

27. A god-like and very bright son by name Madhu was born of Devaksatra. Kuruvaś a is said to be born from Madhu.

28. A brave son Puruhotra was born from Kuruvaś a. From Puruhotra Arhś a was born on the sporting Vaidarbhī.

29-30. Vetrakī was Arhś u's wife; on her Sā tvata (i.e. Arhś u) endowed with energy and of growing fames generated Sā tvatas. One having children and knowing this progeny of the magnanimous Jyā magha, becomes united with the intelligent Soma.

31-32. Kausalyā gave birth to the sons called Sā tvata, endowed with energy. Their creations (i.e. lines) are four; listen, to them (as I tell you) in detail: On Srñ jayī, Bhajamā na got a son named Bhā ja. Then Bhā jakas were born on the daughter of Srñ jaya.

33. The two wives of that Bhā ja gave birth to many sons: Nemica, Krkana and Vrsni, the conqueror of the enemies' cities.

34. Since they were born from Bhajamā na they came to be called Bhā jaks. There was Devā vrdha Prithu and he increased friendship with the Madhus.

35-36. This king was sonless, so desiring 'I should have a son endowed with all virtues' and concentrating upon Krishna only and touching the water of the Parnā ś ā (river), he practised a great penance. Due to his touching the water the river came near him.

37-38. Then the river worried about the well-being of him who was practising penance. With her mind full of anxiety she resolved: 'Turning myself into a woman I shall go (to him), from whom a son like this (i.e. endowed with all qualities) would be born. Therefore today I shall (be his wife who would) give him a son'.

39. Then becoming a maiden and taking up an excellent body she informed the king (about herself); the king then longed for her.

40. Then from Devā vrdha, that best river, in the ninth month, gave birth to a great son viz. Babhru endowed with all virtues.

41. We have heard that those who know the Purā nas, narrating the virtues of the magnanimuos Devā vrdha, say that:

42. Babhru was the greatest among men; Devā vrdha resembled gods; from Babhru and Devā vrdha seventy thousand and six hundred sons were born and they became immortal.

43-46. Bhoja (given to performing) sacrifice, (giving) gifts, (practising) penance, intelligent, pious and of a very strong vow, handsome and very bright (married) Mrtakā vatī. (This) daughter of Ś arakā nta gave birth to four sons: Kukura, Bhajamā na, Ś yā ma and Kambalabarhisa. Kukura's son was Vrsti and Vrsti's son was Dhrti. His son was Kapotaroman; and his son was Tittiri; his son was Bahuputra. It is said that (his) learned son was Nari; his other name is said to be Candanodakadundubhi.

47. His son was Abhijit; from him Punarvasu was born.

48. Abhijit was first sonless; but this (king), best among men, encouraged by sages gladly performed the horse-sacrifice to obtain a son.

49. When he was moving in the gathering (at the sacrifice) from it arose blind Punarvasu learned, well-versed in religion and giver at sacrifices.

50. It is said that Vasu had a couple of sons. O best among the intelligent, they were known as Ahuka and Ahukī.

51-52. In this matter they quote very interesting verses. They had ten thousand armoured and mailed chariots, thundering like cloud and having their bottoms with attachments. The Bhqjas never told a lie; they never remained without performing sacrifices; and never gave less than a thousand.

53. There was never a purer or a more learned person than a Bhoja. This family is said to have come down upto Ahuka.

54-55. And Ahuka gave his sister (to the Avanti-king) in Avanti. And the daughter of Ahuka gave birth to two sons; Devaka and Ugrasena who were like divine children; and the sons that were born to Devaka were like gods.

56. (They were) Devavā n, Upadeva, Sudeva and Devara-ksita; they had seven sisters whom he (Ugrasana) gave to Vā madeva:

57. Devakī, Ś rutadevā, Yaś odā, Srutiś ravā, Ś hrī devā, Upadeva and Surū pā was the seventh.

58-60. Ugrasena had nine sons and Karhsa was the eldest among them: Nyagrodha, Sunā man, Kań ka, Ś ań ku, and (he) who (was called) Subhū. The other one was Rā strapā la; so also (were) Baddhamusti and Samustika. They had five sisters: Karhsā, Karhsavatī, Surabhi, Rā strapā lī and Kań kā; they were beautiful ladies. Ugrasena along with his children belonged to the Kukura (i.e. Daś ā rha) country.

61. Vidū ratha, best among the warriors, was Bhajamā na's son. The brave Rā jā dhideva was Vidū ratha's son.

62. The two sons born to Rā jā dhideva were Ś onā ś va and Ś vetavā hana. They were liked by brave men, very much given to the Ksatriya-vow.

63. Ś onā ś va had five brave sons skilled in fighting: Ś amī, Rā jaś armā, Nimū rtta, Ś atrujit and Ś uci.

64. Pratiksatra was the son of Ś amī and the son of Prati-ksatra was Bhoja and his son was Hrdī ka. Hrdī ka had ten sons of fearful valour.

65-66. Among them Krtavarman was the eldest, and best was Ś atadhanvan. (Others were) Devā rha, Subhā nu, Bhī sana and Mahā bala, and Ajā ta, Vijā ta, Kakara and Karandhama. A son, Kambalabarhisa was born to Devā rha; (he was) learned.

67. He had two sons: Asamauja and Samauja. Two valourous sons were born to the son of Ajā ta.

68. Samauja had three well-known and very religious sons. Their names in order were: Sudamś a, Suvamś a and Krishna.

69. One who everyday glorified this family of the Andhakas, consequently had a large family and progeny.

70-71. Krostr had two wives: Gā ndhā rī and Mā drī. Gā ndhā rī gave birth to Sunitra affectionate to his friends; Mā drī gave birth to a son Yudhā jit (by name), then to Devamī dhusa, (then to) Anamitra and Ś ini. These five possessed lucky marks (on their bodies).

72. Nighna was Anamitra's son; Nighna had two sons: the two were Prasena and the very brave Ś aktisena.

73. Prasena had the best and unparalleled gem by name 'Syamantaka'. It was described as the 'King of best gems in the world'.

74. Wearing that gem on his chest very many times he shone brightly. Ś auri asked for that excellent gem for his king.

75. Govinda too did not obtain it; though capable, he did not snatch it. Some time Prasena, adorned with it went ahunt-ing.

76-77. He heard a sound made by a certain being in a cave. Then entering the cave Prasena encountered a bear (viz. Jā mbavā n). The bear attacked Prasena and Prasenjit also attacked the bear and (thus) they, desirous of vanquishing each other, fought.

78-79. The bear, having killed Prasena took that gem.

Hearing that Prasena was killed Govinda was suspected by his (i.e. Prasena's) brother, so also by others that Prasena was killed by Govinda to get the gem.

80-81. Prasena, adorned with that best gem, had gone to the forest; seeing him who was not willing to part with Syamantaka, Kaś ava had killed him (Prasena) as he, by not giving the gem, had turned into his enemy. This rumour started by Satrā jit spread everywhere.

82. Then after a long time, Govinda who had again set out for hunting, by chance came near the cave.

83-84. Then that mighty lord of bears (viz. Jā mbavā n) made a sound as before. Govinda having heard the sound and entering the cave with a sword in his hand, saw the very mighty king of the bears, viz. Jā mbavā n. Then Hrsī keś a, with his eyes reddened with rage, at once seized Jā mbavā n very violently.

85-86. Then seeing him as Vishnu in Vishnu's body due to his (past) deeds the lord of the bears too quickly praised him with Vishnusū kta (a eulogy in honour of Vishnu). Then the lord being pleased, favoured him with a boon.

87. Jā mbavā n said: " It is desirable and auspicious to meet death at your hands with the stroke of your disc. This virgin daughter of mine should have you as her husband.

88. O lord, you should take the gem which I obtained from Prasena by killing him. The gem is here".

89. Keś ava having killed Jā mbavā n who had spoken thus with his disc, he of mighty arms, having achieved his purpose, took that daughter.

90-92. Then in the presence of all Yā davas, Janā rdana, who was angry due to the false rumour, gave to Satrā jit that best gem which he had received from the bear-king. Then all the Yā davas said to Vā sudeva: " We had thought that you had killed Prasena". Satrā jit had ten sons from each one of his ten wives.

93. He had hundred and one sons born of Satyā. They were well-known and very brave, and Bhań gakā ra was the eldest.

94. Satyā, Vratavatī and Svapnā, elder to Bhań gakā ra, gave birth to those boys. Ś inlvā la was brave.

95. There was (born) the warrior Abhań ga; Ś ini was his son; from him Yugandhara (was born); he is said to have had a hundred sons.

96. He was called Anamitra; was well known as a descendant of the Vrsni family. From Anamitra was born Ś ini, the youngest member of the Vrsni family.

97. From Anamitra again was born Yudhā jit, a warrior of the Vrsni family. Two other sons also (were born from Anamitra): Rsabha and Gitra.

98. Rsabha got as his wife the praiseworthy daughter of Kā ś irā ja, and Jayanta obtained auspicious Jayantī as his wife.

99. Then Jayanta's son was born of Jayantī. He always performed sacrifices, was very courageous, learned and was dear to the guests (or he) liked guests.

100. From him Akrū ra, very diligent and giver of large presents was born. Ś aibyā was the gem among virgins; Akrū ra obtained her (as his wife).

101-102. On her he generated eleven very mighty sons: Upalambha, Sadā lambha, Utkala, Aryaś aiś ava, Sudhī ra, Sadā yaksa, Ś atrughna, Vā rimejaya, Dharmadrsti, Dharma and Srstimauli.

103-106a. And all of them were born (so brave) that they took away gems. Two sons, resembling gods, and delighting the family were born on Ś ū rasenā from Akrū ra: Devavā n and Upadeva. From Akrū ra twelve sons were born to Aś vinī: Prithu ViPrithu, Aś vagrī va, Aś vabā hu, Supā rś va, Gavesana, Ristanemi Suvarcas, Sudharman, Mrdu, Abhū mi and Bahubhū mi; and two daughters: Ś ravisthā and Ś ravanā.

106b-10 7a. An intelligent preson, who knows about this false accusation of Rrsna can never be assailed by anyone with a false curse.

107b. Aiksvā kī gave birth to a brave son — the wonderful Mī dhusa.

108-111. Ten brave sons were generated on Bhojā by Mī dhusa: Vasudeva (was born) first, (then)Anakadundubhi; so also Devabhā ga was generated (by Mī dhusa); and Devaś ravas, Anā vrsti, Kunti, and Nandi and Sakrdyaś a, Ś yā ma, Ś amī ka (also) known as Sapta. He had five beautiful wives: Ś rutakī rti, Prthā, and Srutadevī and Ś rutaś ravā and also Rā jā dhidevī.

These five were the mothers of heroes. Vrddha's wife Ś rutadevI gave birth to king Kā rusa.

112. From Kaikaya Ś rutakī rti gave birth to king Santardana. Sunī tha was born on Ś rutaś ravas from Caidya.

113. From Dharma Bhayavivarjita was born on Rā jā dhidevī.

Ś ū ra, bound by friendship, gave (in adoption) Prthā to Kuntibhoja.

114. Thus, Prthā, Vasudeva's sister was also called Kuntī. Kuntibhoja gave that praiseworthy Prthā to Pā ndu as his wife.

115. That queen gave birth to five brave sons for Pā ndu: Yudhisthira was born from Dharma; Vrkodara (i.e. Bhī ma) was born from Vā yu.

116. Dhanañ jaya (i.e. Arjuna) comparable to Indra in valour was born from Indra; he the brave one, was born with the three portions from three gods.

117. He worked for gods, and killed all demons; he killed those demons whom even Indra was unable to kill.

118. He who had obtained vigour was placed in heaven by Indra. We have heard that two sons were generated on Mā dravatī (by the Aś vins).

119. (They were) Nakula and Sahadeva and were endowed with handsome form and goodness. Anakadundubhi had a wife named Rohinī of the Pū ru family.

120-121. He had (from her) a son Rā ma dear to him; so also Sā rana, Garanapriya, Durdhara, Damana, Pindā raka and Mahā hanu. That who was Mā yā Amā vā syā would be Devakī. First that mighty Prajā pati was born from her.

122. Then from her the darkish Subhadrā, gracious in speech, was born; so also (were born) Vijaya, Rocamā na, Vardhamā na and Devala.

123-126. All these were born on the subordinate queen. Brhaddevī gave birth to the magnanimous Agā vaha. He himself was born by name Mandaka on Brhaddevī. Devakī gave birth to her seventh son Romanta, and Gavesana unvanquished in battles. While formerly wandering in the forest, Ś auri produced in Ś rutadevī 's pleasure-house, the eldest son viz. Kusika on a Vaiś ya lady. Ś rutandharā was one of the queens (of Vasudeva).

127. Vasudeva's mighty son Kapila, having divine fragrance, the first archer, caused grief to the people.

128a. These two, viz. Saubhadra and Bhava were very energetic.

128b-129. (Obscure) Devabhā ga's son (named) Prastā va together with Budha is remembered. The first and best Deva-ś ravas is said (3Tf or STf:? ) to be a scholars. His daughter Yaś asvinI was born from Manasvin ol Iksvā ku family. (Her son was) Ś atrughna.

130-131a. (Obscure) His enemies had retreated from him; he was the killer of enemies; Ś raddhā was born from him. Krishna being pleased gave a hundred children to Gandū sā, with the moon, magnanimous, powerful and strong(? )

131 b-133. Nandana's two sons were Rantipā la and Ranti-Ś amī ka's four brave and very mighty sons were: Viraja, Dhanu and Vyoma rad Srñ jaya. Vyoma was childless; Dhanañ jaya was Srñ jaya's (son); he who was born as Bhoja became a royal sage.

134. The man who always narrates or listens to Krishna's birth and rise is freed from all sins.

135. Krishna, the great god, formerly the creator, was born even among men.

136. By means of penance Vasudeva produced on Devakī the lotus-eyed (Krishna), having four arms, of a divine form and the refuge for people.

137. Having seen him with the sign of Ś rlvatsa and resembling gods, Vasudeva said to him " O Lord, withdraw your form.

138. O god, I am afraid of Kariisa, therefore I am saying this to you. He killed my six pre-eminent sons of terrible valour."

139. Having heard Vasudeva's words Acyuta withdrew his form.

140. After he agreed to it, Ś auri took him to the house of the cowherd Nanda. Having handed him over to Nanda, he said to him, " Protect him; then only all the Yā davas will be happy.

141. As soon as this embryo (i.e. son) of Devakī will kill

Karhsa, there will be happiness in the world, which would greatly remove the burden (of the earth).

142. Who (i.e. he) will kill all those kings who are wicked, when there will be a war among the Kauravas where all the Ksatriyas will assemble.

143. This god himself will be the charioteer of Arjuna; having rid the earth of the Ksatriyas he will enjoy the rest (i.e. void of the Ksatriyas) and will take the entire Yadu-race to the divine world."

Bhishma said:

144. Who is this Vasudeva? Who is this glorious Devakī?

145. Who is the cowherd Nanda? Who is Yaś odā rigidly observing vows, who nourished Vishnu and whom he called his mother?

146a. Who gave birth to (a son) an embryo and brought him up?

Pulastya said:

146b. Kaś yapa was the Supreme Being and Aditi is said to be his beloved.

147. Kaś yapa was a portion of Brahman and Aditi that of the earth. Nanda was said to be a cloud and Yaś odā was the earth.

148. He satisfied many desires of Devakī, which she had formerly entertained from the great unborn one.

149-150. Soon that great god entered a human body. He (lord Vishnu) possessed of magical powers, stupefying all beings with his superhuman faculties came (down) in the family to establish righteousness and destroy the demons, when righteousness and sacrifice had perished.

151-152. Rukminī, Satyabhā mā, Satyā, so also Nā gnijitī and Sumitrā, Ś aibyā, Gā ndhā rī and Laksmanā. So also Subhī mā, Mā drī, Kausalyā and Vijayā. These and others were his sixteen thousand wives.

153. Listen to the (names of) sons born of Rukminī: Cā rudesna who was brave in battles, and very mighty Pradyumna.

154. Sucā ru and Cā rubhadra and Sadaś va and also Hrasva.

155-156. The youngest was Cā ruhā sa, and a daughter (named) Cā rumati. On Rohinī were born Bhā nu, Bhī maratha, Ksana, Rohita and Dī ptimā n, Tā mrabandhu, Jalandhama. Among them, four daughters were born and they were younger.

157. From Jā mbavatI was born the extremely charming Sā mba. He was the author of solar science, and an image in the house.

158. The magnanimous one entered the very base (supreme spirit); (then) the god of gods being pleased destroyed his leprosy.

159. Mitravindā gave birth to Sumitra and Cā rumitra. From Nā gnajitī were born Mitrabā hu and Sunī tha.

160. Know these and others to be thousands of (Krspa's) sons; the sons of Vasudeva are eighty thousand.

161. Pradyumna's most intelligent son, viz. Aniruddha, a warrior in battle and Mrgaketana (having the deer on his banner) was born of Vaidarbhī.

162. Kā myā, the daughter of Supā rś va obtained Tarasvin from Sā mba. The other five were declared to be good-natured gods.

163. There were three crores of the great Yā davas. Sixty thousand were brave and very mighty.

164-165. Portions of gods were born in the form of all of these of great prowess. Or mighty demons killed in the war between gods and demons were born here among men and harassed all men. For their emancipation they were born in the Yā dava-family.

166. There were a hundred families of the magnanimous Yā davas. Vishnu was their promoter and was placed as their lord.

167. All those Yā davas remaining obedient to him prospered.

Bhishma said:

168-169. The seven sages, Kubera, Manidhara, Yaksa, Sā tyaki, Nā rada, Ś iva and Dhanvantari, Vishnu the first god along with (other) deities — why were all these hosts of gods born together on the earth?

1 70. How many manifestations of this great one will be there? For which purpose is he born in all fields? For what purpose is Vishnu born in the Vrsnyandhaka family?

Please tell me who am asking you.

Pulastya said:

171. O prince, listen, I shall tell you a very great secret as to why Vishnu of a divine body is born among men.

172. When the Yuga comes to an end, and time becomes lax, Hari, the lord, is born among gods, demons or men.

173-174. The demon Hiranyakaś ipu was the ruler of the three worlds; again subsequently when Bali was the ruler of the three worlds there was great friendship of the gods with the demons. Ten complete yugas passed; the world was unperturbed.

175. The gods and demons were obedient to those two. Bali was bound (by Vā mana). His destruction was extremely fearful, (which) brought a great loss both to gods and demons.

176-177. Here (in this world) he is then born among men due to Bhrigu's curse to establish religious order for gods and men.

Bhishma said:

178. Why did Hari take up a body for gods and demons?

' O you of good vow, tell me the (full account of the war) between gods and demons as it took place.

Pulastya spoke:

Terrible battles were fought between them for victory.

179. Ten and two pure incarnations are said (to have been taken) in the period of Manu. Listen to their names as desired to be told by me.

180. First (incarnation) is Narasimha; and the second one is Vā mana; the third is Varā ha and the fourth is (Kū rma at the time of) churning out nectar.

181. Fifth one is the very terrible war Tā rakā maya involving Tā raka. The sixth one is called Adī vaka; similarly the seventh is Traipura.

182. Eighth is that of the murder of Andhaka, the ninth is that of the murder of Vritra. Tenth of them is that of Dhvaja, and Hā lā hala is next to that.

183. The twelfth is known as the terrible Kolā hala. The demon Hiranyakaś ipu was killed by Narasirhha.

184. Formerly Bali was bound by Vā mana at the time of overpowering the three worlds.

185. The deities killed Hiranyā ksa in an encounter. The Boar (incarnation) made him into two when he dwelt in the ocean.

186. At the time of churning nectar (out of the ocean i.e. during the incarnation as Tortoise) Indra vanquished Prahlā da. Virocana, the son of Prahlā da, was always intent on killing Indra; but Indra having overpowered him killed him in the Tā rakā maya battle.

187-188. When the gods were unable to conquer Tripura, the enemy of gods, they having deluded the demons drank the nectar and came to life again and again. All the demons in the three worlds were killed by ś iva.

189. At the murder of Andhaka gods, men and manes killed demons, goblins and fiends everywhere.

190. In the terrible tumult Vritra who was (formerly) sprinkled (with nectar) by the demons was struck and destroyed by Indra with the help of Vishnu.

191. Having approached Vipracitti with his followers Mahendra with his bolt killed him who knew magical art and had concealed himself wickedly.

192. The demons and gods who had fully gathered had fought twelve battles causing destruction of gods and demons and leading to the well-being of the beings.

193-194. Hiranyakaś ipu ruled as a king and enjoyed sovereignty in the three worlds for a hundred and seventy-two million and eighty thousand years.

195. Bali, in turn, became a king (and ruled) for a hundred and twenty million and sixty thousand years.

196. Pralhā da enjoyed with the demons for the same period as Bali was said to have ruled.

197-198. These(wars)of the mighty Indra should be known (to have been fought) for conquering the demons. This entire group of the three worlds is then protected by Indra, when for ten thousand years it was not prosperous. When after a lapse of time Indra obtained the (kingdom) of the three worlds, Yajñ a left the demons and went to the gods.

199. When Yajñ a went to gods, the sons of Diti said to Ś ukra:

200.: Tndra has snatched our kingdom; Yajñ a, deserting us, has gone to gods. We can't remain here; we shall enter the lower world."

201. Thus addressed, Ś ukra said to the dejected demons; consoling them with( these) words: " Do not be afraid, O demons. I shall support you with my might.

202. Whatever chants and herbs are there on the earth all that is with me; only a portion of it is with gods.

203. I shall give you all that is kept for you by me". Then gods seeing them supported by Ś ukra and being dejected held consultation with a desire to kill them:

204. " This Ś ukra will with his might, withdraw all this from us. We shall well go (ahead) before he deprives us (of the kingdom).

205. Having forcibly conquered the remaining (demons) we shall send them to the nether world."

206. Then the enraged gods approached the demons and the demons being killed by them rushed to Ś ukra himself.

207. Then Kā vya (i.e. Shukra) seeing them being attacked by gods, brought them together for protecting them who were harassed by gods.

208a. They stopped after seeing Kā vya, and the gods killed them without any fear.

208b-210. Then Kā vya pondering over the beneficial words of Brahman(? ) and remembering the former account said to them: " Vā mana snatched the three worlds in three strides; Bali was bound; Jambha was killed; Virocana also was killed. The gods killed the great demons in the twelve battles.

211. With various expedients many prominent demons among them were killed. A few of you have survived; I think this is no war.

212. Political wisdom must be employed by you. I shall stand by you till the times change. I shall go to Mahā deva for (obtaining) a chant that would bring victory to you.

213. Getting from god Maheś vara chants favourable to us we shall again fight with gods; then we shall get victory."

214. Having agreed (having conversed among themselves) the demons said to gods; " All of us have put down our weapons; we are without armours and chariots.

215. Covered with bark-garments, we shall practise penance."

216. Gods having heard their words spoken truthfully, being free from heat and being delighted retired from there. When the demons had laid down their weapons, then the demons also retired.

217-218. Then Kā vya said to them: " Being free from pride and endowed with moral virtue pass the time taking care of your bodies. Remaining in the hermitage of Brahma, wait for me, O demons." Kā vya approached Brahma for those demons.

219. Ś ukra said: " For the defeat of gods and victory of demons, O god, I want those chants which Brihaspati does not have."

220. Thus addressed the god said: " O Bhā rgava, with your head bent down, you practise the Kanadhū ma vow for a full thousand years; if you practise it, God bless you, you will obtain the chants."

221-222. Saying " all right" Ś ukra, sonof Bhrigu, being permitted by Brahma and touching the feet of the lord said, " Yes sir, I shall, as ordered by you, practise the vow."

223.-225. As ordered by the god of gods, sage Bhā rgava did (as he was told). Then when that Ś ukra went for the good of the demons he observed celibacy to get the chants from Maheś vara. Then knowing that joy of them due to political wisdom, at this vulnerable point gods furnished with armours and weapons and led by Brihaspati, vehemently attacked them.

226. Seeing the groups of gods holding weapons all demons getting frightened, emerged into view and said to them (these) words:

221. " O gods, while our preceptor is practising a vow we have laid down our weapons. Having promised us security you have now approached us with a desire to kill us.

228. We all are free from jealousy and have remained (here) with our arms laid down. Clothed in rags and deer-skins we have remained inactive and possessionless.

229. In no way we are able to conquer gods in a battle." (To one another they said: ) " We shall surrender to Kā vya's mother without (waging) war.

230. (And) we shall acquaint her with this misery until our preceptor returns. When Ś ukra returns we, furnished with armours and arms, shall fight (with gods)."

231. Speaking thus to one anothar, they who were frightened, took the shelter of Kā vya's mother. She too granted them security.

232. " Do not be afraid; give up your fear, O demons. Remain with me; (then) you will have no fear."

233. Gods then seeing the demons protected by her, and without judging their strength or weakness forcibly assailed them.

234. Then that goddess (i.e. Kā vya's mother) seeing the demons being murdered by gods, got angry and said to the gods: " I shall stupefy you with sleep."

235. Collecting all materials she then brought about sleep (to the gods); she rich in penance and endowed with meditation stupefied (them) with her power.

236. Then seeing Indra paralysed (by Kā vya's mother) the army of gods fled. The gods, seeing Indra subdued, ran through fear.

237. When the hosts of gods had fled, Vishnu said to Indra, " Enter me, God bless you, O best of gods, I shall protect you."

238. Indra, thus addressed, entered Vishnu. Seeing him protected by Vishnu the enraged goddess said (these) words:

239. " O Indra, I shall now with force burn you along with Vishnu, when all the beings are looking on; see the might of my penance! "

240. The two gods, Indra and Vishnu, were overpowered by her. Vishnu said to Indra: " How should I get free with you? "

241. Indra said: " Kill her as long as she does not burn us, O lord; I am especially subdued by her; kill her; do not delay."

242. Then observing her, Vishnu determined to do the evil deed of killing a woman (? ) and the lord quickly approached the distressed Indra.

243-244. Then Vishnu, struck with fear and moving with speed, and knowing the cruel act desired to be done by the goddess got angry, took his disc and through dread cut off her head.

Seeing that dreadful murder of the woman Lord Bhrigu got angry.

245-246. Then Vishnu was cursed by Bhrigu for his wife's murder.

Bhrigu said:

Since you, knowing Dharma, have killed a lady who should not have been killed, therefore you will be born among human beings seven times.

247. Then due to that curse he is repeatedly born among human beings for the wellbeing of the world, when Dharma disappears from it. Then, after having spoken to Vishnu, himself bringing the head, and bringing her body and holding (the head and the body) in his hand he said:

248. " O goddess, I am reviving you, who were killed by Vishnu. If I know the entire sacred law or have practised it, and if I am telling the truth, (forsooth) come back to life."

249. Then having sprinkled her with cold water, he said: " Come back to life, come back to life."

250. When he spoke (thus) the goddess came back to life.

251. Then all the beings having seen her as if awakened from sleep, uttered the words 'good! good! ' from all sides.

252. Thus that Bhrigu then brought back to life that respectable lady. While the gods were watching that wonderful thing took place.

253. Unperplexed Bhrigu again brought back to life his wife; but seeing it, Indra, through fear of Kā vya, did not get happiness.

254. Then after lying awake at night (i.e. sleepless) Indra, desiring peace said (these) words to his daughter, Jayantī:

255. " This Kā vya is observing a terrible vow to destroy Indra (i.e. me). O daughter, he, the intelligent one, has very much frightened me.

256. O daughter, propitiate him with service pleasing to his mind in such a way that the brā hmana would be pleased.

257-259. Go to him; I have given you to him; make an effort for me."

Comprehending well the words of her father, Jayantī went to that place where he remained after having undertaken the terrible vow. Seeing him with his face bent down, drinking the particles of smoke, dropped by a Yaksa from a dripping bowl, seeing Kā vya who remained (there) trying and striving for the destruction of his enemies, reduced to a weak condition, she acted with Kā vya as she was told by her father.

260-263. The sweet-speaking girl praised him with agreeable eulogies. At the (proper) time she gently rubbed his limbs which soothed the skin and in keeping with the practice of the vow served him for many years. When that terrible vow (called Kana-) Dhū ma was over after a thousand years, Ś iva being pleased granted him a boon. Maheś vara said: " You alone have observed this vow; none else has observed it.

264. Therefore, by your penance, intellect, knowledge and might and brilliance you (all) alone will overcome all gods.

265. O son of Bhrigu, I shall give you all that I have; do not disclose it to anyone. What is the use of talking much? You will be immune to death."

266. Having granted those boons to Bhā rgava, he also granted him the lordship of beings, of wealth and immunity from death.

267. Kā vya, receiving these boons was happy with his hair standing on end.

268. Speaking thus to lord Ś iva, the god of gods, Ś ukra, endowed with intelligence, joining his palms bent down before him.

269. Then, when god (Ś iva) vanished, he said this (i.e. these words) to Jayantī: " O auspicious one, whom do you belong to? Who are you that you are afflicted when I am distressed?

270. Why do you, endowed with great penance, want to win me over? You have remained (here) with this (i.e. such) devotion, respect and restraint and affection; O you, charming lady of attractive hips, I am pleased with you.

271-272. O you beautiful lady, what do you desire? What wish was arisen (in your mind)? I shall fulfil it even though it is difficult to accomplish."

Thus addressed, she said to him: " By means of your penance you can know, O brā hmana, what I desire you to do for me. (Now) tell me precisely (what you would do)."

273. Thus addressed, he, looking at her with a divine eye, said to her:

274. " O beautiful young lady, unseen by all beings you desire a union with me for a thousand years.

275. O respectable young divine lady, charming like the blue lotus, having beautiful eyes, and sweet-speaking thus you choose enjoyments.

276-277. Let it be so; O you very beautiful and fascinating lady; we shall go to (my) house."

Then having come to his house with Jayantī, Uś anas the son of Bhrigu who had fulfilled his vow, lived for a hundred years unseen by all beings with that respectable lady.

278. All the sons of Diti, having come to know that Ś ukra had returned after having gained his object, being delighted went to his house to see him.

279. When, after having gone there they did not see their preceptor who had concealed himself by his magical power, and not seeing any sign of his (having returned), they (concluded), 'Our preceptor has not yet come'.

280. And so they went to their abodes as they had come. Then all the hosts of gods having gone to Ań giras, said to him:

281. " You, the revered one, go to the residence of the demons, and after stupefying their army, quickly bring it under your control."

282. Brihaspati said to those gods: " Just so, (just now) I go." Having gone (there) he subjugated Prahrā da, the lord of demons.

283. Transforming himself into Ś ukra, he worked there as (their) priest. He stayed there for a full hundred years, when Uś anas came back.

284-285. The demons saw Brihaspati in the assembly. " Here there is (already) one Uś anas. Why has the other one come here? It is a great wonder; a great quarrel will ensue (now); what will people say (about) this one who is seated at the door?

286. (And) what will our preceptor, seated in the assembly say to us? " When the demons were speaking like this, Kavi came (there).

287. Seeing there Brihaspati who had taken his form and who was seated there, he, being angry said (these) words: " Why have you come here?

288-289. You are confusing my disciples. Is it proper for you (who are) the preceptor of gods? Being certainly stupefied by your trickery, the ignorant ones do not recognise you. So, O brā hmana, it is not proper for you thus to ill-treat another's disciples.

Go to the abode of gods (and) stay (there). Thus (i.e. by doing so) you will obtain religious merit.

290. O brā hmana, formerly the best of the demons had killed your son and pupil Kacawho had come here as a student. (So) your entrance here is improper."

291-293. Hearing those words of him, and smiling, Brihaspati said: " There are thieves on the earth, who snatch away others' wealth; (but) such thieves (like you as) take away another's appearance and body, were not seen. Formerly, Indra by killing Vritra committed a brā hmana's murder. You have surpassed it by (i.e. by teaching) the science of the materialists (like Cā rvā ka). I know you to be Ań girasa Brihaspati, the preceptor of gods.

294. O demons, all you observe (him) who has come (here after) taking my form. Through the efforts of Vishnu he, capable of infatuating you, has come here.

295. So binding him with chains you should throw him into the salt ocean."

296. And again Ś ukra said: " He is the priest of gods. Stupefied by him, you will perish, O demons. O lord of demons, this wicked one has deceived me.

297. Why did you leave me and take up another priest? This is Brihaspati only, the preceptor of gods and the son of Sarasvatī.

298. You have been deceived in the interest of gods. There is no doubt (about) it. O magnanimous one, forsake him who would bring victory to the enemies.

299. O lord, through anxiety about my disciples formerly only I went from here and remained in water. I was drunk by the great god Ś ambhu.

300-301. I indeed passed a complete hundred years in his belly. I was discharged by him in the form of (his) semen through his generative organ. The god, granter of boons said to me; 'Ś ukra, choose a boon liked by you.' O king, I chose a boon from the god of gods, the trident-holder.

302. 'O Sań kara, let all the objects entertained by my mind and desires residing in my mind be (fulfilled) through your favour.'

303-305. Saying 'Let it be so' the god sent me to you; (but) thus by the time (I returned) I actually saw this Brihaspati to have become your priest. O lord of demons, listen to my words." Brihaspati again said these words to Prahrā da: " I do not recognise him as to whether he is a god or a demon or a human being; he has, after assuming my form, come here to deceive you, O king."

306. Then all the demons said: " Well-said; we would have the former priest; whosoever he may be; we have nothing to do with this (later); let him go as he has come! '

307-308. Kā vya angrily cursed all the lords of demons that had gathered there: " Since you have abondoned me, I shall see all of you void of wealth, dead (or) leading a miserable life for a long time.

309. And by all means an extremely terrible calamity will very soon befall you." Speaking thus Kā vya at his will went to a penance-grove.

310. When that Shukra had (thus) left, Brihaspati remained there for some time, looking after the demons.

311-312. O King, then when a long time elapsed, all the demons collecting together asked Brihaspati: " Give us some knowledge (useful) in this worthless worldly life, by which we shall obtain release through your favour, O you of good vow."

313-314. Then Guru, the preceptor of gods, who had then assumed the form of Kā vya said: " I had already the same idea as expressed by you (now); so together you, being composed and pure, find leisure (so that), O demons, I shall tell you that knowledge which will give you release.

315. That knowledge called Rg(veda), Yajur(veda) and Sā ma(veda) is Vaidika (knowledge); and is due to the favour of Vaiś vā nara (the Supreme Being) but it causes grief to the beings in this world.

316-318. The mean, intent upon material self-aggrandisement, perform sacrifices and Ś rā ddhas. These unkind ones along with their wives follow the bad practices — practices laid down by Vishnu and by Rudra. How will Rudra, whose form is half male and half female, who is surrounded by hosts of goblins and is adorned with bones give release (to a person)? There is neither heaven nor release; people are afflicted here.

319. How will Vishnu, practising violence, lead one to release? Brahma of the nature of Rajas subsists on his own progeny.

320-321. The others i.e. the divine sages, who have resorted to the Vedic fold are full of violence, always cruel and eat flesh; the gods also are sinners by virtue of their drinking wine. These brā hmanas are flesh-eaters. Who will and how will he, by (practising) such observances go to heaven or (get) release?

322. Those religious rites like sacrifice etc. and like Ś rā ddha recorded in the Smrtis etc. which the scriptures enjoin to be leading to heaven or release do not do so.

323. If a person is taken to heaven by performing a sacririce and causing mire of blood by killing a beast, then what (is it) by which a person is taken to hell?

324. If by one's eating (food), someone else is satisfied then Ś rā ddha should be offered to one who has gone on a journey; he should not (then) take food (with him).

325. O demons, (even) brā hmanas moving in the sky, fall by eating flesh; for them there is neither heaven nor release here (i.e. in this system of the Vaidikas).

326. For every being that is born his life becomes dear (to him); how would a wise man eat flesh which is like his own flesh?

327. How do these (followers of the Vaidika practices) enjoy the female organ (i.e. have copulation) from which they are born? O lord of demons, by copulation how can they go to heaven? What kind of purity is that which is had by means of clay and ashes?

328-330. O demons, see how very perverse this world (of the Vaidikas) is! After passing urine or after excretion the organ of generation or the anus are cleansed with clay and water, but the same provision is not made in the case of the mouth after eating. Then O king, why are the organ of generation and anus not cleaned in the same way? This state (of things) is perverse (for) they do not do cleansing where (actually) it is enjoined.

331. Formerly Soma went away after snatching Tā rā, Brihaspati's wife. A son Budha was born on her (from Soma); and Guru again accepted her.

332. Ś akra himself took away Gautama's wife named Ahalyā; see what kind of religious practice this is!

333. This and other things causing sin are seen in this world. When such kind of religious practices exists then tell me, which is said to be the highest good.

334. O lord of demons, ask me and I shall tell you again."

Hearing Brihaspati's words full of truth, the demons with curiosity risen in them and being detached from the worldly existence, said:

335-336. " O preceptor, initiate all of us, who have approached you and are firm in our devotion, so that with your instruction we shall not again be infatuated; we shall remain very much detached in this worldly existence causing grief and infatuation.

337. O preceptor, draw us out from the well (of mundane existence) by pulling our hair; O best of brā hmanas, which god should we take shelter of?

338-339. O highly intelligent one, show us who have approached you, a deity by remembering, serving or meditating on, so also by having worshipped which, release will be obtained (by us). We are displeased with the family, and we won't strive again here (i.e. to have a family)."

340. When Guru, who was disguised, was thus addressed by the best of the demons, he thought about that undertaking: 'How shall I bring about this?

341. How can I make them sinners (and consequently) denizens of hell, outcast from the Vedic fold due to their ridiculing it and (therefore) being laughed at in the three worlds? '

342-344. Saying thus (to himself) Brihaspati meditated on Keś ava (i.e. Vishnu). Knowing that meditation of his Janā rdana created Mā yā moha (i.e. a being who would delude the demons with his tricks) and presented him to Brihaspati and said to him: " This Mā yā moha associated with you will infatuate all demons, outcast from the Vedic path." Having instructed thus the lord disappeared.

345. That Mā yā moha went to the demons who were engaged in penance. Brihaspati approached them and said:

346. " This naked, clean-shaven ascetic holding a peacock's feather, being pleased with your devotion has come to favour you."

347-349. After Guru had spoken thus Mā yā moha said (these) words: " O demons, you who are engaged in penance, tell (me) whether you desire as the fruit of your penance something worldly or otherworldly? " The demons replied: " In our opinion performance of penance is for the acquisition of religious merit in the other world; (so) we have started it; what have you to say in this matter? " The naked one (i.e. Mā yā moha) said: " You act according to my words if you desire release.

350. The entire door to release as advised by the Arhat is open. This Ā rhata (way) is for release from the (Vedic) path; there is none greater than he.

351. Remaining here (i.e. in his fold) only you will reach heaven and release." 352. The demons were taken out of the Vedic path by Mā yā moha (saying) " This leads to merit, this to sin; this is good and this is bad.

353. This leads to release, this would not give release; this is the highest truth.

354. This ought to be done; this ought not to be done; this is not this (i.e. as it is said to be so); this is clear; this is the practice of the naked, this is that of those who put on many garments."

355. Thus Mā yā moha told the demons the words of the Arhats, and made them give up their own (old) practices.

356. When Mā yā moha told them the words of Arhat, viz. 'Honour my way of life', they resorted to him and therefore they became the followers of the Arhats.

357-358. After they had given up (the path of the) three Vedas Mā yā moha made them wholly absorbed in the Arhat way; others also were instructed by him; they instructed others; these instructed still others; these also still others. 'Salutation to Arhats' thus they spoke firmly in their congregation.

359. Within a few days the demons almost gave up (the path of the three) Vedas. Mā yā moha with his senses conquered again became the wearer of red garments.

360-361. He too, going to other demons, spoke sweet words: 'If you have a desire for (going to) heaven or for release, then enough of the wicked practices like killing the beasts. (Please) understand (it). Know this all to be of the nature of worldly knowledge.

362. Understand my words properly; they are said by the wise. This world is propless and erroneous knowledge is preeminent in it.

363. It is very much defiled by passions like attachment and gets one involved in the peril of rebirth."

364. He said manifold words intended for their release in such a manner that they abandoned their (former) practices.

O king, some condemned the Vedas, while others condemned gods.

365. Others condemned the group of religious practices and others brā hmanas. These logical arguments do not lead to the practices involving killing (i.e. are against killing):

366-367. " O wise ones, if the oblations burnt in fire become fruitful, or if it is laid down that a beast killed in a sacrifice obtains heaven, then why does the sacrificer not kill his own father there (i.e. in the sacrifice)? If something eaten by one leads to the satisfaction of someone else, then Srā ddha should be offered to those who are travelling and they should not take (provender etc.) with them.

368-369. After having obtained godhead by performing many sacrifices if wood of Ś amī etc. is eaten by Indra then a beast eating leaves is certainly better. Knowing that his words are not to be relied on by men, ignore them, and be pleased (to take) the words uttered by me to be leading to final beatitude.

370. O great demons, those whose words are authoritative do not fall from the sky.

371. Words having propriety should be accepted by me and others like you."

The demons said:

372-374. We all are resorting with devotion to this statement of facts made by you. If you are pleased, O lord, favour us today. We shall bring all the material necessary for initiation, by doing which, through your favour release would quickly be obtained by us.

Then Mā yā moha said to all these demons: " This my preceptor of best intellect, has betaken himself to this discipline. The best one will initiate you at my direction: 'O brā hmana, initiate these sons at my instruction' ".

375. The demons, when infatuated, said (these) words to Bhā rgava:

376. " O magnanimous one, give us initiation, that will free (us) from the entire worldly existence." Uś anas said to the demons: " All right, let us go to (the river) Narmadā.

377. O you, strip off your garments, I shall initiate you." Thus, O Bhī sma, the intelligent son of Añ giras in the form of Bhrigu made the demons naked.

378-379. And giving them peacock's feathers, flags, berries of gunja plant, charming garlands, he got their hair plucked, (for) plucking out hair is a great means of (acquiring) religious merit.

380. God Kubera became the lord of wealth due to having plucked out his hair. By always remaining dress-less (devotees) obtained great superhuman power.

381. Arhat himself has formerly said that in this way (i.e. by following the Arhat-practices) eternity is obtained. Godhead is obtained here (only) by men by plucking out their hair.

382-383. Why then not do it since it gives great religious merit? It was a great desire of gods: 'When would we be born in the family of a layman in Bharata country and would be endowed with penance after plucking out our hair.'

384-385. They had adored the twentyfour Tirthañ karas. (For them) Praising with the muttering of incantations the Arhat covered over with the lord of cobras and showing the path of meditation, heaven was (quite) at hand or release would come. Which thought is expressed by them?

386-387. (The thought) is: Being similar to the sun and fire in lustre when shall we be sages? When shall we be passionless by (means of) muttering (incantations) and the five modes (of devotion)? For the heads of those religious people practising penance in that way and having met with death are broken with a stone.

388. When shall we reside in a solitary forest? (When) will the calm layman mutter secretly into our ears:

389-391. 'O sage, do not go, since you are a traveller on the path to release. Whatever places you have secured cause further activity (and) so they are to be forsaken — these words of ours are true. By means of our penance and various restraints go to the best place and along that path of release which the wise ones, being endowed with penance obtain by means of devotion'.

392. That is said to be the practice of penance where there is the restraint of senses and compassion for all beings; everything else is mockery'.

393. Knowing this you should obtain the highest position worth going to and (should obtain) the same condition which the Tirthañ karas and ascetics have obtained.

394. Thus (only) the deities, the Vidyā dharas and the great serpents formerly entertaining desires day and night (obtained that state).

395. If you have entertained a desire to end the course of worldly life then leave (your) wives that are impediments in the path to heaven.

396. How do you enjoy that female organ of generation into which your father entered (i.e. had coitus)? How is it that beings eat flesh which is similar to their own?

397. Then all those terrible demons said (these) words to Guru: " O magnanimous one, initiate us (your) children who are before you! "

398. Having done so the priest at that time said: " You should never salute any other deity (than the Arhat).

399. When you are required to eat at a place you have to eat by putting the food in the cavity of your hands and should look equally upon the water likeable or otherwise (which is) without hair and worms and not contaminated by other's glance.

400. O lord, one should eat according to this practice. Do like that. Those fit for release and you should remain together."

401-402. O prince, telling thus the restraints to those best demons, Guru went to heaven, the abode of gods and told them all that he had made the demons to do.

403-406. Then the demons went to Narmadā and lived by it. Seeing there those demons except Prahrā da, the lord of gods, being pleased said (these) words ro Namuci: Seeing these — Hiranyā ksa, the destroyer of sacrifices and of religious practices and the censurer of the Vedas, so also Praghasa the demon of wicked deeds, and Vighasa, and Muci, and Bā na and Virocana, Mahisā ksa, Bā skala, Pracanda, Candaka, so also the shining and very cruel Susena, the best among the demons — and others he said to the lords of demons:

Indra said:

407-408. O lords of demons, you were born in olden days; and you ruled over heaven; how is it that now you have started practising this vow destroying the Vedas, (being) naked, cleanshaven (and with) a pitcher and holding the peacock and have remained here?

The demons said:

409. Having given up all our demonhood we have remained in these practices of the sages.

410. We are doing deeds leading to the enhancement of religious practices in all the beings. O Indra, enjoy the kingdom of the three worlds and (now) depart (from here).

411. Saying 'All right' Indra again went to heaven. O Bhishma, all those (demons) were thus stupefied by (Brihaspati) the priest of gods.

412. Going to the river Narmadā the best demons stayed (there). Knowing all that account Ś ukra again advised them.

413. Then they again entertained the wicked idea of conquering the three worlds.

 

CHAPTER FOURTEEN

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