VISHNU PURAN-BOOK I - CHAPTER 11-22

 

  VISHNU PURAN- BOOK I- CHAPTER 11-22

CONTENTS

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

 

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

 

CHAP. XIII.--Posterity of Dhruva. Legend of Vena: his impiety: he is put to death by the Rishis. Anarchy ensues. The production of Nishada and Prithu: the latter the first king. The origin of Suta and Magadha: they enumerate the duties of kings. Prithu compels Earth to acknowledge his authority: he levels it: introduces cultivation: erects cities. Earth called after bins Prithivi: typified as a cow.

 

CHAP. XIV.--Descendants of Prithu. Legend of the Prachetasas: they are desired by their father to multiply mankind, by worshipping Vishnu: they plunge into the sea, and meditate on and praise him: he appears, and grants their wishes.

 

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

 

CHAP. XVI.--Inquiries of Maitreya respecting the history of Prahlada.

 

CHAP. XVII.--Legend of Prahlada. Hiranyakas'ipu the sovereign of the universe: the gods dispersed, or in servitude to him: Prahlada, his son, remains devoted to Vishnu: questioned by his father, he praises Vishnu: Hiranyakas'ipu orders him to be put to death, but in vain: his repeated deliverance: he teaches his companions to adore Vishnu.

 

CHAP. XVIII.--Hiranyakas'ipu's reiterated attempts to destroy his son: their being always frustrated.

 

CHAP. XIX.--Dialogue between Prahlada and his father: he is cast from the top of the palace unhurt: baffles the incantations of Samvara: he is thrown fettered into the sea: he praises Vishnu.

 

CHAP. XX.--Vishnu appears to Prahlada. Hiranyakas'ipu relents, and is reconciled to his son: he is put to death by Vishnu as the Nrisinha. Prahlada becomes king of the Daityas: his posterity: fruit of hearing his story.

 

CHAP. XXI.--Families of the Daityas. Descendants of Kas'yapa by Danu. Children of Kas'yapa by his other wives. Birth of the Marutas, the sons of Diti.

 

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

 

CHAP. XI.

 

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

 

PARAS'ARA continued.--I mentioned to you, that the Manu Swayambhuva had two heroic and pious sons, Priyavrata and Uttanapada. Of these two, the latter had a son whom he dearly loved, Uttama, by his favourite wife Suruchi. By his queen, named Suniti, to whom he was less attached, he also had a son, called Dhruva. Observing his brother Uttama on the lap of his father, as he was seated upon his throne, Dhruva was desirous of ascending to the same place; but as Suruchi was present, the Raja did not gratify the desire of his son, respectfully wishing to be taken on his father's knee. Beholding the child of her rival thus anxious to be placed on his father's lap, and her own son already seated there, Suruchi thus addressed the boy: "Why, child, do you vainly indulge in such presumptuous hopes? You are born from a different mother, and are no son of mine, that you should aspire inconsiderately to a station fit for the excellent Uttama alone. It is true you are the son of the Raja, but I have not given you birth. This regal throne, the seat of the king of kings, is suited to my son only; why should you aspire to its occupation? why idly cherish such lofty ambition, as if you were my son? do you forget that you are but the offspring of Suniti."

 

The boy, having heard the speech of his step-mother, quitted his father, and repaired in a passion to the apartment of his own mother; who, beholding him vexed, took him upon her lap, and, gently smiling, asked him what was the cause of his anger, who had displeased him, and if any one, forgetting the respect due to his father, had behaved ill to him. Dhruva, in reply, repeated to her all that the arrogant Suruchi had said to him in the presence of the king. Deeply distressed by the narrative of the boy, the humble Suniti, her eyes dimmed with tears, sighed, and said, "Suruchi has rightly spoken; thine, child, is an unhappy fate: those who are born to fortune are not liable to the insults of their rivals. Yet be not afflicted, my child, for who shall efface what thou hast formerly done, or shall assign to thee what thou hast left undone. The regal throne, the umbrella of royalty, horses and elephants, are his whose virtues have deserved them: remember this, my son, and be consoled. That the king favours Suruchi is the reward of her merits in a former existence. The name of wife alone belongs to such as I, who have not equal merit. Her son is the progeny of accumulated piety, and is born as Uttama: mine has been born as Dhruva, of inferior moral worth. Therefore, my son, it is not proper for you to grieve; a wise man will be contented with that degree which appertains to him: but if you continue to feel hurt at the words of Suruchi, endeavour to augment that religious merit which bestows all good; be amiable, be pious, be friendly, be assiduous in benevolence to all living creatures; for prosperity descends upon modest worth as water flows towards low ground."

 

Dhruva answered; "Mother, the words that you have addressed to me for my consolation find no place in a heart that contumely has broken. I will exert myself to obtain such elevated rank, that it shall be revered by the whole world. Though I be not born of Suruchi, the beloved of the king, you shall behold my glory, who am your son. Let Uttama my brother, her child, possess the throne given to him by my father; I wish for no other honours than such as my own actions shall acquire, such as even my father has not enjoyed."

 

Having thus spoken, Dhruva went forth from his mother's dwelling: he quitted the city, and entered an adjoining thicket, where he beheld seven Munis sitting upon hides of the black antelope, which they had taken from off their persons, and spread over the holy kusa grass. Saluting them reverentially, and bowing humbly before then, the prince said, "Behold in me, venerable men, the son of Uttanapada, born of Suniti. Dissatisfied with the world, I appear before you." The Rishis replied; "The son of a king, and but four or five years of age, there can be no reason, child, why you should be dissatisfied with life; you cannot be in want of anything whilst the king your father reigns; we cannot imagine that you suffer the pain of separation from the object of your affections; nor do we observe in your person any sign of disease. What is the cause of your discontent? Tell us, if it is known to yourself."

 

Dhruva then repeated to the Rishis what Suruchi had spoken to him; and when they had heard his story, they said to one another, "How surprising is the vehemence of the Kshetriya nature, that resentment is cherished even by a child, and he cannot efface from his mind the harsh speeches of a step-mother. Son of a Kshetriya, tell us, if it be agreeable to thee, what thou hast proposed, through dissatisfaction with the world, to accomplish. If thou wishest our aid in what thou hast to do, declare it freely, for we perceive that thou art desirous to speak."

 

Dhruva said; "Excellent sages, I wish not for riches, neither do I want dominion: I aspire to such a station as no one before me has attained. Tell me what I must do to effect this object; how I may reach an elevation superior to all other dignities." The Rishis severally thus replied.--Marichi said; "The best of stations is not within the reach of men who fail to propitiate Govinda. Do thou, prince, worship the undecaying (Achyuta)." Atri said; "He with whom the first of spirits, Janarddana, is pleased, obtains imperishable dignity. I declare unto you the truth." Angiras said; "If you desire an exalted station, worship that Govinda in whom, immutable and undecaying, all that is, exists." Pulastya said; "He who adores the divine Hari, the supreme soul, supreme glory, who is the supreme Brahma, obtains what is difficult of attainment, eternal liberation." "When that Janarddana," observed Kratu, "who in sacrifices is the soul of sacrifice, and who in abstract contemplation is supreme spirit, is pleased, there is nothing man may not acquire." Pulaha said; "Indra, having worshipped" the lord of the world, obtained the dignity of king of the celestials. Do thou adore, pious youth, that Vishnu, the lord of sacrifice." "Any thing, child, that the mind covets," exclaimed Vas'ishtha, "may be obtained by propitiating Vishnu, even though it he the station that is the most excellent in the three worlds."

 

Dhruva replied to them; "You have told me, humbly bending before you, what deity is to be propitiated: now inform me what prayer is to he meditated by me, that will offer him gratification. May the great Rishis, looking upon me with favour, instruct me how I am to propitiate the god." The Rishis answered; "Prince, thou deservest to hear how the adoration of Vishnu has been performed by those who have been devoted to his service. The mind must first be made to forsake all external impressions, and a man must then fix it steadily on that being in whom the world is. By him whose thoughts are thus concentrated on one only object, and wholly filled by it; whose spirit is firmly under control; the prayer that we shall repeat to thee is to be inaudibly recited: 'Om! glory to Vasudeva, whose essence is divine wisdom; whose form is inscrutable, or is manifest as Brahma, Vishnu, and S'iva [*2].' This prayer, which was formerly uttered by your grandsire, the Manu Swayambhuva, and propitiated by which, Vishnu conferred upon him the prosperity he desired, and which was unequalled in the three worlds, is to be recited by thee. Do thou constantly repeat this prayer, for the gratification of Govinda."

 

CHAP. XII.

 

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

 

THE prince, having received these instructions, respectfully saluted the sages, and departed from the forest, fully confiding in the accomplishment of his purposes. He repaired to the holy place, on the banks of the Yamuna, called Madhu or Madhuvana, the grove of Madhu, after the demon of that name, who formerly abided there. S'atrughna (the younger brother of Rama) having slain the Rakshas Lavana, the son of Madhu, founded a city on the spot, which was named Mathura. At this holy shrine, the purifier from all sin, which enjoyed the presence of the sanctifying god of gods, Dhruva performed penance, as enjoined by Marichi and the sages: he contemplated Vishnu, the sovereign of all the gods, seated in himself. Whilst his mind was wholly absorbed in meditation, the mighty Hari, identical with all beings and with all natures, (took possession of his heart.) Vishnu being thus present in his mind, the earth, the supporter of elemental life, could not sustain the weight of the ascetic. As he stood upon his left foot, one hemisphere bent beneath him; and when he stood upon his right, the other half of the earth sank down. When he touched the earth with his toes, it shook with all its mountains, and the rivers and the  were troubled, and the gods partook of the universal agitation.

 

The celestials called Yamas, being excessively alarmed, then took counsel with Indra how they should interrupt the devout exercises of Dhruva; and the divine beings termed Kushmandas, in company with their king, commenced anxious efforts to distract his meditations. One, assuming the semblance of his mother Suniti, stood weeping before him, and calling in tender accents, "My son, my son, desist from destroying thy strength by this fearful penance. I have gained thee, my son, after much anxious hope: thou canst not have the cruelty to quit me, helpless, alone, and unprotected, on account of the unkindness of my rival. Thou art my only refuge; I have no hope but thou. What hast thou, a child but five years old, to do with rigorous penance? Desist from such fearful practices, that yield no beneficial fruit. First comes the season of youthful pastime; and when that is over, it is the time for study: then succeeds the period of worldly enjoyment; and lastly, that of austere devotion. This is thy season of pastime, my child. Hast thou engaged in these practices to put an end to thine existence? Thy chief duty is love for me: duties are according to time of life. Lose not thyself in bewildering error: desist from such unrighteous actions. If not, if thou wilt not desist from these austerities, I will terminate my life before thee."

 

But Dhruva, being wholly intent on seeing Vishnu, beheld not his mother weeping in his presence, and calling upon him; and the illusion, crying out, "Fly, fly, my child, the hideous spirits of ill are crowding into this dreadful forest with uplifted weapons," quickly disappeared. Then advanced frightful Rakshasas, wielding terrible arms, and with countenances emitting fiery flame; and nocturnal fiends thronged around the prince, uttering fearful noises, and whirling and tossing their threatening weapons. Hundreds of jackals, from whose mouths gushed flame [*1] as they devoured their prey, were howling aloud, to appal the boy, wholly engrossed by meditation. The goblins called out, "Kill him, kill him; cut him to pieces; eat him, eat him;" and monsters, with the faces of lions and camels and crocodiles, roared and yelled with horrible cries, to terrify the prince. But all these uncouth spectres, appalling cries, and threatening weapons, made no impression upon his senses, whose mind was completely intent on Govinda. The son of the monarch of the earth, engrossed by one only idea, beheld uninterruptedly Vishnu seated in his soul, and saw no other object.

 

All their delusive stratagems being thus foiled, the gods were more perplexed than ever. Alarmed at their discomfiture, and afflicted by the devotions of the boy, they assembled and repaired for succour to Hari, the origin of the world, who is without beginning or end; and thus addressed him: "God of gods, sovereign of the world, god supreme, and infinite spirit, distressed by the austerities of Dhruva, we have come to thee for protection. As the moon increases in his orb day by day, so this youth advances incessantly towards superhuman power by his devotions. Terrified by the ascetic practices of the son of Uttanapada, we have come to thee for succour. Do thou allay the fervour of his meditations. We know not to what station he aspires: to the throne of Indra, the regency of the solar or lunar sphere, or to the sovereignty of riches or of the deep. Have compassion on us, lord; remove this affliction from Our breasts; divert the son of Uttanapada from persevering in his penance." Vishnu replied to the gods; "The lad desireth neither the rank of Indra, nor the solar orb, nor the sovereignty of wealth or of the ocean: all that he solicits, I will grant. Return therefore, deities, to your mansions as ye list, and be no more alarmed: I will put an end to the penance of the boy, whose mind is immersed in deep contemplation."

 

The gods, being thus pacified by the supreme, saluted him respectfully and retired, and, preceded by Indra, returned to their habitations: but Hari, who is all things, assuming a shape with four arms, proceeded to Dhruva, being pleased with his identity of nature, and thus addressed him: "Son of Uttanapada, be prosperous. Contented with thy devotions, I, the giver of boons, am present. Demand what boon thou desirest. In that thou hast wholly disregarded external objects, and fixed thy thoughts on me, I am well pleased with thee. Ask, therefore, a suitable reward." The boy, hearing these words of the god of gods, opened his eyes, and beholding that Hari whom he had before seen in his meditations actually in his presence, bearing in his hands the shell, the discus, the mace, the bow, and scimetar, and crowned with a diadem, the bowed his head down to earth; the hair stood erect on his brow, and his heart was depressed with awe. He reflected how best he should offer thanks to the god of gods; what he could say in his adoration; what words were capable of expressing his praise: and being overwhelmed with perplexity, he had recourse for consolation to the deity. "If," he exclaimed, "the lord is contented with my devotions, let this be my reward, that I may know how to praise him as I wish. How can I, a child, pronounce his praises, whose abode is unknown to Brahma and to others learned in the Vedas? My heart is overflowing with devotion to thee: oh lord, grant me the faculty worthily to lay mine adorations at thy feet."

 

Whilst lowly bowing, with his hands uplifted to his forehead, Govinda, the lord of the world, touched the son of Uttanapada with the tip of his conch-shell, and immediately the royal youth, with a countenance sparkling with delight, praised respectfully the imperishable protector of living beings. "I venerate," exclaimed Dhruva, "him whose forms are earth, water, fire, air, ether, mind, intellect, the first element (Ahankara), primeval nature, and the pure, subtile, all-pervading soul, that surpasses nature. Salutation to that spirit that is void of qualities; that is supreme over all the elements and all the objects of sense, over intellect, over nature and spirit. I have taken refuge with that pure form of thine, oh supreme, which is one with Brahma, which is spirit, which transcends all the world. Salutation to that form which, pervading and supporting all, is designated Brahma, unchangeable, and contemplated by religious sages. Thou art the male with a thousand heads, a thousand eyes, a thousand feet, who traversest the universe, and passest ten inches beyond its contact. Whatever has been, or is to be, that, Purushottama, thou art. From thee sprang Virat, Swarat, Samrat, and Adhipurusha. The lower, and upper, and middle parts of the earth are not independent of thee: from thee is all this universe, all that has been, and that shall be: and all this world is in thee, assuming this universal form. From thee is sacrifice derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). From thee the Rig-Veda, the Sama, the metres of the Vedas, and the Yajur-Veda are born. Horses, and cows having teeth in one jaw only, proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and S'udras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed, so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities. Salutation to thee, the subtile rudiment, which, being single, becomes manifold, Salutation to thee, soul of existent things, identical with the great elements. Thou, imperishable, art beheld in spiritual knowledge as perceptible objects, as nature, as spirit, as the world, as Brahma, as Manu, by internal contemplation. But thou art in all, the element of all; thou art all, assuming every form; all is from thee, and thou art from thyself. I salute thee, universal soul: glory be to thee. Thou art one with all things: oh lord of all, thou art present in all things. What can I say unto thee? thou knowest all that is in the heart, oh soul of all, sovereign lord of all creatures, origin of all things. Thou, who art all beings, knowest the desires of all creatures. The desire that I cherished has been gratified, lord, by thee: my devotions have been crowned with success, in that I have seen thee."

 

Vishnu said to Dhruva; "The object of thy devotions has in truth been attained, in that thou hast seen me; for the sight of me, young prince, is never unproductive. Ask therefore of me what boon thou desirest; for men in whose sight I appear obtain all their wishes." To this, Dhruva answered; "Lord god of all creatures, who abidest in the hearts of all, how should the wish that I cherish be unknown to thee? I will confess unto thee the hope that my presumptuous heart has entertained; a hope that it would be difficult to gratify, but that nothing is difficult when thou, creator of the world, art pleased. Through thy favour, Indra reigns over the three worlds. The sister-queen of my mother has said to me, loudly and arrogantly, 'The royal throne is not for one who is not born of me;' and I now solicit of the support of the universe an exalted station, superior to all others, and one that shall endure for ever." Vishnu said to him; "The station that thou askest thou shalt obtain; for I was satisfied with thee of old in a prior existence. Thou wast formerly a Brahman, whose thoughts were ever devoted to me, ever dutiful to thy parents, and observant of thy duties. In course of time a prince became thy friend, who was in the period of youth, indulged in all sensual pleasures, .and was of handsome appearance and elegant form. Beholding, in consequence of associating with him, his affluence, you formed the desire that you might be subsequently born as the son of a king; and, according to your wish, you obtained a princely birth in the illustrious mansion of Uttanapada. But that which would have been thought a great boon by others, birth in the race of Swayambhuva, you have not so considered, and therefore have propitiated me. The man who worships me obtains speedy liberation from life. What is heaven to one whose mind is fixed on me? A station shall be assigned to thee, Dhruva, above the three worlds [*8]; one in which thou shalt sustain the stars and the planets; a station above those of the sun, the moon, Mars, the son of Soma (Mercury), Venus, the son of Surya (Saturn), and all the other constellations; above the regions of the seven Rishis, and the divinities who traverse the atmosphere. Some celestial beings endure for four ages; some for the reign of a Manu: to thee shall be granted the duration of a Kalpa. Thy mother Suniti, in the orb of a bright star, shall abide near thee for a similar term; and all those who, with minds attentive, shall glorify thee at dawn or at eventide, shall acquire exceeding religious merit.

 

Thus the sage Dhruva, having received a boon from Janarddana, the god of gods, and lord of the world, resides in an exalted station. Beholding his glory, Us'anas, the preceptor of the gods and demons, repeated these verses: "Wonderful is the efficacy of this penance, marvellous is its reward, that the seven Rishis should be preceded by Dhruva. This too is the pious Suniti, his parent, who is called Sunrita." Who can celebrate her greatness, who, having given birth to Dhruva, has become the asylum of the three worlds, enjoying to all future time an elevated station, a station eminent above all? He who shall worthily describe the ascent into the sky of Dhruva, for ever shall be freed from all sin, and enjoy the heaven of Indra. Whatever be his dignity, whether upon earth or in heaven, he shall never fall from it, but shall long enjoy life, possessed of every blessing.

 

CHAP. XIII.

 

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

 

PARAS'ARA.--The sons of Dhruva, by his wife S'ambhu, were Bhavya and Slishti. , the wife of the latter, was the mother of five virtuous sons, Ripu, Ripunjaya, Vipra, Vrikala, and Vrikatejas. The son of Ripu, by Vrihati, was the illustrious Chakshusha, who begot the Manu Chakshusha on Pushkarini, of the family of Varuna, the daughter of the venerable patriarch Anaranya. The Manu had, by his wife Navala, the daughter of the patriarch Vairaja, ten noble sons, Uru, Pura, Satadyumna, Tapaswi, Satyavak, Kavi, Agnishtoma, Atiratra, Sudyumna, and Abhimanyu. The wife of Uru, Agneyi, bore six excellent sons, Anga, Sumanas, Swati, Kratu, Angiras, and S'iva. Anga had, by his wife Sunitha, only one son, named Vena, whose right arm was rubbed by the Rishis, for the purpose of producing from it progeny. From the arm of Vena, thus rubbed, sprang a celebrated monarch, named Prithu, by whom, in olden time, the earth was milked for the advantage of mankind.

 

MAITREYA.--Best of Munis, tell me why was the right hand of Vena rubbed by the holy sages, in consequence of which the heroic Prithu was produced.

 

PARAS'ARA.--Sunitha was originally the daughter of Mrityu, by whom she was given to Anga to wife. She bore him Vena, who inherited the evil propensities of his maternal grandfather. When he was inaugurated by the Rishis monarch of the earth, he caused. it to be everywhere proclaimed, that no worship should be performed, no oblations offered, no gifts bestowed upon the Brahmans. "I, the king," said he, "am the lord of sacrifice; for who but I am entitled to the oblations." The Rishis, respectfully approaching the sovereign, addressed him in melodious accents, and said, "Gracious prince, we salute you; hear what we have to represent. For the preservation of your kingdom and your life, and for the benefit of all your subjects, permit us to worship Hari, the lord of all sacrifice, the god of gods, with solemn and protracted rites; a portion of the fruit of which will revert to you. Vishnu, the god of oblations, being propitiated with sacrifice by us, will grant you, oh king, all your desires. Those princes have all their wishes gratified, in whose realms Hari, the lord of sacrifice, is adorned with sacrificial rites." "Who," exclaimed Vena, "is superior to me? who besides me is entitled to worship? who is this Hari, whom you style the lord of sacrifice? Brahma, Janarddana. S'ambhu, Indra, Vayu, Ravi (the sun), Hutabhuk (fire), Varuna, Dhata, Pusha, (the sun), Bhumi (earth), the lord of night (the moon); all these, and whatever other gods there be who listen to our vows; all these are present in the person of a king: the essence of a sovereign is all that is divine. Conscious of this, I have issued my commands, and look that you obey them. You are not to sacrifice, not to offer oblations, not to give alms. As the first duty of women is obedience to their lords, so observance of my orders is incumbent, holy men, on you." "Give command, great king," replied the Rishis, "that piety may suffer no decrease. All this world is but a transmutation of oblations; and if devotion be suppressed, the world is at an end." But Vena was entreated in vain; and although this request was repeated by the sages, he refused to give the order they suggested. Then those pious Munis were filled with wrath, and cried out to each other, "Let this wicked wretch be slain. The impious man who has reviled the god of sacrifice who is without beginning or end, is not fit to reign over the earth." And they fell upon the king, and beat him with blades of holy grass, consecrated by prayer, and slew him, who had first been destroyed by his impiety towards god.

 

Afterwards the Munis beheld a great dust arise, and they said to the people who were nigh, "What is this?" and the people answered and said, "Now that the kingdom is without a king, the dishonest men have begun to seize the property of their neighbours. The great dust that you behold, excellent Munis, is raised by troops of clustering robbers, hastening to fall upon their prey." The sages, hearing this, consulted, and together rubbed the thigh of the king, who had left no offspring, to produce a son. From the thigh, thus rubbed, came forth a being of the complexion of a charred stake, with flattened features (like a negro), and of dwarfish stature. "What am I to do?" cried he eagerly to the Munis. "Sit down" (Nishida), said they; and thence his name was Nishada. His descendants, the inhabitants of the Vindhya mountain, great Muni, are still called Nishadas, and are characterized by the exterior tokens of depravity. By this means the wickedness of Versa was expelled; those Nishadas being born of his sins, and carrying them away. The Brahmans then proceeded to rub the right arm of the king, from which friction was engendered the illustrious son of Vena, named Prithu, resplendent in person, as if the blazing deity of Fire bad been manifested.

 

There then fell from the sky the primitive bow (of Mahadeva) named Ajagava, and celestial arrows, and panoply from heaven. At the birth of Prithu all living creatures rejoiced; and Vena, delivered by his being born from the hell named Put, ascended to the realms above. The seas and rivers, bringing jewels from their depths, and water to perform the ablutions of his installation, appeared. The great parent of all, Brahma, with the gods and the descendants of Angiras (the fires), and with all things animate or inanimate, assembled and performed the ceremony of consecrating the son of Vena. Beholding in his right hand the (mark of the) discus of Vishnu, Brahma recognised a portion of that divinity in Prithu, and was much pleased; for the mark of Vishnu's discus is visible in the hand of one who is born to be a universal emperor, one whose power is invincible even by the gods.

 

The mighty Prithu, the son of Veda, being thus invested with universal dominion by those who were skilled in the rite, soon removed the grievances of the people whom his father had oppressed, and from winning their affections he derived the title of Raja, or king. The waters became solid, when he traversed the ocean: the mountains opened him a path: his banner passed unbroken (through the forests): the earth needed not cultivation; and at a thought food was prepared: all kine were like the cow of plenty: honey was stored in every flower. At the sacrifice of the birth of Prithu, which was performed by Brahma, the intelligent Suta (herald or bard) was produced, in the juice of the moon-plant, on the very birth-day: at that great sacrifice also was produced the accomplished Magadha: and the holy sages said to these two persons, "Praise ye the king Prithu, the illustrious son of Vena; for this is your especial function, and here is a fit subject for your praise." But they respectfully replied to the Brahmans, "We know not the acts of the new-born king of the earth; his merits are not understood by us; his fame is not spread abroad: inform us upon what subject we may dilate in his praise." "Praise the king," said the Rishis, "for the acts this heroic monarch will perform; praise him for the virtues he will display."

 

The king, hearing these words, was much pleased, and reflected that person acquire commendation by virtuous actions, and that consequently his virtuous conduct would be the theme of the eulogium which the bards were about to pronounce: whatever merits, then, they should panegyrize in their encomium, he determined that he would endeavour to acquire; and if they should point out what faults ought to be avoided, he would try to shun them. He therefore listened attentively, as the sweet-voiced encomiasts celebrated the future virtues of Prithu, the enlightened son of Vena.

 

"The king is a speaker of truth, bounteous, an observer of his promises; he is wise, benevolent, patient, valiant, and a terror to the wicked; he knows his duties; he acknowledges services; he is compassionate and kind-spoken; he respects the venerable; he performs sacrifices; he reverences the Brahmans; he cherishes the good; and in administering justice is indifferent to friend or foe."

 

The virtues thus celebrated by the Suta and the Magadha were cherished in the remembrance of the Raja, and practised by him when occasion arose. Protecting this earth, the monarch performed many great sacrificial ceremonies, accompanied by liberal donations. His subjects soon approached him, suffering from the famine by which they were afflicted, as all the edible plants had perished during the season of anarchy. In reply to his question of the cause of their coming, they told him, that in the interval in which the earth was without a king all vegetable products had been withheld, and that consequently the people had perished. "Thou," said they, "art the bestower of subsistence to us; thou art appointed, by the creator, the protector of the people: grant us vegetables, the support of the lives of thy subjects, who are perishing with hunger."

 

On hearing this, Prithu took up his divine bow Ajagava, and his celestial arrows, and in great wrath marched forth to assail the Earth. Earth, assuming the figure of a cow, fled hastily from him, and traversed, through fear of the king, the regions of Brahma and the heavenly spheres; but wherever went the supporter of living things, there she beheld Vainya with uplifted weapons: at last, trembling with terror, and anxious to escape his arrows, the Earth addressed Prithu, the hero of resistless prowess. "Know you not, king of men," said the Earth, "the sin of killing a female, that you thus perseveringly seek to slay me." The prince replied; "When the happiness of many is secured by. the destruction of one malignant being, the death of that being is an act of virtue." "But," said the Earth, "if, in order to promote the welfare of your subjects, you put an end to me, whence, best of monarchs, will thy people derive their support." "Disobedient to my rule," rejoined Prithu, "if I destroy thee, I will support my people by the efficacy of my own devotions." Then the Earth, overcome with apprehension, and trembling in every limb, respectfully saluted the king, and thus spake: "All undertakings are successful, if suitable means of effecting them are employed.

 

I will impart to you means of success, which you can make use of if you please. All vegetable products are old, and destroyed by me; but at your command I will restore them, as developed from my milk. Do you therefore, for the benefit of mankind, most virtuous of princes, give me that calf, by which I may be able to secrete milk. Make also all places level, so that I may cause my milk, the seed of all vegetation, to flow everywhere around."

 

Prithu accordingly uprooted the mountains, by hundreds and thousands, for myriads of leagues, and they were thenceforth piled upon one another. Before his time there were no defined boundaries of villages or towns, upon the irregular surface of the earth; there was no cultivation, no pasture, no agriculture, no highway for merchants: all these things (or all civilization) originated in the reign of Prithu. Where the ground was made level, the king induced his subjects to take up their abode. Before his time, also, the fruits and roots which constituted the food of the people were procured with great difficulty, all vegetables having been destroyed; and he therefore, having made Swayambhuva Manu the calf [*8], milked the Earth, and received the milk into his own hand, for the benefit of mankind. Thence proceeded all kinds of corn and vegetables upon which people subsist now and perpetually. By granting life to the Earth, Prithu was as her father, and she thence derived the patronymic appellation Prithivi (the daughter of Prithu). Then the gods, the sages, the demons, the Rakshasas, the Gandharbhas, Yakshas, Pitris, serpents, mountains, and trees, took a milking vessel suited to their kind, and milked the earth of appropriate milk, and the milker and the calf were both peculiar to their own species.

 

This Earth, the mother, the nurse, the receptacle, and nourisher of all existent things, was produced from the sole of the foot of Vishnu. And thus was born the mighty Prithu, the heroic son of Vena, who was the lord of the earth, and who, from conciliating the affections of the people, was the first ruler to whom the title of Raja was ascribed. Whoever shall recite this story of the birth of Prithu, the son of Vena, shall never suffer any retribution for the evil he may have committed: and such is the virtue of the tale of Prithu's birth, that those who hear it repeated shall be relieved from affliction.

 

 CHAP. XIV.

 

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

 

PRITHU had two valiant sons, Antarddhi and Pali. The son of Antarddhana, by his wife Sikhandini, was Havirdhana, to whom Dhishana, a princess of the race of Agni, bore six sons, Prachinaverhis, S'ukra, Gaya, Krishna, Vraja, and Ajina. The first of these was a mighty prince and patriarch, by whom mankind was multiplied after the death of Havirdhana. He was called Prachinaverhis from his placing upon the earth the sacred grass, pointing to the east. At the termination of a rigid penance the married Savarna, the daughter of the ocean, who had been previously betrothed to him, and who had by the king ten sons, who were all styled Prachetasas, and were skilled in military science: they all observed the same duties, practised religious austerities, and remained immersed in the bed of the sea for ten thousand years.

 

MAITREYA.--You can inform me, great sage, why the magnanimous Prachetasas engaged in penance in the waters of the sea.

 

PARAS'ARA.--The sons of Prachinaverhis were originally informed by their father, who had been appointed as a patriarch, and whose mind was intent on multiplying mankind, that the had been respectfully enjoined by Brahma, the god of gods, to labour to this end, and that he had promised obedience: "now therefore," continued he, "do you, my sons, to oblige me, diligently promote the increase of the people, for the orders of the father of all creatures are entitled to respect." The sons of the king, having heard their father's words, replied, "So be it;" but they then inquired of him, as he could best explain it, by what means they might accomplish the augmentation of mankind. He said to them; "Whoever worships Vishnu, the bestower of good, attains undoubtedly the object of his desires: there is no other mode. What further can I tell you? Adore therefore Govinda, who is Hari, the lord of all beings, in order to effect the increase of the human race, if you wish to succeed.

 

The eternal Purushottama is to be propitiated by him who wishes for virtue, wealth, enjoyment, or liberation. Adore him, the imperishable, by whom, when propitiated, the world was first created, and mankind will assuredly be multiplied."

 

Thus instructed by their father, the ten Prachetasas plunged into the depths of the ocean, and with minds wholly devoted to Narayana, the sovereign of the universe, who is beyond all worlds, were engrossed by religious austerity for ten thousand years: remaining there, they with fixed thoughts praised Hari, who, when propitiated, confers on those who praise him all that they desire.

 

MAITREYA.--The excellent praises that the Prachetasas addressed to Vishnu, whilst they stood in the deep, you, oh best of Munis, are qualified to repeat to me.

 

PARAS'ARA.--Hear, Maitreya, the hymn which the Prachetasas, as they stood in the waters of the sea, sang of old to Govinda, their nature being identified with him:--

 

"We bow to him whose glory is the perpetual theme of every speech; him first, him last; the supreme lord of the boundless world; who is primeval light; who is without his like; indivisible and infinite; the origin of all existent things, movable or stationary. To that supreme being who is one with time, whose first forms, though he be without form, are day and evening and night, be adoration. Glory to him, the life of all living things, who is the same with the moon, the receptacle of ambrosia, drunk daily by the gods and progenitors: to him who is one with the sun, the cause of heat and cold and rain, who dissipates the gloom, and illuminates the sky with his radiance: to him who is one with earth, all-pervading, and the asylum of smell and other objects of sense, supporting the whole world by its solidity. We adore that form of the deity Hari which is water, the womb of the world, the seed of all living beings. Glory to the mouth of the gods, the eater of the Havya; to the eater of the Kavya, the mouth of the progenitors; to Vishnu, who is identical with fire; to him who is one with air, the origin of ether, existing as the five vital airs in the body, causing constant vital action; to him who is identical with the atmosphere, pure, illimitable, shapeless, separating all creatures. Glory to Krishna, who is Brahma in the form of sensible objects, who is ever the direction of the faculties of sense. We offer salutation to that supreme Hari who is one with the senses, both subtle and substantial, the recipient of all impressions, the root of all knowledge: to the universal soul, who, as internal intellect, delivers the impressions received by the senses to soul: to him who has the properties of Prakriti; in whom, without end, rest all things; from whom all things proceed; and who is that into which all things resolve. We worship that Purushottoma, the god who is pure spirit, and who, without qualities, is ignorantly considered as endowed with qualities. We adore that supreme Brahma, the ultimate condition of Vishnu, unproductive, unborn, pure, void of qualities, and free from accidents; who is neither high nor low, neither bulky nor minute, has neither shape, nor colour, nor shadow, nor substance, nor affection, nor body; who is neither etherial nor susceptible of contact, smell, or taste; who has neither eyes, nor ears, nor motion, nor speech, nor breath, nor mind, nor name, nor race, nor enjoyment, nor splendour; who is without cause, without fear, without error, without fault, undecaying, immortal, free from passion, without sound, imperceptible, inactive, independent of place or time, detached from all investing properties; but (illusively) exercising irresistible might, and identified with all beings, dependent upon none. Glory to that nature of Vishnu which tongue can not tell, nor has eye beheld."

 

Thus glorifying Vishnu, and intent in meditation on him, the Prachetasas passed ten thousand years of austerity in the vast ocean; on which Hari, being pleased with them, appeared to them amidst the waters, of the complexion of the full-blown lotus leaf. Beholding him mounted on the king of birds, Garuda, the Prachetasas bowed down their heads in devout homage; when Vishnu said to them, "Receive the boon you have desired; for I, the giver of good, am content with you, and am present." The Prachetasas replied to him with reverence, and told him that the cause of their devotions was the command of their father to effect the multiplication of mankind. The god, having accordingly granted to them the object of their prayers, disappeared, and they came up from the water.

 

CHAP. XV.

 

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

 

WHILST the Prachetasas were thus absorbed in their devotions, the trees spread and overshadowed the unprotected earth, and the people perished: the winds could not blow; the sky was shut out by the forests; and mankind was unable to labour for ten thousand years. When the sages, coming forth from the deep, beheld this, they were angry, and, being incensed, wind and flame issued from their mouths. The strong wind tore up the trees by their roots, and left them sear and dry, and the fierce fire consumed them, and the forests were cleared away. When Soma (the moon), the sovereign of the vegetable world, beheld all except a few of the trees destroyed, he went to the patriarchs, the Prachetasas, and said, "Restrain your indignation, princes, and listen to me. I will form an alliance between you and the trees. Prescient of futurity, I have nourished with my rays this precious maiden, the daughter of the woods. She is called Marisha, and is assuredly the offspring of the trees. She shall be your bride, and the multiplier of the race of Dhruva. From a portion of your lustre and a portion of mine, oh mighty sages, the patriarch Daksha shall be born of her, who, endowed with a part of me, and composed of your vigour, shall be as resplendent as fire, and shall multiply the human race.

 

"There was formerly (said Soma) a sage named Kandu, eminent in holy wisdom, who practised pious austerities on the lovely borders of the Gomati river. The king of the gods sent the nymph Pramlocha to disturb his penance, and the sweet-smiling damsel diverted the sage from his devotions. They lived together, in the valley of Mandara, for a hundred and fifty years; during which, the mind of the Muni was wholly given up to enjoyment. At the expiration of this period the nymph requested his permission to return to heaven; but the Muni, still fondly attached to her, prevailed upon her to remain for some time longer; and the graceful damsel continued to reside for another hundred years, and delight the great sage by her fascinations. Then again she preferred her suit to be allowed to return to the abodes of the gods; and again the Muni desired her to remain. At the expiration of more than a century the nymph once more said to him, with a smiling countenance, 'Brahman, I depart;' but the Muni, detaining the fine-eyed damsel, replied, 'Nay, stay yet a little; you will go hence for a long period.' Afraid of incurring an imprecation, the graceful nymph continued with the sage for nearly two hundred years more, repeatedly asking his permission to go to the region of the king of the gods, but as often desired by him to remain. Dreading to be cursed by him, and excelling in amiable manners, well knowing also the pain that is inflicted by separation from an object of affection, she did not quit the Muni, whose mind, wholly subdued by love, became every day more strongly attached to her.

 

"On one occasion the sage was going forth from their cottage in a great hurry. The nymph asked him where he was going. 'The day,' he replied, 'is drawing fast to a close: I must perform the Sandhya worship, or a duty will be neglected.' The nymph smiled mirthfully as she rejoined, 'Why do you talk, grave sir, of this day drawing to a close: your day is a day of many years, a day that must be a marvel to all: explain what this means.' The Muni said, 'Fair damsel, you came to the river-side at dawn; I beheld you then, and you then entered my hermitage. It is now the revolution of evening, and the day is gone. What is the meaning of this laughter? Tell me the truth.' Pramlocha. answered, 'You say rightly,' venerable Brahman, 'that I came hither at morning dawn, but several hundred years have passed since the time of my arrival. This is the truth.' The Muni, on hearing this, was seized with astonishment, and asked her how long he had enjoyed her society: to which the nymph replied, that they had lived together nine hundred and seven years, six months, and three days. The Muni asked her if she spoke the truth, or if she was in jest; for it appeared to him that they had spent but one day together: to which Pramlocha replied, that she should not dare at any time to tell him who lived in the path of piety an untruth, but particularly when she had been enjoined by him to inform him what had passed.

 

"When the Muni, princes, had heard these words, and knew that it was the truth, he began to reproach himself bitterly, exclaiming, 'Fie, fie upon me; my penance has been interrupted; the treasure of the learned and the pious has been stolen from me; my judgment has been blinded: this woman has been created by someone to beguile me: Brahma is beyond the reach of those agitated by the waves of infirmity. I had subdued my passions, and was about to attain divine knowledge. This was foreseen by him by whom this girl has been sent hither. Fie on the passion that has obstructed my devotions. All the austerities that would have led to acquisition of the wisdom of the Vedas have been rendered of no avail by passion that is the road to hell.' The pious sage, having thus reviled himself, turned to the nymph, who was sitting nigh, and said to her, 'Go, deceitful girl, whither thou wilt: thou hast performed the office assigned thee by the monarch of the gods, of disturbing my penance by thy fascinations. I will not reduce thee to ashes by the fire of my wrath. Seven paces together is sufficient for the friendship of the virtuous, but thou and I have dwelt together. And in truth what fault hast thou committed? why should I be wroth with thee? The sin is wholly mine, in that I could not subdue my passions: yet fie upon thee, who, to gain favour with Indra, hast disturbed my devotions; vile bundle of delusion.'

 

"Thus spoken to by the Muni, Pramlocha stood trembling, whilst big drops of perspiration started from every pore; till he angrily cried to her, 'Depart, begone.' She then, reproached by him, went forth from his dwelling, and, passing through the air, wiped the perspiration from her person with the leaves of the trees. The nymph went from tree to tree, and as with the dusky shoots that crowned their summits she dried her limbs, which were covered with moisture, the child she had conceived by the Rishi came forth from the pores of her skin in drops of perspiration. The trees received the living dews, and the winds collected them into one mass. "This," said Soma, "I matured by my rays, and gradually it increased in size, till the exhalation that had rested on the tree tops became the lovely girl named Marisha. The trees will give her to you, Prachetasas: let your indignation be appeased. She is the progeny of Kandu, the child of Pramlocha, the nursling of the trees, the daughter of the wind and of the moon. The holy Kandu, after the interruption of his pious exercises, went, excellent princes, to the region of Vishnu, termed Purushottama, where, Maitreya, with his whole mind he devoted himself to the adoration of Hari; standing fixed, with uplifted arms, and repeating the prayers that comprehend the essence of divine truth."

 

The Prachetasas said, "We are desirous to hear the transcendental prayers, by inaudibly reciting which the pious Kandu propitiated Kes'ava." On which Soma repeated as follows: "'Vishnu is beyond the boundary of all things: he is the infinite: he is beyond that which is boundless: he is above all that is above: he exists as finite truth: he is the object of the Veda; the limit of elemental being; unappreciable by the senses; possessed of illimitable might: he is the cause of cause; the cause of the cause of cause; the cause of finite cause; and in effects, he, both as every object and agent, preserves the universe: he is Brahma the lord; Brahma all beings; Brahma the progenitor of all beings; the imperishable: he is the eternal, undecaying, unborn Brahma, incapable of increase or diminution: Purushottama is the everlasting, untreated, immutable Brahma. May the imperfections of my nature be annihilated through his favour.' Reciting this eulogium, the essence of divine truth, and propitiating Kes'ava, Kandu obtained final emancipation.

 

"Who Marisha was of old I will also relate to you, as the recital of her meritorious acts will be beneficial to you. She was the widow of a prince, and left childless at her husband's death: she therefore zealously worshipped Vishnu, who, being gratified by her adoration, appeared to her, and desired her to demand a boon; on which she revealed to him the wishes of her heart. 'I have been a widow, lord,' she exclaimed, 'even from my infancy, and my birth has been in vain: unfortunate have I been, and of little use, oh sovereign of the world. Now therefore I pray thee that in succeeding births I may have honourable husbands, and a son equal to a patriarch amongst men: may I be possessed of affluence and beauty: may I he pleasing in the sight of all: and may I be born out of the ordinary course. Grant these prayers, oh thou who art propitious to the devout.' Hrishikes'a, the god of gods, the supreme giver of all blessings, thus prayed to, raised her from her prostrate attitude, and said, 'In another life you shall have ten husbands of mighty prowess, and renowned for glorious acts; and you shall have a son magnanimous and valiant, distinguished by the rank of a patriarch, from whom the various races of men shall multiply, and by whose posterity the universe shall be filled. You, virtuous lady, shall be of marvellous birth, and you shall be endowed with grace and loveliness, delighting the hearts of men.' Thus, having spoken, the deity disappeared, and the princess was accordingly afterwards born as Marisha, who is given to you for a wife."

 

Soma having concluded, the Prachetasas took Marisha, as he had enjoined them, righteously to wife, relinquishing their indignation against the trees: and upon her they begot the eminent patriarch Daksha, who had (in a former life) been born as the son of Brahma. This great sage, for the furtherance of creation, and the increase of mankind, created progeny. Obeying the command of Brahma, he made movable and immovable things, bipeds and quadrupeds; and subsequently, by his will, gave birth to females, ten of whom he bestowed on Dharma, thirteen on Kas'yapa, and twenty-seven, who regulate the course of time, on the moon. Of these, the gods, the Titans, the snake-gods, cattle, and birds, the singers and dancers of the courts of heaven, the spirits of evil, and other beings, were born. From that period forwards living creatures were engendered by sexual intercourse: before the time of Daksha they were variously propagated, by the will, by sight, by touch, and by the influence of religious austerities practised by devout sages and holy saints.

 

MAITREYA.--Daksha, as I have formerly heard, was born from the right thumb of Brahma: tell me, great Muni, how he was regenerate as the son of the Prachetasas. Considerable perplexity also arises in my mind, how he, who, as the son of Marisha, was the grandson of Soma, could be also his father-in-law.

 

PARAS'ARA.--Birth and death are constant in all creatures: Rishis and sages, possessing divine vision, are not perplexed by this. Daksha and the other eminent Munis are present in every age, and in the interval of destruction cease to be: of this the wise man entertains no doubt. Amongst them of old there was neither senior nor junior; rigorous penance and acquired power were the sole causes of any difference of degree amongst these more than human beings.

 

MAITREYA.--Narrate to me, venerable Brahman, at length, the birth of the gods, Titans, Gandharbas, serpents, and goblins.

 

PARAS'ARA.--In what manner Daksha created living creatures, as commanded by Brahma, you shall hear. In the first place he willed into existence the deities, the Rishis, the quiristers of heaven, the Titans, and the snake-gods. Finding that his will-born progeny did not multiply themselves, he determined, in order to secure their increase, to establish sexual intercourse as the means of multiplication. For this purpose he espoused Asikni, the daughter of the patriarch Virana, a damsel addicted to devout practices, the eminent supportress of the world. By her the great father of mankind begot five thousand mighty sons, through whom he expected the world should be peopled. Narada, the divine Rishi, observing them desirous to multiply posterity, approached them, and addressed them in a friendly tone: "Illustrious Haryaswas, it is evident that your intention is to beget posterity; but first consider this: why should you, who, like fools, know not the middle, the height, and depth of the world, propagate offspring? When your intellect is no more obstructed by interval, height, or depth, then how, fools, shall ye not all behold the term of the universe?" Having heard the words of Narada, the sons of Daksha dispersed themselves through the regions, and to the present day have not returned; as rivers that lose themselves in the ocean come back no more.

 

The Haryaswas having disappeared, the patriarch Daksha begot by the daughter of Virana a thousand other sons. They, who were named Savalaswas, were desirous of engendering posterity, but were dissuaded by Narada in a similar manner. They said to one another, "What the Muni has observed is perfectly just. We must follow the path that our rothers have travelled, and when we have ascertained the extent of the universe, we will multiply our race." Accordingly they scattered themselves through the regions, and, like rivers flowing into the sea, they returned not again. Henceforth brother seeking for brother disappears, through ignorance of the products of the first principle of things. Daksha the patriarch, on finding that all these his sons had vanished, was incensed, and denounced an imprecation upon Narada.

 

Then, Maitreya, the wise patriarch, it is handed down to us, being anxious to people the world, created sixty daughters of the daughter of Virana; ten of whom he gave to Dharma, thirteen to Kas'yapa, and twenty-seven to Soma, four to Arishtanemi, two to Bahuputra, two to Angiras, and two to Kris'as'wa. I will tell you their names. Arundhati, Vasu, Yami, Lamba, Bhanu, Marutwati, Sankalpa, Muhurtta, Sadhya, and Vis'wa were the ten wives of Dharma, and bore him the following progeny. The sons of Vis'wa were the Vis'wadevas; and the Sadhyas, those of Sadhya. The Maruts, or winds, were the children of Marutwati; the Vasus, of Vasu. The Bhanus (or suns) of Bhanu; and the deities presiding over moments, of Muhurtta. Ghosha was the son of Lamba (an arc of the heavens); Nagavithi (the milky way), the daughter of Yami (night). The divisions of the earth were born of Arundhati; and Sankalpa (pious purpose), the soul of all, was the son of Sankalpa. The deities called Vasus, because, preceded by fire, they abound in splendour and might, are severally named Apa, Dhruva, Soma, Dhava (fire), Anila (wind), Anala (fire), Pratyusha (day-break), and Prabhasa (light). The four sons of Apa were Vaitandya, S'rama (weariness), Sranta (fatigue), and Dhur (burthen). Kala (time), the cherisher of the world, was the son of Dhruva. The son of Soma was Varchas (light), who was the father of Varchaswi (radiance). Dhava had, by his wife Manohara (loveliness), Dravina, Hutahavyavaha, S'is'ira, Prana, and Ramana. The two sons of Anila (wind), by his wife S'iva, were Manojava (swift as thought) and Avijnatagati (untraceable motion). The son of Agni (fire), Kumara, was born in a clump of S'ara reeds: his sons were Sakha, Visakha, Naigameya, and Prishthaja. The offspring of the Krittikas was named Kartikeya. The son of Pratyusha was the Rishi named Devala, who had two philosophic and intelligent sons. The sister of Vachaspati, lovely and virtuous, Yogasiddha, who pervades the wholes world without being devoted to it, was the wife of Prabhasa, the eighth of the Vasus, and bore to him the patriarch Viswakarma, the author of a thousand arts, the mechanist of the gods, the fabricator of all ornaments, the chief of artists, the constructor of the self-moving chariots of the deities, and by whose skill men obtain subsistence. Ajaikapad, Ahirvradhna, and the wise Rudra Twashtri, were born; and the self-born son of Twashtri was also the celebrated Vis'warupa. There are eleven well-known Rudras, lords of the three worlds, or Hara, Bahurupa, Tryambaka, Aparajita, Vrishakapi, Sambhu, Kaparddi, Raivata, Mrigavyadha, Sarva, and Kapali; but there are a hundred appellations of the immeasurably mighty Rudras.

 

The daughters of Daksha who were married to Kas'yapa were Aditi, Diti, Danu, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavas'a, Ida, Khasa, Kadru, and Muni [*19]; whose progeny I will describe to you. There were twelve celebrated deities in a former Manwantara, called Tushitas, who, upon the approach of the present period, or in the reign of the last Manu, Chakshusha, assembled, and said to one another, "Come, let us quickly enter into the womb of Aditi, that we may be born in the next Manwantara, for thereby we shall again enjoy the rank of gods:" and accordingly they were born the sons of Kas'yapa, the son of Marichi, by Aditi, the daughter of Daksha; thence named the twelve Adityas; whose appellations were respectively, Vishnu, S'akra, Aryaman, Dhuti, Twashtri, Pushan, Vivaswat, Savitri, Mitra, Varuna, Ans'a, and Bhaga. These, who in the Chakshusha Manwantara were the gods called Tushitas, were called the twelve Adityas in the Manwantara of Vaivas'wata.

 

The twenty-seven daughters of the patriarch who became the virtuous wives of the moon were all known as the nymphs of the lunar constellations, which were called by their names, and had children who were brilliant through their great splendour. The wives of Arishtanemi bore him sixteen children. The daughters of Bahuputra were the four lightnings. The excellent Pratyangirasa Richas were the children of Angiras, descended from the holy sage: and the deified weapons of the gods were the progeny of Kris'as'wa.

 

These classes of thirty-three divinities are born again at the end of a thousand ages, according to their own pleasure; and their appearance and disappearance is here spoken of as birth and death: but, Maitreya, these divine personages exist age after age in the same manner as the sun sets and rises again.

 

It has been related to us, that Diti had two sons by Kas'yapa, named Hiranyakas'ipu and the invincible Hiranyaksha: she had also a daughter, Sinka, the wife of Viprachitti. Hiranyakas'ipu was the father of four mighty sons, Anuhlada, Hlada, the wise Prahlada, and the heroic Sanhlada, the augmentor of the Daitya race. Amongst these, the illustrious Prahlada, looking on all things with indifference, devoted his whole faith to Janarddana. The flames that were lighted by the king of the Daityas consumed not him, in whose heart Vasudeva was cherished; and all the earth trembled when, bound with bonds, he moved amidst the waters of the ocean. His firm body, fortified by a mind engrossed by Achyuta, was unwounded by the weapons hurled on him by order of the Daitya monarch; and the serpents sent to destroy him breathed their venomous flames upon him in vain. Overwhelmed with rocks, he yet remained unhurt; for he never forgot Vishnu, and the recollection of the deity was his armour of proof. Hurled from on high by the king of the Daityas, residing in Swerga, earth received him unharmed. The wind sent into his body to wither him up was itself annihilated by him, in whom Madhusudana was present. The fierce elephants of the spheres broke their tusks, and vailed their pride, against the firm breast which the lord of the Daityas had ordered them to assault. The ministrant priests of the monarch were baffled in all their rites for the destruction of one so steadily attached to Govinda: and the thousand delusions of the fraudulent Samvara, counteracted by the discus of Krishna, were practised without success. The deadly poison administered by his father's officers he partook of unhesitatingly, and without its working any visible change; for he looked upon the world with mind undisturbed, and, full of benignity, regarded all things with equal affection, and as identical with himself. He was righteous; an inexhaustible mine of purity and truth; and an unfailing model for all pious men.

 

CHAP. XVI.

 

Inquiries of Maitreya respecting the history of Prahlada.

 

MAITREYA.--Venerable Muni, you have described to me the races of human beings, and the eternal Vishnu, the cause of this world; but who was this mighty Prahlada, of whom you have last spoken; whom fire could not burn; who died not, when pierced by weapons; at whose presence in the waters earth trembled, shaken by his movements, even though in bonds; and who, overwhelmed with rocks, remained unhurt. I am desirous to hear an account of the unequalled might of that sage worshipper of Vishnu, to whose marvellous history you have alluded. Why was he assailed by the weapons of the sons of Diti? why was so righteous a person thrown into the sea? wherefore was he overwhelmed with rocks? why bitten by venomous snakes? why hurled from the mountain crest? why cast into the flames? why was he made a mark for the tusks of the elephants of the spheres? wherefore was the blast of death directed against him by the enemies of the gods? why did the priests of the Daityas practise ceremonies for his destruction? why were the thousand illusions of Samvara exercised upon him? and for what purpose was deadly poison administered to him by the servants of the king, but which was innocuous as food to his sagacious son? All this I am anxious to hear: the history of the magnanimous Prahlada; a legend of great marvels. Not that it is a wonder that he should have been uninjured by the Daityas; for who can injure the man that fixes his whole heart on Vishnu? but it is strange that such inveterate hatred should have been shewn, by his own kin, to one so virtuous, so unweariedly occupied in worshipping Vishnu. You can explain to me for what reason the sons of Diti offered violence to one so pious, so illustrious, so attached to Vishnu, so free from guile. Generous enemies wage no war with such as he was, full of sanctity and every excellence; how should his own father thus behave towards him? Tell me therefore, most illustrious Muni, the whole story in detail: I wish to hear the entire narrative of the sovereign of the Daitya race.

 

  CHAP. XVII.

 

Legend of Prahlada. Hiranyakas'ipu, the sovereign of the universe: the gods dispersed or in servitude to him: Prahlada, his son, remains devoted to Vishnu: questioned by his father, he praises Vishnu: Hiranyakas'ipu orders him to be put to death, but in vain: his repeated deliverance: he teaches his companions to adore Vishnu.?

 

PARAS'ARA.--Listen, Maitreya, to the story of the wise and magnanimous Prahlada, whose adventures are ever interesting and instructive. Hiranyakas'ipu, the son of Diti, had formerly brought the three worlds under his authority, confiding in a boon bestowed upon him by Brahma. He had usurped the sovereignty of Indra, and exercised of himself the functions of the sun, of air, of the lord of waters, of fire, and of the moon. He himself was the god of riches; he was the judge of the dead; and he appropriated to himself, without reserve, all that was offered in sacrifice to the gods. The deities therefore, flying from their seats in heaven, wandered, through fear of the Daitya, upon the earth, disguised in mortal shapes. Having conquered the three worlds, he was inflated with pride, and, eulogized by the Gandharbas, enjoyed whatever he desired. The Gandharbas, the Siddhas, and the snake-gods all attended upon the mighty Hiranyakas'ipu, as he sat at the banquet. The Siddhas delighted stood before him, some playing on musical instruments, some singing songs in his praise, and others shouting cries of victory; whilst the nymphs of heaven danced gracefully in the crystal palace, where the Asura with pleasure quaffed the inebriating cup.

 

The illustrious son of the Daitya king, Prahlada, being yet a boy, resided in the dwelling of his preceptor, where he read such writings as are studied in early years. On one occasion he came, accompanied by his teacher, to the court of his father, and bowed before his feet as he was drinking. Hiranyakas'ipu desired his prostrate son to rise, and said to him, "Repeat, boy, in substance, and agreeably, what during the period of your studies you have acquired." "Hear, sire," replied Prahlada, "what in obedience to your commands I will repeat, the substance of all I have learned: listen attentively to that which wholly occupies my thoughts. I have learned to adore him who is without beginning, middle, or end, increase or diminution; the imperishable lord of the world, the universal cause of causes." On hearing these words, the sovereign of the Daityas, his eyes red with wrath, and lip swollen with indignation, turned to the preceptor of his son, and said, "Vile Brahman, what is this preposterous commendation of my foe, that, in disrespect to me, you have taught this boy to utter?" "King of the Daityas," replied the Guru, "it is not worthy of you to give way to passion: that which your son has uttered, he has not been taught by me." "By whom then," said Hiranyakas'ipu to the lad, "by whom has this lesson, boy, been taught you? your teacher denies that it proceeds from him." "Vishnu, father," answered Prahlada, "is the instructor of the whole world: what else should any one teach or learn, save him the supreme spirit?" "Blockhead," exclaimed the king, "who is this Vishnu, whose name you thus reiterate so impertinently before me, who am the sovereign of the three worlds?" "The glory of Vishnu," replied Prahlada, "is to be meditated upon by the devout; it cannot be described: he is the supreme lord, who is all things, and from whom all things proceed." To this the king rejoined, "Are you desirous of death, fool, that you give the title of supreme lord to any one whilst I survive?" "Vishnu, who is Brahma," said Prahlada, "is the creator and protector, not of me alone, but of all human beings, and even, father, of you: he is the supreme lord of all. Why should you, sire, be offended?" Hiranyakas'ipu then exclaimed, "What evil spirit has entered into the breast of this silly boy, that thus, like one possessed, he utters such profanity?" "Not into my heart alone," said Prahlada, "has Vishnu entered, but he pervades all the regions of the universe, and by his omnipresence influences the conduct of all beings, mine, fattier, and thine." "Away with the wretch!" cried the king; "take him to his preceptor's mansion. By whom could he have been instigated to repeat the lying praises of my foe?"

 

According to the commands of his father, Prahlada was conducted by the Daityas back to the house of his Guru; where, assiduous in attendance on his preceptor, he constantly improved in wisdom. After a considerable time had elapsed, the sovereign of the Asuras sent for him again; and on his arrival in his presence, desired him to recite some poetical composition. Prahlada immediately began, "May he from whom matter and soul originate, from whom all that moves or is unconscious proceeds, he who is the cause of all this creation, Vishnu, be favourable unto us!" On hearing which, Hiranyakas'ipu exclaimed, "Kill the wretch! he is not fit to live, who is a traitor to his friends, a burning brand to his own race!" and his attendants, obedient to his orders, snatched up their weapons, and rushed in crowds upon Prahlada, to destroy him. The prince calmly looked upon them, and said, "Daityas, as truly as Vishnu is present in your weapons and in my body, so truly shall those weapons fail to harm me:" and accordingly, although struck heavily and repeatedly by hundreds of the Daityas, the prince felt not the least pain, and his strength was ever renewed. His father then endeavoured to persuade him to refrain from glorifying his enemy, and promised him immunity if the would not be so foolish as to persevere but Prahlada replied, that he felt no fear as long as his immortal guardian against all dangers was present in his mind, the recollection of whom was alone sufficient to dissipate all the perils consequent upon birth or human infirmities.

 

Hiranyakas'ipu, highly exasperated, commanded the serpents to fall upon his disobedient and insane son, and bite him to death with their envenomed fangs: and thereupon the great snakes Kuhaka, Takshaka, and Andhaka, charged with fatal poison, bit the prince in every part of his body; but he, with thoughts immovably fixed on Krishna, felt no pain from their wounds, being immersed in rapturous recollections of that divinity. Then the snakes cried to the king, and said, "Our fangs are broken; our jewelled crests are burst; there is fever in our, hoods, and fear in our hearts; but the skin of the youth is still unscathed: have recourse, monarch of the Daityas, to some other expedient." "Ho, elephants of the skies!" exclaimed the demon; "unite your tusks, and destroy this deserter from his father, and conspirer with my foes. It is thus that often our progeny are our destruction, as fire consumes the wood from which it springs." The young prince was then assailed by the elephants of the skies, as vast as mountain peaks; cast down upon the earth, and trampled on, and gored by their tusks: but he continued to call to mind Govinda, and the tusks of the elephants were blunted against his breast. "Behold," he said to his father, "the tusks of the elephants, as hard as adamant, are blunted; but this is not by any strength of mine: calling upon Janarddana is my defence against such fearful affliction."

 

Then said the king to his attendants, "Dismiss the elephants, and let fire consume him; and do thou, deity of the winds, blow up the fire, that this wicked wretch may be consumed." And the Danavas piled a mighty heap of wood around the prince, and kindled a fire, to burn him, as their master had commanded. But Prahlada cried, "Father, this fire, though blown up by the winds, burneth me not; and all around I behold the face of the skies, cool and fragrant, with beds of lotus flowers."

 

Then the Brahmans who were the sons of Bhargava, illustrious priests, and reciters of the Sama-Veda, said to the king of the Daityas, "Sire, restrain your wrath against your own son. How should anger succeed in finding a place in heavenly mansions? As for this lad, we will be his instructors, and teach him obediently to labour for the destruction of your foes. Youth is the season, king, of many errors; and you should not therefore be relentlessly offended with a child. If he will not listen to us, and abandon the cause of Hari, we will adopt infallible measures to work his death." The king of the Daityas, thus solicited by the priests, commanded the prince to be liberated from the midst of the flames.

 

Again established in the dwelling of his preceptor, Prahlada gave lessons himself to the sons of the demons, in the intervals of his leisure. "Sons of the offspring of Diti," he was accustomed to say to them, "hear from me the supreme truth; nothing else is fit to be regarded; nothing, else here is an object to be coveted. Birth, infancy, and youth are the portion of all creatures; and then succeeds gradual and inevitable decay, terminating with all beings, children of the Daityas, in death: this is manifestly visible to all; to you as it is to me. That the dead are born again, and that it cannot be otherwise, the sacred texts are warrant: but production cannot be without a material cause; and as long as conception and parturition are the material causes of repeated birth, so long, be sure, is pain inseparable from every period of existence. The simpleton, in his inexperience, fancies that the alleviation of hunger, thirst, cold, and the like is pleasure; but of a truth it is pain; for suffering gives delight to those whose vision is darkened by delusion, as fatigue would be enjoyment to limbs that are incapable of motion. This vile body is a compound of phlegm and other humours. Where are its beauty, grace, fragrance, or other estimable qualities? The fool that is fond of a body composed of flesh, blood, matter, ordure, urine, membrane, marrow, and bones, will be enamoured of hell. The agreeableness of fire is caused by cold; of water, by thirst; of food, by hunger: by other circumstances their contraries are equally agreeable. The child of the Daitya who takes to himself a wife introduces only so much misery into his bosom; for as many as are the cherished affections of a living creature, so many are the thorns of anxiety implanted in his heart; and he who has large possessions in his house is haunted, wherever he goes, with the apprehension that they may be lost or burnt or stolen. Thus there is great pain in being born: for the dying man there are the tortures of the judge of the deceased, and of passing again into 'the womb. If you conclude that there is little enjoyment in the embryo state, you must then admit that the world is made up of pain. Verily I say unto you, that in this ocean of the world, this sea of many sorrows, Vishnu is your only hope. If ye say, you know nothing of this; 'we are children; embodied spirit in bodies is eternal; birth, youth, decay, are the properties of the body, not of the soul.' But it is in this way that we deceive ourselves. I am yet a child; but it is my purpose to exert myself when I am a youth. I am yet a youth; but when I become old I will do what is needful for the good of my soul. I am now old, and all my duties are to be fulfilled. How shall I, now that my faculties fail me, do what was left undone when my strength was unimpaired?' In this manner do men, whilst their minds are distracted by sensual pleasures, ever propose, and never attain final beatitude: they die thirsting [*6]. Devoted in childhood to play, and in youth to pleasure, ignorant and impotent they find that old age is come upon them. Therefore, even in childhood let the embodied soul acquire discriminative wisdom, and, independent of the conditions of infancy, youth, or age, strive incessantly to be freed. This, then, is what I declare unto you; and since you know that it is not untrue, do you, out of regard to me, call to your minds Vishnu, the liberator from all bondage. What difficulty is there in thinking upon him, who, when remembered, bestows prosperity; and by recalling whom to memory, day and night, all sin is cleansed away? Let all your thoughts and affections be fixed on him, who is present in all beings, and you shall laugh at every care. The whole world is suffering under a triple affliction. 'What wise man would feel hatred towards beings who are objects of compassion? If fortune be propitious to them, and I am unable to partake of the like enjoyments, yet wherefore should I cherish malignity towards those who are more prosperous than myself: I should rather sympathise with their happiness; for the suppression of malignant feelings is of itself a reward. If beings are hostile, and indulge in hatred, they are objects of pity to the wise, as encompassed by profound delusion. These are the reasons for repressing hate, which are adapted to the capacities of those who see the deity distinct from his creatures. Hear, briefly, what influences those who have approached the truth. This whole world is but a manifestation of Vishnu, who is identical with all things; and it is therefore to be regarded by the wise as not differing from, but as the same with themselves. Let us therefore lay aside the angry passions of our race, and so strive that we obtain that perfect, pure, and eternal happiness, which shall be beyond the power of the elements or their deities, of fire, of the sun, of the moon, of wind, of Indra, of the regent of the sea; which shall be unmolested by spirits of air or earth; by Yakshas, Daityas, or their chiefs; by the serpent-gods or monstrous demigods of Swerga; which shall be uninterrupted by men or beasts, or by the infirmities of human nature; by bodily sickness and disease, or hatred, envy, malice, passion, or desire; which nothing shall molest, and which every one who fixes his whole heart on Kes'ava shall enjoy. Verily I say unto you, that you shall have no satisfaction in various revolutions through this treacherous world, but that you will obtain placidity for ever by propitiating Vishnu, whose adoration is perfect calm. What here is difficult of attainment, when he is pleased? Wealth, pleasure, virtue, are things of little moment. Precious is the fruit that you shall gather, be assured, from the exhaustless store of the tree of true wisdom."

 

CHAP. XVIII.

 

Hiranyakas'ipu's reiterated attempts to destroy his son: their being always frustrated.

 

THE Danavas, observing the conduct of Prahlada, reported it to the king, lest they should incur his displeasure. He sent for his cooks, and said to them, "My vile and unprincipled son is now teaching others his impious doctrines: be quick, and put an end to him. Let deadly poison be mixed up with all his viands, without his knowledge. Hesitate not, but destroy the wretch without delay." Accordingly they did so, and administered poison to the virtuous Prahlada, as his father had commanded them. Prahlada, repeating the name of the imperishable, ate and digested the food in which the deadly poison had been infused, and suffered no harm from it, either in body or mind, for it had been rendered innocuous by the name of the eternal. Beholding the strong poison digested, those who had prepared the food were filled with dismay, and hastened to the king, and fell down before him, and said, "King of the Daityas, the fearful poison given by us to your son has been digested by him along with his food, as if it were innocent. Hiranyakas'ipu, on hearing this, exclaimed, "Hasten, hasten, ministrant priests of the Daitya race! instantly perform the rites that will effect his destruction!" Then the priests went to Prahlada, and, having repeated the hymns of the Sama-Veda, said to him, as he respectfully hearkened, "Thou hast been born, prince, in the family of Brahma, celebrated in the three worlds, the son of Hiranyakas'ipu, the king of the Daityas; why shouldest thou acknowledge dependance upon the gods? why upon the eternal? Thy father is the stay of all the worlds, as thou thyself in turn shalt be. Desist, then, from celebrating the praises of an enemy; and remember, that of all venerable preceptors, a father is most venerable." Prahlada replied to them, "Illustrious Brahmans, it is true that the family of Marichi is renowned in the three worlds; this cannot be denied: and I also admit, what is equally indisputable, that my father is mighty over the universe. There is no error, not the least, in what you have said, 'that a father is the most venerable of all holy teachers:' he is a venerable instructor, no doubt, and is ever to be devoutly reverenced. To all these things I have nothing to object; they find a ready assent in my mind: but when you say, 'Why should I depend upon the eternal?' who can give assent to this as right? the words are void of meaning." Having said thus much, he was silent a while, being restrained by respect to their sacred functions; but he was unable to repress his smiles, and again said, "What need is there of the eternal? excellent! What need of the eternal? admirable! most worthy of you who are my venerable preceptors! Hear what need there is of the eternal, if to hearken will not give you pain. The fourfold objects of men are said to be virtue, desire, wealth, final emancipation. Is he who is the source of all these of no avail? Virtue was derived from the eternal by Daksha, Marichi, and other patriarchs; wealth has been obtained front him by others; and by others, the enjoyment of their desires: whilst those who, through true. wisdom and holy contemplation, have come to know his essence, have been released from their bondage, and have attained freedom from existence for ever. The glorification of Hari, attainable by unity, is the root of all riches, dignity, renown, wisdom, progeny, righteousness, and liberation. Virtue, wealth, desire, and even final freedom, Brahmans, are fruits bestowed by him. How then can it be said, 'What need is there of the eternal?' But enough of this: what occasion is there to say more? You are my venerable preceptors, and, speak ye good or evil, it is not for my weak judgment to decide." The priests said to him, "We preserved you, boy, when you were about to be consumed by fire, confiding that you would no longer eulogize your father's foes: we knew not how unwise you were: but if you will not desist from this infatuation at our advice, we shall even proceed to perform the rites that will inevitably destroy you." To this menace, Prahlada answered, "What living creature slays, or is slain? what living creature preserves, or is preserved? Each is his own destroyer or preserver, as he follows evil or good.

Thus spoken to by the youth, the priests of the Daitya sovereign were incensed, and instantly had recourse to magic incantations, by which a female form, enwreathed with fiery flame, was engendered: she was of fearful aspect, and the earth was parched beneath her tread, as she approached Prahlada, and smote him with a fiery trident on the breast. In vain! for the weapon fell, broken into a hundred pieces, upon the ground. Against the breast in which the imperishable Hari resides the thunderbolt would be shivered, much more should such a weapon be split in pieces. The magic being, then directed against the virtuous prince by the wicked priest, turned upon them, and, having quickly destroyed them, disappeared. But Prahlada, beholding them perish, hastily appealed to Krishna, the eternal, for succour, and said, "Oh Janarddana! who are everywhere, the creator and substance of the world, preserve these Brahmans from this magical and insupportable fire. As thou art Vishnu, present in all creatures, and the protector of the world, so let these priests be restored to life. If, whilst devoted to the omnipresent Vishnu, I think no sinful resentment against my foes, let these priests be restored to life. If those who have come to slay me, those by whom poison was given me, the fire that would have burned, the elephants that would have crushed, and snakes that would have stung me, have been regarded by me as friends; if I have been unshaken in soul, and am without fault in thy sight; then, I implore thee, let these, the priests of the Asuras, be now restored to life." Thus having prayed, the Brahmans immediately rose up, uninjured and rejoicing; and bowing respectfully to Prahlada, they blessed him, and said, "Excellent prince, may thy days be many; irresistible be thy prowess; and power and wealth and posterity be thine." Having thus spoken, they withdrew, and went and told the king of the Daityas all that had passed.

 

CHAP. XIX.

 

Dialogue between Prahlada and his father: he is cast from the top of the palace unhurt: baffles the incantations of Samvara: he is thrown fettered into the sea: he praises Vishnu.

 

WHEN Hiranyakas'ipu heard that the powerful incantations of his priests had been defeated, he sent for his son, and demanded of him the secret of his extraordinary might. "Prahlada," he said, "thou art possessed of marvellous powers; whence are they derived? are they the result of magic rites? or have they accompanied thee from birth?" Prahlada, thus interrogated, bowed down to his father's feet, and replied, "Whatever power I possess, father, is neither the result of magic rites, nor is it inseparable from my nature; it is no more than that which is possessed by all in whose hearts Achyuta abides. He who meditates not of wrong to others, but considers them as himself, is free from the effects of sin, inasmuch as the cause does not exist; but he who inflicts pain upon others, in act, thought, or speech, sows the seed of future birth, and the fruit that awaits him after birth is pain. I wish no evil to any, and do and speak no offence; for I behold Kes'ava in all beings, as in my own soul. Whence should corporeal or mental suffering or pain, inflicted by elements or the gods, affect me, whose heart is thoroughly purified by him? Love, then, for all creatures will be assiduously cherished by all those who are wise in the knowledge that Hari is all things."

 

When he had thus spoken, the Daitya monarch, his face darkened with fury, commanded his attendants to cast his son from the summit of the palace where he was sitting, and which was many Yojanas in height, down upon the tops of the mountains, where his body should be dashed to pieces against the rocks. Accordingly the Daityas hurled the boy down, and he fell cherishing Hari in his heart, and Earth, the nurse of all creatures, received him gently on her lap, thus entirely devoted to Kes'ava, the protector of the world.

 

Beholding him uninjured by the fall, and sound in every bone, Hiranyakas'ipu addressed himself to Samvara, the mightiest of enchanters, and said to him, "This perverse boy is not to be destroyed by us: do you, who art potent in the arts of delusion, contrive some device for his destruction." Samvara replied, "I will destroy him: you shall behold, king of the Daityas, the power of delusion, the thousand and the myriad artifices that it can employ." Then the ignorant Asura Samvara practised subtile wiles for the extermination of the firm-minded Prahlada: but he, with a tranquil heart, and void of malice towards Samvara, directed his thoughts uninterruptedly to the destroyer of Madhu; by whom the excellent discus, the flaming Sudarsana, was dispatched to defend the youth; and the thousand devices of the evil-destinied Samvara were every one foiled by this defender of the prince. The king of the Daityas then commanded the withering wind to breathe its blighting blast upon his son: and, thus commanded, the wind immediately penetrated into his frame, cold, cutting, drying, and insufferable. Knowing that the wind had entered into his body, the Daitya boy applied his whole heart to the mighty upholder of the earth; and Janarddana, seated in his heart, waxed wroth, and drank up the fearful wind, which had thus hastened to its own annihilation.

 

When the devices of Samvara were all frustrated, and the blighting wind had perished, the prudent prince repaired to the residence of his preceptor. His teacher instructed him daily in the science of polity, as essential to the administration of government, and invented by Us'anas for the benefit of kings; and when he thought that the modest prince was well grounded in the principles of the science, he told the king that Prahlada was thoroughly conversant with the rules of government as laid down by the descendant of Bhrigu. Hiranyakas'ipu therefore summoned the prince to his presence, and desired him to repeat what he had learned; how a king should conduct himself towards friends or foes; what measures he should adopt at the three periods (of advance, retrogression, or stagnation); how he should treat his councillors, his ministers, the officers of his government and of his household, his emissaries, his subjects, those of doubtful allegiance, and his foes; with whom should he contract alliance; with whom engage in war; what sort of fortress he should construct; how forest and mountain tribes should be reduced; how internal grievances should be rooted out: all this, and what else he had studied, the youth was commanded by his father to explain. To this, Prahlada having bowed affectionately and reverentially to the feet of the king, touched his forehead, and thus replied:--

 

"It is true that I have been instructed in all these matters by my venerable preceptor, and I have learnt them, but I cannot in all approve them. It is said that conciliation, gifts, punishment, and sowing dissension are the means of securing friends (or overcoming foes) [*1]; but I, father--be not angry--know neither friends nor foes; and where no object is to be accomplished, the means of effecting it are superfluous. It were idle to talk of friend or foe in Govinda, who is the supreme soul, lord of the world, consisting of the world, and who is identical with all beings. The divine Vishnu is in thee, father, in me, and in all every where else; and hence how can I speak of friend or foe, as distinct from myself? It is therefore waste of time to cultivate such tedious and unprofitable sciences, which are but false knowledge, and all our energies should be dedicated to the acquirement of true wisdom. The notion that ignorance is knowledge arises, father, from ignorance. Does not the child, king of the Asuras, imagine the fire-fly to be a spark of fire. That is active duty, which is not for our bondage; that is knowledge, which is for our liberation: all other duty is good only unto weariness; all other knowledge is only the cleverness of an artist. Knowing this, I look upon all such acquirement as profitless. That which is really profitable hear me, oh mighty monarch, thus prostrate before thee, proclaim. He who cares not for dominion, he who cares not for wealth, shall assuredly obtain both in a life to come. All men, illustrious prince, are toiling to be great; but the destinies of men, and not their own exertions, are the cause of greatness. Kingdoms are the gifts of fate, and are bestowed upon the stupid, the ignorant, the cowardly, and those to whom the science of government is unknown. Let him therefore who covets the goods of fortune be assiduous in the practice of virtue: let him who hopes for final liberation learn to look upon all things as equal and the same. Gods, men, animals, birds, reptiles, all are but forms of one eternal Vishnu, existing as it were detached from himself. By him who knows this, all the existing world, fixed or movable, is to be regarded as identical with himself, as proceeding alike from Vishnu, assuming a universal form. When this is known, the glorious god of all, who is without beginning or end, is pleased; and when he is pleased, there is an end of affliction."

 

On hearing this, Hiranyakas'ipu started up from his throne in a fury, and spurned his son on the breast with his foot. Burning with rage, he wrung his hands, and exclaimed, "Ho Viprachitti! ho Rahu! ho Bali [*2]! bind him with strong bands [*3], and cast him into the ocean, or all the regions, the Daityas and Danavas, will become converts to the doctrines of this silly wretch. Repeatedly prohibited by us, he still persists in the praise of our enemies. Death is the just retribution of the disobedient." The Daityas accordingly bound the prince with strong bands, as their lord had commanded, and threw him into the sea. As he floated on the waters, the ocean was convulsed throughout its whole extent, and rose in mighty undulations, threatening to submerge the earth. This when Hiranyakas'ipu observed, he commanded the Daityas to hurl rocks into the sea, and pile them closely on one another, burying beneath their incumbent mass him whom fire would not burn, nor weapons pierce, nor serpents bite; whom the pestilential gale could not blast, nor poison nor magic spirits nor incantations destroy; who fell from the loftiest heights unhurt; who foiled the elephants of the spheres: a son of depraved heart, whose life was a perpetual curse. "Here," he cried, "since he cannot die, here let him live for thousands of years at the bottom of the ocean, overwhelmed by mountains. Accordingly the Daityas and Danavas hurled upon Prahlada, whilst in the great ocean, ponderous rocks, and piled them over him for many thousand miles: but he, still with mind undisturbed, thus offered daily praise to Vishnu, lying at the bottom of the sea, under the mountain heap. "Glory to thee, god of the lotus eye: glory to thee, most excellent of spiritual things: glory to thee, soul of all worlds: glory to thee, wielder of the sharp discus: glory to the best of Brahmans; to the friend of Brahmans and of kine; to Krishna, the preserver of the world: to Govinda be glory. To him who, as Brahma, creates the universe; who in its existence is its preserver; be praise. To thee, who at the end of the Kalpa takest the form of Rudra; to thee, who art triform; be adoration. Thou, Achyuta, art the gods, Yakshas, demons, saints, serpents, choristers and dancers of heaven, goblins, evil spirits, men, animals, birds, insects, reptiles, plants, and stones, earth, water, fire, sky, wind, sound, touch, taste, colour, flavour, mind, intellect, soul, time, and the qualities of nature: thou art all these, and the chief object of them all. Thou art knowledge and ignorance, truth and falsehood, poison and ambrosia. Thou art the performance and discontinuance of acts: thou art the acts which the Vedas enjoin: thou art the enjoyer of the fruit of all acts, and the means by which they are accomplished. Thou, Vishnu, who art the soul of all, art the fruit of all acts of piety. Thy universal diffusion, indicating might and goodness, is in me, in others, in all creatures, in all worlds. Holy ascetics meditate on thee: pious priests sacrifice to thee. Thou alone, identical with the gods and the fathers of mankind, receivest burnt-offerings and oblations. The universe is thy intellectual form; whence proceeded thy subtile form, this world: thence art thou all subtile elements and elementary beings, and the subtile principle, that is called soul, within them. Hence the supreme soul of all objects, distinguished as subtile or gross, which is imperceptible, and which cannot be conceived, is even a form of thee. Glory be to thee, Purushottama; and glory to that imperishable form which, soul of all, is another manifestation of thy might, the asylum of all qualities, existing in all creatures. I salute her, the supreme goddess, who is beyond the senses; whom the mind, the tongue, cannot define; who is to be distinguished alone by the wisdom of the truly wise. Om! salutation to Vasudeva: to him who is the eternal lord; he from whom nothing is distinct; he who is distinct from all. Glory be to the great spirit again and again: to him who is without name or shape; who sole is to be known by adoration; whom, in the forms manifested in his descents upon earth, the dwellers in heaven adore; for they behold not his inscrutable nature. I glorify the supreme deity Vishnu, the universal witness, who seated internally, beholds the good and ill of all. Glory to that Vishnu from whom this world is not distinct. May he, ever to be meditated upon as the beginning of the universe, have compassion upon me: may he, the supporter of all, in whom everything is warped and woven, undecaying, imperishable, have compassion upon me. Glory, again and again, to that being to whom all returns, from whom all proceeds; who is all, and in whom all things are: to him whom I also am; for he is everywhere; and through whom all things are from me. I am all things: all things are in me, who am everlasting. I am undecayable, ever enduring, the receptacle of the spirit of the supreme. Brahma is my name; the supreme soul, that is before all things, that is after the end of all.

 

CHAP. XX.

 

Vishnu appears to Prahlada. Hiranyakas'ipu relents, and is reconciled to his son: he is put to death by Vishnu as the Nrisinha. Prahlada becomes king of the Daityas: his posterity: fruit of hearing his story.

 

THUS meditating upon Vishnu, as identical with his own spirit, Prahlada became as one with him, and finally regarded himself as the divinity: he forgot entirely his own individuality, and was conscious of nothing else than his being the inexhaustible, eternal, supreme soul; and in consequence of the efficacy of this conviction of identity, the imperishable Vishnu, whose essence is wisdom, became present in his heart, which was wholly purified from sin. As soon as, through the force of his contemplation, Prahlada had become one with Vishnu, the bonds with which he was bound burst instantly asunder; the ocean was violently uplifted; and the monsters of the deep were alarmed; earth with all her forests and mountains trembled; and the prince, putting aside the rocks which the demons had piled Upon him, came forth from out the main. When he beheld the outer world again, and contemplated earth and heaven, he remembered who he was, and recognised himself to be Prahlada; and again he hymned Purushottama, who is without beginning or end; his mind being steadily and undeviatingly addressed to the object of his prayers, and his speech, thoughts, and acts being firmly under control. "Om! glory to the end of all: to thee, lord, who art subtile and substantial; mutable and immutable; perceptible and imperceptible; divisible and indivisible; indefinable and definable; the subject of attributes, and void of attributes; abiding in qualities, though they abide not in thee; morphous and amorphous; minute and vast; visible and invisible; hideousness and beauty; ignorance and wisdom; cause and effect; existence and non-existence; comprehending all that is good and evil; essence of perishable and imperishable elements; asylum of undeveloped rudiments. Oh thou who art both one and many, Vasudeva, first cause of all; glory be unto thee. Oh thou who art large and small, manifest and hidden; who art all beings, and art not all beings; and from whom, although distinct from universal cause, the universe proceeds: to thee, Purushottama, be all glory."

 

Whilst with mind intent on Vishnu, he thus pronounced his praises, the divinity, clad in yellow robes, suddenly appeared before him. Startled at the sight, with hesitating speech Prahlada pronounced repeated salutations to Vishnu, and said, "Oh thou who removest all worldly grief, Kes'ava, be propitious unto me; again sanctify me, Achyuta, by thy sight." The deity replied, "I am pleased with the faithful attachment thou hast shown to me: demand from me, Prahlada, whatever thou desirest." Prahlada replied, "In all the thousand births through which I may be doomed to pass, may my faith in thee, Achyuta, never know decay; may passion, as fixed as that which the worldly-minded feel for sensual pleasures, ever animate my heart, always devoted unto thee." Bhagavan answered, "Thou hast already devotion unto me, and ever shalt have it: now choose some boon, whatever is in thy wish." Prahlada then said, "I have been hated, for that I assiduously proclaimed thy praise: do thou, oh lord, pardon in my father this sin that he Bath committed. Weapons have been hurled against me; I have been thrown into the flames; I have been bitten by venomous snakes; and poison has been mixed with my food; I have been bound and cast into the sea; and heavy rocks have been heaped upon me: but all this, and whatever ill beside has been wrought against me; whatever wickedness has been done to me, because I put my faith in thee; all, through thy mercy, has been suffered by me unharmed: and do thou therefore free my father from this iniquity." To this application Vishnu replied, "All this shall be unto thee, through my favour: but I give thee another boon: demand it, son of the Asura." Prahlada answered and said, "All my desires, oh lord, have been fulfilled by the boon that thou hast granted, that my faith in thee shall never know decay. Wealth, virtue, love, are as nothing; for even liberation is in his reach whose faith is firm in thee, root of the universal world." Vishnu said, "Since thy heart is filled immovably with trust in me, thou shalt, through my blessing, attain freedom from existence." Thus saying, Vishnu vanished from his sight; and Prahlada repaired to his father, and bowed down before him. His father kissed him on the forehead, and embraced him, and shed tears, and said, "Dost thou live, my son?" And the great Asura repented of his former cruelty, and treated him with kindness: and Prahlada, fulfilling his duties like any other youth, continued diligent in the service of his preceptor and his father. After his father had been put to death by Vishnu in the form of the man-lion, Prahlada became the sovereign of the Daityas; and possessing the splendours of royalty consequent upon his piety, exercised extensive sway, and was blessed with a numerous progeny. At the expiration of an authority which was the reward of his meritorious acts, he was freed from the consequences of moral merit or demerit, and obtained, through meditation on the deity, final exemption from existence.

 

Such, Maitreya, was the Daitya Prahlada, the wise and faithful worshipper of Vishnu, of whom you wished to hear; and such was his miraculous power. Whoever listens to the history of Prahlada is immediately cleansed from his sins: the iniquities that he commits, by night or by day, shall be expiated by once hearing, or once reading, the history of Prahlada. The perusal of this history on the day of full moon, of new moon, or on the eighth or twelfth day of the lunation, shall yield fruit equal to the donation of a cow. As Vishnu protected Prahlada in all the calamities to which he was exposed, so shall the deity protect him who listens constantly to the tale.

 

CHAP. XXI.

 

Families of the Daityas. Descendants of Kas'yapa by Danu. Children of Kas'yapa by his other wives. Birth of the Marutas, the sons of Diti.

 

THE sons of Sanhrada, the son of Hiranyakas'ipu, were Ayushman, S'ivi, and Vashkala. Prahlada had a son named Virochana; whose son was Bali, who had a hundred sons, of whom Bana was the eldest.

 

Hiranyaksha also had many sons, all of whom were Daityas of great prowess; Jharjhara, S'akuni, Bhutasantapana, Mahanabha, the mighty-armed and the valiant Taraka. These were the sons of Diti.

 

The children of Kas'yapa by Danu were Dwimurddha, S'ankara, Ayomukha, S'ankus'iras, Kapila, Samvara, Ekachakra, and another mighty Taraka, Swarbhanu, Vrishaparvan, Puloman, and the powerful Viprachitti; these were the renowned Danavas, or sons of Danu.

 

Swarbhanu had a daughter named Prabha; and S'armishtha was the daughter of Vrishaparvan, as were Upadanavi and Hayas'ira.

 

Vaiswanara  had two daughters, Puloma and Kalika, who were both married to Kas'yapa, and bore him sixty thousand distinguished Danavas, called Paulomas and Kalakanjas, who were powerful, ferocious, and cruel.

 

The sons of Viprachitti by Sinhika (the sister of Hiranyakas'ipu) were Vyans'a, S'alya the strong, Nabha the powerful, Vatapi, Namuchi, Ilwala, Khasrima, Anjaka, Naraka, and Kalanabha, the valiant Swarbhanu, and the mighty Vaktrayodhi. These were the most eminent Danavas, through whom the race of Danu was multiplied by hundreds and thousands through succeeding generations.

 

In the family of the Daitya Prahlada, the Nivata Kavachas were born, whose spirits were purified by rigid austerity.

 

Tamra (the wife of Kas'yapa) had six illustrious daughters, named S'uki, S'yeni, Bhasi, Sugrivi, S'uchi, and Gridhrika. S'uki gave birth to parrots, owls, and crows; S'yeni to hawks; Bhasi to kites; Gridhrika to vultures; S'uchi to water-fowl; Sugrivi to horses, camels, and asses. Such were the progeny of Tamra.

 

Vinata bore to Kas'yapa two celebrated sons, Garuda and Aruna: the former, also called Suparna, was the king of the feathered tribes, and the remorseless enemy of the serpent race.

 

The children of Surasa were a thousand mighty many-headed serpents, traversing the sky.

 

The progeny of Kadru were a thousand powerful many-headed serpents, of immeasurable might, subject to Garuda; the chief amongst whom were S'esha, Vasuki, Takshaka, S'ankha, S'weta, Mahapadma, Kambala, Aswatara, Elapatra, Naga, Karkkota, Dhananjaya, and many other fierce and venomous serpents.

 

The family of Krodhavasa were all sharp-toothed monsters, whether on the earth, amongst the birds, or in the waters, that were devourers of flesh.

 

Surabhi was the mother of cows and buffaloes: Ira, of trees and creeping plants and shrubs, and every kind of grass: Khasa, of the Rakshasas and Yakshas: Muni, of the Apsarasas: and Arishta, of the illustrious Gandharbas.

 

These were the children of Kas'yapa, whether movable or stationary, whose descendants multiplied infinitely through successive generations. This creation, oh Brahman, took place in the second or Swarochisha Manwantara. In the present or Vaivaswata Manwantara, Brahma being engaged at the great sacrifice instituted by Varuna, the creation of progeny, as it is called, occurred; for he begot, as his sons, the seven Rishis, who were formerly mind-engendered; and was himself the grand-sire of the Gandharbas, serpents, Danavas, and gods.

 

 

Diti, having lost her children, propitiated Kas'yapa; and the best of ascetics, being pleased with her, promised her a boon; on which she prayed for a son of irresistible prowess and valour, who should destroy Indra. The excellent Muni granted his wife the great gift she had solicited, but with one condition: "You shall bear a son," he said, "who shall slay Indra, if with thoughts wholly pious, and person entirely pure, you carefully carry the babe in your womb for a hundred years." Having thus said, Kas'yapa departed; and the dame conceived, and during gestation assiduously observed the rules of mental and personal purity. When the king of the immortals, learnt that Diti bore a son destined for his destruction, he came to her, and attended upon her with the utmost humility, watching for an opportunity to disappoint her intention. At last, in the last year of the century, the opportunity occurred. Diti retired one night to rest without performing the prescribed ablution of her feet, and fell asleep; on which the thunderer divided with his thunderbolt the embryo in her womb into seven portions. The child, thus mutilated, cried bitterly; and Indra repeatedly attempted to console and silence it, but in vain: on which the god, being incensed, again divided each of the seven portions into seven, and thus formed the swift-moving deities called Marutas (winds). They derived this appellation from the words with which Indra had addressed them (Ma rodih, 'Weep not'); and they became forty-nine subordinate divinities, the associates of the wielder of the thunderbolt.

 

CHAP. XXII.

 

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

 

WHEN Prithu was installed in the government of the earth, the great father of the spheres established sovereignties in other parts of the creation. Soma was appointed monarch of the stars and planets, of Brahmans and of plants, of sacrifices and of penance. Vaisravana was made king over kings; and Varuna, over the waters. Vishnu was the chief of the Adityas; Pavaka, of the Vasus; Daksha, of the patriarchs; Vasava, of the winds. To Prahlada was assigned dominion over the Daityas and Danavas; and Yama, the king of justice, was appointed the monarch of the Manes (Pitris). Airavata was made the king of elephants; Garuda, of birds; Indra, of the gods. Uchchais'ravas was the chief of horses; Vrishabha, of kine. S'esha became the snake-king; the lion, the monarch of the beasts; and the sovereign of the trees was the holy fig-tree. Having thus fixed the limits of each authority, the great progenitor Brahma stationed rulers for the protection of the different quarters of the world: he made Sudhanwan, the son of the patriarch Viraja, the regent of the east; Sankhapada, the son of the patriarch Kardama, of the south; the immortal Ketumat, the son of Rajas, regent of the west; and Hiranyaroman, the son of the patriarch Parjanya, regent of the north. By these the whole earth, with its seven continents and its cities, is to the present day vigilantly protected, according to their several limits.

 

All these monarchs, and whatever others may be invested with authority by the mighty Vishnu, as instruments for the preservation of the world; all the kings who have been, and all who shall be; are all, most worthy Brahman, but portions of the universal Vishnu. The rulers of the gods, the rulers of the Daityas, the rulers of the Danavas, and the rulers of all malignant spirits; the chief amongst beasts, amongst birds, amongst men, amongst serpents; the best of trees, of mountains, of planets; either those that now are, or that shall hereafter be, the most exalted of their kind; are but portions of the universal Vishnu. The power of protecting created things, the preservation of the world, resides with no other than Hari, the lord of all. He is the creator, who creates the world; he, the eternal, preserves it in its existence; and he, the destroyer, destroys it; invested severally with the attributes of foulness, goodness, and gloom. By a fourfold manifestation does Janarddana operate in creation, preservation, and destruction. In one portion, as Brahma, the invisible assumes a visible form; in another portion he, as Marichi and the rest, is the progenitor of all creatures; his third portion is time; his fourth is all beings: and thus he becomes quadruple in creation, invested with the quality of passion. In the preservation of the world he is, in one portion, Vishnu; in another portion he is Manu and the other patriarchs; he is time in a third; and all beings in a fourth portion: and thus, endowed with the property of goodness, Purushottama preserves the world. When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra; in another, the destroying fire; in a third, time; and in a fourth, all beings: and thus, in a quadruple form, he is the destroyer of the world. This, Brahman, is the fourfold condition of the deity at all seasons.

 

Brahma, Daksha, time, and all creatures are the four energies of Hari, which are the causes of creation. Vishnu, Manu and the rest, time, and all creatures are the four energies of Vishnu, which are the causes of duration. Rudra, the destroying fire, time, and all creatures are the four energies of Janarddana that are exerted for universal dissolution. In the beginning and the duration of the world, until the period of its end, creation is the work of Brahma, the patriarchs, and living animals. Brahma creates in the beginning; then the patriarchs beget progeny; and then animals incessantly multiply their kinds: but Brahma is not the active agent in creation, independent of time; neither are the patriarchs, nor living animals. So, in the periods of creation and of dissolution, the four portions of the god of gods are equally essential. Whatever, oh Brahman, is engendered by any living being, the body of Hari is cooperative in the birth of that being; so whatever destroys any existing thing, movable or stationary, at any time, is the destroying form of Janarddana as Rudra. Thus Janarddana is the creator, the preserver, and the destroyer of the whole world--being threefold--in the several seasons of creation, preservation, and destruction, according to his assumption of the three qualities: but his highest glory is detached from all qualities; for the fourfold essence of the supreme spirit is composed of true wisdom, pervades all things, is only to be appreciated by itself, and admits of no similitude.

 

MAITREYA.--But, Muni, describe to me fully the four varieties of the condition of Brahma, and what is the supreme condition.

 

PARAS'ARA.--That, Maitreya, which is the cause of a thing is called the means of effecting it; and that which it is the desire of the soul to accomplish is the thing to be effected. The operations of the Yogi who is desirous of liberation, as suppression of breath and the like, are his means: the end is the supreme Brahma, whence he returns to the world no more. Essentially connected with, and dependant upon, the means employed for emancipation by the Yogi, is discriminative knowledge; and this is the first variety of the condition of Brahma. The second sort is the knowledge that is to be acquired by the Yogi whose end is escape from suffering, or eternal felicity. The third kind is the ascertainment of the identity of the end and the means, the rejection of the notion of duality. The last kind is the removal of whatever differences may have been conceived by the three first varieties of knowledge, and the consequent contemplation of the true essence of soul. The supreme condition of Vishnu, who is one with wisdom, is the knowledge of truth; which requires no exercise; which is not to be taught; which is internally diffused; which is unequalled; the object of which is self-illumination; which is simply existent, and is not to be defined; which is tranquil, fearless, pure; which is not the theme of reasoning; which stands in need of no support. Those Yogis who, by the annihilation of ignorance, are resolved into this fourfold Brahma, lose the seminal property, and can no longer germinate in the ploughed field of worldly existence. This is the supreme condition, that is called Vishnu, perfect, perpetual, universal, undecaying, entire, and uniform: and the Yogi who attains this supreme spirit (Brahma) returns not to life again; for there he is freed from the distinction of virtue and vice, from suffering, and from soil.

 

There are two states of this Brahma; one with, and one without shape; one perishable, and one imperishable; which are inherent in all beings. The imperishable is the supreme being; the perishable is all the world. The blaze of fire burning on one spot diffuses light and heat around; so the world is nothing more than the manifested energy of the supreme Brahma: and inasmuch, Maitreya, as the light and heat are stronger or feebler as we are near to the fire, or far off from it, so the energy of the supreme is more or less intense in the beings that are less or more remote from him. Brahma, Vishnu, and S'iva are the most powerful energies of god; next to them are the inferior deities, then the attendant spirits, then men, then animals, birds, insects, vegetables; each becoming more and more feeble as they are farther from their primitive source. In this way, illustrious Brahman, this whole world, although in essence imperishable and eternal, appears and disappears, as if it was subject to birth and death.

 

The supreme condition of Brahma, which is meditated by the Yogis in the commencement of their abstraction, as invested with form, is Vishnu, composed of all the divine energies, and the essence of Brahma, with whom the mystic union that is sought, and which is accompanied by suitable elements, is affected by the devotee whose whole mind is addressed to that object. This Hari, who is the most immediate of all the energies of Brahma, is his embodied shape, composed entirely of his essence; and in him therefore is the whole world interwoven; and from him, and in him, is the universe; and he, the supreme lord of all, comprising all that is perishable and imperishable, bears upon him all material and spiritual existence, identified in nature with his ornaments and weapons.

 

MAITREYA.--Tell me in what manner Vishnu bears the whole world, abiding in his nature, characterised by ornaments and weapons.

 

PARAS'ARA.--Having offered salutation to the mighty and indescribable Vishnu, I repeat to you what was formerly related to me by Vas'ishtha. The glorious Hari wears the pure soul of the world, undefiled, and void of qualities, as the Kaustubha gem. The chief principle of things (Pradhana) is seated on the eternal, as the Srivatsa mark. Intellect abides in Madhava, in the form of his mace. The lord (Is'wara) supports egotism (Ahankara) in its twofold division, into elements and organs of sense, in the emblems of his conch-shell and his bow. In his hand Vishnu holds, in the form of his discus, the mind, whose thoughts (like the weapon) fly swifter than the winds. The necklace of the deity Vaijayanti, composed of five precious gems, is the aggregate of the five elemental rudiments. Janarddana bears, in his numerous shafts, the faculties both of action and of perception. The bright sword of Achyuta is holy wisdom, concealed at some seasons in the scabbard of ignorance. In this manner soul, nature, intellect, egotism, the elements, the senses, mind, ignorance, and wisdom, are all assembled in the person of Hrishikes'a. Hari, in a delusive form, embodies the shapeless elements of the world, as his weapons and his ornaments, for the salvation of mankind. Pundarikaksha, the lord of all, assumes nature, with all its products, soul and all the world. All that is wisdom, all that is ignorance, all that is, all that is not, all that is everlasting, is centred in the destroyer of Madhu, the lord of all creatures. The supreme, eternal Hari is time, with its divisions of seconds, minutes, days, months, seasons, and years: he is the seven worlds, the earth, the sky, heaven, the world of patriarchs, of sages, of saints, of truth: whose form is all worlds; first-born before all the first-born; the supporter of all beings, himself self-sustained: who exists in manifold forms, as gods, men, and animals; and is thence the sovereign lord of all, eternal: whose shape is all visible things; who is without shape or form: who is celebrated in the Vedanta as the Rich, Yajush, Sama, and Atharva Vedas, inspired history, and sacred science. The Vedas, and their divisions; the institutes of Manu and other lawgivers; traditional scriptures, and religious manuals; poems, and all that is said or sung; are the body of the mighty Vishnu, assuming the form of sound. All kinds of substances, with or without shape, here or elsewhere, are the body of Vishnu. I am Hari. All that I behold is Janarddana; cause and effect are from none other than him. The man who knows these truths shall never again experience the afflictions of worldly existence.

 

Thus, Brahman, has the first portion of this Purana been duly revealed to you: listening to which, expiates all offences. The man who hears this Purana obtains the fruit of bathing in the Pushkara lake for twelve years, in the month of Kartik. The gods bestow upon him who hears this work the dignity of a divine sage, of a patriarch, or of a spirit of heaven.

 

VISHNU PURANA. - BOOK I. CHAP. 1. to 10

Synopsis of the Vishnu Purana

Introduction of All Puranas

CHARACTER-BUILDING.

SELF-DE-HYPNOTISATION.

THE ROLE OF PRAYER. = THOUGHT: CREATIVE AND EXHAUSTIVE. MEDITATION EXERCISE.  

HIGHER REASON AND JUDGMENT= CONQUEST OF FEAR.

THE GREAT EGOIST--BALI

QUEEN CHUNDALAI, THE GREAT YOGIN

CREATION OF THE UNIVERSE

THE WAY TO BLESSED LIBERATION

MUDRAS MOVE THE KUNDALINI

LOCATION OF KUNDALINI

SAMADHI YOGA

THE POWER OF DHARANA, DHIYANA, AND SAMYAMA YOGA.

THE POWER OF THE PRANAYAMA YOGA.

INTRODUCTION

KUNDALINI, THE MOTHER OF THE UNIVERSE.

TO THE KUNDALINI—THE MOTHER OF THE UNIVERSE.

Yoga Vashist part-1 -or- Heaven Found   by   Rishi Singh Gherwal   

Shakti and Shâkta -by Arthur Avalon (Sir John Woodroffe),

Mahanirvana Tantra- All- Chapter  -1 Questions relating to the Liberation of Beings

Mahanirvana Tantra

Tantra of the Great Liberation

Translated by Arthur Avalon

(Sir John Woodroffe)

Introduction and Preface

CONCLUSION.

THE VAMPIRE'S ELEVENTH STORY.

THE VAMPIRE'S TENTH STORY.

THE VAMPIRE'S NINTH STORY.

THE VAMPIRE'S EIGHTH STORY.

THE VAMPIRE'S SEVENTH STORY.

THE VAMPIRE'S SIXTH STORY.

THE VAMPIRE'S FIFTH STORY.

THE VAMPIRE'S FOURTH STORY.

THE VAMPIRE'S THIRD STORY.

THE VAMPIRE'S SECOND STORY.

THE VAMPIRE'S FIRST STORY.

श्वेतकेतु और उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद, GVB THE UNIVERSITY OF VEDA

यजुर्वेद मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10, GVB THE UIVERSITY OF VEDA

उषस्ति की कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति, _4 -GVB the uiversity of veda

वैराग्यशतकम्, योगी भर्तृहरिकृत, संस्कृत काव्य, हिन्दी व्याख्या, भाग-1, gvb the university of Veda

G.V.B. THE UNIVERSITY OF VEDA ON YOU TUBE

इसे भी पढ़े- इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश

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