,a ,,prose ,,english ,,translation ,,of 
,,vishnupur,,nam    ,transcriber's ,note
    ,this book was transcribed from     
scans of the original found at the      
,internet ,archive4 ,the original text  
badly needed proofreading4 ,it          
contained inconsistent spellings of     
names1 misplaced punctuation1           
misspellings1 inconsistent use of the   
macron 771 improper nested  quotations1 
and other problems4 ,i have attempted to
 correct these where  the author's      
intent was obvious4 ,manmatha ,nath     
,dutt's translation is  based on an     
earlier one by ,h4 ,h4 ,wilson1         
available at sacred-texts4com4  ,where  
the wording or meaning of certain       
passages was unclear1 either  because of
 damage to the book or bad proofing1 ,i 
have consulted the  ,wilson translation 
to make sure ,i got the meaning right4  
,there are two words in the text that   
may seem like one word  inconsistently  
spelled but which are not3 ,brahma and  
,brahm4 ,the former  refers to the      

impersonal form of ,vishnu1 and the     
latter is the demigod  in charge of     
creation of the material universe4      
,the cover illustration makes use of art
 from the ,met ,museum1 ,krishna        
,govardhandhara1 a miniature painting   
commissioned by ,akbar 7c4#aeij-ie7     
,ink1 opaque watercolor1 and gold on    
paper4    ,a    ,,prose ,,english       
,,translation    ,,of                   
,,vishnupur,,nam    7,,based ,,on       
,,professor ,h4 ,h4 ,,wilson',s         
,,translation47    ,,edited ,,and       
,,published ,,by    ,,manmatha ,,nath   
,,dutt1 ,m4 ,a41 ,m4,r4,a4,s41          
,rector1 ,keshub ,academy2    ,author of
 the ,english ,translations of the      
,srimadbhagavatam1 ,mahabharata1        
,bhagavat-,gita and other works4        
,,calcutta3    ,,printed ,,by ,h4 ,c4   
,,dass1    ,elysium ,press #fe_/b       
,beadon ,street4    #ahif    ,,preface4 
,that ,purna in which ,parsara1         
beginning with the events of ,varha     
,kalpa1 expounds all duties1 is called  

,vaishnava and is said to consist  of   
twenty-three thousand stanzas4 ,but the 
actual number of verses falls  far short
 of the enumeration of the ,matsya and  
the ,bhagavata4 ,vishnu  ,purnam        
consists of all the characteristics of  
the ,purna1 namely1 five  specified     
topics and has been divided into six    
books4    ,in this translation of       
,vishnupurnam ,i have principally drawn 
upon  ,professor ,h4 ,h4 ,wilson's      
splendid work1 and have tried1 as best  
as lies  in my power1 to interpret the  
ancient thought entombed in this great  
work4 ,my work is not so much intended  
for scholars as for the general  readers
 who have not the time and leisure to   
read the original4  ,professor ,wilson's
 book is very costly and cannot be      
always procured by  the readers2 and in 
the face of this difficulty ,i hope my  
edition will  not be unwelcome to the   
general public4    ,,calcutta3          
,september #ahid    ,,contents3         
,,part ,i4    ,section ,i4--,invocation4

 ,maitreya inquires of his teacher      
,parara1 the  origin and nature of the  
universe4 ,parara performs a rite to    
destroy  the demons2 reproved by        
,vasishtha1 he desists2 ,pulastya       
appears1 and  bestows upon him divine   
knowledge2 he repeats the ,vishnu       
,purna1 ,vishnu  the origin1 existence1 
and end of all things4    ,section      
,,ii4--,prayer of ,parara to ,vishnu4   
,successive narration of the            
,vishnupurana4 ,explanation of          
,vasudeva2 his existence before         
creation2  his first manifestations4    
,description of ,pradhana or the chief  
principle  of things4 ,cosmogony4 ,of   
,prakrita or material creation2 of time2
 of the  active cause4 ,development of  
effects2 ,mahat2 ,ahankara2 ,tanmatras2 
elements2 objects of sense2 senses2 of  
the mundane egg4 ,vishnu the same  as   
,brahm the creator2 ,vishnu the         
preserver2 ,rudra the destroyer4        
,section ,,iii4--,measure of time1      
,moments or ,kastha's1 c41 day and      

fortnight1 month1 year1 divine year2    
,yugas or ages2 ,mahajuga1 or great     
age2 day of ,brahm2 periods of the      
,manus2 a ,manwantara2 night of ,brahm1 
and destruction of the world2 a year of 
,brahm1 his life2 a ,kalpa2  ,parardha2 
the past or ,padma ,kalpa the present or
 ,varaha4    ,section ,,iv4--,nryana's  
appearance1 in the beginning of the     
,kalpa1 as the  ,varaha or ,boar2       
,prthivi addresses him2 he raises the   
world from beneath  the waters2 hymned  
by ,sanandana and the ,yogis4 ,the earth
 floats on the  ocean2 divided into     
seven zones4 ,the lower spheres of the  
universe  restored4 ,creation renewed4  
,section ,v4--,vishnu as ,brahm creates 
the world4 ,general characteristics  of 
creation4 ,brahm meditates1 and gives   
origin to immovable things1  animals1   
gods1 men4 ,specific creation of nine   
kinds2 ,mahat1 ,tanmatra1  ,aindriya1   
inanimate objects1 animals1 gods1 men1  
,anugraha ,kaumara4 ,more  particular   
account of creation4 ,origin of         

different orders of beings  from        
,brahm's body under different           
conditions2 and of the ,vedas from his  
mouths4 ,all things created again as    
they existed in a former ,kalpa4        
,section ,,vi4--,origin of the four     
castes2 their primitive state4 ,progress
  of ,society4 ,different kinds of      
grain4 ,efficacy of sacrifice4 ,duties  
of  men2 regions assigned them after    
death4    ,section ,,vii4--,creation    
continued4 ,production of the mind-born 
sons of  ,brahm2 of the ,prajpatis2 of  
,sanandana and others2 of ,rudra and the
  eleven ,rudras2 of the ,manu          
,swayambhuva1 and his wife ,satarupa2 of
 their  children4 ,the daughters of     
,daksha1 and their marriage to ,dharma  
and  others4 ,the progeny of ,dharma and
 ,adharma4 ,the perpetual succession of 
worlds1 and different modes of mundane  
dissolution4    ,section                
,,viii4--,origin of the ,rudra2 his     
becoming eight ,rudras2 their  wives and
 children4 ,the posterity of ,bhrigu4   

,account of ,sri in  conjunction with   
,vishnu4 7,sacrifice of ,daksha74       
,section ,,ix4--,legend of ,lakshmi1    
,durvasa gives a garland to ,indra2 he  
treats it disrespectfully1 and is cursed
 by the ,muni4 ,the power of the  gods  
impaired2 they are oppressed by the     
,dnavas1 and have recourse to  ,vishnu4 
,the churning of the ocean4 ,praises of 
,sri4    ,section ,x4--,the descendants 
of the daughters of ,daksha married to  
the  ,rishis4    ,section ,,xi4--,legend
 of ,dhruva1 the son of ,uttanpada2 he  
is unkindly  treated by his father's    
second wife2 applies to his mother2 her 
advice2  he resolves to engage in       
religious exercises2 sees the seven     
,rishis1 who  recommend him to          
propitiate ,vishnu4    ,section         
,,xii4--,dhruva commences a course of   
religious austerities4  ,unsuccessful   
attempts of ,indra and ministers to     
distract ,dhruva's  attention2 they     
appeal to ,vishnu1 who allays their     
fears and appears to  ,dhruva4 ,dhruva  

praises ,vishnu1 and is raised to the   
skies as the  pole-star4    ,section    
,,xiii4--,posterity of ,dhruva4 ,legend 
of ,vena2 his impiety1 he is  put to    
death by the ,rishis4 ,anarchy ensues4  
,the production of ,nishad and  ,prithu2
 the latter the first king4 ,the origin 
of ,suta and ,magadha they  enumerate   
the duties of kings4 ,prithu compels    
,earth to acknowledge his  authority2 he
 levels it2 introduces cultivations2    
erects cities4 ,earth  called after him 
,prithivi2 typified as a cow4           
,section ,,xiv4--,descendants of        
,prithu4 ,legend of the ,prachetas they 
are  desired by their father to multiply
 mankind by worshipping ,vishnu2 they   
plunge into the sea1 and meditate on and
 praise him2 he appears and  grants     
their wishes4    ,section ,,xv4--,the   
world overrun with trees2 they are      
destroyed by the  ,prachetasas4 ,soma   
pacifies them1 and gives them ,marisha  
to wife2 her  story2 the daughter of    
nymph ,pramlocha4 ,legend of ,kandu1    

,marisha's  former history4 ,daksha the 
son of the ,prachetasas2 his different  
characters2 his sons2 his daughters2    
their marriage and progeny allusion  to 
,prahlda1 his descendant4    ,section   
,,xvi4--,inquiries of ,maitreya         
respecting the history of ,prahlda4     
,section ,,xvii4--,legend of ,prahlda4  
,hiranyakashipu1 the sovereign of the   
universe2 the gods dispersed1 or in     
servitude to him2 ,prahlda1 his son     
remains devoted to ,vishnu2 questioned  
by his father1 he praises ,vishnu2      
,hiranyakashipu orders him to be put to 
death1 but in vain2 his repeated        
deliverance2 he teaches his companions  
to adore ,vishnu4    ,section           
,,xviii4--,hiranyakashipu's reiterated  
attempts to destroy his son2  their     
being always frustrated4    ,section    
,,xix4--,dialogue between ,prahlda and  
his father2 he is cast from  the top of 
the palace unhurt2 baffles the          
incantation of ,samvara2 he is  thrown  
fettered into the sea2 he praises       

,vishnu4    ,section ,,xx4--,vishnu     
appears to ,prahlda4 ,hiranyakashipu    
relents and is  reconciled to his son2  
he is put to death by ,vishnu as the    
,nrisingha1  ,prahlda becomes king of   
the ,daityas2 his posterity2 fruit of   
hearing  the story4    ,section         
,,xxi4--,families of the ,daityas4      
,descendants of ,kasyapa by ,danu4      
,children of ,kasyapa by his other      
wives4 ,birth of the ,mrutas1 the sons  
of of ,diti4    ,section                
,,xxii4--,dominion over different       
provinces of creation assigned to       
different beings4 ,universality of      
,vishnu4 ,four varieties of spiritual   
contemplation4 ,two conditions of       
spirit4 ,the perceptible attributes of  
,vishnu2 types of his imperceptible     
properties4 ,vishnu everything4 ,merit  
of hearing the first book of the ,vishnu
 ,purana4    ,,part ,,ii4    ,section   
,i4--,descendants of ,priyavrata1 the   
eldest son of ,swayambhuva  ,manu2 his  
ten sons2 three adopt a religious life2 

the others become  kings of seven       
,dwipas1 or isles1 of the earth4        
,agnidhras1 king of  ,jambu-dwipa       
divides it into nine portions1 which he 
distributes amongst  his sons1 ,nabhi   
king of the south succeeded by ,bharata2
 ,india named  after him ,bhrata2 his   
descendants reign during the            
,swayambhuva  ,manwantara4    ,section  
,,ii4--,description of the earth4 ,the  
seven ,dwipas and seven seas            
,jambu-dwipa4 ,mount ,meru2 its         
existence and boundaries4 ,extent of    
,illavrita4 ,groves1 lakes1 and branches
 of ,meru4 ,cities of the ,gods4        
,rivers4 ,the forms of ,vishnu          
worshipped in different ,varthas4       
,section ,,iii4--,description of        
,bharata-,varsha2 extent2 chief         
mountains2  nine divisions2 principal   
nations2 superiority over other         
,varshasi  especially as the seat of    
religious acts4    ,section             
,,iv4--,account of kings1 divisions1    
mountains1 rivers1 and  inhabitants of  

the other ,dwipas viz4 ,plaksha1        
,silmala1 ,kusa1 ,krauneba1  ,ska1 and  
,pushkara2 of the oceans separating     
them2 of the tides2 the  confines of the
 earth2 the ,lokaloka ,mountain4 ,extent
 of the whole4    ,section ,v4--,of the 
regions of ,patala1 below the earth4    
,nrada's praises  of ,patala4 ,account  
of the serpent ,sesha4 ,first teacher of
 astronomy and  astrology4    ,section  
,,vi4--,of the different hells1 or      
divisions of ,naraka1 below  ,patala2   
the crimes punished in them             
respectively2 efficacy of expiation2    
meditation on ,vishnu the most effective
 expiation4    ,section ,,vii4--,extent 
and situation of the seven spheres viz41
 earth1 sky1  planets1 ,moharloka1      
,janaloka1 ,tapoloka1 and ,satyaloka4   
,of the egg of  ,brahm and its          
elementary envelopes4 ,of the influence 
of the energy of  ,vishnu4    ,section  
,,vii4--,description of the ,sun2 his   
chariot2 its two axles2 his  horses4    
,the cities of the regents of the       

cardinal points4 ,the ,sun's  course2   
nature of his rays2 his path along the  
ecliptic4 ,length of day  and night4    
,divisions of time2 equinoxes and       
solstices1 months1 years1  the cyclical 
yuga1 or age of five years4 ,northern   
and southern  declinations4 ,saints on  
the ,lokaloka mountain4 ,celestial paths
 of the  ,pitris1 gods1 ,vishnu4 ,origin
 of the ,ganga1 and separation1 on the  
top of  ,meru into four great rivers4   
,section ,,ix4--,planetary system1 under
 the type of a ,sisumara or porpoise4   
,the earth nourished by the ,sun4 ,of   
rain whilst the ,sun shines4 ,of rain   
from clouds4 ,rain the support of       
vegetation1 and thence of animal life4  
,nryana the support of all beings4      
,section ,x4--,names of the twelve      
,adityas4 ,names of the ,rishis1        
,gandharvas1  ,apsaras1 ,yakshas1       
,uragas1 and ,rkshasas1 who attend the  
chariot of the  sun in each month of the
 year4 ,their respective functions4     
,section ,,xi4--,the sun distinct from1 

and supreme over1 the attendance on  his
 car2 identical with the three ,vedas   
and with ,vishnu2 his functions4        
,section ,,xii4--,description of the    
,moon2 his chariot1 horses1 and course1 
fed by the ,sun2 drained periodically of
 ambrosia by the progenitors and  gods4 
,the chariots and horses of the planets2
 kept in their orbits by  aerial chains 
attached to ,dhruva4 ,tropical members  
of the planetary  porpoise4 ,vasudeva   
alone real4    ,section ,,xiii4--,legend
 of ,bharata4 ,bharata abdicates his    
throne and  becomes an ascetic2         
cherishes a fawn1 and becomes so much   
attached to it  as to neglect his       
devotions2 he dies2 his successive      
births2 works in  the fields and is     
pressed as a palanquin-bearer for the   
,raja of ,sauvira2  rebuked for his     
awkwardness2 his reply2 dialogue between
 him and the  king4    ,section         
,,xiv4--,dialogue continued1 ,bharata   
expounds the nature of  existence1 the  
end of life1 and the identification of  

individual with  universal spirit4      
,section ,,xv4--,bharata relates the    
story of ,ribhu and ,nidagha1 the       
latter1  the pupil of the former1       
becomes a prince1 and is visited by his 
preceptor1 who explains to him the      
principles unity and departs4           
,section ,,xvi4--,ribhu returns to his  
disciple1 and perfects him in divine    
knowledge4 ,the same recommended to the 
,rajah by ,bharata1 who thereupon       
obtains final liberation4 ,consequences 
of hearing this legend4    ,,part ,,iii4
    ,section ,i4--,accounts of the      
several ,manus and ,manwantaras         
,shwarochisha  the second ,manu2 the    
divinities1 the ,indra1 the seven       
,rishis of his  period and his sons4    
,similar details of ,auttami1 ,tamasa1  
,raivata1  ,chakshusha1 and ,vaivaswata4
 ,the forms of ,vishnu1 as the          
preserver1 in  each ,manwantara4 ,the   
meaning of ,vishnu4    ,section         
,,ii4--,of the seven future ,manus and  
,manwantaras4 ,story of ,sanjna  and    

,chhaya1 wives of the ,sun4 ,savarni son
 of ,chhaya the eighth ,manu4 ,his      
successors1 with divinities1 c of their 
respective periods4 ,appearance  of     
,vishnu in each of the four ,yugas4     
,section ,,iii4--,division of the ,vedas
 into four portions1 by a ,vyasa in     
every ,dwapara age4 ,list of the        
twenty-eight ,vyasas of the present     
,manwantara4 ,meaning of the word       
,brahm4    ,section ,,iv4--,division of 
the ,veda1 in the last ,dwapara age1 by 
the ,vyasa  ,krishna ,dwaipayana4 ,paila
 made reader of the ,rich2 ,vaisampayana
 of the  ,yajush2 ,jaimani of the ,saman
 and ,sumantu of the ,atharvan4 ,suta   
appointed  to teach the historical      
poems4 ,origin of the four parts of the 
,veda4  ,sanhitas of the ,rig ,veda4    
,section ,v4--,division of the          
,yajur-veda4 ,story of ,yajnawalkya     
forced to  give up what he has learned1 
picked up by others1 forming the        
,taittiriya-yajush4 ,yajnawalkya        
worships the ,sun who communicates to   

him  the ,vajasaneyi-yajush4    ,section
 ,,vi4--,divisions of the ,sama-veda2 of
 the ,atharva-veda4 ,four  ,pauranik    
,sanhitas4 ,names of the eighteen       
,puranas4 ,branches of knowledge4       
,classes of ,rishis4    ,section        
,,vii4--,by what means men are exempted 
from the authority of ,yama1  as        
narrated by ,bhishma to ,nakula4        
,dialogue between ,yama and one of his  
attendants4 ,worshippers of ,vishnu not 
subject to ,yama4 ,how they are to  be  
known4    ,section ,,viii4--,how ,vishnu
 is to be worshipped as related by      
,aurva to  ,sagara4 ,duties of the four 
castes1 severally and in common2 also in
 time  of distress4    ,section         
,,ix4--,duties of the religious student1
 householder1 hermit and  mendicant4    
,section ,x4--,ceremonies to be observed
 at the birth and naming of a child4    
,of marrying or leading a religious     
life4 ,choice of a wife4 ,different     
modes of marrying4    ,section          
,,xi4--,of the ,sadacharas or perpetual 

obligation of a householder4  ,daily    
purifications1 ablutions1 libations1 and
 oblations2 hospitality2  obsequial     
rites2 ceremonies to be observed at     
meals1 morning and evening  worship1 and
 on going to rest4    ,section          
,,xii4--,miscellaneous                  
obligations--purificatory1 ceremonial   
and  moral4    ,section ,,xiii4--,of    
,sraddhas1 or rites in honour of        
ancestors1 to be  performed on occasions
 of rejoicing4 ,obsequial ceremonies4   
,of the  ,ekoddishta or monthly ,srddha1
 and the ,sapindana or annual one4 ,by  
whom  to be performed4    ,section      
,,xiv4--,of occasional ,sraddhas1 or    
obsequial ceremonies2 when most         
efficacious1 and at what places4        
,section ,,xv4 ,what ,brahmans are to be
 entertained at ,sraddhas2 ,different   
prayers to be recited4 ,offerings of    
food to be presented to deceased        
ancestor4    ,section ,,xvi4--,things   
proper to be offered as food to deceased
 ancestors2  prohibited things4         

,circumstances vetiating a ,srddha2 how 
to be avoided4  ,song of the ,pitris or 
progenitors1 heard by ,ikshwku4         
,section ,,xvii4--,of heretics1 or those
 who rejects the authority of the       
,vedas2 their origin1 as described by   
the ,vasistha to ,bhishma2 the gods1    
defeated by the ,daityas1 praise        
,vishnu2 an illusory being or ,buddha1  
produced from his body4    ,section     
,,xviii4--,buddha goes to the earth and 
teaches the ,daityas to  contempt the   
,vedas2 his sceptical doctrines2 his    
prohibition of animal  sacrifices4      
,meaning of the term ,bauddha4 ,tainas  
and ,bauddhas1 their  tenets4 ,the      
,daityas loose their power and are      
overcome by the gods4  ,meaning of the  
term ,nagna4 ,consequences of neglect of
 ,duty4 ,story of  ,satadbanu and his   
wife ,saivya4 ,communion with heretics  
to be shunned4    ,,part ,,iv4          
,section ,i4--,dynasties of kings4      
,origin of the ,solar dynasty from      
,brahm4  ,sons of the ,manu ,vaivaswata4

 ,transformation of ,illa or ,sudyumna4 
,descendants of the sons of ,vaivaswata2
 those of ,nedishta4 ,greatness of      
,marutha1 kings of ,vaisali4            
,descendants of ,saryati4 ,legend of    
,raivata2  his daughter ,revati married 
to ,baloram4    ,section                
,,ii4--,dispersion of ,revata's         
descendants2 those of ,drisha2 those  of
 ,nabhaga4 ,birth of ,ikshwaku1 the son 
of ,vaivaswata2 his sons4 ,line of      
,vikukshi4 ,legend of ,kakutstha2 of    
,dhundhumara2 of ,yuvanswa2 of          
,mandhatri2 his daughter married to     
,sauvari4    ,section ,,iii4--,shaubhri 
and his wives adopt an ascetic life1    
,descendant of  ,mandhatri4 ,legend of  
,narmda and ,purukutsa4 ,legend of      
,trisanku1 ,bahu  driven from his       
kingdom by the ,haihayas and            
,talajanghas4 ,birth of  ,sagara2 he    
conquers the barbarians1 imposes upon   
them distinguishing  usage1 and excludes
 them from offerings to fire and the    
study of ,vedas4    ,section ,,iv4--,the

 progeny of ,sagara2 their wickedness2  
he performs an  ,aswamedha2 the horse   
stolen by ,kapila2 found by ,sagara's   
sons who are  all destroyed by the sage2
 the horse recovered by ,ansumat2 his   
descendants4 ,legend the ,mitrasaha or  
,kalmashapada the son of ,sudasa4       
,legend of ,khatwanga4 ,birth of ,rma   
and other sons of ,dasaratha4 ,epitome  
of the history of ,rma2 his descendant  
and those of his brothers4 ,line  of    
,kusha4 ,vrihadbala1 the last1 killed in
 the great war4    ,section ,v4--,kings 
of ,mithila4 ,legend of ,nimi1 the son  
of ,ikshwaku4 ,birth  of ,janaka4       
,sacrifice of ,siradhwaja4 ,origin of   
,sit4 ,descendant of  ,kusadhwaja4      
,krita the last of ,maithila princes4   
,section ,,vi4--,kings of the lunar     
dynasty4 ,origin of ,soma or the moon2  
he  carries off ,tara1 the wife of      
,vrihaspati2 war between the gods and   
,asuras in consequence2 appeared by     
,brahm1 ,birth of ,budha2 marred to     
,illa1 daughter of ,vaivaswata4 ,legend 

of his son ,pururavas1 and the nymph    
,urvashi2 the former institutes         
offerings with fire2 ascends to the     
sphere of the ,gandharvas4    ,section  
,,vii4--,sons of ,pururavas4            
,descendants of ,amavasu4 ,indro born as
  ,gadhi4 ,legend of ,richika and       
,satyavati2 ,birth of ,jatnadagna and   
,viswamitra4 ,parasurama the son of the 
former4 ,sunahseplas and others the     
sons of ,viswamitra forming the ,kausika
 race4    ,section ,,viii4--,sons of    
,ayus4 ,line of ,kshatravriddha1 or     
,kings of ,kashi4  ,former birth of     
,dhawntari4 ,various names of           
,pratarddana4 ,greatness of  ,alarka4   
,section ,,ix--,descendants of ,raji1   
son of ,ayas1 ,indra resigns his throne 
to  him2 claimed after his death by his 
sons1 who appostatise from the  religion
 of the ,vedas1 and are destroyed by the
 ,indra4 ,descendants of  ,pratikshatra1
 son of ,kshatravriddha4    ,section    
,x4--,the sons of ,nahusha4 ,the sons of
 ,yayati2 he is cursed by  ,sukra2      

wishes his sons exchange their vigour   
for his infirmities4 ,puru  alone       
consents4 ,yayati restores him his      
youth2 divides the earth amongst  his   
sons under the supremacy of ,puru4      
,section ,,xi4--,the ,yadava race1 or   
descendants of ,yadu4 ,karttavirja      
obtains  a boon from ,dattatreya2 takes 
,ravana prisoner2 is killed by          
,parasurama2  his descendant4           
,section ,,xii4--,descendants of        
,kroshtri2 ,jyamaghas connubial         
affection for  his wife ,saivya1 their  
descendants kings of ,vidharbha and     
,chedi4    ,section ,,xiii4--,sons of   
,satawata4 ,bhoja princes of            
,mrittiktavati4 ,surja  the friend of   
,satrajit2 appears to him in a bodily   
from2 gives him the  ,syamantaka gem2   
its brilliance and marvellous           
properties4 ,satrajit gives  it to      
,prasena1 who is killed by a lion2 the  
lion killed by the bear  ,jambavat4     
,krishna suspects of killing ,prasena1  
goes to look for him in  the forests2   

traces the bear to his cave1 fights with
 him for the jewel2  the contest        
prolonged1 supposed by his companions to
 be slain2 he  overthrows ,jambavat1    
then marries his daughter ,jmbavati1    
returns with  her and the jewel to      
,dwrak and restores the jewel to        
,satrajit1 and  marries his daughter    
,satyabhm4 ,satrajit murdered by        
,sataddhanwan2  avenged by ,krishna4    
,quarrel between ,krishna and ,balarma4 
,akrura  possessed of the jewel2 leaves 
,dwrak4 ,public calamities4 ,meeting of 
the ,ydavas4 ,story of ,akrura's birth2 
is invited to return2 accused by        
,krishna of having the ,syamantaka      
jewel2 produces it in full assembly2 it 
remains in his charge2 ,krishna         
acquitted of having purloined it4       
,section ,,xiv4--,descendants of ,sini1 
of ,anamitra1 of ,swaphalka and         
,chittra1  of ,andhaka4 ,the children of
 ,devaka1 and ,ugrasena4 ,the           
descendants of  ,bhajamana4 ,children of
 ,sura2 his son ,vasudeva2 his daughter 

,pritha  married to ,pandu2 her         
children1 ,yudhishthira and his         
brothers2 also  ,karna by ,aditya4 ,the 
sons of ,pandu by ,madri4 ,husbands and 
children of  ,sura's other daughter4    
,previous births of ,sisupala4          
,section ,,xv4--,explanation of the     
reason why ,sisupal in his previous     
births  as ,hiranyakashipu and ,ravana  
was not identified with ,vishnu on being
  slain by him1 and was so identified   
when killed as ,sisupala4 ,the wives  of
 ,vasudeva2 his children2 ,balarma and  
,krishna his sons by ,devaki both       
apparently of ,rohini and ,yasoda4 ,the 
wives and children of ,krishna4         
,multitude of the descendants of ,yadu4 
,section ,,xvi4--,descendants of        
,turvasu4    ,section                   
,,xvii4--,descendants of ,druhyu4       
,section ,,xviii4--,descendants of ,anu4
 ,countries and towns named after some  
of them1 as ,anga1 ,banga and others4   
,section ,,xix4--,descendants of ,puru4 
,birth of ,bharata1 the son of          

,dushyanta2 his sons killed2 adopts     
,bharadwaja or ,vitatha4 ,hastin1       
founder of ,hastinpur4 ,sons of         
,ajamidha1 and the races derived from   
them1 as ,panchalas1 etc4 ,kripa and    
,kripi found by ,santanu4 ,descendants  
of ,ritsha1 the son of ,ajamidha1       
,kurukshetra named from ,kuru4          
,jarasandha  and other kings of         
,magadha4    ,section                   
,,xx4--,descendants of ,kuru4 ,devapi   
abdicates the throne2 assumed by        
,santanu2 he is confirmed by the        
,brahmans2 ,bhishma his son by ,ganga2  
his  other sons4 ,birth of              
,dhritarashtra1 ,pandu and ,vidura4 ,the
 hundred sons  of ,dhritarashtra4 ,the  
five sons of ,pandu2 married to         
,draupadi2 their  prosperity4           
,parikshit1 the grandson of ,arjuna1 the
 reigning king4    ,section             
,,xxi4--,future ,kings4 ,descendants of 
,parikshit1 ending with  ,kshemaka4     
,section ,,xxii4--,future kings of the  
family of ,ikshwaku1 ending with        

,sumitra4    ,section ,,xxiii4--,future 
kings of ,magadha1 ,descendants of      
,vrihadratha4    ,section               
,,xxiv4--,future kings of ,magadha4     
,five ,princes of the line of           
,pradyota4 ,ten ,saisunagas4 ,nine      
,nandas4 ,ten ,mauryas4 ,ten ,sungas4   
,four  ,kanwas4 ,thirty ,andhrabhrityas4
 ,kings of various tribes and castes1   
and  periods of their rule4 ,ascendancy 
of barbarians4 ,different races in      
different regions4 ,period of universal 
iniquity1 and decay4 ,coming of  ,vishnu
 as ,kalki1 ,destruction of the wicked  
and restoration of the  practices of the
 ,vedas4 ,end of the ,kali1 and return  
of the ,krita age4  ,duration of the    
,kali4 ,verses chanted by earth1 and    
communicated by ,asita  to ,tanaka4 ,end
 of the fourth book4    ,,part ,v3      
,section ,i4--,the death of ,kansa      
announced4 ,earth1 oppressed by the     
,daityas1 applies to the gods4 ,they    
accompany her to ,vishnu who promises   
to give her relief4 ,kansa imprisons    

,vasudeva and ,devaki4 ,vishnu's        
instructions to ,yoganidra4    ,section 
,,ii4--,the conception of ,devaki2 her  
appearance2 she is praised by  the gods4
    ,section ,,iii4--,birth of ,krishna1
 conveyed by ,vasudeva to ,mathura and  
exchanged with the new-born daughter of 
,yasoda4 ,kansa attempts to  destroy the
 latter1 who becomes ,yoganidra4        
,section ,,iv4--,kansa addresses his    
friends1 announces their danger and     
orders male children to be put to death4
    ,section ,v4--,nanda returns with   
the infants ,krishna and ,balarma to    
,gokula4 ,putaua killed by the former4  
,prayers of ,nanda and ,yasoda4         
,section ,,vi4--,krishna overturns a    
wagon2 casts down two trees4 ,the ,gopis
  depart to ,vrindavana4 ,sports of the 
boys4 ,description of the season of  the
 rains4    ,section ,,vii4--,krishna    
combats the serpent ,kaliya2 alarm of   
his parents  and companions2 he         
overcomes the serpent1 and is           
propitiated by him2  commands him to    

depart from the ,yamuna river to the    
ocean4    ,section ,,viii4--,the ,demon 
,dhenuka destroyed by ,rma4    ,section 
,,ix4--,sports of the boys in the       
forest4 ,prahlamba the ,asura comes     
amongst them2 is destroyed by ,rma1 at  
the command of ,krishna4    ,section    
,x4--,description of autumn4 ,krishna   
dissuades ,nanda from  worshipping      
,indra2 recommends him and the ,gopas to
 worship cattle and  the mountains4     
,section ,,xi4--,indra offended by the  
loss of his offerings causes heavy      
rains to deluge ,gokula4 ,krishna holds 
up the mountain ,gobardhana to  shelter 
the cowherds and their cattle4          
,section ,,xii4--,indra comes to        
,gokula2 praises ,krishna and makes him 
prince  over the cattle4 ,krishna       
promises to befriend ,arjuna4           
,section ,,xiii4--,krishna praised by   
the cowherds2 his sports with ,gopis1   
their imitation and love of him1 ,the   
,rasa dance4    ,section                
,,xiv4--,krishna kills the demon        

,arishta1 in the form of a bull4        
,section ,,xv4--,kansa informed by      
,nrada of the existence of ,krishna and 
,balarma2 he sends ,kesin to destroy    
them and ,akrura to bring them to       
,mathura4    ,section ,,xvi4--,kesin in 
the form of a horse1 slain by ,krishna2 
he is  praised by ,nrada4    ,section   
,,xvii4--,akrura's meditation to        
,krishna1 his arrival at ,gokula2 his   
delight at seeing ,krishna and his      
brother4    ,section ,,xviii4--,grief of
 the ,gopis on the departure of ,krishna
 and  ,balarma with ,akrura2 their      
leaving ,gokula4 ,akrura bathes in the  
,yamuna2  beholds the divine form of the
 two youths1 and praises ,vishnu4       
,section ,,xix4--,akrura conveys        
,krishna and ,rma near to ,mathura1     
leaves  them2 they enter the town4      
,insolence of ,kansa's washerman2       
,krishna kills  him4 ,civility of a     
flower-seller2 ,krishna gives him his   
benediction4    ,section ,,xx4--,krishna
 and ,balarma meets ,kubja2 she is made 

straight by  the former2 they proceed to
 the palace4 ,krishna breaks a bow      
intended  for a trial of arms4 ,kansa's 
orders to his servants4 ,public games4  
,krishna and his brother enter the      
arena2 the former wrestles with         
,chanura1 the latter with ,mushtika1 the
 king's wrestlers2 who are both  killed4
 ,krishna attacks and slays ,kansa2 he  
and ,balarma do homage to  ,vasudeva1   
and ,devaki2 the former praises         
,krishna4    ,section ,,xxi--,krishna   
encourages his parents2 places ,ugrasena
 on the  throne2 becomes the pupil of   
the ,sandipani1 whose son he recovers   
from  the sea1 he kills the marine      
demon1 ,panchajana1 and makes a horn of 
his  shell4    ,section                 
,,xxii4--,jarasandha besieges ,mathura2 
is defeated1 but repeatedly  renews the 
attack4    ,section ,,xxiii4--,birth of 
,kalayavana2 he advances against        
,mathura1 ,krishna  builds ,dwrak and   
sends thither the ,yadava tribe2 he     
leads ,kalayavana  into the cave of     

,muchukunda2 the latter awakes1 consumes
 the ,yavana  king1 and praises         
,krishna4    ,section                   
,,xxiv4--,muchukunda goes to perform    
penance1 ,krishna takes the army  and   
treasures of ,kalayavana1 and repairs   
with them to ,dwrak4 ,balarma  visits   
,vraia2 inquires its inhabitants after  
,krishna4    ,section ,,xxv4--,balarma  
finds wine in the hollow of a tree and  
becomes  inebriated2 commands the       
,yamuna to come to him1 and on her      
refusal drags  her out of her course2   
,lakshmi gives him ornaments and a      
dress2 he  returns to ,dwrak and marries
 ,revati4    ,section ,,xxvi4--,krishna 
carries off ,rukmini2 the princes who   
come to  rescue her repulsed by         
,balarma4 ,rukmin overthrown but spared 
by  ,krishna1 found ,bhojakata4         
,pradyumna born of ,rukmini4    ,section
 ,,xxvii4--,pradyumna stolen by         
,sambara2 thrown into the sea1 and      
swallowed by a fish2 found by ,mayadevi2
 he kills ,sambara1 marries  ,mayadev1  

and returns with her to ,dwrak4 ,joy of 
,rukmini and ,krishna4    ,,section     
,,xxviii4--,wives of ,krishna1          
,pradyumna's son ,anirudha2 nuptials of 
the latter4 ,balarma beat at dice1      
becomes incensed1 and slays ,rukmin  and
 others4    ,section ,,xxiv4--,indra    
comes to ,dwrak1 and reports to ,krishna
 the tyranny  of ,naraka4 ,krishna goes 
to his city1 and puts him to death4     
,earth gives  the earrings of ,aditi to 
,krishna and praises him4 ,he liberates 
the  princesses made captive by ,naraka1
 sends them to ,dwrak1 and goes to      
,swarga with ,satyabhm4    ,section     
,,xxx4--,krishna restores her earrings  
to ,aditi1 and is praised by  her2 he   
visits the garden of ,indra and at the  
desire of ,satyabhm  carries off the    
,prijta tree4 ,sachi excites ,indra to  
its rescue4  ,conflict between the gods 
and ,krishna1 who defeats them4         
,satyabhm  derides them4 ,they praise   
,krishna4    ,section ,,xxxi4--,krishna 
with ,indra's consent1 takes the ,prijta

 tree to  ,dwrak2 marries the princesses
 rescued from ,naraka4    ,section      
,,xxxii4--,children of ,krishna4 ,usha  
the daughter of ,bana1 sees  ,aniruddha 
in a dream1 and becomes enamored of him4
    ,section ,,xxxiii4--,bana solicits  
,siva for war2 finds ,aniruddha in the  
palace1 and makes him prisoner4         
,krishna1 ,balarma1 and ,pradyumna come 
to  his rescue4 ,siva and ,skandha aid  
,bana2 the former is disabled2 the      
latter put to flight1 ,bana encounters  
,krishna who cuts off all his arms1  and
 is about to put him to death4 ,siva    
intercedes and ,krishna spares his      
life4 ,vishnu and ,siva are the same4   
,section ,,xxxiv4--,paundraka1 a        
,vasudeva1 assumes the insignia and     
style of  ,krishna1 supported by the    
king of ,kasi4 ,krishna marches against 
and  destroys them4 ,the son of the king
 sends a magical being against          
,krishna2 destroyed by his discus1 which
 also sets ,benares on fire1 and        
consumes it and its inhabitants4        

,section ,,xxxv4--,samba carries off the
 daughter of ,duryodhana but is taken   
prisoner4 ,balarma comes to ,hastinpur1 
and demands his liberation2 it  is      
refused2 in his wrath he drags the city 
towards him1 to throw it into  the      
river4 ,the ,kuru chiefs give up ,samba 
and his wife4    ,section ,,xxxvi4--,the
 ,asura ,dwivida in the form of an ape  
destroyed by  ,balarma4    ,section     
,,xxxvii4--,destruction of ,yadavas4    
,samba and others deceive and  ridicule 
the ,rishis4 ,the former bears an iron  
pestle1 it is broken1 and  thrown into  
the sea4 ,the ,yadavas go to ,prabhasa  
by desire of ,krishna2  they quarrel and
 fight and all perish4 ,the great       
serpent ,sesha issues  from the mouth of
 ,rma4 ,krishna is shot by a hunter1 and
 again becomes  one with universal      
spirit4    ,section ,,xxxviii4--,arjuna 
comes to ,dwrak1 and burns the dead and 
takes  away the surviving inhabitants4  
,commencement of the ,kali age4         
,shepherds  and thieves attack ,arjuna  

and carry off the women and wealth4     
,arjuna  regrets the loss of his prowess
 to ,vyasa2 who consoles him and tells  
him  the story of ,ashtavakra's cursing 
the ,apsaras4 ,arjuna and his brothers  
place ,pariskhit on the throne1 and go  
to the forests4 ,end of the fifth  book4
    ,,part ,,vi4    ,section ,i4--,of   
the dissolution of the world2 the four  
ages2 the decline  of all things1 and   
deterioration of mankind1 in the ,kali  
age4    ,section ,,ii4--,redeeming      
properties of the ,kali age4 ,devotion  
to ,vishnu1  sufficient to salvation in 
that age for all castes and persons4    
,section ,,iii4--,three different kinds 
of dissolution4 ,duration of a          
,parardha4 ,the ,clepsydra1 or vessel   
for measuring time4 ,the dissolution    
that occurs at the end of a day of      
,brahm4    ,section ,,iv4--,continuation
 of the account of the first kind of    
dissolution4 ,of the second kind1 or    
elemental dissolution2 of all being     
resolved into primary spirit4           

,section ,v4--,the third kind of        
dissolution1 or final liberation from   
existence4 ,evils of worldly life4      
,sufferings of infancy1 manhood1 old    
age4 ,pains of hell4 ,imperfect felicity
 of heaven4 ,exemption from birth       
desirable by the wise4 ,the nature of   
spirit or god4 ,meaning of the terms    
,bhagavat and ,vasudeva4    ,section    
,,vi4--,means of attaining liberation4  
,anecnotes of ,khandikya and            
,kesidhwaja4 ,the former instructs the  
latter how to atone for permitting  the 
death of a cow4 ,kesidhwaja offers him a
 requital1 and he desires to  be        
instructed in spiritual knowledge4      
,section ,,vii4--,keshidwaja describes  
the nature of ignorance1 and the        
benefits of the ,yoga or contemplative  
devotion4 ,of the novice and the  adept 
in the performance of the ,yoga4 ,how it
 is performed4 ,the first  stage1       
proficiency in acts of restraints and   
moral duty2 the second  particular mode 
of getting2 the third1 ,pranayama1 modes

 of breathing2  the fourth1 ,pratyahara1
 restraint of thought2 the fifth1       
apprehension of  spirit2 the sixth      
retention of the idea4 ,meditation on   
the individual  and universal forms of  
,vishnu4 ,acquirement of knowledge4     
,final  liberation4    ,section         
,,viii4--,conclusion of the dialogue    
between ,parara and ,maitreya4          
,recapitulation of the contents of the  
,vishnupurana2 merit of hearing it2  how
 handed down1 ,besides of ,vishnu4      
,concluding prayer4    ,,part ,i4       
,,section ,i4    ,om6#a ,salutation unto
 ,vsudeva6#b ,o ,pundariksha1#c victory 
unto  thee6 ,i bow unto thee1 ,o origin 
of the universe6 ,o ,hrishikesha1#d ,o  
great ,purusha1 ,o thou the first born6 
,that ,vishnu1#e who is eternal1        
indecayable one1 who is ,brahm1 the     
,isvara and the ,purusha1--who causeth  
the creation1 the sustentation and the  
dissolution 7of the world7  consequent  
on the qualities#f being agitated1--and 
from whom hath sprung  the cosmos with  

,pradhna1#g ,buddhi1 etc42--may he      
confer on us excellent  understanding   
wealth#h and emancipation6 ,bowing down 
unto ,vishnu1 lord  of the universe1 and
 saluting ,brahm and the rest1 and      
paying reverence  unto my preceptor1 ,i 
will rehearse the ,purna that is equal  
to the  ,vedas4 ,saluting and paying    
homage unto that best of ascetics1      
,parara--son unto ,vasistha's           
son--versed in annals and the ,purnas1#i
  accomplished in the ,vedas and the    
branches thereof1 and learned in the    
mysteries of the scriptures1--who had   
finished his first daily                
devotions4--,maitreya asked him1        
saying1--,o preceptor1 ,i have one by   
one  studied near thee all the          
scriptures as well as the ,vedas and    
their  branches4 ,it is owing to thy    
grace that1 ,o foremost of ascetics1    
almost  all of those that are even our  
enemies1 confess that ,i have studied   
all  the branches of knowledge4 ,o thou 
cognisant of righteousness1 ,i am       

desirous of hearing from thee how this  
universe came into being1 and  how1 ,o  
virtuous one1 it shall be in the future2
 in what1 ,o ,brhmana1 the  cosmos      
consists2 wherefrom sprang this system  
of mobile and immobile  objects2 where  
it lay at first and where it shall      
dissolve itself2 as to  the objects that
 have manifested themselves2 the genesis
 of the gods2  the establishment of seas
 and mountains and the earth1 and that  
of the  sun1 etc4 and the dimensions    
thereof2 the genealogies of the         
deities1--all about the ,manus1 and the 
,manwantaras1#aj and ,kalpas#aa  and    
,vikalpas of ,kalpas composed of the    
fourfold division into ,yugas2 the      
character of the close of ,kalpas2 and  
the entire tendencies of the  ,yugas2   
and1 ,o mighty ascetic1 the history of  
,devarshis#ab and monarchs2  the proper 
division by ,vysa of the ,vedas into    
different parts2 and the  morality      
concerning ,brhmanas and others1 as well
 as that of  householders4 ,o son of    

,vasishtha1 ,i wish to hear all this    
related by  thee4 ,o ,brahmana1 incline 
thy mind favourably unto me1 so that1 ,o
 mighty  anchoret1 ,i may know all this 
through thy grace4    ,praara           
said1--,excellent well2 ,o ,maitreya1 ,o
 thou that art conversant  with         
righteousness4 ,thou bringest into my   
recollection what of old my  grandsire1 
the reverend ,vasishtha1 had said of    
old4 ,when ,i heard that my  sire had   
been devoured by the ,rkshasa sent by   
,vicwmitra1 ,i was wrought  up with an  
exceeding rage4 ,then ,i set about      
disturbing the sacrifice of  the        
,rakshas2 and in that sacrifice reduced 
to ashes night-rangers by  hundreds4 ,on
 the ,rakshas undergoing extermination1 
the eminently pious  ,vasishtha1 my     
grandfather1 said unto me1--',do not    
indulge in excessive  wrath1 ,o child1  
control this passion of thine4 ,albeit  
the ,rkshasas did  thus unto thy sire1  
yet have they not transgressed4 ,this   
ire springeth  up in fools2 but where is

 the anger of the wise8 ,who1 my child1 
destroyeth whom8 ,persons#ac but reap   
their acts4 ,o child1 anger heweth  away
 the great and immense asceticism and   
fame acquired with extreme  toil by men4
 ,the prime saints ever banish anger1   
which retardeth heaven  and             
emancipation4 ,therefore1 my child1 do  
not thou come under its sway4  ,no need 
of burning the night-rangers1 who have  
not wronged4 ,stop this  sacrifice of   
thine4 ,pious people are composed of    
forgiveness4' ,thus  exhorted by my     
high-souled grandsire1 ,i1 for the sake 
of the dignity of  his speech1 stopped  
the sacrifice4 ,thereat1 that foremost  
of ascetics1  the reverend ,vasishtha   
was gratified4 ,and it came to pass that
 there  appeared then ,pulastya1 son    
unto ,brahm4 ,and when my grandfather   
had  offered him arghya1#ad when he had 
taken his seat1 ,o ,maitreya1 the       
exceedingly righteous elder brother of  
,pulaha addressed me1 saying1--',as1    
albeit a mighty enmity existeth 7between

 thyself and the ,rkshasas71  thou hast 
resorted to forgiveness at the words of 
thy superior1 thou  shall master all the
 branches of knowledge4 ,and as1        
although highly  enraged1 thou hast not 
cut off my sons1 ,i1 ,o pious one1 shall
 confer on  thee a mighty boon4 ,thou   
shalt be the author of the ,purna and   
,samhita1#ae and thou shalt attain a    
consummate knowledge of the  celestials4
 ,and through my grace1 ,o child1 thy   
intelligence shall be  clear and        
unobstructed as concerns the ,present   
and the ,past4' ,then my  grandsire1 the
 reverend ,vasishtha1 said1--',what     
,pulastya hath uttered to  thee1 must be
 so4' ,at thy question ,i remember me in
 full of all that  formerly had been    
said unto me by ,vasishtha and the      
intelligent  ,pulastya4 ,and1 ,o        
,maitreya1 as thou hast asked me1 ,i    
shall at length  relate unto thee       
adequately the ,purna ,samhit4--,do thou
 understand that  properly4 ,this       
universe hath sprung from ,vishnu1--and 

in ,him it is  established4 ,he is the  
cause of the creation1 maintenance and  
destruction thereof1 and ,he is the     
universe4    ,,section ,,ii4    ,parara 
said3--,i bow unto ,him that is holy and
 eternal--the supreme ,soul  who is ever
 uniform1--even ,vishnu1 the ,lord of   
all4 ,i bow unto  ,hiranyagarbha1 unto  
,hara and ,sankara1 unto ,vasudeva the  
saviour1 even  him who bringeth about   
creation1 maintenance and destruction to
  everything4 ,i bow unto him that is   
uniform yet hath a multiplicity of      
forms2 who is both subtle and           
gross2--who is manifested and           
unmanifested2  unto ,vishnu1 the cause  
of salvation4 ,i bow unto ,vishnu1 the  
supreme  ,soul1 who pervadeth the       
universe1 and who is the fundamental    
cause of  the creation1 sustenance and  
extinction of everything4 ,and bowing   
down  unto ,him1 who is the stay of the 
universe1--who is minuter than the      
minutest monad1--who resides in every   
being--unto the undeteriorating         

foremost ,purusha1 who is extremely     
pure1 and constitutes knowledge of  the 
highest kind1--who in consequence of the
 erroneous sight 7of people7  seemeth to
 be endowed with a shape2 unto the      
,vishnu who can compass the  creation1  
maintenance and destruction of the      
universe1--saluting the ,lord  of the   
world1 un-born1 unchangeable and        
undeteriorating1--,i shall relate  what 
formerly1 asked by ,paksha and other    
great ascetics1 the reverend  lotus     
sprung ,great-sire said unto them1 and  
what they rehearsed unto  king          
,purukutsa on the banks of the ,narmad2 
and what he1 in his turn1  related to   
,sraswata1--and the last unto me4 ,he   
who is ,prime and ,greater  than the    
greatest1 who is the supreme ,soul      
resident in himself1--who  cannot be    
differentiated by by form1 color1 etc1  
who is without  deterioration or        
destruction1 and without birth1 growth  
and dissolution2  who can only be       
asserted as existing1--is called by the 

learned ,vsudeva1  in consequence of his
 existing everywhere and in all         
objects4#af ,that  ,brahm is prime and  
eternal1--without birth1 change or      
deterioration4 ,he  is uniform1 and pure
 in consequence of the absence of the   
ignoble4 ,he is  all this 7that is7--he 
is ,manifested and ,unmanifested2#ag and
 he exists  as the ,primal ,purusha and 
,time4 ,o twice-born one1 the first form
 of the  ,primval ,brahm is a ,male     
,being4 ,his other forms are ,manifested
 and  ,unmanifested1 ,time and the      
rest4#ah ,the wise see that sacred state
 of  ,vishnu1 which is superior to      
,pradhna ,purusha1#ai ,manifest and     
,time4  ,the forms of ,vishnu1 first    
consisting of ,pradhna1 ,purusha1       
,manifest and  ,time are the causes and 
expressions#bj of creation1 sustenance1 
and  destruction4 ,do thou understand   
that ,vyakta1#ba ,vishnu1 ,avyakta1     
,purusha and ,time are the exertions of 
,him1 resembling those of a child       
sporting4 ,that which is the            

,unmanifested ,cause1 is called subtle  
,nature  by the foremost                
saints1--external1 and instinct with    
cause and effect4 ,it  is               
indestructible1 supportless1            
immeasurable1 undeteriorating1 real     
devoid of sound or touch1 and without   
form1 etc4 ,it hath three several       
modes2--and is the mother of the        
,universe1 without beginning and is the 
end of all4 ,formerly after the         
universal dissolution1 everything was   
permeated by it4 ,o ,brhmana1 those     
versed in the language of the           
,veda1--exercising self-control and     
meditating the ,deity1 read the sense   
expressive of ,pradhna1 thus4 ,day was  
not1 nor night1 nor sky1 nor  earth4    
,and there was neither darkness nor yet 
light4 ,and there existed  then         
,pradhna1 ,brahm and the                
,purusha1--incapable of being           
apprehended by  ear and the other       
organs1 or the intellect4 ,as ,o ,vipra1
 the prime ,vishnu  hath two forms1     

,pradhna and ,purusha1 so1 ,o twice-born
 one1 he hath  another1 which is joined 
to him 7on the occasion of creation7 and
  severed from him during the universal 
dissolution2 and this is called  ,kla4  
7,time74 ,during the past dissolution1  
in consequence of the ,vyakta  remaining
 nascent in ,prakriti1 this circumstance
 in popular parlance is  called ,kla4 ,o
 twice-born one1 the revered ,kla hath  
no beginning and  hath no end2 and in it
 genesis1 stability and dissolution are 
uninterrupted4 ,on the occasion of the  
universal dissolution1 when  ,prakriti  
and ,purusha remain separate1 ,o        
,maitreya1 there exists the form  of    
,vishnu termed ,kla4 ,then at the time  
of creation1 the supreme ,brahm1  the   
,prime spirit pervading the universe1   
reaching everywhere--the lord of  all   
beings1 and the soul of all--the        
foremost ,lord1 ,hari1 entering into    
,pradhna and ,purusha1 agitated them4   
,and as odour1 simply by reason of  its 
proximity1 and without any act1 stirreth

 the mind1 even so did the  ,supreme    
,lord4 ,that best of males1 ,o ,brhmana1
 is he that stirreth1 and  ,he it is    
that is stirred2 he possessing in       
himself the three modes alike  when in  
equilibrium and when not1 entereth into 
,pradhna4 ,and that ,lord  of lords1    
,vishnu1 manifests himself in gross     
elements in subtle objects1  and in such
 forms as ,brahm and others4 ,and1 ,o   
best of twice-born ones1  on the        
occasion of creation1 from the equipoise
 of the principles  presided over by    
,kshetrajna1#bb springs up that which   
manifests the  principles4#bc ,and then 
,pradhna overspread ,mahat2 and the     
three kinds  of ,mahat pertaining       
respectively to goodness1 passion and   
foulness1 were  enveloped by ,pradhna1  
even as the rind envelopeth the seed4   
,and from  the three kinds of ,mahat    
sprang three kinds of ahankra2#bd       
7consciousness17 viz41 vaikrika1 taijasa
 and bhutdi4#be ,and1 ,o mighty         
ascetic1 as ,pradhna had enveloped      

,mahat1 that cause of the elements and  
the senses1 viz41 akankra from its      
containing the three principles1 was  in
 its turn1 enveloped by ,mahat4 ,then   
the bhutdi1#bf etc41 being  wrought1    
produced the rudiments of sound1 and    
from the latter came into  being ether1 
having the property of sound4 ,and      
7anon7 the bhutdi  overspread the       
rudiments of sound as well as the ether2
 and1 ether being  wrought1 produced the
 rudiments of touch2 and then sprang the
 powerful  air1 whose property is known 
to be touch4 ,and ether furnished with  
nascent audibility1 covered air1 endowed
 with tangibility4 ,and then the  air1  
wrought up1 brought forth the rudiments 
of form4 ,light came from  the air1 and 
its property is said to be form4 ,and   
the rudimental air  endowed with touch1 
enveloped the rudimental tangibility4   
,and light1  being agitated1 caused the 
taste2 and therefrom sprang water1 the  
residence of taste4 ,and the rudiments  
of form overspread the rudiments  of    

taste4 ,and water1 stirred1 developed   
the rudiments of odour2  therefrom      
sprang hardness endued with the property
 of odour4 ,the subtle  condition of a  
property existing in diverse objects is 
called ,tanmtra4  ,in consequence of the
 ,tanmtras not being differentiated1    
they are  undistinguishable2 they are   
not agreeable or unpleasant of cause    
dullness1--and they are not marked by   
any distinguishing feature4 ,from  the  
consciousness related to darkness sprang
 the five rudiments and the  five       
elements2 from the conciousness relating
 to light sprang the organs  of sense   
and from the consciousness relating to  
goodness sprang the ten  deities4#bg    
,the mind is the eleventh 7organ74#bh   
,the deities are known  to have sprung  
from the principle of goodness4 ,o      
twice-born one1 the  touch1 the eye1 the
 nose1 the tongue1 and the ear for the  
fifth1 are  designed for the perception 
of sound1 etc4 and are backed by        
intellect4  ,the other organs are the   

anus1 the organs of generation1 the     
hands1 the  feet1 and the vocal organs  
for the fifth2 and the functions of     
these are  excretion1 articulation1     
motion1 and mechanic labor4 ,ether1 air1
 light1  water1 and earth1 ,o ,brhmana1 
are respectively furnished with the     
properties of sound etc4 and in         
consequence of their being agreeable or 
otherwise1 or bringing on               
delusion1--they are known as ,vicesha4  
,and endowed with distinct energies1    
they without combining1 and being  all  
of them interfused1 could not create    
objects4 ,and then1 coming  together1   
and each supporting the others1 they    
attained firmness and  harmony and a    
uniform appearance4 ,and in consequence 
of their being  presided over by the    
,purasha1 and favored by ,pradhana1 7who
 was ripe for  it71 those1 commencing   
from ,mahat and ending in ,vishesha1    
brought forth  an egg4 ,and that egg    
resembling a watery bubble1 fostered by 
the  elements1 attained dimensions4 ,o  

thou of exceeding intelligence2 and     
that egg formed by ,prakriti1 resting on
 water1 became the body of ,vishnu      
wearing the form of ,brahm1--,and there 
,vishnu--lord of the universe--who is   
incapable of being perceived1--becoming 
manifest1 remained in the form of       
,brahm4#bi ,and ,meru became the        
bellows-like inner covering of that     
exceedingly high-souled one1 and the    
other mountains became his outer        
covering2 and the seas served for his   
water in the womb4 ,and1 ,o ,vipra1  in 
that egg sprang mountains and islands1  
and seas1 light1 and numbers  of worlds1
 and deities1 ,asuras and human beings4 
,and that egg was  environed ten times  
successively with water1 fire1 air1     
ether1 and  bhutdi and the bhutdi was   
surrounded in the same way by mahat4#cj 
,and  mahat along with all those was    
also covered by avyakta4#ca ,as the     
internal cocoanut fruit is covered by   
the external rind1 etc41 even so  was   
the egg surrounded by the natural       

coverings4 ,then the lord of the        
universe1 inspiring the principle of    
passion1#cb and becoming ,brahm1  became
 engaged on creation4 ,and until the    
expiry of ,kalpa1#cc the  worshipful    
,vishnu of immeasurable power1 instinct 
with the principle of  goodness1        
sustaineth creation4 ,and at the end of 
a ,kalpa1 ,o ,maitreya1  ,janrddana1#cd 
surcharged with the principle of        
foulness1 wearing a  fierce form and    
becoming terrific swalloweth up all4    
,and having  swallowed up all beings1   
anon the cosmos becoming one ocean1 the 
supreme  ,lord lieth down on the        
couch#ce 7formed by7 the serpent4 ,and  
walking1  he1 wearing the form of       
,brahm1 again addresseth himself to     
creation4  ,and in consequence of his   
creating1 sustaining and dissolving     
verily one  ,janrddana acquireth the    
appellations of ,brahm1 ,vishnu and     
,siva4 ,as  creator1 ,vishnu createth   
himself1 and1 as sustainer1 he          
sustaineth  himself1 and1 finally1      

becoming the destroyer1 the ,lord       
himself  destroyeth everything4 ,and as 
earth1 water1 light1 air and ether1 all 
the organs of sense and the heart go by 
the name ,purusha1 7,vishnu as  being   
the ,primal male1 is the author of all  
these47 ,and1 as he is the  lord of all 
beings1 and1 as1 knowing no decay1 he   
hath the universe for  his form1 even he
 is the creator of all1 and his also are
 the ends  attained by beings4#cf       
,,section ,,iii4    ,maitreya           
said3--,how can ,brahm1 who is devoid of
 quality and confineless  and pure and  
unblamed of soul1 possibly engage in    
creation1 etc48  ,thereat ,parara       
said1--,as the powers of many an object 
are  incomprehensible and incapable of  
being construed to sense1 the powers  of
 creation etc41 possessed by ,brahm1    
like the heat of fire1 are also  so4 ,o 
foremost of ascetics1 hearken how the   
,professor of the eight kinds  of wealth
 becomes engaged in creation4 ,o wise   
one1 in consequence of the  eternal     

reverend ,vishnu coming into being from 
objects1 as ,brahm the  ,grand-father1  
he is designated as produced4 ,according
 to the measure set  by him human life  
is known as consisting of an hundred    
years4 ,this 7age7  is called para1 and 
the half thereof ,parrdha4 ,o sinless   
one1 do thou  listen to me as ,i mention
 unto thee the divisions of that which  
,i have  named unto thee as the         
,time-form of ,vishnu1--in relation to  
,him as well  as other creatures1 and   
mobile and immobile objects1 and the    
seas and  all other things1 ,o best of  
men4 ,o chief of ascetics1 a ksth is    
composed of fifteen nimeshas2#cg thirty 
ksths make up a kal2 and  thirty kals a 
muhurta2 and as many muhurtas make up a 
day and a night  unto human beings4 ,as 
many days and nights form a month2 and a
 month  consists of two fortnights4 ,six
 months form an ayana2 and a year is    
composed of two ayanas1 one northern1   
the other southern4 ,the southern  ayana
 is the night of the celestials1 as the 

northern is their day4 ,the  period of  
twelve thousand years of the deities    
constitute the four  ,yugas1 viz4       
,krita1 ,tret1 and the others4#ch ,do   
thou understand  that4#ci ,chronologists
 say that four1 three1 two1 and one     
thousand  divine years successively     
compose ,krita and the other ,yugas4 ,an
 hundred  divine years are said to      
constitute the first twilight1 as       
another  hundred years the last1 of the 
,yuga4 ,the space that intervenes       
between  these twilights goeth by the   
name of ,yuga1 embracing ,krita1 ,tret  
and  the rest4 ,and ,o anchoret1 a      
thousand of the four ,yugas1 ,krita1    
,tret1  ,dwpara and ,kali1 constitute   
one day of ,brahm4 ,one day of ,brahm ,o
  ,brhmana1 compriseth four and ten     
reigns of the ,manus4#dj ,listen to the 
chronology thereof6 ,the seven saints1  
the celestials1 ,sakra1 ,manu1 and  his 
sons--kings all of them--are created at 
the same time and1 as  formerly1#da are 
destroyed at the same time1 ,o excellent

 one1 a little  over seventy-one four   
,yugas constitute a ,manwantara--the    
period of ,manu  as well as the gods4   
,manwantara takes up over eight         
lakshas#db and  fifty-two thousand      
years2 and1 ,o twice-born one1 full     
thirty#dc kotis  above sixty-seven#dd   
niyutas and about twenty thousand human 
years4 ,ten  and fourteen such          
periods#de form one day of ,brahm4 ,then
 comes on his  sleep#df and at the end  
thereof1 the universal dissolution4 ,and
 then  all the triune world1 comprising 
,bhur1 ,bhuva and the rest1 are in      
conflagration1 and the dwellers of the  
regions of ,maha1 exercised with  the   
heat1 resort to the regions of ,jana4   
,on the three regions being  reduced to 
one sheet of sea1 that deity1 the       
lotus-sprung ,brahm  instinct with      
,nryana1 contemplated by the ,yogis#dg  
of  ,janasthna1--with the intention of  
swallowing up the three worlds1--lieth  
down on the bed 7formed by7 the serpent4
 ,and having spent the night  measuring 

that period1#dh at the end thereof he   
begins anew the work of  creation4 ,this
 is the year of ,brahm and thus is the  
space of his  hundred years2 and the    
life of that high-souled one is an      
hundred 7such7  years4 ,o thou without  
sin1 one half of ,brahms life is spent4 
,on the  expiration thereof passeth away
 a ,mahkalpa--which is called ,pdma4 ,o 
twice-born one1 this is the ,kalpa      
distinguished as ,vatrah belonging to   
the second ,parddha1 which is present4  
,,section ,,iv4    ,maitreya said3--,o  
mighty ascetic1 relate unto me how the  
reverend ,brahm  whose name is ,nryana1 
created all beings at the commencement  
of the  ,kalpa4 7,thereat7 ,parara      
said1--,hear as to how that god1 the    
lord of  ,prajpati1#di the reverend     
,brahm instinct with ,nryana1 created   
beings4 ,on the expiration of the past  
,kalpa1 that ,master1 ,brahm1           
surcharged with the energy of           
righteousness1 awaking from his         
slumbers1  saw the universe--void of    

all4 ,and the supreme1 incomprehensible 
,nryana--the lord of the greatest--as   
the worshipful ,brahm1 became  engaged  
in creation4 ,this sloka is used with   
reference to the divine  ,nryana1 the   
creator of the universe1 in the form of 
,brahm4 ,apa is  named nra1 having been 
created by ,nara2#ej and in days of     
yore1  7water7 having been the abode of 
him1 he hath hence been called          
,nryana4--,and on the universe becoming 
one ocean1 the creator of all  beings1  
the ,lord resting on water1 inferring   
that the ,earth was thus  placed1 set   
his heart on delivering her4 ,and as he1
 on former occasions1  had assumed the  
forms of a fish1 a ,tortoise1 etc41 he  
now assumed the  form of a ,boar4 ,and  
for sustaining the entire universe1 the 
lord of  creatures1 impregnated with the
 ,veda and sacrifices1 of serene soul   
and  the soul of all1--the ,supreme     
spirit--stay of soul1 and the prop of   
the  ,earth1--hymned by the ,siddhas    
inhabiting the region of ,jana1--,sauaka

 and  others1--then entered water4--,and
 seeing him enter the nether regions1   
that exalted one1 the ,earth1 bowing low
 in humility and reverence1 began  to   
praise him4 ,and the ,earth said1--',i  
bow unto thee1 who art all being2  ,i   
bow unto thee1 holding the conch and the
 mace4 ,do thou rescue me from  here1   
now1 as1 thou hadst formerly done4 ,i   
had formerly been delivered  by thee4 ,o
 ,janrddana1 ,i as well as other things1
 such as the sky1 etc41  are permeated  
by thee4 ,reverence unto thee1 ,o prime 
spirit1 ,o male soul1  ,i bow unto thee4
 ,i bow unto thee1 who art pradhna and  
vaykta1 and who  art ,time4 ,thou1      
wearing the forms of ,brahm1 ,vishnu and
 ,rudra1 art the  creator of all beings1
 and thou art the maintainer as well as 
the  destroyer thereof4 ,having         
destroyed everything1 thou1 ,o          
,govinda1#ea on  the universe having    
become one ,ocean1--contemplated by the 
pious1  reposest 7on the serpent-couch74
 ,none knoweth the high mystery         

encompassing thee2 and the deities do   
but adore that form in which thou       
incarnatest thyself4 ,o supreme ,brahm1 
adoring thee1 those desirous of         
emancipation1 attain the same4 ,who1 not
 worshipping ,vasudeva1 obtaineth       
liberation8 ,thy entire form comprehends
 ail that may be secured by the  mind1  
all that may be perceived by sight and  
the other senses1 all that  may be      
discriminated by thought4 ,and ,i am    
supported1 and created1 and  maintained 
by thee4 ,and for this it is that people
 call me ,mdhavi4#eb  ,victory to thee1 
,o thou that art all knowledge6 ,victory
 to thee1 who art  gross and            
undeteriorating6 ,victory to thee1 ,o   
thou that art infinite6  ,victory to    
thee1 thou that art the ,nascent6       
,victory to thee1 thou that  art        
,manifest4 ,thou1 ,o lord6 ,o prime of  
prime souls6 ,o soul of the  ,universe6 
,victory to thee1 ,o master of          
sacrifice1 thou1 who art sinless6  ,thou
 art ,sacrifice1 and ,vaskatkra#ec and  

thou1 ,omkara#ed and thou1  ,fire4 ,thou
 art the ,vedas1 and thou the branches  
thereof1 and thou  ,hari1#ee art the    
person presiding2 over sacrifice4 ,thou 
art the ,sun1  etc41 and the planets and
 stars1 and thou the entire universe4   
,and ,o  foremost god1 thou art all that
 is formless and that is formed1 and    
that  is hard and1 ,o best of male      
beings1 all that ,i have mentioned and  
also  all that ,i have left un          
mentioned4 ,i bow down unto thee4 ,i bow
 unto thee  again and again4'    ,parara
 said3--,thus eulogised by ,earth1 that 
graceful one1 the holder  thereof1 began
 to roar in ,sma#ef accents4 ,then      
heaving up the ,earth  with his razors  
from the deep1 the mighty ,boar1 having 
eyes resembling  blown lotuses1--and    
himself like unto lotus-leaves1--rose up
 like a  gigantic dark-blue mountain4   
,and as he emerged1 the troubled water  
dashed by the wind forced out from his  
mouth1 surging up1 splashed the  highly 
resplendent and sinless ascetics1       

,sananda and others1 dwellers of  the   
regions of ,jana4 ,and on the nether    
regions being broken up by the          
hoof-impacts 7of the boar71 the water   
began to run down with roars2 and  the  
,siddhas constantly inhabiting the      
regions of ,jana1 were moved about  by  
the air of his breath4 ,and the         
ascetics1 placed in the tactual pores   
of the mighty bore as he rose up holding
 the ,earth in his abdominal  cavity and
 kept shaking his ,veda-impregnated     
person1--experienced the  highest bliss4
 ,and yogis dwelling in the regions of  
,jana1 ,sananda and  others1 with       
delighted hearts1 and with heads bent in
 humility1 hymned  the holder of the    
,earth1 remaining moveless1 with his    
eyes  expanded1--saying1--,victory unto 
thee1 ,o foremost ,god of gods1--,o     
,keava1#eg ,o wielder of the conch1     
mace1 sword and discus6 ,the cause of   
creation1 destruction and sustentation1 
save thee1 supreme state there  is none 
whatever4 ,the ,vedas are thy feet1 and 

the yupa1#eh thy larger  tooth1 and     
,sacrifice1 thy smaller2 the place of   
the 7sacrificial fire7  is thy mouth1   
and the fire itself thy tongue2 and     
darva is thy down4 ,o  ,lord1 thou art  
the person presiding over ,sacrifice4 ,o
 mighty soul1 day  and night are thy    
eyes2 and that refuge of all--the state 
of ,brahm1  himself--is thy head2 the   
entire complement of ,suktas#ei         
composeth thy  matted locks2 and thy    
tongue is the sacrificial offerings1 ,o 
god4 ,o thou  having the 7sacrificial7  
ladle for thy face6 ,o thou who hast the
 solemn  accents of ,sma for thy voice1 
,o thou that hast the front-part of the 
sacrificial ground1 for thy body6 ,o    
thou who hast all the sacrifices for    
thy joints6 ,o god1 thou hast for thy   
ears the morality of the ,smritis as    
well as the ,srutis4#fj ,be thou        
propitiated6 ,o undeteriorating one1 ,o 
thou that hast the ,universe for thy    
form1 we know thee as having covered    
the ,earth with thy paces1 and that thou

 art the cause and stay thereof4  ,thou 
art the foremost ,lord of the cosmos4   
,be thou gracious6 ,thou art the  master
 of the mobile and the immobile4 ,raised
 on thy razor-ends1 all  this ,earth1 ,o
 ,lord1 seemeth like a lotus-leaf       
besmeared with mud on the  tusk of an   
elephant that hath plunged into a pool  
of lotuses4 ,o thou of  unparalleled    
power1 all the space between heaven and 
earth hath been  covered with thy body4 
,o thou1 the universe hath been         
enveloped with  whose splendour1 ,o     
,lord1 prove thou of profit to the      
universe4 ,thou art  the sole highest   
reality1--there is none other1 sovereign
 of the  universe4 ,and this glory in   
which the mobile and the immobile are   
enfolded1--is thine4 ,o thou that art   
knowledge1 unspiritual people1  through 
ignorance1 look upon this form of thine 
displayed in the world4  ,foolish       
persons1 regarding this entire universe 
impregnated with  knowledge1 as real1   
fall into a sea of delusion4 ,but ,o    

supreme lord1  those that are versed in 
knowledge and are of pure spirit1 look  
on this  entire universe as thy form    
replete with knowledge4 ,o ,sarva1 ,o   
soul of  all6 ,be thou gracious6 ,for   
the good of this world do thou1 ,o thou 
of  immeasurable soul1 raise the ,earth 
up4 ,o lotus-eyed one1 confer on us     
what is good4 ,thou1 ,o reverend one1   
art surcharged with the virtue of       
goodness4 ,o ,govinda1 for the benefit  
7of all71 ,o lord1 raise up this        
,earth4 ,o lotus-eyed one1 confer on us 
what is good4 ,mayst thou incline  thy  
mind to creation fraught with profit to 
the universe6 ,we bow unto  thee4 ,o    
lotus-eyed one1 confer on us what is    
good4    ,parara said1--,thus hymned by 
the divinities1 that supreme soul1 the  
holder of ,earth1 at once lifted her up1
 and set her on the mighty sea4  ,and1  
resting on the sea like a giant bark1   
,earth did not sink in  consequence of  
the flatness of her frame4 ,then        
leveling the ,earth1 the  worshipful    

supreme ,lord without beginning1 placed 
mountains on her in  proper order4 ,and 
by his infallible power1 that one of    
truthful purposes  created on the ,earth
 all the mountains that had been burnt  
on the  occasion of the burning of the  
foregone creation4 ,and then2 properly  
dividing the land containing seven      
islands1 he1 as formerly1 created the   
four regions1 viz41 ,bhuva and the rest4
 ,and then1 possessed with the          
principle of passion1 the reverend      
,deity1 ,hari1 wearing the form of      
,brahm and assuming four faces1 set     
about creation1 ,but in the matter of   
creation1 he was an instrument merely2  
as the force resident in the  things    
created1 was the principal ,cause4      
,being ripe for development1  7objects  
at the time of creation7 desiderate     
nothing more4 ,o foremost of  those     
practising austerities1 objects attain  
their objectivity by virtue  of their   
inherent force4#fa    ,,section ,v4     
,maitreya said3--,o twice-born one1 tell

 thou me truly how the ,deity  created  
celestials1 and saints1 and ,pitris1#fb 
,dnavas1 and men1 and  beasts1 and      
trees1 and those inhabiting land and    
water and air2 as well  as concerning   
7the respective7 qualities and          
characters and natures 7of  the         
creatures7 dwelling in ,earth1--which   
,brahm had created at the  commencement 
of creation4    ,thereat ,parara        
said--,o ,maitreya1 listen thou         
heedfully6 ,i shall tell  thee how the  
,lord ,god created all1--deities and the
 rest4 ,as he was  contemplating        
creation as in former ,kalpas1 through  
lack of vigilance  was generated        
,illusion1 formed of ,foulness4--,five  
are the kinds of  ,illusion which spring
 from this high-souled one1 viz41 tamas1
 moha1  mahamoha1 tamisra and           
andhatamisra4#fc ,and as 7,brahm7       
contemplated1  were created five kinds  
of things1 trees1 c41 having no sense1  
undeveloped internally as well as       
externally1 and of pent-up selves4 ,as  

these1 trees etc4 were the first objects
 of creation1 they are  designated the  
principal creation4 ,but finding these  
incapable of  answering the end1 he     
thought of again creating other things4 
,and as he  was revolving creation1     
sprang up the ,tiryyaksrotas4#fd ,those 
that live  in ,tiryyaksrotas4 ,they are 
beasts1 c1--composed mainly of foulness1
 and  devoid of liberal curiosity4      
,leading unrestrained lives1 these1     
albeit  devoid of knowledge1 deem       
themselves as possessing the same4      
,proud1 and  considering vastly of      
themselves1 they are subject to eight   
and twenty  kinds of ills4#fe ,and      
although developed internally1 they     
cannot  express themselves to each      
other4 ,and finding even these as       
insufficient  for his purpose1 7,brahm7 
bethought him of other ways2 and there  
came  into being the third class of     
objects1 named ,urddhasrotas#ff to whom 
the principle of goodness predominates4 
,they have great capacity for  pleasure 

and happiness2 and being developed alike
 externally and  internally and1 in     
consequence1 more fitted to express     
themselves on  both sides1 have been    
designated ,urddhasrotas4 ,this third   
creation1 that  of the deities--is      
called ,tushtatman4#fg ,and great was   
the pleasure of  ,brahm on the          
consummation of this creation4 ,but1    
deeming these main  creations as not    
fulfilling his purpose1 he revolved     
within himself  another excellent       
creation1 capable of bringing about his 
end4 ,as that  one of true resolve was  
thus meditating1 there came forth from  
avyakta  the arvvyksrotas competent to  
accomplish his purpose4 ,and as these   
eat  by swallowing down1 they are called
 arvvyksrotas4 ,the are bountifully     
developed2 and1 albeit possessing a     
share of foulness1 have passion in a    
larger measure4 ,and it is for this that
 in them unhappiness  preponderates1 and
 that they act continually4#fh ,they are
 developed  internally and              

externally1--they are human beings      
fulfilling the purpose  7of the         
,creator74 ,thus1 ,o foremost of        
ascetics1 have ,i narrated unto  thee   
the genesis of the six orders of        
creation4 ,brahm first created  ,mahata1
 next he created ,tanmtras1 which reckon
 as the second class1 and  are          
comprehended under the designation of   
,bhutasarga4#fi ,the third  creation is 
,vaikrika1 and is known as aindriya4#gj 
,thus hath been the  creation of ,buddhi
 and the others1 which is called        
,prkrita4#ga ,and the  main creation    
counts as the fourth1 and includes the  
immobile objects4  ,by the name of      
,tiryyaksrotas is meant1 beasts1 c4 ,and
 the sixth  creation is ,urddhasrotas1  
which is known as ,devasarga4#gb ,and   
the  seventh is ,arvvksrotas which is   
man4 ,the eighth is the creation of     
,anugrahas#gc composed of goodness and  
passion4 ,five are the  ,vaikrita#gd    
acts of creation2 and three are         
,prkrita4--,and they together           

constitute ,prkrita and ,vaikrita4 ,and 
the ninth is known as ,kaumra4  ,thus   
have ,i described unto thee the nine    
acts of creation of the ,lord of        
creatures4 ,the ,prkrita and the        
,vaikrita are the radical causes of the 
world4 ,what wouldst thou further hear  
of the ,lord of the universe1  engaged  
in creation8    ,maitreya said--,o      
ascetics1 thou hast narrated unto me in 
brief the  origin of gods c4 ,but1 ,o   
best of the foremost anchorets1 ,i wish 
to hear  this at length4 ,parara        
said1--,o ,brhmana1 on ,brahm being     
engaged in  creation1 from his mind     
issued the four orders of beings        
commencing with  celestials and         
concluding with the immobile1--and      
although these are  destroyed at the    
time of universal dissolution1 they are 
never bereft of  the mental tendencies  
they acquire in existence1 consequent on
 their  acts2 or of the good or bad     
fortune resulting respectively from     
their  fair or foul actions4#ge ,then   

desirous of creating deities1 ,asuras1  
ancestors and men1 all going under the  
name of ambha1 ,brahm began to          
contemplate4 ,and as the lord of beings 
concentrated his soul1 passion          
overspread him2 and first from forth his
 hips came out ,asuras4 ,and then       
7,brahm7 renounced his person surcharged
 with darkness2 and1 ,o ,maitreya1  on  
being renounced by him1 ,foulness was   
converted into ,night4#gf ,and  having  
assumed another body1 he 7again7 became 
desirous of creating1 and  from the face
 of the pleased ,brahm1 came forth1 ,o  
twice-born one1  celestials surcharged  
with the virtue of goodness4 ,and that  
body also  having been resigned1 the    
quality of righteousness was turned into
 ,day4  ,and therefore it is that       
,asuras are powerful by night and       
deities by  day4 ,and he then assumed a 
person1 fraught with goodness2 and1 he  
being  honored as a sire1 out of him    
sprang the ancestors4 ,and having       
created  the ancestors1 the ,lord       

renounced that form also4 ,and on being 
renounced1 the same became ,twilight1   
remaining between day and night4  ,and  
then he assumed a person filled with the
 principle of passion2 and1  ,o foremost
 of the twice-born ones1 thereat sprang 
men fierce1 with  passion entering into 
their composition4 ,and the lord of     
creatures  speedily resigned that form  
also1--,and it became ,moonlight1 which 
is  termed prksandhyd4#gg ,and therefore
 it is1 ,o ,maitreya1 man and the       
,pitris1 become powerful in ,moonlight  
and ,twilight4 ,moonlight1 ,night1      
,day1 and ,twilight1--these four1 are   
the bodies of ,brahm1 endowed with  the 
three principles4 ,and then he assumed  
another body filled with the  principle 
of passion1 and thereat sprung ,hunger  
from ,brahm1 and from  ,hunger1 wrath4  
,then the reverend one in the dark      
created beings  frightful and bearded1  
and always exercised with hunger4 ,and  
7as soon as  these7 were created1 they  
rushed at the ,lord4 ,and of those that 

cried1--#8,ho6 don't do this1--save     
him1'--are ,rakshas2#gh and others that 
said1--#8,we shall eat him up1'--are    
,yakshas1 from ,yakshana#gi eating4     
,seeing them mischievous1 the hair of   
the ,deity fell off1--and having  fallen
 off from his head1 it again rose to his
 head4 ,and from their  movement        
7sarpana71 the hair became sarpas1#hj   
--and from their having  fallen off1    
they are known as ahis4#ha ,then the    
creator of the  universe1 waxing wroth1 
generated some beings of wrathful souls4
  ,twenty-hued1 they are beings         
subsisting on flesh4 ,and then came     
forth  from him ,gandharvas1 whose      
office is music4 ,o regenerate one1 as  
these  came into being1 drinking in     
strains 7of music71 they are called     
,gandharvas1 ,all these beings created  
the reverend ,brahm1 directed by        
inherent force resident in these        
7respectively74 ,then he at his pleasure
  created another order of beings--fowls
 of the air4 ,and he created sheep  from

 his breast1 and goats from his mouth4  
,and the lord of creatures  created kine
 from his womb and flanks4 ,and he      
created from his feet  horses1          
elephants1 sarabhas1#hb gavayas1#hc     
deer1 camels1 mules1  nyankus1#hd and   
other species4 ,and from his down sprang
 medicinal herbs  furnished with fruits 
and roots4 ,and1 ,o twice-born one1 at  
the  commencement of the ,tret-,yuga and
 on the eve of the ,kalpa1 ,brahm1      
having created the beasts and the drugs1
 then set them apart  respectively for  
sacrifice4 ,fair complexioned males1    
sheep1 horses1  mules1 and asses1 were  
called ,grmy#he animals4 ,and know also 
those  that are wild4 7,these are7      
beasts of prey1 the cloven-hoofed1      
elephants1  monkeys1 and1 fifthly1      
birds1 and1 sixthly1 aquatic animals1   
and1  seventhly1 reptiles4 ,then from   
his first mouth he generated the        
,gyatri1#hf the ,richas1#hg the         
,trivatstoma#hh the ,rathantara1#hi and 
the ,agnishtoma#ij among sacrifices4    

,then from his southern mouth he        
created the ,yajus1#ia the ,trishutva   
metre1 the fifteenth ,stoma1#ib the     
,vrihat ,sman1#ic and the ,uktha4#id    
,and from his western mouth1 he  created
 the ,smas and the ,fagati metre1 the   
seventeenth ,stoma1 the  ,vairupa#ie and
 the ,atirtra4#if ,and from his northern
 mouth he brought  forth the            
twenty-first ,stoma1 the ,atharva ,veda1
 the ,aptoryma1#ig the  ,anishtubha     
metre1 and the ,vairyya ,sma4 ,thus from
 his person came forth  noble and       
ignoble4 ,and having created gods1      
,asuras1 ,pitris1 and men1  that lord of
 beings1 the great-sire1 at the         
commencement of the ,kalpa1  created    
,yakshas1 ,pichas1#ih ,gandharvas1 and  
numbers of ,apsaras2 and  that lord1 the
 reverend ,brahm1 the first ,cause1     
created ,naras1#ii  ,kinnaras1#ajj      
,rkshasas1 birds1 beasts1 deer1         
serpents1 and mobile and  immobile      
objects lasting or other-wise4 ,and in  
successive creations1  verily each      

creature is born into those acts which  
it used to perform in  its former       
existence4#aja ,some are cruel and some 
kind1 some mild and  some harsh1 some   
virtuous and some vicious1 some truthful
 and some  false1--in consequence of    
their inheriting their respective       
natures as  developed in previous       
births2 and it is also for this that    
each affects  a particular course of    
conduct 7in preference to others74#ajb  
,the ,deity  is the lord of all objects 
of enjoyment1 of all creatures1 and all 
bodies2 and it is the ,deity who hath   
personally divided and  differentiated  
them4 ,and at the beginning from the    
,vedic ,vocabulary he  assigned names   
unto creatures1 celestials and other1 as
 well as unto  sacrifices2 and also     
fixed forms and shapes thereof4 ,and    
from the  auditory ,veda1 he assigned   
appellations unto the sages1--and       
appointed  them to their respective     
functions4 ,and as the signs of the     
seasons  successively manifest          

themselves1 the characteristics1 of the 
,yugas are  seen in due order4 ,and     
instinct with energy arising from a     
desire of  creation1 ,he1 actuated by   
the creative impulse1 thus again and    
again  bringeth about creation at the   
commencement of ,kalpas4    ,,section   
,,vi4    ,maitreya said1--,thou hast    
called man by the term ,arvvksrotas4    
,but ,o  ,brhmana1 tell me at length how
 ,brahm created him4 ,and tell me also  
how  he created the orders1--and1 ,o    
mighty ascetic1 of their qualities2 and 
the offices assigned to ,vipras and the 
rest4    ,parara said1--,o foremost of  
twice-born ones1 ,brahm of true intents 
was inspired with the desire of creating
 the kosmos from his mouth1 ,o  foremost
 of twice-born ones1 came out creatures 
surcharged with the  principle of       
goodness2 and from the breast of ,brahm 
creatures  surcharged with the principle
 of passion2 and from his thighs came   
out  beings surcharged with both        
goodness and foulness2 and1 ,o best of  

regenerate ones1 from his feet ,brahm   
created other beings1 who were          
impregnated with the principle of       
dullness4 ,this is the fore-fold        
division into orders4 ,and1 ,o excellent
 ,brhmana1 ,brhmanas1 ,kshatriyas1      
,vaiyas and ,sudras1 came from the feet1
 the thighs1 the chest and the  mouth of
 ,brahm4 ,o exalted one1 ,brahm brought 
into being these four  orders capable of
 satisfactorily performing sacrifices1  
in order to the  successful celebration 
of them4 ,o thou cognisant of           
righteousness1 the  celestials1         
gratified with sacrifices1 in turn      
gratify creatures1--and  therefore      
sacrifices conduce to welfare4 ,it is   
men engaged in observing  their proper  
morality1 of pure ways1 and good1 and   
walking the path of  righteousness1--who
 perform sacrifices4 ,it is by virtue of
 having been  born as human beings that 
men1 ,o ascetic1 can obtain heaven and  
emancipation2 and1 ,o twice-born one1   
that they can go to the wished-for      

regions4 ,o foremost of ascetics1 men   
7at the beginning7 having been  divided 
into four orders1 were reverent and of  
excellent ways4 ,then they  lived       
wherever they liked1--without any let4  
,and they were pure in                  
heart1--unpolluted2 and cleansed in     
consequence of their observing all      
rites4 ,and their minds being pure and  
the ,pure ,hari residing in their       
heart1 they perceived that state which  
goeth after the name of ,vishnu1  and   
which is genuine knowledge4 ,then that  
portion of ,hari which is  fraught with 
,fatality1 spread sin 7amongst men71    
causing slight pleasure  and an         
overmeasure of woe4 ,o ,maitreya1 this1 
composed of anger1 c1  springs from the 
seed of unrighteousness and begets      
delusion and  covetousness1--and stands 
in the way of the attainment 7of the    
summum  bonum74 ,and men anon could not 
7any more7 completely attain the eight  
kinds of success1 ,rasa1 ,ullsa1 c4 ,and
 on sin progressing1 and those  becoming

 exceedingly feeble1 creatures became   
subject to physical  changes#ajc and to 
all the miseries consequent thereon4    
,then they  constructed forts composed  
of trees1 or rocks1 or water2 and       
artificial  forts2 and cities2 and      
towns4 ,and1 ,o mighty ascetic1 they    
only made  houses in those towns1 for   
shelter from cold1 the sun1 and other   
7physical discomforts74 ,having thus    
provided against cold1 etc41 men  then  
betook themselves to tasks capable of   
being performed with the  hands1 for    
subsistence4 ,and ,vrihi1#ajd barley1   
wheat1 small seeds1  sessame1           
prijangu1#aje udra1 kodrava1#ajf        
chinka1#ajg msha1#ajh  mudga1#aji       
masura1 simbi1#aaj kulatkthaka1#aaa     
raki1#aab oats1 and  hemp1--these       
seventeen kinds1 ,o ascetic1 were among 
the rural plants  grown4 ,and fourteen  
sorts are the plants intended to be used
 in  sacrifice1 divided into grmya#aac  
and ranya#aad ,vrihi1 barley1  msha1    
wheat1 small seeds1 prijangu1 sessame1  

kulaththaka1 these eight  belong to     
villages4 ,and ,symka1#aae nirba1#aaf   
jartila1#aag  gavedhuka1 benuyava1 and  
markataka1#aah 7these71 ,o ascetic1 7are
 the  plants growing wild in the woods74
 ,these fourteen species of plants1     
grmya and ranya1 are intended for the   
celebration of sacrifices1 and  they are
 very useful for that purpose4 ,all     
these plants together with  sacrifices  
are the causes of the increase of       
population2 and it is for  this those   
versed in the highest significance of   
things celebrate  sacrifices4 ,by       
performing sacrifices day after day1    
one1 ,o foremost of  ascetics1 reapeth  
great good1 and hath one's sins1        
committed1 shorn of  their rancour4 ,o  
mighty-minded one1 it is those only in  
whose minds the  drop of sin attaineth  
proportions1 that set their face against
  sacrifices4 ,these1 reprobating the   
ordinance of the ,veda and the          
divinities presiding over sacrifices1   
endeavour to stand in the way of        

sacrifices4 ,and wicked wights of evil  
ways and crooked aims1 running the      
,vedas down1 lay the axe at the root of 
courses leading to progress4  ,having   
created men1 the ,lord1 on their means  
of subsistence according  with their    
respective qualities1 having been       
settled1 placed them duly  in consonance
 with dignity2 and1 ,o best of those    
practising  righteousness1 ordained the 
codes of duty in respect of the orders2 
and  their modes of life2 and the       
regions attainable by them2 concerning  
all  the castes1 observing the rules of 
their respective orders4 ,and the       
sphere assigned to ,brhmanas observing  
the rules of their order1 is that  of   
the ,creator himself4 ,and the sphere   
assigned to ,kshatriyas1 not  turning   
away from fight1 is that of ,indra4 ,and
 ,vaiyas1 following the  laws of their  
order1 attain the regions of ,marut4#aai
 ,and those  belonging to the ,sudra    
caste that spend their lives in serving 
7the  other orders71 attain the regions 

of the ,gandharvas4 ,those practising   
the ,brahmacharyya injunctions attain   
the regions of ,marut belonging to  the 
eight and eighty thousand ascetics that 
have drawn up their vital  fluid4 ,and  
those living in the forest reap the     
place of the seven sages2  householders 
repair to the regions of the ,creator2  
and mendicants1 to  the sphere named    
,brahm4 ,the sphere of the yogis is     
,amrita#abj --which  is the supreme     
state of ,vishnu himself4 ,those yogis  
that contemplate  ,brahm with a single  
soul1--of these is that supreme state   
which is seen  by the celestials4 ,the  
sun1 the moon1 and the other planets1   
going to  this region again and again1  
return therefrom again and again1--but  
to  this day those that contemplate the 
twelve-lettered 7,mantra71#aba do  not  
have to return therefrom4 ,tmisra1      
,andhatmisra1 ,mahraurava1  ,raurava1   
,asipatravana1 ,ghora1 and the waveless 
,klasutra1--these are  appointed the    
regions of those that revile the        

,vedas1--that obstruct  sacrifices2 and 
that abandon their own religion4        
,,section ,,vii4    ,parara said--,then 
came forth unto him the mind-sprung     
beings1  embodying causes and           
consequences arising from his own       
person4 ,and out  of the body of that   
intelligent one came out the souls4 ,and
 thus were  generated all those mobile  
and immobile objects beginning with the 
deities and concluding with the         
immovable1--which are established in the
  three several spheres1#abb --and of   
which ,i have told thee before4 ,and    
when these beings of that intelligent   
one did not multiply1 then he  created  
other mind-begotten sons1 resembling    
himself1-- viz4 ,bhrigu1  ,pulastya1    
,pulaha1 ,kratu1 ,angiras1 ,marichi1    
,daksha1 ,atri1 and the  mind-sprung    
,vasishtha4 ,the ,purna saith that these
 nine resemble ,brahm  himself4 ,those  
who formerly had been created by ,vedas1
 being bereft of  love and hate1 and    
possessed of the highest knowledge1 did 

not take to  the world1 or produce      
offspring4 ,and these being indifferent 
to the  increase of people1 a mighty    
wrath took possession of ,brahm1 capable
 of  consuming the three worlds4 ,and1  
,o anchoret1 the entire triune universe 
was then illuminated with the flame     
flowing from the ire of ,brahm4 ,and    
then from his furrowed forehead inflamed
 with wrath sprang ,rudra1  resembling  
the mid-day ,sun2 having a body1        
half-female1--terrific2 and of  a       
prodigious person4 ,and saying unto     
him1--',divide thou thyself4'--,brahm   
then vanished4 ,thus directed1 he       
divided himself into a male and a       
female4 ,and then he divided the male   
into one and ten parts2 and the  ,lord  
,god also divided the female into       
,saumya1#abc ,asaumya1#abd  ,santa1#abe 
,asnta1#abf ,sita1#abg ,asita1#abh and  
many other parts  resembling himself4   
,then the ,lord appointed the           
,self-create ,manu1  formerly sprung    
from ,brahm's self1 and resembling      

himself1 to rule  creatures4 ,and that  
lord1 the divine ,self-create ,manu1    
took to wife the  female ,satarup1#abi  
purged of all sin through asceticism4   
,and to that  person ,satarup bore      
,priyavrata and ,uttnapada2 and two     
daughters1 named  ,prasuti and          
,akuti1--endowed1 ,o thou cognisant of  
righteousness1 with the  perfections of 
beauty1 and nobility4 ,and the ,lord of 
creatures of old  conferred ,prasuti on 
,daksha1 and ,akuti on ,rucha4 ,and unto
 this wedded  couple were born1 ,o      
exceedingly righteous one1 ,yajna and   
,dakshina2 and  these were then united  
in marriage4 ,and ten sons were borne to
  ,yajna#acj by ,dakshina4#aca ,at the  
time of the ,self-create ,manu1 these   
went by the designations of ,deva and   
,yma4 ,and on ,prasuti1 ,daksha begat   
four and twenty daughters1--whose names 
do thou hear1 ,sraddh1#acb              
,lakshmi1#acc ,dhriti1#acd ,tushti#ace  
,pushti1#acf ,medha1#acg  ,kriya#ach    
,buddhi1#aci ,lajja1#adj ,vapu1#ada     

,santi1 ,siddhi1#adb and  ,kriti4#adc   
,these thirteen daughters of ,daksha    
were wedded by the ,lord  ,dharma4#add  
,the daughters remaining after these    
elder ones1 were  eleven1 furnished with
 fair eyes1--,khyati1#ade ,sati1#adf    
,sambhuti1#adg  ,smriti1#adh ,priti#adi 
,ksham1#aej ,sannati1#aea ,anasuy1#aeb  
,urjj1#aec ,swah1#aed and ,swadh4       
,bhrigu1 ,bhava1 ,marichi1 ,angiras1    
,pulastya1 ,pulaha1 ,kratu1 ,atri1      
,vasishtha1 ,vanhi1 and the pitris1     
espoused respectively the daughters1    
,khyti and the rest1 ,o foremost of     
ascetics4 ,and then ,sradh brought forth
 ,kma2#aee and ,chal1#aef  ,darpa2#aeg  
and ,dhriti1 ,niyama#aeh as her son2 and
 ,tushti1#aei  ,santosha1#afj and       
,pushti1#afa ,lobha#afb ,and ,medha#afc 
brought forth  ,srutam2#afd and         
,kriya1#afe ,dandam1#aff ,naya1#afg and 
,vinaya2#afh  and ,buddhi1#afi          
,bodha2#agj and ,lajja1 ,vinayaj and    
,vapu1#aga  ,vyavasaya#agb as her son2  
and ,santi brought forth ,ksham2 and    

,siddhi1  ,sukha2#agc and ,kirti1       
,yaas4#agd ,these are the offspring of  
,dharma4  ,nanda bore unto ,kama1       
,harsha#age --grandson unto ,dharma4    
,hins#agf was  the wife of ,adharma2#agg
 and from her were born ,anrita1#agh and
 a  daughter--,nikriti4#agi ,and from   
these came forth ,bhaya#ahj and         
,naraka2#aha and two                    
daughters--,maya#ahb and ,vedana4#ahc   
,and ,maya and  ,bhaya gave birth to    
,mrityu#ahd --that allayer of the three 
kinds of  heat1#ahe ,and ,vedana bore   
unto ,rauraba1 a son named ,duhkha4#ahf 
,and  from ,mrityu sprang ,vyadhi#ahg   
,jwara1#ahh ,soka1#ahi ,trishn1#aij and 
,krodha4#aia ,these ultimately lead to  
misery2 and all have marks of           
unrighteousness4 ,they have no wives1   
being all of vital fluid drawn  up4#aib 
,and1 ,o son of the ,prime ascetic1     
these are the terrific forms  of        
,vishnu2 and they ever bring on the     
universal dissolution4 ,and1 ,o  exalted
 one1 ,daksha1 ,marichi1 ,bhrigu1 and   

others--lords of creatures--are  always 
the causes of the creation of the       
universe4 ,and the ,manus and  their    
sons and kings possessed of wealth and  
prowess1 and ever abiding  by the way of
 righteousness1--and heroic1--are the   
causes of the  maintenance of the       
cosmos4    ,maitreya said1--,o          
,brahmana1 thou hast alluded to constant
 creation1  constant sustenance and     
constant dissolution4 ,do thou describe 
unto me  the characteristics of them4   
7,thereat7 ,parara said1--,that one of  
incomprehensible soul1--the  reverend   
destroyer of ,madhu--the ,lord assuming 
respective shapes1  effecteth the       
creation1 maintenance1 and destruction  
7of the ,universe74  ,the dissolution   
7of beings7 is of four kinds1 viz41 ,o  
twice-born one1  ,naimittika1 ,prkritika
 ,atyantika1 and ,nitya4 ,when1 on the  
expiry of his  ,day1 ,brahm--the lord of
 the ,universe--lieth down1 takes place 
the  dissolution called ,naimittika4    
,when the mundane egg dissolveth itself 

away in ,primval ,nature1 takes place   
the ,prkrita dissolution4 ,the  fusion  
of the ,yogis into the ,supreme ,soul   
through knowledge1 is the  ,atyantika   
dissolution4 ,and the constant          
dissolution of things taking  place day 
and night1 goeth by the name of ,nitya4 
,the creation which  comes of ,primval  
matter1 is known as ,prakriti2 that     
which takes place  at the end of a minor
 dissolution1 is known as ,damandini2   
and1 ,o  foremost of anchorets1 the     
constant daily creation of beings1 is   
called  ,nitya by the wise versed in the
 import of the ,puranas4 ,thus that     
origin  of all beings1 ,vishnu1         
remaining in the bodies of all things1  
bringeth  about creation1 maintenance   
and destruction4 ,o ,maitreya1 the      
energies of  ,vishnu relative to        
creation1 sustenance1 and destruction1  
remaining in  the bodies of all beings1 
are ever coursing on day and night4 ,o  
,brahmana1 he that1 compounded of these 
mighty powers1 overruleth the  three    

principles1 attaineth the ,supreme state
 7of ,vishnu71 and hath not  to come    
back to this scene4    ,,section ,,viii4
    ,parara said1--,o mighty ascetic1 ,i
 have narrated unto thee the creation   
of ,brahm connected with the principle  
of dullness4 ,now ,i shall unfold  unto 
thee the creation called ,rudra4 ,do    
thou hearken as ,i proceed6 ,at  the    
outset of a ,kalpa1 as the ,lord was    
rapt in thoughts about a son  resembling
 himself1 on his lap appeared one hued  
red-blue4 ,and1 ,o best  of regenerate  
persons1 crying in sweet tones1 he went 
about4 ,and as he  was crying1 ,brahm   
asked him1--',why dost thou weep8' ,and 
thereon1 he said  unto the ,lord of     
creatures1--let me have a name4' ,and   
7the ,lord said71--#8,o  divine one1    
thou art named ,rudra4 ,do not cry4     
,have patience4' ,thus  accosted1 he    
again cried for seven times4 ,and       
thereat the ,lord gave him  seven other 
names2 and assigned six receipients     
thereof1 as well as the  six wives and  

sons of the latter4 ,bhava1 ,sarva1     
,isana1 ,pasupati1 ,bhima1  ,ugra1 and  
,mahadeva1--these seven names were      
mentioned by the  ,great-father1 ,and   
the holders thereof were respectively   
the ,sun1 water1  earth1 fire1 air1     
ether1 the initiated ,brhmana1 and      
,soma4 ,and  ,suvarchala1 ,uma1 ,sukesi1
 ,siva1 ,dik1 ,diksh1 and ,rohini1--are1
 ,o best of  men1 the wives of the      
,rudras1 named the ,sun1 etc4 ,and      
hearken 7unto me7  reciting the names of
 their offspring1 whose sons and        
grandsons have  filled the universe4    
,sanaischara1 ,suka1 ,lohitnga1         
,manojava1 ,skanda1  ,swarga1 ,santna   
and ,budha1--these are respectively the 
sons 7of the ,eight  ,forms47 ,rudra1   
formed thus1 took to his wife ,sati1    
,and through ,daksha's  ire1 ,sati      
renounced her person4 ,and then1 ,o best
 of the born ones1 she  became the      
daughter of ,himavat by name ,um4 ,then 
the reverend ,bhava  again married ,um1 
who was his solely4 ,and ,bhrigu's wife1

 ,khyati1  brought forth the            
gods--,dhata and ,vidhata2 as well as   
,sri1 who is  ,nryana's spouse4         
,maitreya said3--,we have heard that    
,sri arose from the ,ocean of milk on   
the occasion of the churning of the     
deep4 ,but why dost thou say that she   
was begot by ,bhrigu on ,khyati8        
,thereat ,parara said2--,that mother of 
the ,universe--,vishuu's energy--is     
enduring and undeteriorating1 ,o        
foremost of the twice-born ones1 even as
  ,vishnu is omnipresent1 so this one   
also4 ,vishnu is the sense and she is   
the word2 she is morality1 ,vishnu is   
justice2 ,vishnu is perception1 and  she
 the power thereof2 he is merit1 and she
 the act of piety4--,vishnu is  the     
creator1 and she the creation2 ,sri is  
earth1--and ,hari1 the supporter        
thereof4 ,the reverend one is           
contentment1 and1 ,o ,maitreya1 ,lakshmi
 is  permanent peace2 ,sri is desire1   
and the worshipful one is ,kama2 he is  
sacrifice1 and she the dakshina2 the    

goddess is the first libation1 and      
,janrddana is ,purodsa2#aic ,o ascetic1 
,lakshmi is patuisl1#aid and            
,madhusudana is the prkvansa#aie 7of a  
sacrifice72 ,lakshmi is the  chitti and 
,hari is the yupa2#aif ,lakshmi is      
sacrificial fuel1 and the  reverend one 
is ,kua2 ,the reverend one is ,sman1 the
 ,lotus-dwelling ,sri  is ,udgiti2#aig  
,lakshmi is ,swh1 that ,lord of the     
,universe1--,vsudeva--is  fire1 the     
worshipful ,sauri is ,sankara1 7the     
mistress of7 ,wealth is1 ,o  best of the
 twice-born one1 ,gauri4 ,o ,maitreya1  
,kesava is the ,sun1 the  ,lotus-seated 
one is the splendour thereof2 ,vishnu   
are the paternal  manes1 and the        
,lotus-throned one is ,swadha1 ever     
conferring  gratification2 ,sri is the  
city of the celestials1 that soul of    
all--,vishnu--is the exceedingly        
spacious sky2 the support of ,sri is the
  ,moon1 and ,sri is the constant       
resplendence thereof2 ,lakshmi is       
,fortitude  and ,exertion2 ,hari is the 

air-coursing everywhere4 ,o twice-born  
one1  ,govinda is the ,ocean2 and1 ,o   
magnanimous ,vipra1 ,sri is the shore   
thereof4 ,lakshmi is like the spouse of 
,indra1 and the ,destroyer of ,madhu  is
 the ,indra of the immortals2 the holder
 of the discus is ,yama himself1  and   
the ,lotus-presiding one is             
,dhumorna4#aih ,sri is ,prosperity1 that
  god--the supporter of ,sri--is the    
,lord himself of riches4 ,lakshmi is the
  highly exalted ,gauri and ,kesava is  
,varnna himself4 ,sri is the celestial  
host1 ,o foremost of ,vipras1 and ,hari 
is the lord thereof4 ,the  mace-handed  
one is ,avashtambha1 and1 ,o best of the
 regenerate1 ,lakshmi  is ,energy4      
,lakshmi is ,kastha4#aii and he is      
,nimesha4#bjj ,he is  muhurta1 and she  
is kal2 ,lakshmi is the light1 and      
,hari1 or ,sarva--lord  of all--is the  
lamp4 ,the ,mother of the universe is   
the plant1 and  ,vishnu--the spouse of  
,sri--is the tree established4 ,sri is  
,night1 and that  deity--the holder of  

the discus and mace--is ,day4 ,the      
boon-bestowing  ,vishnu is the          
bridegroom1 and she dwelling in the     
lotus-grove is the  ,bride4 ,the        
reverend ,one is like a male river4     
,pundarikaksha is the  7banner71 and the
 ,lotus-seated ,sri is the ,ensign4     
,lakshmi is ,thirst1 and  that master of
 the ,universe1 the ,great ,nryana1 is  
,desire4 ,and1 ,o thou  cognisant of    
righteousness1 ,lakshmi and ,govinda are
 respectively  ,attachment and ,love4   
,what is the use of dilating8 ,i tell   
thee this in  brief1--the ,reverend     
,hari compriseth gods1 men1 beasts and  
other  creatures that are termed male2  
and1 ,o ,maitreya1 ,lakshmi compriseth  
all  that are termed female4 ,there     
exists naught that is beyond these4     
,,section ,,ix4    ,parara said3--,o    
,maitreya1 listen to what ,i say anent  
thy question  about ,sri1 as ,i had     
heard from ,marichi4 ,that ,emanation of
  ,sankara--,durvasa--was ranging this  
,earth4 ,and it came to pass that the   

sage saw in the hand of a ,vidyadhari a 
celestial garland1--perfumed by  which1 
,o ,brahmana1 that entire forest of     
,santanakas#bja had become  surpassingly
 charming to the rangers of woods4 ,and 
it came to pass that  on seeing that    
graceful garland1 that mad ,vipra       
practising the vows1  asked for the same
 of that bride of a ,vidyadhara4 ,and   
solicited by him1  that slender-framed  
and large-eyed spouse of a ,vidyadhara1 
saluting him  with regard made it over  
unto him4 ,and thereat1 laying the      
wreath on his  head1 that ,vipra wearing
 the form of a maniac proceeded to roam 
about  the earth4 ,and then he saw that 
deity--,sachi's lord--sovereign of the  
three regions--mounted on the mad       
,airavata1--approaching along with the  
celestials4 ,and the ascetic1 resembling
 a mad man1 taking from his head  that  
garland1 whose odour was maddening      
six-footed 7black-bees71 threw  it on   
the sovereign of the celestials4 ,and   
thereon the king of the  immortals1     

taking the wreath1 placed it over the   
head of ,airavata2 and  thus placed1 the
 same appeared like the ,jahnavi on the 
peak of ,kailasa4  ,and it came to pass 
that the elephant with his eyes blinded 
by the  temporal exudation1--on being   
assailed by the odour1 smelt the perfume
  with his trunk 7raised71--and then    
cast the same away to the earth4 ,then  
was wroth the reverend ,durvasa1 best of
 anchorets2 and1 ,o ,maitreya1  being   
enraged1 he spoke unto the sovereign of 
the celestials1 saying1--#8,o  thou     
intoxicated with wealth6 ,o wicked of   
soul6 ,o ,vsava6 how art thou  puffed   
up6 ,but inasmuch as thou dost not      
regard this wreath1 which is  the abode 
of ,auspiciousness1--and as1 bowing down
 the head1 thou hast  not1 said1--,thy  
favour6--nor1 with thy cheeks beaming   
with delight1 hast  thou placed it on   
thy head1--as1 in 7brief71 thou dost not
 pay high  homage to this garland given 
by me1--,o fool1 thy celestial          
prosperity  shall depart from thee4     

,surely1 ,o ,sakra1 me thou deemest like
 other  twice-born ones2 and therefore1 
thou thinking immensely of thyself1 hast
  thus slighted me4 ,and as thou hast   
cast away the wreath given by me to  the
 earth1 therefore thy ,triune world     
shall be reft of ,auspiciousness4  ,me  
whom when wroth the mobile and the      
immobile fear1--thou1 ,o monarch of  the
 immortals1 hast insulted from thy      
excess of arrogance4    ,parara         
said2--,thereat the great ,indra1       
swiftly alighting from the back  of his 
elephant1 propitiated the sinless       
,durvasa4 ,and propitiated by him  with 
his head humbled1 that best of          
ascetics--,durvasa--answered the        
thousand-eyed 7,deity71--saying1--#8,i  
am not kind of heart2 nor doth          
forgiveness find1 a place in me4 ,they1 
,o ,sakra1 are other ascetics2 but  know
 me as ,durvasa4 ,gautama and others    
have for nothing fostered thy  pride4   
,but me thou must know as ,durvasa1 who 
is nothing if not  unforgiving4 ,and    

having been hymned aloud by ,vasistha   
and  others1--overflowing with clemency1
 thou hast grown haughty1--and it is    
for this reason that thou insultest even
 me in this way4 ,who is there in  all  
these three regions that beholding the  
frowning face of mine  furnished with   
flaming matted locks1--can keep off     
fear2 forgive ,i will  not4 ,what then  
is the use1 ,o thou of an hundred       
sacrifices1 of thy  expending much      
speech4 ,thou again and again puttest   
thyself to useless  trouble in thus     
beseeching me4    ,parara said3--,having
 said this1 the ,vipra went away4 ,and1 
,o ,brahmana1  the monarch of the       
immortals also1 mounting ,airavata1 went
 to ,amaravati4  ,o ,maitreya1 from that
 time the three worlds with ,sakra      
became shorn of  ,auspiciousness1 and   
the glory thereof faded2 and sacrifices 
and  medicinal herbs grew feebler4 ,and 
no sacrifices are performed1 and none   
practiseth asceticism2 and none taketh  
any delight in good works1 such  as     

charity4 ,and all men1 void of power1   
came under the masterdom of the  senses2
 and ,o prime of the regenerate ones1   
they could not restrain  their hearts   
even in things intrinsically small4     
,where strength is1  there is           
,prosperity1 and strength ever followeth
 ,prosperity4 ,where is  the strength of
 the inauspicious8 ,and without         
strength1 where are  virtues8 ,and      
without virtues1 persons cannot have    
power1 affluence1 etc4  ,and those      
divorced by power and wealth1 are2      
overriden by all4 ,and1  when1 overruled
 a person albeit possessed of time1     
loseth his sense4 ,on  the three worlds1
 shorn of ,auspiciousness1 being bereft 
of strength  ,daityas and ,dnavas began 
to use force against the celestials4    
,and the  ,daityas1 shorn of            
,auspiciousness and devoid of strength1 
being  overmastered by covetousness1    
entered upon hostilities with the       
celestials1 having neither              
,auspiciousness nor strength4 ,and the  

celestials1 ,indra and the rest1 on     
being vanquished by the ,daityas1--with 
the god of ,fire at their head1--sought 
the protection of the exceedingly       
exalted ,great-father4 ,and1 having been
 addressed duly by the deities1  ,brahm1
 then spoke unto the celestials4 ,and   
,brahm said1--#8,do ye seek the         
protection of the ,supreme of supreme   
deities1 that ,lord1 the ,destroyer  of 
,asuras1 the cause of all1--as well as  
of creation1 protection and             
destruction1 the ,lord of the lord of   
creatures--,vishnu2 ,infinite2 the      
unvanquished2 the cause of the unborn   
,pradhana and ,purusha ripe for         
creation2 ,him that taketh off the      
misery of the humble2 even ,vishnu4 ,he 
will provide for your welfare4' ,having 
spoken thus unto the assembled          
celestials1 ,brahm--,great father of    
all--went along with them to the        
,northern shore of the ,milky ,ocean4   
,and repairing thither surrounded by    
all the celestials1 the ,great-father1  

with excellent speech eulogized  the    
prime of prime and the master--,hari4   
,and ,brahm said1--,we bow unto  thee1  
who art ,all and the ,lord of all1--who 
art infinite1 unborn and  unspent3 who  
art the stay of the worlds1 and the prop
 of the ,earth2 who  art unmanifested   
and without difference2 ,nryana1--who   
art the subtlest  of all subtile        
objects3 and who art the weightiest of  
all things weighty  on earth2 ,he in    
whom and from whom are all things that  
have sprung into  existence1 commencing 
with ,sat3 who surpassest the ,prime    
person2 and art  the ,embodiment of the 
,supreme ,spirit2 who are contemplated  
in order to  emancipation by ,yogis     
desirous of deliverence2 in whom are not
 ,goodness  and the rest1--nor the      
attributes inhereing in ,prakriti4 ,may 
that one  pure beyond all things        
pure--that primaeval ,male be propitious
 7to us76  ,may that pure ,hari1 whose  
power is not tethered to kal1 kshth1    
nimesha1 etc41 prove propitious 7to us76

 ,may ,he that is styled the  ,supreme  
,lord1 who is free from all             
things1--that ,vishnu who is the ,soul  
of embodied things1--be propitious 7to  
us76 ,may that ,hari1 who is cause  as  
well as effect1 who is the cause even of
 the cause1--who again is1 the  effect  
of the effect1--prove propitious to me6 
,we bow down unto ,him who  is the      
effect of the effect of the effect1--and
 who also is ,himself the  effect of    
that effect1--and who is the effect of  
the effect thereof4 ,we  bow unto thee  
who art the foremost of the             
celestials1--who art the cause  of even 
the cause1--and the cause of the cause  
of that cause1--and the  origin of all  
these causes combined4 ,we bow down unto
 that ,supreme ,state  which is the     
creator as well as the created1--and    
which is at once cause  and consequence4
 ,we bow unto that ,prime ,state of     
,vishnu which is pure  cognition1 which 
is constant1 causeless1 undeteriorating 
and unspent2  and which is the          

unmanifested and unmodified4 ,we bow    
down unto that  ,prime and ever pure    
state of ,vishnu1 which is not gross and
 yet not  subtile2 which cannot be      
differentiated4 ,we bow unto that       
undeteriorating one who is the ,supreme 
,brahm1--and in one of whose  ,ayuta#bjb
 of ,ayuta portions is this cosmic      
energy established4 ,we bow  unto that  
,prime ,state of ,vishnu--that ,supreme 
,deity--which is not known  either to   
the deities1 or the ascetics1 or me1 or 
,sankara himself4 ,we  bow unto that    
,suprenje incomprehensible and          
indestructible ,state of  ,vishnu1      
which1 on the exhaustion of their merits
 and demerits1 the  ,yogis1 ever        
perservering1 view1 grounded in the     
,pranava4#bjc ,we bow to  the ,prime    
,state of that ,god ,vishnu1 who is     
without equal1 and whose  energy is     
,brahm1 ,vishnu and ,siva4 ,o ,lord of  
all6 ,o soul of all beings6  ,o thou    
that art all6 ,o refuge of all6 ,o thou 
that never fallest off6 ,o  ,vishnu1 be 

thou propitious6 ,come thou within the  
ken of us who are thy  devotees4        
,hearing this invocation of ,brahm1 and 
then the deities1  bowing down1         
said1--,be propitious6 ,come thou within
 the range of our  vision8 ,o thou that 
art in every thing6 ,o thou that never  
fallest off6 ,o  support of the         
,universe6 we bow unto that ,prime      
,state which even the  reverend ,brahm  
doth not know4 ,when the deities as well
 as ,brahm had  ended thus1 the         
,devarshis1#bjd headed by               
,vrihaspati1#bje said1--,we bow  down   
unto him--the creator of the cosmos     
devoid of difference--who is  primval1  
who is the ,sacrificial ,person1 who is 
worthy of being  extolled1 and who is   
prior in birth to everything4 ,o        
,worshipful one6 ,o  thou that art the  
,lord of ,past and ,future6 ,o thou who 
hast the ,universe  for thy form6 ,o    
undeteriorating one6 ,be propitious2 and
 manifest thyself  unto us who humble   
ourselves4 ,this is ,brahm2 and this is 

,trilochona  in#bjf ,company with the   
,rudras4 ,and this is the ,sun along    
with the  ,adityas#bjg and this is the  
,god of ,fire with ,agni4 ,and these are
 the  two ,awinas and the ,vasus2 and   
these are the ,maruts4 ,and these are   
the  ,sidhyas1 and these the ,viwas2 and
 these the deities1--and this the ,lord 
,indra of the celestials4 ,o ,lord1 all 
the hosts of the celestials1 having     
been routed by the forces of the        
,daityas1 seek shelter at thy hands1    
standing in humble guise4    ,parara    
said3--,o ,maitreya1 thus hymned 7by the
 deities71 that reverend  one--the      
holder of the conch and discus--that    
,supreme ,lord--rendered  himself       
visible unto them4 ,and seeing then that
 holder of the conch1  discus1 and mace1
 that abode of wonderful grace1--a very 
mass of  energy1--the deities1 with the 
,great-father at their head1 bowing down
 in  humble guise1 with their eyes      
quivering with agitation1 began to hymn 
,pundarikksha4 ,and the celestials      

said1--,salutation6 ,salutation unto    
thee6 ,o thou that art without          
difference6 ,thou art ,brahm1 and thou  
art  the holder of ,pinka4#bjh ,thou art
 ,indra1 and ,agni and ,pavana1#bji and 
,varuna1 and the ,sun1 and ,yama4 ,and  
the ,vasus1 and the ,maruts1 and the    
,sdhyas1 and the ,viwa gods thou4 ,and1 
,o god1 those deities that have  come   
unto thee are even thyself1 who art the 
creator of the  ,universe1--since thou  
art in everything4 ,thou art sacrifice1 
and thou  ,vashatkra1 and thou          
,prajpati4 ,and1 ,o soul of all1 thou   
art knowable  and unknowable2 and this  
entire universe is permeated with thee4 
,o  ,vishnu1 worsted by the ,daityas1 we
 seek refuge of thee4 ,o ,soul of all1  
be propitious unto us2 and do thou      
favour us by vouchsafing us thy  energy4
 ,so long affliction lasts1 so long the 
desire of defeating the  foe agitates   
the heart1 as long doth stupor last and 
so long is misery  experienced1--as one 
doth not throw one's self on thy        

protection1 ,o thou  that destroyest all
 sins4 ,therefore1 ,o thou of complacent
 soul1 do thou  extend thy grace unto   
us4 ,o master of all energy1 do thou    
favour us with  thy own power4          
,parara said3--,thus eulogised by the   
immortals1 that creator of the          
cosmos--the worshipful ,hari--casting a 
complacent glance1 spoke 7as  follows74 
,and the auspicious reverend ,one       
said1--#8,ye gods1 ,i shall  increase   
your power4 ,let the deities do as ,i   
say4 ,bring in company with  the        
,daityas all the medicinal plants to the
 shore of the ,ocean of milk1  and      
making ,mandra the churning-stick and   
,vsuki the cord1 let the  deities churn 
7the ,ocean7 for ambrosia1 ,i assisting 
them4 ,and concluding  peace with the   
progeny of the ,daitya's1 ye should     
enlist their services  in this task2 and
 tell them1--,ye shall in common with us
 reap the fruit  of this undertaking4   
,and on the sea being churned1 ye should
 by drinking  the nectar that will come 

up1 attain access of strength and be    
immortal  to boot4 ,and1 ye gods1 ,i    
shall so order that the enemies of the  
celestials shall not get ambrosia1--but 
shall only undergo all the  trouble4    
,parara said3--,thus addressed by the   
god of gods1 all the celestials1        
concluding peace with the ,asuras1 set  
about churning for ambrosia4 ,and       
procuring various medicinal herbs1 the  
deities1 the offspring of the  ,daityas1
 and the ,dnavas1--throwing the same    
into the waters of the ocean  of milk1  
resembling autumnal clouds1--and ,o     
,maitreya1 making ,mandra the           
churning-stick and ,vsuki the twine1--at
 once addressed themselves to  churning 
for ambrosia4 ,and instructed by        
,krishna1 the gods in a body  held that 
7part of ,vsuki's body7 where the tail  
was1 and the ,daityas  held by the      
fore-part of his body4 ,and1 ,o thou of 
measureless ,splendour1  the ,asuras1   
smitten with the fire sprung from the   
breath of ,vsuki's  hood1 became        

enfeebled4 ,and clouds scattered by the 
breath issuing from  ,vsuki's mouth1    
showering down at his tail1 the deities 
were enlivened4  ,and1 ,o mighty        
ascetic1 remaining in the midst of the  
,milky sea in the  shape of a tortoise1 
the revered ,hari himself became the    
support of the  churning-stick4 ,and the
 holder of the discus and mace1         
remaining in one  form in the midst of  
the immortals1 and in another1 in the   
midst of the  ,daityas1--began to pull  
the king of serpents4 ,and1 ,o          
,maitreya1 in another  gigantic form1   
,keava pulled the mountain              
upwards1--which form was seen  neither  
of the celestials nor the ,asuras4 ,and 
,hari obliged with energy  the king of  
serpents2 and the ,lord invigorated the 
immortals with  another energy4 ,and on 
the milky-sea being churned by the      
celestials and  the ,asuras1 first came 
into existence ,surabhi1 worshipped of  
the  celestials1--home of clarified     
butter4 ,and thereat both the deities   

and  the ,dnavas experienced very great 
delight1 ,o great ascetic2 and with     
their minds attracted1 they steadily    
gazed at her4 ,and as the ,siddhas  were
 questioning within themselves1--,what  
is this8--out came the exalted  ,vruni1 
with her eyes rolling in consequence of 
intoxication4 ,and then  perfuming the  
universe with odor1 from forth a        
whirlpool of the  ,milky-sea arose      
,prijta--the tree in which the celestial
 females  delight4 ,and then1 ,o        
,maitreya1 from the ,milky-occan arose  
numbers of  ,apsars1 wonderful          
exceedingly1 and furnished with grace   
and nobility4  ,and then sprang the     
,mild-rayed one2#baj and ,mahewara      
appropriated him4  ,and the serpents    
appropriated the poison that sprang from
 the ,milky-sea4  ,and then arose the   
divine ,dhanwantari2#baa clad in white  
raiment1  bearing a ,kamandalu#bab      
filled with nectar4 ,and thereat1 ,o    
,maitreya1  all the ,daityas' sons and  
the ,dnavas1 along with the ascetics1   

felt  delighted4 ,and then from the     
water arose the exalted ,sri1 endowed   
with  excellent grace1--seated on a     
blown lotus1 and carrying also a lotus  
in  her hand4 ,and filled with delight1 
her hymned the mighty saints with the   
,sr ,sukta2#bac and the ,gandharvas1    
headed by ,viwvasu1 began to chant      
before her4 ,and1 ,o ,brhmana1 bevies of
 ,apsars--,ghritchi and  others--began  
to dance1 and the rivers--,gang and the 
rest--came with  water1 for bathing her4
 ,and an elephant of one of the cardinal
 points1  taking water out of the golden
 vessels1 bathed that goddess--the      
mighty  ,mistress of all the worlds4    
,and the ,milky-sea1 assuming a form1   
presented her with a wreath of unfading 
lotuses2 and ,viswakarm decked  her     
person with ornaments4 ,and wearing     
divine garlands and attire1  bathed and 
adorned with ornament1 she in the sight 
of all the celestials  sought the bosom 
of ,hari1 ,and on being gazed at by the 
goddess ,lakshmi  remaining in ,hari's  

bosom1 the celestials1 ,o ,maitreya1    
suddenly attained  excess of delight4   
,and1 ,o exceedingly pious one1 on being
 overlooked by  ,lakshmi1 the ,daityas1 
ever disregarding ,vishnu--headed by    
,viprachitti--were wrought up with      
extreme anxiety4 ,and then1 ,o          
twice-born  one1 the ,daityas1 endowed  
with great prowess1 possessed themselves
 of  the ,kamandalu that was in the hand
 of ,dhanwantari1 and which contained   
the ambrosia4 ,and then ,vishnu1        
assuming a female form1 and thereby     
exciting their desire1 secured the same1
 and then the ,lord made it over  unto  
the celestials4 ,and then the           
immortals1--,sakra and the rest--quaffed
  off the ambrosia2 and thereat the     
,daityas rushed against them with       
upraised weapons and ,nistrinsas4#bad   
,and having drunk ambrosia1 the         
invigorated gods beat the ,daitya-hosts1
 and these flew in all directions  and  
entered the nether regions4 ,then the   
deities1 bowing down unto the  bearer of

 the conch1 discus and mace1 as         
formerly1 began to govern the  celestial
 regions4 ,and then the glad-rayed ,sun 
began to course in his  own path2 and1  
,o best of ascetics1 the luminaries also
 gyrated in their  own orbits4 ,and then
 the reverend ,fire1 crowned with a fair
 splendour1  began to burn brightly4    
,and1 all creatures felt a regard for   
righteousness4 ,and1 ,o foremost of     
anchorets1 the triune world was         
furnished with grace2 and that chief of 
the celestials--,sakra--again waxed     
graceful4 ,and ,sakra1 seated on his    
throne1 receiving back the celestial    
regions1 and established in his         
celestial sovereignty1 began to hymn the
  ,goddess holding a lotus in her hand4 
,and ,indra said1--,i salute the        
,lotus-sprung mother of all beings--unto
 ,sri having lotus-like eyes1 and       
reposing in the bosom of ,vishnu4 ,thou 
art ,siddhi1 and thou art nectar1  and  
thou ,swh and ,swadh1 ,o purifier of the
 worlds4 ,and thou art  twilight and    

light and lustre1 and affluence1 and    
intelligence1 and  veneration1 and      
,saraswati4 ,thou art the learning of   
sacrifice2 thou art  the worship of the 
,universe-form 7of the ,most ,high72    
thou art the ,occult  ,learning1 ,o     
beauteous one2 and thou art the         
knowledge of ,brahm1 ,o  goddess1--and  
thou art the bestower of the fruit of   
emancipation4 ,and  thou art the        
,science of ,dialectics2 and thou art   
the ,three 7,vedas72 and  thou art the  
,vrtt2 and thou art the knowledge of    
chastisement1 etc4 ,o  goddess1 this    
universe is filled with thy gentle and  
terrific forms4  ,and1 ,o goddess1 who1 
save thee1 can dwell in the person of   
that god of  gods1 the bearer of the    
mace1 who is contemplated by the yogis4 
,o  goddess1 the triple world1 having   
been renounced by thee1 had come to  the
 verge of destruction2 and1 through thee
 hath it again recovered its  position4 
,and1 ,o exalted one1 men come by wives 
and sons1 and houses1  and friends1 and 

corn1 and wealth through thy kind look4 
,and1 ,o goddess1  freedom from bodily  
ailments1 riches1 destruction of foes1  
and felicity1  are not difficult of     
attainment for those people that view   
thy glances4  ,thou art the mother of   
all creatures1 as that god of           
gods--,hari--is their  father4 ,and this
 universe consisting of mobile and      
immobile1 was  primvally permeated by   
thee as well as ,vishnu4 ,and1 ,o thou  
that  purifiest everything1 if thou     
forsakest 7us71 neither our treasures1  
nor  our cattle1 nor our houses1 nor our
 attires1 nor our bodies1 nor our       
wives1 are secure unto us4 ,o thou that 
residest in the bosom of that  god1     
,vishnu1 if thou forsakest me1 neither  
sons1 nor friends1 nor  ornaments are   
secure unto me4 ,o stainless one1 he    
that is forsaken by  thee1 is also      
forsaken by goodness1 truth1 purity     
character1 and other  virtues4 ,and1    
those that are glanced at by            
thee1--albeit devoid of any  good       

quality1 ever attain note1 on account of
 character and other  virtues1 as well  
as lineage1 and wealth4 ,and1 ,o        
goddess1 he that is  looked at by thee1 
is praiseworthy and accomplished and    
blessed and  intelligent and high-born  
and heroic and possessed of prowess4    
,and1 ,o  nurse of the ,universe1 ,o    
beloved of ,vishnu1 all virtues1        
character1  etc41 are instantly         
prevented in him from whom thou turnest 
away thy  countenance4 ,but the tongue  
even of the ,deity is incapable of      
celebrating thy perfections4 ,o         
lotus-eyed one1 prove auspicious6 ,me   
mayest thou never renounce4    ,parara  
said1--,thus eulogised to the height1   
the goddess ,sri resident  in all beings
 spoke unto ,satakratu#bae in the       
hearing of all the gods4  ,and ,sri     
said1--',o chief of the celestials1 ,o  
,hari1 pleased am ,i with thy  hymn4 ,do
 thou mention the boon thou desirest4 ,i
 have come hither to  confer the same on
 thee4' ,thereat ,indra said1--#8,o     

goddess1 if thou  wouldst confer a boon 
on me1 if ,i am worthy of one1 let this 
be the  great boon1 that this triple    
world thou wouldst not forsake4 ,and let
  this be the second boon that him also 
thou woudst not forsake1 who1 ,o        
ocean-sprung ,one1 shall propitiate thee
 with this hymn4' ,thereat ,sri         
said1--#8,o foremost of the celestials1 
,o ,vsava1 this triple world will ,i    
not leave4 ,i confer upon thee this     
boon1 being pleased with thy hymn and   
prayer4 ,and ,i shall never be          
displeased with him whoever shall chant 
this hymn4'    ,parara said1--,o        
,maitreya1 formerly the great goddess1  
,sri being  pleased with the hymn and   
prayer1 conferred this boon on the lord 
of the  celestials4 ,in the days of     
yore1 ,sri was begot of ,bhrigu on      
,khyati4 ,and  she again came out of the
 ,ocean when it was churned by the      
celestials4  ,as the great god          
,janrddana1#baf the lord of the         
,universe1 goes through  incarnations1  

so does ,sri to help ,him4 ,when ,hari  
assumed the form of a  dwarf1 she took  
birth as a lotus1 and when ,he descended
 on earth as  ,parasurma1 she appeared  
as the ,earth4 ,at time of the          
incarnation of  ,rma1 she became ,sit1  
and when ,he was born as ,krishna1 she  
became  ,rukhmini4 ,and thus in all the 
incarnations1 she assisted ,vishnu4     
,when he  had a celestial shape1 she    
assumed the shape of a celestial1 and   
when he  assumed a human form1 she took 
a human shape4 ,she changed her body    
7human or celestial7 according as       
,vishnu did4 ,sri does not renounce the 
abode of him for three generations1 who 
reads or hears of this story of  her    
birth4 ,o sage1 never can quarrelsome   
,alakshmi1#bag dwell in that  house     
where this hymn of ,sri is chanted4 ,o  
,brhmana1 ,i have related unto  thee    
everything of what thou didst ask me    
for--how ,sri formerly was born  as the 
daughter of ,bhrigu and how she         
afterwards came out of the ,ocean  of   

milk4 ,this eulogy of ,lakshmi1 the     
source of all wealth1 came out of  the  
mouth of the lord of celestials4        
,poverty can never infest those  persons
 on earth1 who chant this hymn every    
day4    ,,section ,x4    ,maitreya      
said1--,o great sage1 thou hast related 
unto me all ,i had asked  thee for4 ,do 
thou now give me again an account of the
 family of ,bhrigu  from ,bhrigu        
downwards4    ,parara said1--,lakshmi   
was born of ,bhrigu and ,kyti and became
 the  spouse of ,vishnu4 ,and two more  
sons were born of ,bhrigu and ,kyti     
namely  ,dht and ,bidht4 ,two daughters1
 by name ,ayati and ,niyati were born of
  the high-souled ,meru4 ,and ,dhta and 
,bidht took them as their wives4  ,they 
gave birth to two sons named ,prna and  
,mirkandu4 ,of ,mirkandu again  was born
 a son named ,mrkandeya4 ,and hear then 
again1 a son was born of  ,prna by name 
,vedair4 ,of the other sons of ,prna one
 was named  ,kritimn and the other      
,rjavn4 ,and in this way did spread the 

family of  the great ,bhrigu4 ,mricha's 
spouse ,satmbhuti gave birth to a son   
named  ,paurnamasam4 ,and of him were   
born two sons named ,biraj and ,sarvaga4
 ,and  their sons ,i shall mention1 ,o  
twice-born one1 when ,i shall relate the
  lineage at leisure4 ,and ,angir's wife
 ,smriti gave birth to four  daughters1 
named ,sinibali1 ,kuhoo1 ,rk and        
,anumati4 ,and by ,atri1 ,anasuy  gave  
birth to three sons untouched by sin    
named ,soma1 ,durbs and the  sage       
,dattatreyo4 ,and ,pulastya's wife      
,preeti gave birth to a child named     
,dattoli1 who in his former birth or in 
the ,sayambhava ,manwantara was  known  
as the sage ,agstya4 ,ksham1 the wife of
 the ,patriarch ,pulaha was  the mother 
of three sons2 ,kardama1 ,avarian and   
,sahishnu4 ,the wife of  ,krtu1         
,sannati1 brought forth the sixty       
thousand ,blakhilyas1 pigmy  sages1 no  
bigger than a joint of the thumb1       
chaste1 pious1 resplendent  as the rays 
of the ,sun4 ,vasishtha had seven sons  

by his wife ,urjja1  ,rajas1 ,gtra1     
,urdhabhahu1 ,basana1 ,anagha1 ,sutapas 
and ,sukra1 the seven  pure sages4 ,the 
,agni1 named ,abhimani1 who is the      
eldest born of ,brahm1  had1 by ,swah1  
three sons of surpassing                
brilliancy3--,pavaka1 ,pavamana and     
,suchi who drinks up water4 ,they had   
forty-five sons who 7with the son of    
,brahm1 the ,agni named ,abhimani and   
his three descendants7 constitute  the  
forty-nine ,fires4 ,i have mentioned the
 progenitors 7,pritras7 who  were       
created by ,brahm4 ,of those by         
,agnishwattas and ,varhishads the       
former being devoid and the latter1     
possessed of ,fires1#bah ,swadha had    
two daughters ,mena and ,baidhrini4     
,they were both1 ,o twice-born one1     
acquainted with theological truth and   
given up to religious meditation1       
accomplished in perfect wisdom and      
adorned with all estimable qualities1   
,thus ,i have narrated the progeny of   
the daughters of ,daksha4 ,he who  hears

 it with reverence1 shall never want    
offspring4    ,,section ,,xi4    ,parara
 said3--,i mentioned unto you that the  
,menu ,swyambhava had two  heroic and   
pious sons ,priyavrata and and          
,uttanpada4 ,o these two1 ,o  ,brahman1 
,uttanpada1 had1 by his favourite wife  
,suruchi1 a son1 ,uttama1  whom he      
dearly loved4 ,o twice-born one1 the    
king had another queen by  name ,suniti1
 to whom he was less attached4 ,by her  
he had another son  ,dhruva4 ,beholding 
his brother ,uttama on the lap of his   
father as he was  seated upon his       
throne1 ,dhruva was desirous of         
ascending to the same  place4 ,but as   
,suruchi was present the king could not 
receive his son1  approaching there     
delightedly and desiring to be taken on 
his father's  knee4 ,beholding the child
 of her sapatni#bai thus anxious to be  
placed  on his father's lap and her own 
son already seated there ,suruchi       
said1--,o child1 why do you vainly      
cherish such a presumptuous desire  born

 as thou art from a different mother and
 art no son of mine4 ,thou  art         
inconsiderate enough to aspire to a     
station which is fit for  excellent     
,uttama4 ,it is true thou art the son of
 the king but ,i have not  given thee   
birth4 ,this regal throne1 the seat of  
the king of kings is  suited to my son  
only2 why shouldst thou trouble thyself 
for it4 ,why  does thou idly cherish    
such an ambition as if thou wert my son8
 ,dost  thou not know that thou art the 
offspring of ,suniti8 ,parara said2--,o 
twice-born one1 hearing the words of his
 step-mother1 and quitting his  father1 
the boy repaired in a passion to the    
apartment of his own  mother4 ,beholding
 him angry and his lips trembling1      
,suniti took him upon  her lap and      
said1--,o child1 who is the cause of    
your anger8 ,who hath not  welcomed     
thee8 ,who doth not know1 that by       
behaving ill towards thee he  hath      
offended thy father8 ,being thus        
addressed ,dhruva repeated to his       

mother all that the arrogant ,suruchi   
had said to him in the presence of  the 
king4 ,her son having related all these 
sighing1 she was greatly  distressed4   
,and ,suniti1 rendered poorly1 with her 
eyes dimmed1 sighed  and said1--,suruchi
 has rightly spoken2 thine1 child1 is as
 an  unfortunate fate3 those who are    
born to fortune are not liable to the   
insults of their step-mothers4 ,yet be  
not afflicted1 my child1 for who  shall 
efface what thou hast formerly done1 or 
shall assign to thee what  thou hast    
left undone4 ,the regal throne1 the     
umbrella of royalty1  excellent horses  
and elephants are his whose virtues have
 deserved them2  remember this my son   
and be consoled4 ,that the king favours 
,suruchi is  the reward of her merits in
 a former birth4 ,the name of wife alone
  belongs to such as ,i1 who have not   
equal merit4 ,her son is the progeny  of
 accumulated piety and is born as       
,uttama and mine son art thou1 ,o       
,dhruva1 of inferior merit4 ,it does not

 behove thee1 ,o my child1 to be  sorry 
on this account2 a wise man will be     
satisfied with the degree  which        
appertains to him4 ,if thou art greatly 
hurt at the words of  ,suruchi1 do you  
try to amass piety which bestows all    
good4 ,be thou  good-natured1           
virtuous-souled1 friendly and engaged in
 doing good to all  living creatures2   
for prosperity descends upon worthy     
persons as water  flows towards low     
ground4    ,dhruva said2--,o mother1    
what thou hast said to console me doth  
not find  place in my heart which has   
been rent asunder by harsh words4 ,i    
shall so  exert that ,i may attain to   
the most exalted rank adored by the     
whole  world4 ,i am not born of ,suruchi
 who is the favourite wife of the king4 
,do thou behold my prowess1 ,o mother1  
who am born of and reared by thee4  ,let
 ,uttama1 my brother1 who is not born of
 thee1 receive the regal  throne1       
conferred on him by my father4    ,i do 
not wish to have that which is given by 

others1 ,o mother4 ,i shall  by my      
actions acquire such a position which   
had not been enjoyed even by  my father4
 ,parara said3--,having addressed his   
mother thus1 ,dhruva  issued out of his 
mother's dwelling4 ,and quitting the    
city1 he repaired  to a neighbouring    
thicket4 ,he beheld there seven         
ascetics1 who had  repaired there       
before1 sitting upon the hides of the   
black antelope1  which they had taken   
from off their persons1 and spread over 
the holy  kusa grass4 ,saluting them    
respectfully and bowing unto them humbly
 the  prince said1 ,do ye know me1 ,o   
great ascetics1 as the son of           
,uttanpada1  born of ,suniti4 ,being    
dissatisfied with the world1 ,i have    
appeared  before you4 ,the ,rishis      
replied3--,o prince1 thou art only a boy
 and but  four or five years of age4    
,there can be no reason why you should  
be  dissatisfied with life4 ,you cannot 
be disgusted with anxiety since thy     
father reigns2 we cannot imagine1 ,o    

boy1 that you suffer the pain of        
separation from the object of your      
affections4 ,nor do we see any sign of  
disease on your person4 ,what is the    
cause of your dissatisfaction8 ,tell  us
 if it is known to you4 ,parara         
said1--,thereupon he repeated unto  them
 what ,suruchi had spoken to him4 ,and  
having heard that they said to  one     
another1--,oh6 ,how wonderful is the    
vehemence of ,kshatriya nature8 ,he  is 
a mere boy and still he cannot stoop to 
indignities and he has not  been able to
 remove from his mind what his          
step-mother had said4 ,o son  of        
,kshatriya1 if it pleases thee1 tell us 
what thou desirest to do  through your  
dissatisfaction with the world4 ,o thou 
of immeasurable  prowess1 tell us in    
what thou wishest to have our help8     
,speak freely3  for we perceive that    
thou desirest to have something from us4
 ,dhruva  said3--,o ye foremost of      
twice-born ones1 ,i wish not for riches1
 neither  do ,i long for a kingdom4 ,i  

aspire to a station which hath never    
been  acquired by any before4 ,o        
excellent sages1 tell me how ,i may     
effect this  and attain to that station 
which is the most elevated in this      
world4  ,maychi said--,o ,prince1 none  
can attain to that best of stations who 
does  not propitiate ,govinda4 ,do thou 
therefore worship the undecaying4 ,attri
  said--,he with whom is pleased the    
first of spirits ,janrddana1 gets at    
this imperishable dignity--,i mention   
unto you the truth4 ,angira  said1--,if 
thou desirest for an exalted station do 
thou worship ,govinda  in whom immutable
 and undecaying1 all that is1 exists4   
,pulastya  said1--,worshipping the      
divine ,hari1 the ,supreme ,soul1 the   
,supreme ,stay  and ,supreme ,brahm thou
 mayst attain to eternal liberation1    
what of  reaching that most exalted     
station4 ,kratu said1--,nothing is      
difficult  to attain if ,janrddana is   
pleased1 who is the soul of sacrifice in
  sacrifices and supreme spirit in      

abstract contemplation4 ,pulaha         
said1--,do thou adore1 ,o pious boy1    
that ,vishnu1 the lord of sacrifice1    
and ,universe1 worshipping whom ,indra  
obtained the dignity of a king of  the  
celestials4 ,vasishtha                  
observed3--,anything1 that a man        
desires1 may  be obtained in this world 
by adoring ,vishnu what of that exalted 
position4 ,dhruva said3--,you have told 
me1 humbly bowing before1 what is  the  
deity to be adored3 do ye now inform me 
of the prayer which is to be  meditated 
by me to propitiate him4 ,may the great 
ascetics1 delightedly  inform me of the 
prayer by which ,i may propitiate the   
,god4 ,the ,rishis  said1--,o ,prince1  
hear1 we shall relate unto thee1 how    
those1 who are  devoted unto ,vishnu1   
shall worship ,him4 ,they shall first   
withdraw their  minds from all exterior 
objects and then fix it steadily on that
 being  in whom the world exists4 ,o    
,prince1 hear from us the prayer that is
 to  be recited by him1 who has thus    

concentrated his thoughts on one only   
object1 whose heart is filled with his  
spirit1 and who has controlled  himself4
 ',om1 salutation to ,vasudeva1 who is  
manifest as ,brahm1 ,vishnu  and ,siva1 
and whose form is inscrutable'4 ,this   
prayer was offered in  olden times by   
your grandsire1 the ,manu ,swayambhuva1 
and propitiated by  which1 ,janrddana   
conferred upon him prosperity1 which he 
desired1  unequalled in three worlds4   
,do thou therefore try to propitiate    
,govinda  by reciting this prayer       
continually4    ,,section ,,xii4        
,parara said3--,o ,maitreya1 hearing    
these words from beginning to end1  that
 ,prince1 saluting these sages1 issued  
out of that thicket4 ,and  confiding in 
the accomplishment of his object1 ,o    
twice-born one1 he  repaired to the holy
 place on the banks of the ,yamuna      
called ,madhuvana1  or the grove of     
,madhu1 called after the name of a demon
 of that name who  resided there and was
 known thus on the earth4 ,slaying the  

highly  powerful son of the ,rakshasa1  
,madhu--,lavana1 ,satrughna 7the        
youngest son  of ,daaratha17 founded a  
city at that spot which was named       
,mathura4 ,and  ,dhruva engaged in      
performing penance at that holy shrine  
the purifier of  all sin1 where was     
,mahadeva1 the god of ,gods meditating  
upon ,hari4 ,in  accordance with        
instruction given by ,marichi and       
others1 he began to  contemplate1       
,vishnu the sovereign of the gods1      
seated in himself4 ,o  twice-born one1  
,dhruva1 thus contemplating him1 having 
his mind  perfectly withdrawn from all  
other thoughts1 the ,great ,hari1 ever  
existing in all creatures and natures1  
took possession of his heart4 ,o        
,maitreya1 ,vishnu thus occupying the   
heart of that one engaged in his        
meditation1 the earth1 the supporter of 
elemental life1 could not  sustain his  
height4 ,when he used to stand upon his 
left foot 7for  praying7 one half of the
 earth bent beneath him and when he used

 to  stand upon his right foot the other
 half of the earth sank down4 ,and  when
 he used to stand touching the earth    
with his toes1 the whole earth  shook   
with its mountains and rivers1 ,o       
twice-born one4 ,the rivers and  seas   
were greatly agitated thereby and even  
the celestials called ,ymas1  being     
greatly alarmed1 in consultation with   
,indra began to concert  measures for   
interrupting the devout exercises of    
,dhruva4 ,and1 ,o great  ascetics1 the  
,kushmandas in company with ,indra1     
assuming1 various shapes  actively      
engaged in obstructing his meditations4 
,one assuming1 by virtue  of illusion1  
the shape of his mother ,suniti1 stood  
before him1 with  tears in his eyes1 and
 saying in tender accents--,my son1     
desist from  this penance1 that is      
destroying thy health4 ,i have after    
many troubles  gained thee and have     
formed many hopes in thee4 ,o child1 it 
does not  behove thee to forsake me1 at 
the words of my rival1 helpless1 alone  

and  unprotected4 ,thou art my only     
refuge4 ,thou art a boy of five years   
old4  ,such a hard penance doth not     
become thee4 ,desist therefore from such
  fearful practices which are not       
productive of any beneficial result4    
,for  thee this is the time of youthful 
pastime1 then comes the season for      
study1 then the period of worldly       
enjoyment and lastly that of austere    
devotion4 ,o my boy1 thou art but a     
child1 this is the season of thy        
play--why hast thou thou engaged in     
asceticism to destroy thyself8 ,thy     
chief duty consists in thy devotion to  
me now4 ,do thou engage in such  works  
as become thy age and circumstances4 ,be
 not guided by bewildering  error and   
desist from such unrighteous actions1   
,if thou dost not  renounce to-day these
 devout austerities ,i shall terminate  
my life  before thee4 ,parara           
said3--,but ,dhruva being wholly intent 
upon seeing  ,vishnu did not behold his 
mother weeping1 with her eyes bleared   

with  tears4 ,o child6 ,o child6 fly1   
the hideous ,rkshasas1 with uplifted    
weapons are coming this side of the     
forest4 ,saying this 7the illusion7     
disappeared4 ,instantly crowded there   
the ,rkshasas uplifting terrible  arms  
and with countenances emitting fiery    
flame4 ,they began to emit  hideous     
cries before that prince and whirl and  
toss their threatening  weapons4        
,hundreds of jackals1 from whose mouths 
gushed out flame1 while  they expanded  
them1 yelled horrible cries to appal the
 boy wholly  engrossed by meditation4   
,those night-rangers cried out3 ,kill   
him1 kill  him1 tear him to pieces2 eat 
him up1 eat him up4 ,and those goblins  
having faces of lions1 and camels1 and  
crocodiles1 howled about to  strike     
terror into the heart of the prince4    
,all these 7illusions of7  ,rkshasas and
 jackals1 their cries and weapons made  
no impression upon  his senses whose    
mind was completely given up to the     
meditation of  ,govinda4 ,the son of the

 lord of earth1 entirely taken up by one
 idea1  beheld continually4 ,vishnu only
 seated in himself and saw no other     
object ,all these illusions being thus  
baffled the celestials were  greatly    
disturbed4 ,being terrified at this     
discomfiture and afflicted by  the      
devout austerities of the boy the       
celestials assembled and repaired  in a 
body for help to ,hari1 who is the      
creator of the universe1 and  without   
beginning or end4 ,the celestials       
said3--,o lord of the  celestials6 ,o   
lord of the world6 ,o great god6 ,o     
supreme spirit6 being  afflicted by the 
devout austerities of ,dhruva1 we have  
come to thee to  seek thy refuge4 ,as   
the moon increases in his orb day by    
day1 so1 ,o  lord1 7this boy7 by his    
devotion is approaching incessantly     
superhuman  power4 ,o ,janrddana1 we    
have been greatly alarmed by the devout 
austerities of the son of ,uttanpad and 
have taken thy refuge3 do thou  desist  
him from his devout exercises4 ,we do   

not know whose position1 he  aspireth   
to--whether the throne of ,sakra1 of the
 sun1 of the lord of  wealth or that of 
,varuna the lord of water4    ,o lord1  
be propitiated with us1 remove this mace
 of affliction from our  breast and     
desist the son of ,uttanpada from his   
devout exercises4 ,the  ,great ,god     
7,vishnu7 replied3--,he aspireth not to 
the throne of ,indra1 nor  to the       
sovereignty of the solar orb or the     
deep1 nor to the rank of the  lord of   
riches4 ,i shall soon confer on him1 ,o 
celestials1 what he  desireth to have4  
,removed of your anxiety do you all     
proceed to your  respective quarters--,i
 shall soon desist that boy1 whose mind 
is wholly  engrossed with devout        
meditation4    ,parara said3--,being    
thus addressed by ,vishnu the celestials
 headed by  the performer of hundred    
sacrifices1 saluting him1 repaired to   
their  respective habitations4 ,and that
 ,great ,god1 who is all things1 being  
pleased with ,dhruva's whole-minded     

devotedness to him1 assuming his  shape 
with four arms1 approached him and      
said1--,may good betide thee1 ,o  son of
 ,uttanapada6 ,i am pleased with thy    
devout exercises4 ,i have come  here to 
confer boons on thee--do thou beg one1  
,o thou of firm vows4  ,withdrawing thy 
mind from external objects while thou   
hast dedicated it  to me alone--,i am   
greatly pleased with thee2 do thou      
therefore beg of me  an excellent boon4 
,parara said--,hearing the words of that
 great ,god1  the boy opened his eyes   
and beheld before him that ,hari whom he
 had seen  in his meditation4 ,and      
beholding him with the conch1 the       
discus1 the  mace1 the bow and the      
scimitar in hand and crowned with a     
diadem1 he  bowed his head down to the  
earth4 ,with his hair standing erect and
 being  greatly stricken with fear1     
,dhruva addressed himself for           
worshipping  that great ,god4           
,reflecting how he could offer thanks   
unto him1 and what  he could say in his 

praise1 he was greatly perplexed with   
anxiety and  then at last had recourse  
to that deity4 ,dhruva said1--,o great  
,god if  thou art greatly pleased with  
my devout exercise1 do thou confer upon 
me  this boon1 that ,i may praise thee  
whenever ,i wish4 ,o god1 ,i am a boy1  
how shall ,i be able to sing thy glory1 
whom even the great sages like  ,brahm1 
conversant with ,vedas1 have not been   
able to know sufficiently4  ,my heart is
 filled with devotion to thee1 ,o lord1 
do thou grant me the  understanding of  
placing my praises at thy feet4 ,parara 
said1--,o  foremost of twice-born ones1 
the lord of the earth ,govinda touched  
with  the tip of his conch1 the son of  
,uttanapada standing with jollied palms4
  ,and greatly pleased1 that prince1    
bending low his head1 praised that      
undecaying protector of living beings4  
,dhruva said1--,i bow unto ,him  whose  
forms are earth1 water1 fire1 air1      
ether1 mind1 intellect1 the  first      
element1 primval nature1 and the pure1  

subtle1 all-pervading soul  that excels 
nature4 ,salutation unto that ,purusha  
who is devoid of  qualities1 pure1      
subtle1 extending all over the earth1   
and who is  separate from ,prakriti2 who
 is supreme over all elements1 all      
objects of  sense1 intellect and who is 
separate even from ,purusha4 ,i seek    
refuge  unto him1 who is one with       
,brahm1 who is the soul of the whole    
universe1  pure1 and who is the foremost
 of all gods4 ,salutation unto that form
 of  thine1 ,o thou the soul of all     
things1 which is designated as ,brahm by
  virtue of his pervading and           
maintaining the whole ,universe1 which  
is  unchangeable and meditated upon by  
the sages4 ,thou art the great god      
pervading the whole universe with a     
thousand heads1 a thousand eyes1 a      
thousand feet and who passes ten inches 
beyond its contact4#bbj ,thou  art that 
excellent ,purusha--whatever has been   
and whatever is to be4 ,thou  art the   
progenitor of ,virt1#bba ,swarat1#bbb   

,samrt1#bbc and  ,adipurusha4 ,the lower
 and upper and middle parts of the earth
 are not  without thee--the whole       
universe is from thee--whatever has been
 and  whatever shall be4 ,the whole     
universe is thy form and exists in thee4
  ,from thee is sacrifice derived1 and  
all oblations and curds and ghee and    
animals of either class 7domestic or    
wild74 ,from thee the ,rig ,veda1 the   
,shma ,veda1 the metres of the ,vedas   
and the ,yajur ,veda have sprung4       
,horses and cows having teeth in one jaw
 only have been created by thee  and as 
well as goats1 sheep and deer4          
,brahmanas originated from thy  mouth2  
warriors from thy arms2 ,vaiyas from thy
 thighs and ,sudras from  thy feet4     
,from thine eyes came the ,sun1 from thy
 mind the moon1 from thy  central veins 
the ,vital breath1 from thy mouth the   
fire1 from thy navel  the sky1 from thy 
head the heavens1 from thy ears the     
regions and from  thy feet the earth4   
,and from thee the whole world was      

derived4 ,as the  wide-spreading        
,nyagrodha 7,indian fig-tree7 exists    
7before it grows up  into a tree7 in a  
small seed1 so at the time of           
dissolution1 the whole  world exists in 
thee as its germ4 ,as the ,nyagrodha1   
originating from its  seed1 spread      
gradually into a huge tree1 so the      
creation originating  from thee expands 
itself into the universe4 ,o lord1 as   
nothing is  visible of a plantain tree1 
except its bark and leaves1 so nothing  
is  seen in thee except the whole       
universe4 ,the faculties of intellect   
that  are the source of pleasure and    
pain exist in thee as one with all      
existence4 ,but the sources of pleasure 
and pain1 singly or blended1 do  not    
exist in thee freed as thou art from all
 qualities4 ,salutation to  thee1 who   
art the subtile rudiment1 who art single
 when a cause1 but  manifold in actions4
 ,salutation to thee1 who art the       
proximate cause of  life and action and 
identical with the great elements4 ,thou

 art manifest  in spiritual knowledge1  
thou art the great ,purusha1 ,brahmana1 
,brahm and  ,manu4 ,thou art beheld by  
mental contemplation and imperishable4  
,thou  abidest in all1 art element of   
all2 thou assumest all forms2 all       
elements are from thee and thou art the 
soul of all--glory unto thee as  thou   
art the soul of all1 lord of all        
things--the origin of all things4  ,what
 shall ,i speak unto thee1 as thou      
knowest every thing1 being seated  in   
all hearts8 ,o thou the soul of all     
thing1 the sovereign lord of all        
creations-the source of all elements1   
thou knowest all creatures and  their   
desires4 ,o lord1 do thou satisfy my    
desire4 ,o lord of earth1 my  devout    
exercises have been crowned with success
 to-day since ,i have  beheld thee4 ,the
 ,lord said3--,thy devotion hath been   
crowned with  success since thou hast   
beheld me1 ,o ,dhruva4 ,the sight of me1
 never goes  without any result1 ,o     
prince4 ,do thou ask of me a boon1      

whatever thou  wishest for2 whenever ,i 
appear before men all their desires are 
satisfied4 ,dhruva said ,o lord6 ,o     
sovereign of all creatures1 thou dost   
exist in the hearts of all4 ,how can    
that be unknown to thee1 ,o lord what   
,i am cherishing in my mind8 ,yet ,o    
lord of celestials1 ,i shall mention    
unto thee1 the object hard to attain1   
which my presumptuous mind panteth      
after4 ,but what can there be which     
cannot be got at1 if thou art  pleased1 
,o creator of the universe2 for it is by
 thy favour1 that ,indra  enjoyed the   
sovereignty of three worlds4 ',this     
regal throne is not for  thee1 since    
thou art not born of me'4 ,these haughty
 words my step-mother  addressed loudly 
unto me4 ,by thy favour ,i beg of thee1 
,o lord1 an  exalted station1 which     
surpasses all others1 which is the      
support of the  universe and shall last 
for ever4 ,the ,lord said3--,forsooth   
shalt thou  attain to the station thou  
art soliciting for2 for1 ,o boy even in 

thy  former birth1 thou didst satisfy me
 7with thy austere devotion74 ,thou     
wast1 in thy previous existence1 a      
,brahmin1 devoted with all thy heart    
unto me1 ever dutiful to thy parents and
 always satisfying thy duties4  ,in     
course of time1 a prince became thy     
friend1 who in his youth indulged  in   
all sensual pleasures1 who was of a     
beautiful appearance and bright  form4  
,while in his company and beholding his 
riches1 hard to acquire1  thou didst    
desire that you might be born as the son
 of a king4 ,it is by  virtue of that   
desire1 thou art born as a prince in the
 mansion of  ,uttnpda1 ,o ,dhruva1 which
 cannot be easily obtained4 ,the birth1 
in the  race of ,swambhuva1 is          
considered by others1 as a great boon1  
and for  this ,i was propitiated by     
thee1 ,o boy2 but now thou art not      
valuing it  so much4 ,the man1 who      
worships me1 obtains in no time1        
liberation from  life3 what is the abode
 of celestials to one whose mind is     

centered in  me1 ,o boy6 ,thou shalt1 by
 my favour1 ,o ,dhruva1 attain to a     
station which  is above the three worlds
 and become the stay of stars and       
planets3  there is not the least doubt  
about it4 ,i do confer upon thee1 ,o    
,dhruva1  a station1 which is above     
those of the ,sun1 the ,moon1 stars1    
,mercury1  ,venus1 ,saturn and all other
 constellations2 above the regions of   
the  seven ,rishis and the divinities   
who traverse the atmosphere4 ,some of   
the  celestials live for four ages2 some
 for the reign of a ,manu2 but thou     
shalt live the duration of a ,kalpa4    
,thy mother1 ,sunoti too1  metamorphosed
 into a clear star1 shall exist by thee 
in the welkin for  the same period4     
,people singing thy glory1 with         
concentrated minds1  morning and        
evening1 shall attain to an accession of
 piety4 ,parara  said3--,o thou of a    
great mind1 obtaining this boon1 from   
,janrddana1 the  sovereign of the       
celestials and the lord of earth1       

,dhurva attained to  this excellent     
station4 ,beholding the increase of his 
honor and glory1  the preceptor of the  
celestials and ,asuras1 ,usnas1 repeated
 these  verses4 ,oh how great is the    
strength of his austere devotion1 and   
how  mighty is the success thereof1     
since the seven ,rishis are preceded by 
him4 ,this too is ,dhruva's mother      
,suniti1 who is otherwise named ,sunrit4
  ,who on this earth1 can recount her   
glory8 ,giving birth to ,dhruva1 she    
hath got at a station which is the      
refuge of the three worlds1 and which   
is a station eminent above all4 ,he1 who
 shall celebrate the translation  of    
,dhruva into the abode of the           
celestials1 shall be released from his  
sins1 and be adored in heaven4 ,he shall
 not lose his station1 either in  this  
world1 or in heaven 7after death7 and   
shall live long1 possessed of  every    
blessing4    ,,section ,,xiii4          
,parara said1--,by ,dhruva the abode of 
all blessings1 his spouse ,shambhu  gave

 birth to two sons1 ,shisti and ,vabya4 
,suchaya1 the wife of ,sishti  gave     
birth to five sons1 freed from sin1 by  
name1 ,ripu1 ,ripunjaya1  ,sipra1       
,vrikala1 and ,vrikatejas4 ,of these    
,ripu begat upon ,vrihatee a  highly    
effulgent son named ,chakshusa1 who     
again begot the ,manu ,chakshusa  on    
,pushkarini of the race of ,varuna1 who 
was the daughter of the  high-souled    
patriarch ,aranya4 ,o great sage1 the   
patriarch ,vairaja had a  daughter named
 ,nadbala1 on whom ,manu begot ten      
highly effulgent  sons--,uru1 ,pooru1   
,satadumnya1 ,tapasher1 ,satyavak1      
,kavi1 ,agnistoma1  ,atiratra1          
,sudyumnya and ,abhimanyu4 ,uru begot on
 his wife ,agneyi six  highly effulgent 
sons--,anga1 ,sumanas1 ,svati1 ,kratu1  
,angiras and ,siva4 ,and  ,anga begot on
 ,suneetha one son named ,vena4 ,o great
 sages1 with a view to  multiply his    
progeny1 the ,rishis rubbed his right   
hand4 ,and from his arm  sprang a famous
 king named ,vainya1 who was celebrated 

as ,prithu for  milking the earth for   
the advantage of his subjects4 ,maitreya
 said1--,o  foremost of ascetics1 do    
thou tell me why the right hand of ,vena
 was  rubbed by the great ,rishis1 in   
consequence of which the mighty and     
powerful ,prithu was born4 ,parara      
said3--,originally a daughter was born  
of ,mritya named ,suneetha4 ,anga       
married her4 ,and she gave birth to     
,vena4  ,o ,maitieya1 being born from   
the daughter of ,mrityu1 he inherited   
the  evil propensities of his grand     
father4 ,when he was inaugurated by the 
great ,rishis1 ,vena caused it to be    
proclaimed everywhere that he was the   
lord of the earth4 ,no one would        
undertake any sacrifice1 offer any      
oblation or make any gift4 ,i am the    
king the lord of sacrifice1 no one  is  
entitled to oblations except myself4    
,thereupon the ,rishis assembled  there 
and worshipping the lord of earth1      
addressed him1 ,o ,maitreya1 with  sweet
 words4 ,the ,rishis said1--,o king1 ,o 

lord1 do thou hear1 what we  speak unto 
thee1 for then thy health as well as the
 interest of thy  subjects shall be     
secure4 ,we purpose to worship1 for thy 
welfare1 with  protracted rites1 ,hari1 
the lord of the celestials and          
sacrifices4 ,and  thou shalt also be    
entitled to a share in it4 ,if1 ,o king1
 with our  sacrifices1 the lord of      
sacrifices is propitiated1 he shall also
 satisfy  all thy desires4 ,in whose    
kingdom1 ,o king1 ,hari1 the lord of    
sacrifices  is worshipped with          
sacrifices1 he confers on him1 the      
satisfaction of  all his desires4 ,vena 
said--,who is there above me that1 ,i   
even1 shall  have to worship him4 ,who  
is that person1 who is known as ,hari   
and whom  ye do all consider as the lord
 of sacrifices8 ,brahm1 ,janrddana1     
,sambhu1 ,indra1 ,vayu1 ,jama1 the ,sun1
 ,fire1 ,varuna1 ,dhata1 ,pusha1 7the   
sun7 ,bhumi 7earth7 and the lord of     
earth 7the moon7--these and all others  
who are capable of imprecating curses   

and conferring boons 7on mankind7  do   
all exist in the person of a king for   
the essence of a sovereign is  all that 
is divine4 ,o twice born ones1          
understanding this full well1 do  ye all
 obey my commands--you should not make  
gifts or offer oblations  unto any one  
7but me7 and should not worship any body
 else4 ,as to serve  her own husband is 
the prime duty of a female1 so it is    
incumbent upon  you1 ,o twice-born ones1
 to satisfy my behests only4 ,the       
,rishis  said1--,give us command1 ,o    
great king1 to undertake sacrifices1 so 
that  piety may not suffer decrease4    
,all this world is but the outcome of   
oblations4#bbd ,parara said3--,being    
thus addressed by the great ,rishis  and
 requested by them often and often1     
,vena did not give them4 ,thereupon  all
 the ascetics1 being stricken with      
excessive ire1 cried out ,kill          
him6--kill this vicious weight6 ,he1 who
 vilifies our lord the sovereign  of    
sacrifices1 without beginning or end1 is

 not worthy of the  sovereignty of the  
earth4 ,saying this1 the ascetics slew  
that king with  the blades of ,kusa     
grass1 consecrated by prayer1 who had   
already been1  destroyed by his impiety 
towards ,god4 ,thereupon those ascetics 
beheld  dust on all sides and said to   
the people who were nigh1 ,what is this8
  ,to which the people replied--,the    
kingdom is without a king and hence the 
robbers and thieves have engaged in     
their dishonest work of encroaching     
upon the property of others4 ,and ,o    
great ascetics1 this dust has been      
raised by those robbers hastening to    
seize other's property4 ,thereupon      
consulting with each other those        
ascetics1 intent upon creating a        
prince1 began to rub the thigh of that  
childless monarch4 ,the thigh  being    
thus rubbed1 there arose a being of the 
complexion of a charred  stake1 with    
flattened features and of a dwarfish    
stature4 ,and he  speedily addressed all
 the ascetics there saying1 ,what shall 

,i do8  ,whereto they replied--,sit down
 7,nishada7 and thence his name was     
,nishada4 ,o foremost of ascetics1 from 
this person sprang a race called        
,nishadas who inhabit the ,vindya       
mountain and are characterised by the   
exterior tokens of depravity4 ,by this  
means the wickedness of the king        
7,vena7 was extracted and the ,nishadas 
was thus born destroying ,vena's  son's4
 ,thereupon those twice-born ones began 
to rub the right hand of  ,vena from    
which sprang the highly powerful son of 
,vena named ,prithu  resplendent in     
person and burning like the fire itself4
 ,thereupon from  the welkin fell down  
the original bow of ,hara named ,pinaka1
 and the  celestial arrow and the       
celestial armour4 ,prithu thus born1 all
 the  beings around were greatly        
delighted4 ,and at the birth of that    
pious  son4 ,vena too attained to the   
region of celestials and was delivered  
by  that high-souled one from the hell  
named ,pat4 ,thereupon the seas and     

rivers from all sides come there with   
holy water and pearls and gems of       
diverse kinds1 for his inauguration on  
the throne4 ,the great parent of  all1  
,brahm1 with the celestials and the     
descendants of ,angiras 7the  fires7 and
 with all things1 animate or inanimate1 
came there and  performed the ceremony  
of consecrating the lord of people--the 
son of  king of ,vena4 ,and beholding in
 his right hand the mark of the discus  
of  ,vishnu and recognising a portion of
 that deity in ,prithu the great  parent
 attained to an excess of delight4 ,for 
all those who become the  sovereign     
kings of the earth1 have always the mark
 of the discus of  ,vishnu in their     
hands4 ,the highly powerful ,prithu1 the
 son of ,vena1  being thus invested with
 a mighty dominion1 his power was       
unimpeded even  in the region of the    
celestials4 ,that highly effulgent one1 
being  installed according to due rites1
 by these who were skilled in religious 
rites1 those subjects even1 who were    

disaffected in his father's regeme1     
became fully attached unto him4 ,and in 
consequence of his attachment  unto his 
subjects he was known all over as the   
king4 ,the waters became  solid when he 
traversed the deep2 the mountains opened
 him a way and his  banners were        
unbroken even when he passed through the
 forests4 7,in his  time7 the earth     
yielded crops without cultivation2      
people got their food  without any      
thought--the king gave milk at any time 
and honey was stored  in every flower4  
,at the auspicious sacrifice which was  
performed at the  birth of ,prithu and  
which was headed by the great           
parent--the highly  intelligent ,suta   
was produced from the juice of the moon 
plant4 ,and in  that great sacrifice the
 highly intelligent ,mgadha was also    
born4  ,thereupon the ,rishis accosted  
,suta and ,mgadha saying ,do you sing   
the  glory of this powerful king        
,prithu1 the son of ,vena4 ,this is your
  special function and he is the fit    

object of your praise4 ,thereupon  both 
of them1 with folded hands1 spoke unto  
the twice-born ones  saying--,this king 
is born to-day--his works or merits we  
are not  cognizant of2 nor his fame has 
spread abroad--tell us on what subject  
shall we base our praise8 ,the ,rishis  
said--,sing his glory mentioning  the   
works he shall perform1 becoming the    
emperor of the earth and the  merits he 
shall be crowned with4 ,parara          
said3--,hearing these words the  king   
was highly gratified and reflected1     
saying--,persons 7in this world7  are   
eulogised for their various actions4    
,and surely my virtuous actions  shall  
be the theme of these bards4 ,and       
whatever merits1 they will relate  in   
their panegyric1 ,i will acquire with   
all my attention4 ,and whatever  faults 
they shall recommend to be avoided ,i   
shall always shun4 ,the king  resolved  
thus4 ,thereupon ,suta and ,mgadha1 with
 sweet-voiced discourses1  sang the     
future virtues of the intelligent       

,prithu1 the son of ,vena4--,he  shall  
be truthful1 charitable1 observer of his
 promises1 the lord of  people1 wise1   
benevolent1 patient1 valient and the    
supresser of the  wicked2 pious1        
grateful1 kind1 sweet-spoken2 shall     
always respect the  venerable1 perform  
sacrifices1 respect the ,brhmins and    
shall be always  recognised by the      
pious4 ,he shall cherish the good and in
 administering  justice shall be        
indifferent to friend or foe4 ,he       
cherished in his mind  the virtues thus 
celebrated by ,suta and ,mgadha and     
practised them in  his life4 ,thereupon 
that king governed the earth and        
performed many  sacrifices accompanied  
with liberal donations4 ,one day the    
subjects  stricken with hunger          
approached the king for the edible      
plants had  perished during the season  
of anarchy4 ,and when asked by him the  
cause  of thus coming they said--,o     
foremost of kings1 during the period of 
anarchy all vegetable products were     

withheld and1 ,o lord of men1 many  are 
now perishing for want of food4 ,thou   
hast been appointed 7by the             
,providence7 as our lord and            
sustainer--grant us vegetable--the      
support of  our lives who are dying with
 hunger4 ,parara said3--,hearing this1  
the  king1 inflamed with wrath1 took up 
his bow ,pinka and his celestial  arrows
 and issued forth to assail the ,earth4 
,and the ,earth too1 assuming  the shape
 of a cow1 instantly fled away4 ,from   
his fear she traversed the  ,brahm1 and 
all other regions--and wherever she1 the
 supporter of  elements1 went1 she      
beheld the son of ,vena1 with uplifted  
weapons4 ,at  last trembling with       
terror1 the earth1 desirous to escape   
his arrows1  addressed ,prithu1 the hero
 of resistless prowess1--,o lord of men1
 do  thou not know that there is a great
 sin hanging upon the destruction of    
females--why dost thou then try to slay 
me8 ,prithu said1--,o thou the          
perpetrator of vicious deeds1 when by   

the destruction of one malignant  being 
the happiness of many is secured--that  
destruction is considered as  an act of 
virtue4 ,the ,earth said1--,if dost     
thou1 for the behoof of thy  subjects1  
slay me1 who shall support them1 ,o     
foremost of kings8 ,prithu  said1--,o   
,earth1 slaying thee with my arrows1 who
 art beyond my control1  ,i shall       
support my own men1 by virtue of my own 
devotion4 ,parara  said1--,thereupon the
 earth1 overcome with fear1 trembled and
 bowing unto  him1 addressed that king  
again1 saying1--,all undertakings prove 
successful whenever suitable means to   
accomplish them are employed4 ,i  shall 
now suggest thee a means1 which1 if     
pleases thee1 thou mayst  accept4 ,o    
lord of men1 the edible plants1 which ,i
 had devoured before1 ,i  may return    
thee1 if thou likest1 in the shape of   
milk4 ,o thou the  foremost of the      
pious1 for the behoof of thy subjects1  
give me a calf by  which ,i may be able 
to secrete milk4 ,o hero1 make also all 

places level1  so that ,i may produce1  
equally around1 milk which is the source
 of all  vegetation4 ,parara            
said1--,thereupon the son of ,vena with 
his bow and1  uprooted mountains by     
hundreds and thousands and thenceforth  
all the  hills are lying scattered all  
around4#bbe ,before this the surface of 
the earth was irregular1 and there was  
no boundaries of villages and  cities4  
,there was no cultivation1 no pasture1  
no agriculture1 no high  way for        
merchants2 all these originated1 ,o     
,maitreya1 in the reign of the  son of  
,vena4 ,whatever there was level ground1
 the king made habitations  for the     
subjects4 ,before his time1 the fruits  
and roots1 which were the  staple food  
of the subjects1 were procured with     
great difficulty for all  vegetables    
were destroyed4 ,thereupon having made1 
the ,swaymbhuva1 ,manu1  the calf1 that 
lord of men1 ,prithu1 milked the earth  
with his own hands4  ,he desiring the   
benefit of his subjects1 corns and      

vegetables of all  kinds were produced  
upon which the people even now and      
perpetually  subsist4 ,by conferring    
life on her1 ,prithu became the father  
of the  ,earth and thence she got the   
patronymic ,prithivi 7the daughter of   
,prithu74 ,thereupon the celestials the 
ascetics1 the demons1 the  ,rkshasas1   
the mountains1 the ,gandharvas1 the     
,uragas1 the ,yakshas1 the  ,pitris1 and
 the trees1 with their respective       
vessels1 milked the earth1  as much ,o  
,manu1 as they required4 ,and the milker
 and the calf were both  peculiar to    
their own species4 ,the ,earth1 the     
mother1 the nurse1 the  supporter and   
the nourisher of all creations was      
produced from the sole  of the foot of  
,vishnu4 ,and ,prithu1 the son of ,vena1
 became so very  powerful1 that by      
virtue of his pleasing the subjects he  
was the first  man who was styled the   
lord of the earth4 ,he who shall relate 
the story  of the birth of the son of   
,vena shall never suffer any retribution

 for  his iniquitous deeds4 ,and he who 
shall hear of the birth and virtues of  
,prithu shall be relieved from the      
affliction of evil dreams4    ,,section 
,,xiv4    ,from ,prithu were born two   
highly powerful sons named ,antardhna   
and  ,pli4 ,and ,antardhna begot on     
,shiknandini a son named ,habirdhna4    
,and  ,habirdhna again begot on         
,dhishana six sons--named1              
,prchinberhis1 ,sukra1  ,gaya1 ,krishna1
 ,braja and ,ajina4 ,prchinverhis was a 
mighty prince and  patriarch by whom    
mankind was multiplied after the death  
of ,havirdhna4  ,he was called          
,prchinverhis on account of his placing 
upon the earth 7at  the time of his     
prayer7 the sacred grass pointing to the
 east4 ,after a  protracted devotion    
that lord of earth married the daughter 
of the ,ocean  named ,savaran4 ,and     
,prchinverhis1 begot on ,savaran1 the   
daughter of  the ,ocean ten sons1 who   
were all called ,prachetas and were all 
well-skilled in archery4 ,they all      

practised the same religious            
austerities and remained immersed in the
 bed of the deep for ten  thousand      
years4 ,maitreya said1--,do thou1 ,o    
great ascetic1 tell me1 why  those      
high-souled ,prachetas practised        
austerities being immersed in the  deep4
 ,parara said1--,welcoming the          
high-souled ,prchinverhis1 the          
,patriarch requested him to multiply    
race4 ,and he accordingly addressed  his
 sons1 saying1--,o my sons1 ,i have been
 commanded by ,bramh1 the god  of gods  
to multiply mankind4 ,and ,i too had    
promised obedience4 ,do ye  therefore1  
my sons1 diligently promote the increase
 of mankind4 ,you  shall all with       
reverence obey the commands of the      
,patriarch4 ,parara  said1--,hearing the
 words of their father those princes    
said1 ,so be it  and repeatedly         
addressed him1 ,o ,muni1 saying1--,by   
what1 ,o father1 we  shall be able to   
multiply mankind8 ,it behoveth thee to  
mention this unto  me4 ,the father      

said1--,there is no doubt that people   
shall meet with an  accomplishment of   
all their desires1 if they worship      
,vishnu1 the  conferrer of boons4 ,there
 is no other alternative4 ,what future  
can ,i  tell you8 ,if you wish to       
succeed1 do you adore ,govinda who is   
,hari1 the  lord of all beings1 in order
 to bring about the increase of mankind4
 ,the  excellent ,purusha1 without      
beginning1 should be worshipped by him  
who  wishes for virtue1 wealth1         
enjoyment or liberation4 ,adore him1 who
 is  imperishable and propitiating whom 
the great ,patriarch ,brahm succeeded   
in creating the universe4 ,parara       
said1--,being thus addressed by their   
father the ten ,prachetas plunged into  
the deep and with concentrated  minds1  
engaged in devotion4 ,o foremost of     
ascetics1 with their minds  wholly      
devoted to ,nryana1 the refuge of all   
creatures and the lord of  the universe1
 and withdrawing their thoughts from all
 other exterior  objects1 they remained 

7in the state of devotion7 for ten      
thousand  years4 ,and remaining there   
they worshipped with concentrated minds 
that  great ,god ,hari1 who1 when       
propitiated1 confers1 on all those who  
praise  him1 whatever they desire4      
,maitreya said1--,o foremost of         
ascetics1 the  praises addressed to     
,vishnu1 by those ,prachatas1 lying     
plunged in the  depths of the ocean are 
sacred and it behoveth thee to relate   
them unto  me4 ,parara said--,do thou   
hear--7,i shall recount7 the praises    
addressed1  of old1 to ,govinda by the  
,prachetas as they stood in the waters  
of the  deep4 ,prachetas said1--,we bow 
unto him who is the eternal theme of all
  speech1 who is the beginning of the   
boundless universe and the lord of  it2 
who is the primeval light--who has not  
the like of him2 indivisible  and       
infinite2 who is the creator of all     
things1 mobile and  immobile--salutation
 unto him1 who is one with time1 who is 
without  form--and whose first form is  

the day and the second and third form   
are  the evening and night4 ,salutation 
unto him1 who is the same with the  moon
 who is the life of all living beings1  
and who is the receptacle of  ambrosia1 
drunk daily by the celestials and       
progenitors4 ,salutation unto  him1 who 
is one with the sun1 who with his fierce
 rays1 dispels darkness  from the sky   
and who is the creator of the           
seasons--the summer1 the  winter and the
 rains4 ,salutation unto him1 who is one
 with the  earth--who1 being solid1 is  
supporting the whole universe and is the
  asylum of smell and all other objects 
of sense4 ,we bow to that form of       
,hari1 which is water1 which is the seed
 of all living beings and the  womb of  
the world4 ,salutation unto ,vishnu1 who
 is one with ,fire1 who is  the mouth of
 the celestials being the eater of the  
,havya and who is the  mouth of the     
progenitors being the eater of the      
,kavya4 ,salutation unto  him who is at 
one with the air1 which exists as five  

vital airs in the  body causing constant
 vital action and is the origin of      
ether4  ,salutation unto him1 who is at 
one with the atmosphere1 who is pure1   
whose form and end cannot be perceived1 
who is shapeless and limitless  and who 
gives separate existence to all         
creatures4 ,salutation unto  ,krishna1  
who is the creator1 is perceived in the 
form of sensible  objects and is the    
direction of the faculties of sense4 ,we
 bow unto  ,hari1 who is one with senses
 both subtle and substantial1 who       
receives  the impression of the senses1 
and who is the source of all knowledge4 
,salutation unto that universal soul1   
who as intellect carries the            
impressions received by the senses to   
the soul--,salutation unto him who  is  
,prakriti--who has created the          
,universe1 who is maintaining it and in 
whom it shall perish4 ,we bow unto that 
excellent ,purusha1 who albeit  freed   
from all and devoid of all qualities1   
appears1 to the creatures  labouring    

under mistakes1 as enveloped with all   
qualities4 ,salutation  unto that       
,brahm1 who is the ultimate condition of
 ,vishnu1 who is  unchangeable1 without 
birth1 pure1 void of qualities and free 
from  accidents2 who is neither high nor
 low neither massive nor thin1 has      
neither shape1 nor colour1 nor shadow1  
nor substance nor affection nor  body2  
who is neither ethereal nor capable of  
being touched2 who is  neither smell nor
 taste2 who has no eyes1 cars1 or motion
 or speech1  breath mind2 who is without
 name1 gotra1 countenance or lustre2 who
 is  without fear or mistake2 without   
blame1 disease or death2 who is free    
from passion1 without sins1             
imperceptible1 inactive1 independent of 
place and time1 separated from all      
investing properties1 but exercising    
irresistible might1 and who is at one   
with all beings and dependant upon      
none4 ,salutation to that nature of     
,vishnu which tongue cannot describe    
nor eye hath seen4 ,parara said--,thus  

glorifying ,vishnu the ,prachetas       
performed austerities for ten thousand  
years in the depths of the sea4         
,thereupon ,hari1 having the complexion 
of the full-blown lotus leaf1  being    
pleased1 appeared before them even in   
the midst of waters4 ,and  beholding him
 mounted on ,garuda1 the ,prachetas     
bending low their heads  with reverence1
 saluted him4 ,thereupon ,vishnu        
addressed them1  saying1--,do you ask of
 me a boon4 ,being pleased with you ,i  
have come  here to confer boons on you4 
,bowing unto that giver of boons1 the   
,prachetas asked of him the             
multiplication of mankind as ordered by 
their  parents4 ,and granting them the  
wished for boon ,vishnu disappeared     
instantly and ,prachetas too came out of
 the sea4    ,,section ,,xv4    ,parara 
said1--,when the ,prachetas were thus   
engaged in devout exercises  the earth  
was covered with huge trees and the     
subjects suffered decease4  ,the welkin 
being obstructed with the branches of   

trees1 the wind did not  blow for ten   
thousand years and the mankind did not  
labour4 ,and when the  ,prachetas came  
out of the water they were greatly      
inflamed with ire  beholding the earth1 
and wind and flame issued out of their  
mouths4 ,the  wind uprooted all the     
trees and left them sear and dry and the
 fierce  fire consumed and thus the     
earth was cleared off the forests4      
,beholding  all the trees thus destroyed
 and only few left1 their king ,soma    
approached those princes and            
said1--,renounce your ire1 ,o princes1  
and  hear what ,i say2 ,i shall bring   
about peace between you and the trees4  
,this precious and beautiful maiden1    
sprung from the trees1 has been         
nourished by me with my rays who am     
cognizant of futurity4 ,her name is     
,marish and she has sprung from the     
trees4 ,that lucky damsel shall be  your
 wife and the multiplier of the family  
of ,dhruva4 ,from half of your  lustre  
and half of mine1 the learned and the   

great ,patriarch ,daksha  shall be      
begotten on her2 your lustre as well as 
mine being conjoined in  him he shall be
 effulgent like fire and multiply the   
human race4 ,there  lived in the days of
 yore an ascetic named ,kandu--the      
foremost of those  conversant with the  
,vedas4 ,he engaged in an austere       
devotion on the  picturesque bank of the
 river ,gomati4 ,to obstruct his        
devotion a highly  beautiful nymph named
 ,pramlocha was despatched by the king  
of the  celestials4 ,and being thus     
engaged1 the sweet-smiling nymph        
diverted the  sage from the practice of 
his pious austerities4 ,being thus      
diverted he  lived with her for a       
hundred and fifty years at the valley of
 the mount  ,mandra1 his mind being     
wholly given up to worldly enjoyment4   
,once on a  time the damsel said to the 
high-souled ,rishi1--',o ,brahman1 ,i   
desire to  go to the abode of the       
celestials--do thou1 with a delighted   
countenance1  grant me the permission'4 

,being thus addressed by her1 the       
ascetic1  solely attached to her1       
replied1--',o fair lady1 do thou stay a 
few days  more with me'4 ,being thus    
requested by him that damsel of a       
slender  person1 enjoyed earthly        
pleasures in the company of that        
high-souled  ascetic1 for more than a   
hundred years4 ,and being again accosted
 by her  with ',o lord6 allow me to     
return to the abode of the celestials'  
he  again requested her to stay a few   
more with him4 ,after the expiration of 
another hundred years the beautiful     
damsel1 with a smile of love1 again     
said1--',i shall now go to the abode of 
the celestials1 ,o ,brhman'4 ,being     
thus addressed the ascetic1 detaining   
the fair-eyed damsel1 said1--',stay  a  
little more1 thou shalt depart for a    
long time'4 ,afraid of incurring  an    
imprecation the graceful nymph lived    
with the ascetic for nearly two  hundred
 years more4 ,the high-souled sage was  
repeatedly asked by the  nymph to allow 

her to repair to the abode of the lord  
of the celestials  and she was as often 
desired by him to remain4 ,afraid of his
 curse1  excelling in amiable manners   
and knowing full well the pain          
consequent  upon the separation from an 
object of love she did not quit the     
ascetic1  who1 enjoying in her company  
day and night and having his mind       
possessed  by cupid1 became fully       
attached unto her4 ,once while he was   
speedily  issuing out of the cottage the
 nymph said to him4 ',where are you     
going8'  ,whereto he replied1 ',o       
damsel1 the day is fast approaching its 
close1 ,i  must perform my evening      
ablutions or else ,i shall neglect a    
duty'4  ,thereupon smiling1 she1        
delightedly1 said to the sage1--',o thou
  conversant with all religions1 why    
dost thou talk of to-day approaching    
its close8 ,is thy day1 ,o ,brhman1 the 
aggregate of many hundred years8  ,shall
 it not create astonishment in other8   
,do thou tell me'4 ,the ascetic         

said1--',o fair damsel1 you came to the 
riverside this morning--,i saw you      
there and brought you to my hermitage4  
,the day has passed and the  evening has
 well-nigh arrived4 ,tell me in sooth   
what the truth is'4 ,the  7nymph7       
,pramlocha said1--',true it is1 ,o      
,brhman1 that ,i came here at  dawn4 ,it
 is not false--but after that hundreds  
of years have flown away'4  ,thereupon1 
the sage1 stricken with fear1 asked that
 nymph1 having  expansive eyes1         
saying1--',tell me how many years ,i    
have spent in  enjoyment with you'4     
,pramlocha said1--',you have spent nine 
hundred and  seven years six months and 
three days'4 ,the ascetic again         
said1--',no more  of laughter1 ,o fair  
nymph1 tell me the truth2 methinks ,i   
have spent one  day in your company'4   
,to which ,pramlocha replied3 ',o       
venerable sage why  shall ,i speak      
untruth unto thee since ,i have been    
specially requested by  thee to-day to  
speak the truth'4 ,soma said1--,o       

,princes1 when the sage had  heard these
 words and thought them to be true he   
began to reproach  himself exclaming1   
',o fie1 fie upon me2 my penance has    
been  obstructed--the wealth of those   
who are cognizant of ,brahm1 has been   
stolen2 my judgement has been blinded2  
by whom women have been created  to     
beguile mankind8 ,o fie upon that       
passion by which my self-control has    
been stolen whereby ,i1 was about to    
attain the knowledge of ,brahm who  is  
above the reach of those who are        
immersed in the six waves--namely1      
hunger1 thirst1 sorrow1 stupification1  
decay and death4 ,by this evil  company1
 which is the road to hell all my       
austerities1 leading to the  acquisition
 of the wisdom of the ,vedas1 have been 
obstructed'4 ,having  thus reviled      
himself the pious sage spoke to the     
nymph1 who was near  him1 saying1--',go 
where dost thou wish1 ,o vile           
nymph--thou hast performed  that for    
which thou hast been enjoyned by the    

lord of the  celestials--thou hast      
obstructed my penances with thy         
fascinations4 ,i do  not reduce thee to 
ashes with the fierce fire of my rage4  
,seven paces  together are quite        
sufficient for the friendship of the    
pious1 and thou  and ,i have lived      
together for a pretty long time4 ,or    
what for is thy  folly--and why should  
,i be offended with thee--verily this is
 an outcome  of my own folly since ,i   
have not been able to control my        
passions4 ,o fie  on hated thee1 the box
 of fascinations1 who1 to win favour    
with ,sakra1  has disturbed my          
devotion'4 ,soma said1--,while the sage 
spoke thus to the  nymph she perspired  
and stood trembling4 ,thereupon1 the    
foremost of  ascetics again said angrily
 to her1 thus trembling and with drops  
of  perspiration issuing from every     
pore--',depart6 ,depart'4 ,being thus   
remonstrated with by that sage she      
issued out of the hermitage and began   
to wend her way by the welkin1 rubbing  

the perspiration with the leaves  of the
 trees4 ,she went forth from tree to    
tree rubbing her limbs and the          
perspiration with the durky shoots4 ,and
 the child1 she had conceived by  the   
sage1 came out from the pores of her    
skin1 in drops of perspiration4  ,the   
trees received those drops and the wind 
collected them4 ,i protected  it with my
 rays till it increased in size         
gradually4 ,because she sprang  from the
 drops on the tops of the trees that    
fair damsel was called  ,mrisha2 the    
trees will give her to thee--let your   
anger be appeased4 ,she  is ,kandu's    
child--she was sprung from the          
trees--she is my offspring as  well as  
that of the wind--and she is also the   
daughter ,pramlocha4 ,and the  great    
sage1 ,kandu1 on the wane of his        
devotion1 repaired to the region  of    
,vishnu called ,purushottama1 ,o        
,maitreya4 ,and there he1 ,o princes1   
devoted himself1 with his whole mind to 
the adoration of ,vishnu and  engaged in

 the ,yoga1 with uplifted hands and     
uttering the prayers  comprehending the 
supreme truths of the ,vedas4 ,the      
,prachetasas  said1--,we wish to hear of
 the excellent prayers of the sage1 by  
which  ,kandu engaged in devotion and in
 the adoration of ,keshava4 ,on which   
,soma repeated them3--',vishnu is beyond
 the limit of all earthly things1  he is
 the infinite2 through him we may get at
 the other end of the  limitless        
deep--the earth3 he is above all that is
 above2 he is the  finite truth2 he is  
worthy of being approached by those who 
are  conversant with the ,vedas2 the    
limit of elemental being2 above the     
perception of the senses and the        
protectors 7the divinities who protect  
the creation74 ,he is the cause of      
cause2 the cause of the cause in  cause2
 the cause of finite cause2 and in      
effects he1 both as every  object and   
agent1 preserves the creation4 ,he is   
,brahm the lord2 ,brahm  all beings2    
,brahm the creator of the human race2   

the undecaying1  imperishable and       
eternal2 he is spread all over the      
earth1 unborn1  incapable of increase or
 diminution4 ,purushottama1 is the      
eternal1  unborn1 immutable ,brahm4 ,may
 he annihilate the infirmities of my    
nature'4 ,repeating those prayers1      
comprehending the essence of divine     
truth and propitiating ,keshava the     
ascetic attained to the final           
emancipation4 ,i shall now describe to  
you what ,mrisha was in her  previous   
birth--for a recital of her glorious    
acts will be of immense  benefit to you4
 ,o princes1 she was in her previous    
birth a queen1 and  was left childless  
at her husband's death2 and she         
therefore propitiated  ,vishnu with     
zealous devotion4 ,thus pleased with her
 devotion ,vishnu  appeared to her in   
person and said1--',do thou beg of me a 
boon'4 ,whereto  she replied            
communicating her desire1--',o lord of  
earth--,i am a widow from  my           
childhood--unfortunate as ,i am1 in vain

 is my birth on this earth4 ,do  thou so
 favour me1 that ,i may be blessed with 
a good husband in every  birth and a son
 equal to a patriarch amongst men2 ,i   
may be possessed of  beauty and wealth  
and may be pleasing unto all--that ,i   
may be born out of  the ordinary        
course'4 ,hrishikesha1 the lord of the  
celestials1 the giver  of all boons thus
 prayed to1 raised her from her         
prostrate attitude and  said1--',in one 
birth you shall have ten husbands of    
great prowess whose  fame shall spread  
far and wide4 ,and ,o fair damsel1 you  
shall have a  great son gifted with     
mighty prowess and all the              
accomplishments that  are to be seen in 
the great ,patriarch4 ,the supremacy of 
his family shall  be established all    
over the universe and the three worlds  
shall be  filled with his descendants4  
,and you1 by my favour1 shall be of     
marvellous birth1 chaste1 endowed with  
grace and loveliness and  delightful to 
men'4 ,having thus spoken to that fair  

damsel1 having  spacious eyes1 the      
,deity disappeared and the princess1 was
 accordingly  born as ,mrisha1 who is   
given to you for a wife1 ,princes4      
,parara  said3--,thereupon renouncing   
their ire against the trees at the words
 of  ,soma1 the ,prachetas took ,mrisha 
righteously to wife4 ,and the ,ten      
,prachetas begot on ,mrisha the eminent 
,patriarch1 ,daksha1 who had 7in a      
former birth7 been born as the son of   
,brahm4 ,o thou of great mind1 for  the 
multiplication of creation and increase 
of his own race this eminent  ,daksha   
created progeny4 ,obeying the mandate of
 ,brahm for the  furtherance of creation
 he made moveable and immoveable things1
 bipeds  and quadrupeds4 ,having created
 7that7 by his will he created females  
out  of which ten were conferred on     
,dharma1 thirteen on ,kasyapa and       
twenty-seven who regulate the course of 
time on the ,moon1 ,and from them  were 
produced the gods1 the demons1 the      
snake-gods1 cows1 birds1  singers1 the  

spirits of evil and others4 ,thenceforth
 creatures were  produced by sexual     
intercourse4 ,o ,maitreya--before that  
they were  generated1 by the by sight1  
by touch and by the influence of        
austerities  practised by the ascetics  
of accomplished piety4 ,maitreya        
said3--,o great  ascetic1 ,daksha1 as ,i
 am informed1 was born from the right   
thumb of  ,brahm3 tell how he was born  
again as the son of ,ten ,prachetas4    
,another  great doubt exists in my mind 
,o ,brahm that how could he1 who was the
  grandson of ,soma1 be also his        
father-in-law4 ,parisara said3--,o thou 
of  great piety1 birth and death are    
constant in all creatures4 ,rishis      
having divine vision do not wonder at   
it4 ,daksha and other eminent  ascetics 
take birth in every age and they again  
cease to be3 the learned  are not       
perplexed by it4 ,o foremost of the     
twice-born ones1 in the days  of yore   
there was neither senior nor junior 7by 
age72 asceticism and  spiritual power   

were the sole causes of being considered
 as senior4  ,maitreya said3--,o        
,brhman1 do thou relate at length1 the  
origin of the  gods1 demons1            
,gandharvas1 serpents and goblins4      
,parara said3--,do thou  hear1 ,o thou  
of a high-mind1 how commanded by ,brahm1
 ,daksha created  living creatures4 ,at 
first ,daksha created his will-born     
progeny--the  deities1 the ,rishis1 the 
,gandharvas1 the demons and the         
snake-gods4 ,when  he found1 ,o         
twice-born one1 that his mind-born      
progeny did not multiply  he began to   
meditate upon some other means of       
increasing the living  creatures1 ,then 
desirous of multiplying the race by     
means of sexual  intercourse he married 
the daughter of the ,patriarch ,veerana 
by name  ,ashikni who was devotee6 to   
austerities and the eminent supportress 
of  the world4 ,and the energetic       
,patriarch for the multiplication of the
  progeny begot on ,ashikni the daughter
 of ,veerana1 five thousand sons4  ,and 

beholding them desirous of multiplying  
the race1 the divine ascetic  ,nrada    
approaching them addressed them with    
sweet words--,nrada said1--,o  ye highly
 powerful ,haryaswas1 it is evident that
 you intend multiplying  the progeny--do
 ye hear this3 you like ignorant people1
 do know not the  middle1 the height and
 the depth of the world3 how would you  
propagate  progeny then8 ,your          
understanding is not hindered by        
interval1 height or  depth1 why do ye   
not ,o fools1 behold the end of the     
universe8 ,parara  said--,having heard  
these words they repaired to various    
quarters and have  not returned as yet  
as the rivers lose themselves in the    
ocean 7and do  not come back74    ,the  
,haryaswas having gone away the         
,patriarch ,daksha again begot a        
thousand sons upon the daughter of      
,beerana4 ,and1 they1 who were named    
,savalaswas1 were desirous of           
multiplying mankind and they were again 
addressed by ,nrada1 ,brhmana1 with the 

words mentioned before4 ,they  said to  
one another1--,what the ,muni had said  
is perfectly true4 ,we must  follow the 
path wended by our brothers3 there is   
not the least doubt  about it4 ,and     
ascertaining the extent of the universe 
we will multiply  our race4 ,they also  
went to various quarters by the path    
7followed by  their brothers7 and have  
not returned like rivers flowing into   
the deep4  ,thenceforth1 ,o twice-born  
one1 a brother searching after a        
brother1 is  generally lost3 the wise do
 not resort to such actions4 ,finding   
that all  his sons had disappeared the  
eminent ,patriarch ,daksha was worked   
with  ire and imprecated ,nrada4 ,we    
have heard1 ,o ,maitreya1 that thereupon
 the  learned ,pratriarch ,daksha1      
desirous to multiply the race begot upon
 the  daughter of ,veerana sixty        
daughters4 ,of whom he gave ten to      
,dharma1  thirteen to ,kasyapa1         
twenty-seven to ,soma1 four to          
,arishtanemi1 two to  ,bahuputra1 two to

 ,angiras and two to the learned        
,krisaswa4 ,do thou hear  their names   
from me4 ,arundnati1 ,vasu1 ,yami1      
,lamba1 ,bhami1 ,marutwati1  ,sankalpa1 
,muhurtta1 ,sadhya and ,viswa were the  
ten wives of ,dharma4 ,i  will mention  
their offspring4 ,viswadevas#bbf were   
the sons of ,viswa and  the ,sadhyas#bbg
 were the sons of ,sadhya4 ,the ,maruts 
or ,winds were the  offspring of        
,marutwati and the ,vasus of ,vasu4 ,the
 ,bhnus 7or suns7 were  the sons of     
,bhnu and the deities governing the     
moments of ,muhurtta1  ,ghosa was born  
of ,lamba and ,ngabithi#bbh was born of 
,ymi 7night74 ,and  all the objects of  
the world were born of ,arundhuti and   
,sankalpa 7pious  determination7 was the
 son of ,sankalpa4 ,i shall mention at  
length the  particulars of the eight    
,vasus who abound in effulgence and     
night4 ,they  are ,apa1 ,dhruva1 ,soma1 
,dhara1 ,anila1 ,anala1 ,pratyusha and  
,prabhsha4 ,the  sons of ,apa were      
,vaitandya1 ,srama 7weariness7 ,srnta   

7fatigue7 and ,dhur1  and the son of    
,dhruva was the great ,kla 7,time7 the  
cherisher of the  world4 ,the son of    
,soma was ,varchas 7light7 by whom was  
generated  ,varchaswi 7radiance74 ,and  
,dhara had1 by his wife ,monohora1      
,dravina1  ,hutaravyavaha1 ,sisira1     
,prna and ,ramana4 ,anila's wife was    
,siva2 and he  had by her two           
sons--,monojova 7swift as thought7 and  
,avijntagati  7unknowable motion71 ,the 
son of ,agni--,kumara1 was born in a    
clump of ,sara  reeds1 whose sons were  
,skha1 ,viskha1 ,naigameya and          
,prishthaja4 ,the son  of ,kritikas was 
named ,kartikeya4 ,the son of           
,pratyushwa was the great  ascetic      
,duvala who had two intelligent and     
philosophic sons4 ,the great  ascetic   
,vrihaspati had a sister who was the    
foremost of the females1  virtuous and  
of accomplished asceticism4 ,without    
beings attached to the  world she       
travelled all over the world4 ,she      
became the spouse of  ,pravasha the     

eighth ,vasu4 ,of her was born the noble
 ,patriarch ,viswakarma  the author of a
 thousand arts1 the architect of the    
celestials1 the  inventor of all        
ornaments and the foremost of the       
artists4 ,he  constructed the chariots  
of all the deities2 and by the skill of 
that  high-souled one1 people obtain    
subsistence4 ,he had four sons whose    
names  hear from me4 ,they were         
,ayaikapad1 ,ahirvradhna1 ,twashtri and 
,rudra and  they were all wise4 ,and the
 self-born son of ,twashtri was also the
  famous ,viswarupa4 ,there are eleven  
well-known ,rudras1 lords of the three  
worlds--,hara1 ,bahurupa1 ,tryambaka1   
,aparajit1 ,vrishahapi1 ,sambhu1        
,kaparddi1 ,raivata1 ,mrigavyadha1      
,sarava and ,kapli2 but there are a     
hundred names of the ,rudras of         
unmitigated prowess4    ,kashyapa       
married the thirteen daughters of       
,daksha namely ,aditi1 ,diti1  ,danu1   
,arishta1 ,surasa1 ,surabhi1 ,vinat1    
,tmr1 ,krodha1 ,vasa1 ,id1 ,khas1       

,kadru and ,muni4 ,i will describe their
 progeny to you4 ,there were twelve     
well-known celestials in a former       
,manwantara1 named ,tushitas1 who1 on   
the approach of the present ,manwantara 
and at the end of the reign of  ,manu   
,chakhusha assembled and said to one    
another1--,o deities1 let us all        
speedily enter into the womb of ,aditi  
that we may be born in the next         
,manwantara for we shall thereby be     
again crowned with blessings4 ,having   
said this they at the end of the reign  
of ,manu ,chakshusha were born the  sons
 of ,kashyapa1 the son of ,mrichi by    
,aditi the daughter of ,daksha4 ,of     
them were born first ,vishnu and ,sakra 
and the ,aryaman1 ,dhuti1 ,twashtri1    
,pushan1 ,vivaswat1 ,svitri1 ,mitra1    
,varun1 ,ansa and ,bhaga4 ,these who1 in
  the reign of ,chkshusha ,manu were    
,tushitas1 were called the twelve       
,adityas in the ,manwntara of           
,vaivaswata4 ,the twenty-seven virtuous 
daughters of the ,patriarch who were    

married to the ,moon were all           
well-known as the nymphs of the lunar   
constellations after their names2  they 
had children of unmitigated effulgence4 
,the wives of ,arishthanemi  bore       
sixteen children4 ,the daughters of the 
learned ,bahaputra were the  four       
lightnings4 ,the excellent              
,paratyangirasa ,richas were born from  
the  wives of ,angiras and the celestial
 weapons were the children of the       
,rishi ,krishaswa4 ,these deities take  
their birth once after the expiry of  a 
thousand yugas2 they are thirty-three in
 number and their appearance  and       
disappearance is here spoken of as birth
 and death and ,o ,maitreya  these      
divinities appear and disappear1 age    
after age as the sun sets and  rises    
again4    ,it is said that ,kashyapa    
begat on ,diti two sons--,one was named 
,hiranyakashipu and the other was named 
,hiranyaksha and both of them were      
invincible4 ,she had also a daughter    
named ,sinhika who was married to       

,biprachitwa4 ,hiranyakashipu had four  
highly effulgent sons--named  ,anuhlda  
,hlda1 ,prahlda and ,sanhlda2--they were
 all highly intelligent1  powerful and  
the multiplier of the ,daitya race4 ,o  
noble sage1 amongst  these1 ,prahlda1   
looking impartially on all things1      
devoted his whole  faith to ,janrddana4 
,o twice-born one1 the flames lighted by
 the king of  ,daityas did not consume  
him in whose heart ,vasudeva was        
present4 ,the  whole earth shook1 when  
bound with ropes1 he moved in the midst 
of the  water of the deep4 ,having his  
mind entirely engrossed by ,achuta his  
body  firm as the rock was not assailed 
by the diverse weapons hurled on him  by
 the order of the king of ,daityas4 ,and
 the venomous snakes could not  destroy 
him 7even74 ,and he remembering the     
excellent ,purusha and  protected by the
 recollection of ,vishnu as his armour  
he did not  renounce his life albeit    
overwhelmed with rocks4 ,the earth      
received the  high-minded 7,prahlda7    

when he was hurled from on high by the  
king of  ,daityas residing in ,swerga4  
,the slayer of ,madhu being present in  
his  mind1 the wind sent into his body  
to wither him up was itself destroyed4  
,being ordered by the lord of ,daityas  
the maddened elephants of the  spheres  
broke their trunks and baffled their    
pride against his firm  breast4 ,the    
rites of the priests of the ,daitya     
monarch were useless to  bring about the
 destruction of one who was attached to 
,govinda4 ,the  thousand illusions of   
the illusive ,samvara were baffled by   
the discus of  ,krishna4 ,the poison    
offered by the cooks1 at the command of 
the king of  ,daityas1 could not produce
 any change upon the intelligent        
7,prahlda7  void of pride1 who          
unhesitatingly partook that4 ,he looked 
impartially  upon the world and all     
creatures1 was full of kindness and     
regarded all  things equally and as     
identical with himself4 ,he was pious   
and an  inexhaustible mine of purity and

 truth and a model for all pious men4   
,,section ,,xvi4    ,maitreya said--,o  
great ascetic1 you have described to me 
the human races  and the ever-existing  
,vishnu1 the cause of the world2 but who
 was this  ,prahlda the foremost of the 
,daityas of whom you spoke and whom fire
  could not burn1 and who did not die   
even when assailed by weapons4 ,and     
,prahlda being present in the waters1 in
 bonds1 earth trembled1 agitated  by his
 movements4 ,and he did not die before  
albeit overwhelmed with  rocks4 ,thou   
hast related the unlimited glory of that
 intelligent  ,prahlda4 ,o muni1 ,i am  
desirous to hear an account of the      
character and  unequalled might of that 
effulgent worshipper of ,vishnu4 ,o     
,muni1 ,why was  he assailed by the     
descendants of ,diti with weapons8 ,and 
why was he1  ever engaged in pious      
observances1 thrown into water8 ,for    
what was he  overwhelmed with rocks8    
,and why bitten by venomous snakes8 ,why
 thrown  down from the mountain-top8    

,why cast into fire8 ,and why was he    
made a  butt for the tusks of the       
elephants of spheres8 ,and why was the  
wind  sent by the mighty ,asuras into   
his body to wither him up8 ,o ,muni1    
,why  the spiritual guides of the       
,daityas were engaged in ceremonies for 
his  destruction8 ,and why did the      
,daitya ,samvara spread thousands of    
illusions for his destruction8 ,why did 
the cooks of the ,daitya-chief  offer   
him poison for his destruction which was
 digested by that  high-souled sage8 ,o 
noble ,manu--,i wish to hear all        
this--an account of the  high-souled    
,prahlda1 full of marvelous glories4 ,i 
am not the least  surprised for the     
,daityas not being able to destroy him3 
for who can  slay him whose mind is     
solely devoted to ,vishnu8 ,why did the 
,daityas1  born in his race1 cherish    
dreadful malice against him ever engaged
 in  pious observances and in the       
worship of ,kesava8 ,relate to me1 ,why 
the  sons of ,diti offer violence to one

 so pious1--high-souled and ever        
devoted to ,vishnu and free from sin8   
,the great cannot offer violence to  a  
person gifted with such qualities even  
if he be an enemy2 how could  his own   
kin 7behave thus towards him78 ,o       
foremost of the ,muni1 do thou  relate  
all this--the character of the sovereign
 of ,daityas4 ,i wish to  hear it at    
length4    ,,section ,,xvii4    ,parara 
said3--,maitreya1 hear the interesting  
story of the wise1  high-souled and     
magnanimous ,prahlda4 ,in the days of   
yore the three  worlds were brought into
 subjection by the valiant son of       
,diti--,hiranyakashipu1 proud of the    
boon conferred on him by ,brahm4 ,that  
,daitya had usurped the sovereignty of  
,indra and exercised the functions  of  
the sun of air1 of the lord of waters1  
of fire and of the moon4 ,he  himself   
became the lord of riches and ,yama2 and
 that ,asura appropriated  to himself1  
without reserve1 all that was offered in
 sacrifice to the  celestials4 ,o       

foremost of ascetics1 renouncing their  
own region the  celestials1 through his 
fear1 wandered upon the earth1 disguised
 in  mortal shapes4 ,having conquered   
the three worlds1 he was inflated with  
the pride of the riches1 and being      
eulogised by the ,gandharvas1 enjoyed   
all wished-for objects4 ,thereupon all  
the ,siddhas1 ,gandharvas and  ,pannagas
 worshipped the valiant ,hiranyakashipu 
addicted to drinking4 ,the  ,siddhas    
stood delighted before the ,daitya      
chief1 some singing1 some  playing on   
musical instruments and others shouting 
out cries of victory4  ,when the ,asura 
delightedly quaffed the inebriating cup 
in his  picturesque crystal palace1 the 
nymphs danced there gracefully4    ,his 
illustrious son1 by name ,prahlda1 while
 yet a boy1 residing in the  dwelling of
 his preceptor1 read such readings as   
are studied in early  years4 ,once on a 
time the high-souled 7,prahlda7 in the  
company of his  preceptor appeared      
before his father the ,daitya-chief     

while drinking4  ,the father            
,hiranykasipu1 raising up his son       
prostrate at his feet1 spoke  to        
,prahlda of unmitigated prowess1        
saying1--,repeat1 boy1 agreeably1 the   
substance of what you have read during  
the period4 ,prahlda  said1--,hear1     
father ,i will repeat the substance of  
what ,i have read4  ,hear attentively   
what occupies my thoughts4 ,i bow to    
that ,great ,being  who is without      
beginning1 middle or end1 increase or   
diminution3 the  imperishable lord of   
the world1 the universal cause of       
causes4 ,parara  said3--,hearing those  
words the lord of the ,daityas1 his eyes
 red with ire  and lip swollen with     
indignation1 looked towards the         
preceptor and  said1--,o vile ,brahmana1
 what is this8 ,o vicious-minded1 thou  
hast1 in  disrespect to me1 taught my   
boy the worthless commendation of my    
foe4  ,the preceptor replied1--,o       
sovereign of ,daityas1 it doth not      
behove thee  to give way to anger2 ,i   

have not taught thy son what he has     
uttered4  ,hiranyakashipu               
said1--,prahlda1 my boy1 by whom then   
you have been thus  taught4 ,your       
preceptor says that he has not          
instructed you thus4  ,prahlda          
replied1--,vishnu1 ,o father1 is the    
instructor of the whole  world and is   
present in our minds4 ,who else1 but    
that ,great ,soul can  teach us 7any    
thing78 ,hiranyakashipu said1--,o thou  
of vile  understanding1 who is this     
,vishnu1 of whom thou art speaking again
 and  again before me the valiant lord  
of the world8 ,prahlda said1--,he is    
,vishnu1 the great ,god1 who is being   
meditated upon by the devout1 whose     
glory cannot be described in words1 who 
is all things and from whom all  things 
proceed4 ,hiranyakashipu said1--,o fool1
 myself living1 to whom  else you give  
the title of supreme lord8 ,are you     
desirous of death that  you are         
mentioning this again and again8        
,prahlda replied1 ,o father1  ,vishnu1  

who is ,brahm1 is not only the creator1 
preserver and supreme  lord of me only1 
but of all creatures as well as of      
thyself4 ,be  propitiated2 why art thou 
angry8 ,hiranyakashipu said1--,what evil
 spirit  has entered into the breast of 
this silly lad1 that1 he1 like one      
possessed1 gives expression to such     
profane words4 ,prahlda said1--,that    
,vishnu is not only present in my mind1 
but he pervades the whole  universe2 ,he
 is omnipresent and commands me1 thyself
 and all creatures4  ,hiranyakashipu    
said1--,away with this wicked boy2 take 
him again to the  preceptor's house and 
govern him2 perhaps he has been taught  
by some  vicious-minded 7men7 to sing   
the glories of my foes4 ,parara         
said3--,he  having said this ,prahlda   
was again conducted to the preceptor's  
house  by the ,daityas1 where always    
prompt to attend upon the preceptor he  
received instructions constantly4 ,after
 a considerable time that lord of       
,asuras sent for ,prahlda again and said

 ,o my boy1 recite me some  poetical    
composition4 ,prahlda said--,may that   
,vishnu be propitiated  with us1 from1  
whom matter and soul originate and all  
that is mobile and  immobile proceeds   
and who is the cause of all this        
creation4  ,hiranyakashipu              
said1--,destroy this vicious-minded boy2
 there is no use  of his life2 he is a  
fraud to his own family since he has    
proved a  traitor to his kin4 ,parara   
said--,being thus commanded by him1     
hundreds  and thousands of ,daityas1    
with huge weapons1 addressed themselves 
for  his destruction4 ,prahlda said to  
the ,daityas--,since ,vishnu is present 
in your weapons as well as in mind1 your
 weapons shall fail to hurt me4  ,parara
 said--,thereupon hundreds of ,daityas  
assailed ,prahlda with their  weapons   
but he did not feel the least pain and  
his strength was ever  renewed4         
,hiranyakashipu said--,o you of vile    
understanding1 refrain from  glorifying 
my enemy2 ,i promise you immunity1 be   

not so foolish4  ,prahlda replied3 ,no  
fear can overwhelm me since that        
immortal remover  of all dangers is     
present in my mind1 the very            
recollection of whom is  enough to      
remove all perils consequent upon birth 
and human  infirmities4 ,hiranyakashipu 
said--,o serpents1 speedily bring this  
vicious lad to destruction with your    
envenomed fangs4 ,parara  said3--,being 
thus commanded by him1 ,kuhaka1         
,takshaka1 ,artdhaka and many  other    
venomous serpents1 bit him in every part
 of his body4 ,but with his  mind solely
 devoted to ,krishna he remained in that
 pleasurable  recollection2 he could not
 feel anything although he was bitten by
  deadliest serpents4 ,the serpents said
 to the sovereign of the  ,daityas--,our
 fangs are broken2 our jewelled crests  
are shattered2 our  hoods are burning2  
,our hearts are trembling2 but the skin 
of this body  is unhurt2 ,o king of     
,daityas1 resort to some other          
expedient4  ,hiranyakashipu said--,o    

,elephants of the spheres1 unite your   
tusks and  slay this deserter of his own
 family and the supporter of our enemy2 
sometimes our own descendants bring     
about our own destruction as the  fire  
consumes the wood from which it         
proceeds4 ,parara said3--,the boy  was  
then cast down on the earth being       
assailed by the tusks of those          
elephants of the spheres as huge as     
mountain peaks2 but he recollecting     
,govinda1 thousands of tusks were       
blunted against his breast3 he then     
spoke to his father3 ,the tusks of the  
elephants hard as adamant have  been    
blunted4 ,this is not on account of any 
strength of mine but is  consequent upon
 my calling upon ,janrddana who destroys
 all dangers and  sins the sources of   
all these evils4 ,hiranyakashipu        
said3--,away1 ,o ye  elephants of the   
spheres4 ,o ,asuras1 light out fire2 ,o 
deity of the  winds1 blow up the fire1  
and let this perpetrator of endless     
iniquities  be destroyed therein4       

,parara said3--,thereupon commanded by  
their  master the ,dnavas piled a huge  
heap of wood around the son of the king 
of ,asuras and then put fire thereto to 
burn him4 ,prahlda said--,this  fire1   
although blown up by the wind1 doth not 
burn me3 ,i behold all  around me the   
face of the quarters1 cool1 and the beds
 of lotuses4  ,parara said3--,thereupon 
the twice-born ones1 the sons of        
,bhargava1 the  high-minded priests     
skilled in speech and the reciters of   
,shama ,veda1  eulogising him1 said to  
the sovereign of the ,daityas1--,o king1
 subdue  thy anger against this lad1 thy
 own begotten son4 ,even thy ire against
  the celestials bore fruits4 ,o king1  
we shall so bring up this boy1 that  he 
growing humble shall engage in the      
destruction of thy enemies4 ,o king  of 
daityas1 since childishness is the root 
of all these evils1 it  behoveth thee to
 renounce thy ire against this boy4 ,if 
he according to  our instructions1 does 
not abandon the cause of ,hari we shall 

then  concert infallible measures to    
bring about his destruction4 ,parara    
said ,thereupon being thus solicited by 
the priests the king of ,daityas  had   
his son brought out from the flames by  
the ,daityas4    ,thence-forth residing 
in the house of the preceptor the boy   
,prahlda1  whenever he got an           
opportunity1 gave lessons himself to the
 sons of the  ,dnavas4 ,prahlda         
said1--,o sons of the descendants of    
,diti1 hear from me  the supreme truth2 
do not take my instruction otherwise for
 there is no  touch of covetousness4    
,all creatures are born first1 then they
 attain to  infancy and youth and then  
succeed gradually the inevitable decay2 
and  then they meet with death1 ,o sons 
of the ,daitya chiefs4 ,this myself and 
you all have witnessed4 ,he who is dead 
is born again--this cannot be  gainsaid2
 the sacred texts warrant it4 ,birth is 
consequent upon the  virtue and vice of 
pristine actions4 ,all conditions from  
conception to  re-birth are tinged with 

pain4 ,the simpleton1 in his            
childishness1  thinks that the          
alleviation of hunger1 thirst1 cold and 
the like is  identified with pleasure2  
but in sooth that is pain2 for exercise 
gives  delight to those whose limbs are 
incapable of motion and suffering       
affords pleasure to those whose         
understanding is blinded with delusion4 
,where is this vile body which is a     
compound of phlegm and other humours    
and where are its beauty1 grace1        
loveliness and other qualities8 ,the    
foolish wight will take delight even in 
hell1 who is fond of this body  composed
 of flesh1 blood1 matter1 ordure1 urine1
 membrane1 marrow1 and  bones4 ,the     
agreeableness of fire is produced by    
cold2 of water by  thirst2 of food by   
hunger2 and thus all other things are   
rendered  agreeable by their contraries4
 ,o children of ,daityas1 he1 who will  
take  to a wife will introduce so much  
of pain into his bosom4 ,the more a man 
will create dear relations1 the more    

deeply will be implanted the thorns  of 
anxiety in his heart4 ,he1 who has got  
large possessions in his house1  is     
troubled1 wherever he goes1 with the    
anxiety that they may be lost or  burnt 
or stolen4 ,then there is a great pain  
in being born3 the dying are  afflicted 
by the tortures of ,death and again by  
the pain of passing into  the womb4     
,fancy1 there is not the least pleasure 
la the embryo state2  you must then     
admit that the world is full of         
miseries4 ,verily ,i speak  unto you1   
that in this ocean of the world infested
 with many miseries  ,vishnu is your    
only stay4 ,do not consider yourselves  
as mere boys and  therefore ignorant of 
it for the spirit embodied in your      
bodies is  eternal4 ,birth1 youth and   
decay are the properties of the body not
 of  the soul4 ,i am now a child--when  
,i shall be young ,i shall exert myself 
for my behoof2 ,i am yet a youth and    
when ,i shall grow old ,i shall work    
for the benefit of my soul4 ,i am old   

now--all my senses have failed me  and  
,i cannot exert myself4 ,what shall ,i  
do now1 vicious-minded as ,i am8  ,i did
 not do anything when ,i was capable of 
doing it4 ,thus1 men1  although         
thirsting after knowledge1 having their 
minds distracted by  vain hopes1 do not 
attain to beatitude4 ,the ignorant1     
addicted to sport  in boyhood1 to       
worldly things in youth1 find1 when they
 become  incapable1 that old age is come
 upon them4 ,therefore let the soul even
  in childhood exert itself for its     
welfare independent of the conditions   
of infancy1 youth or age4 ,this is then 
what ,i speak unto you4 ,if you  think  
that it is not true1 do you1 for my     
satisfaction1 think of ,vishnu  the     
liberator from all bondage4 ,what       
trouble is there in calling him to      
mind8 ,when remembered he bestows       
prosperity upon people4 ,and if you     
recollect ,him day and night there will 
be an end of all sins4 ,let your  mind  
be fixed on ,him day and night who is   

present in all beings and you  shall    
laugh at every trouble4 ,the whole world
 is subject to a  triple#bbi affliction4
 ,what wise man would cherish hatred    
against  beings who are all objects of  
compassion8 ,if others are crowned with 
prosperity and ,i am incapable of       
enjoying the same why should ,i be      
malignant against those who are more    
prosperous than myself8 ,i should       
rather be glad for their happiness for  
the suppression of malice is  itself a  
reward4 ,even those who cherish malice  
against foes are  considered as objects 
of pity by the wise1 as being           
overwhelmed with  delusion4 ,o ,daityas1
 admitting the distinction between      
myself and all  other creatures1 ,i have
 described to you the various reasons   
for  repressing hate4 ,hear briefly the 
duties of those who approach the        
,deity4 ,this whole world is the        
manifestation of ,vishnu who is         
identified  with all beings4 ,the wise  
therefore do not regard any difference  

between  themselves and all other       
creatures4 ,let us therefore renounce   
the angry  passions of our race and so  
exert ourselves that we may obtain that 
perfect beatitude which is beyond the   
power of the deities of fire1 of  the   
sun1 of the moon1 of wind1 of ,indra1 of
 the regent of the sea1 of  the ,siddhas
 of the ,rkshasas1 of the ,daitya-chief1
 of the serpents1 of  ,kinnaras1 of men1
 or beasts or human weaknesses and which
 is  uninterrupted by various diseases  
such as fever1 eye-disease c41 by       
hatred1 malice1 passion or desire4 ,the 
beatitude1 which can not be  destroyed  
by others which is pure and eternal1 can
 be enjoyed by him1  who fixes his mind 
on ,kesava4 ,verily ,i speak unto you1  
that you shall  attain no satisfaction  
through various revolutions of this     
world4 ,o  ,daityas1 regard all         
creatures with impartiality--this is the
 adoration of  the undecaying 7,vishnu74
 ,he being propitiated what cannot be   
attained--wealth1 pleasure1 virtues are 

things of the little  significance4 ,do 
ye resort to the exhaustless tree of    
true wisdom and  undoubtedly you shall  
reap precious fruits therefrom4         
,,section ,,xviii4    ,parara           
said3--,having observed the conduct of  
,prahlda1 the ,dnavas1 out  of fear1    
reported it to the king4 ,hiranyakashipu
 sent for his cooks and  said ,o        
cooks--my vile and wicked son is        
teaching others his impious  doctrines4 
,do ye slay him without his knowledge by
 mixing up deadly  poison with all his  
viands4 ,do not hesitate to destroy that
 wretch4  ,parara said3--,thereupon they
 offered poison to the high-souled      
,prahlda  as they were commanded by his 
sire4 ,o ,maitreya1 repeating the name  
of  the imperishable and mixing that    
poison with his food he ate it up4      
,prahlda did not suffer any harm either 
in body or in mind for the very  name of
 the endless baffled the power of the   
poison4 ,beholding that  deadly poison  
digested by him1 they stricken with fear

 approached the  king of ,daityas and   
said3 ,o king of ,daityas1 deadliest    
poison was  offered by us but it was    
digested with food by thy son ,prahlda4 
,hiranyakashipu said1--,hasten1 hasten1 
,o ye priests of the ,daityas3 do ye    
speedily perform the rites that will    
bring about his destruction4  ,parara   
said3--,thereupon the priests           
approaching ,prahlda and beholding  him 
lowly consoled him and said1--,thou hast
 been born in the family of  ,brahm     
celebrated in the three worlds and thou 
art the son of  ,hiranyakashipu the king
 of ,daityas4 ,why dost thou depend upon
 the gods8  ,thy father is the refuge of
 all people3--thou dost also become the 
same4  ,do thou renounce eulogising the 
enemy of thy family3 know that a father 
is the most venerable of all preceptors4
 ,prahlda said--,o illustrious          
,brahmins1 that ye have said is         
true--the family of ,marichi is         
celebrated  in the three worlds--this   
cannot be gainsaid4 ,my father has      

attained to  the foremost place in the  
world by his actions--,i have known this
 to be  true--there is not the least    
shadow of untruth4 ,that a father is the
 most  venerable of all preceptors--,i  
do not find the least mistake in this   
assertion4 ,forsooth1 father is a       
venerable preceptor and is to be        
respected with all care4 ,methinks ,i   
have not committed any offence in  this 
respect4 ,you have said1 ',why do you   
seek shelter of the eternal8' ,i  do not
 know how far this statement is sound   
and reasonable4 ,having said  this      
,prahlda remained speechless for some   
time to uphold their dignity4  ,and     
again smiling he said3 ',why do you seek
 shelter of the eternal1'  was it fair  
for you to accost me thus8 ,what need of
 the eternal8 ,most  admirable1 most    
worthy of you1 ,o my preceptors4 ,if it 
does not pain you1  hear what need there
 is of the eternal4 ,virtue1 desire1    
wealth and  emancipation are the        
fourfold objects of men4 ,is it vain to 

adore him  who is the source of these   
four objects8 ,why do ye speak in vain8 
,marichi and other ascetics1 the        
,patriarch ,daksha and other eminent men
  attained to virtue and others and     
obtained the enjoyment of their         
desires4 ,others1 through true wisdom   
and holy contemplation1 have come  to   
know his essence1 and being freed from  
the bondage of the world have  obtained 
emancipation4 ,the adoration of ,hari1  
attainable by unity1 is  the root of all
 wealth1 dignity1 glory1 wisdom1        
progeny1 piety and  emancipation4 ,o    
twice-born one1 virtue1 wealth1 desire  
and final  emancipation 7all7 proceed   
from him 7and still you say7 what need  
is of  the eternal8 ,what is the use of 
speaking more1 you are all my           
preceptors--speak ye good or evil1      
limited is my understanding4 ,the       
priests said--,o boy thou wert about to 
be consumed by fire1 but we saved  you  
thinking that you would not give vent to
 such words again4 ,we know  how foolish

 you are4 ,if you1 at our words1 do not 
remove this  hallucination we shall1 ,o 
vicious-minded one1 perform rites for   
your  destruction4 ,prahlda said--,who  
slayeth what living creature--who       
preserveth what living creature8 ,every 
one is his own destroyer or  preserver  
accordingly as he follows evil or good4 
,parara said3--,being  thus addressed1  
the priests of the ,daitya-chief were   
excited with rage1  and instantly1 by   
virtue of their magical powers1 created 
a female form  enveloped with fiery     
flame4 ,that highly dreadful figure1    
under whose  tread earth trembled1      
greatly wroth1 struck him instantly on  
his breast  with a dart4 ,that fiery    
dart reaching speedily the breast of the
 boy  fell on the ground broken into    
hundred pieces4 ,even a thunder-bolt is 
shattered against the breast of him in  
whose heart the imperishable ,hari      
resides--what to1 speak of a dart8 ,the 
magic1 which was directed by the        
vicious priests against the guileless   

7,prahlda71 then fell upon them  and    
slew them all2 ,and beholding them thus 
consumed by fire the noble  ,prahlda    
exclaiming1 ,save1 ,o ,krishna1 ,o      
,eternal approached them and  said--,o  
thou1 spread all over the universe1 ,o  
thou who art manifest in  the universe1 
,o thou the creator of the universe1 ,o 
,janrddana6 do thou  save these         
,brhmanas from the unbearable flame set 
up by their magical  incantations4 ,as  
the omnipresent ,vishnu1 the preceptor  
of the world1 is  present in all        
creatures1 let these priests regain     
their life4 ,vishnu  being present      
everywhere1 as ,i did not consider fire 
as my enemy let the  priests be restored
 to life4 ,i regarded with a friendly   
attitude all  those who came to slay me1
 those who offered me poison1 those who 
kindled fire1 the elephants of the skies
 and serpents by whom ,i was  bitten4   
,and ,i never entertained malice against
 them2 if this be true let  the priests 
of ,asuras be restored to life4 ,parara 

said3--,he having  said this they all1  
touched1 rose up unhurt1 and spoke to   
,prahlda who  was humble1--,o boy1 ,o   
foremost of all1 be thou crowned with a 
long life1  undaunted strength and      
prowess4 ,o great ,muni1 having said    
this1 the  priests repaired to the king 
of ,daityas and related to him every    
thing4    ,,section ,,xix4    ,parara   
said3--,when ,hiranyakashipu had heard  
that the magical charms 7of  the        
priests7 had been baffled he sent for   
his son and asked him of the  secret of 
his prowess1--,prahlda1 thou art gifted 
with extraordinary  prowess--is it the  
result of your self-exercise or the     
outcome of magical  powers or thou art1 
from birth1 gifted with it8    ,being   
thus interrogated by his father the     
,asura boy ,prahlda bowed down  to his  
father's feet and said1--,this not the  
outcome of magical powers1  ,o          
father--nor is it natural with me2 ,this
 is trifling to him in whose  mind      
resides the undecaying4 ,he who does not

 cherish malice against  others1 ,o     
father1 and regards all like his own    
self1 is not visited by  any affliction 
inasmuch as the cause does not exist4   
,he who tortures  others in act1 thought
 or speech1 sows the seed of numberless 
miseries4  ,i wish no evil to any2      
neither do nor speak it2 ,i always      
meditate1 in  me1 upon ,keshava who is  
existent in all beings4 ,why should     
miseries1  physical or mental1 or those 
inflicted by elements1 or the gods1     
affect  whose soul is purified8         
,considering that ,hari exists in all   
beings the  learned should assiduously  
love all creatures4 ,parara             
said3--,having  heard this the          
,daitya-king1 seated on the summit of   
his palace1 having  his face darkened   
with ire1 said to his                   
attendants4--,throw this  vicious-souled
 one from this palace which is a hundred
 yojanas in  height1 down upon the tops 
of the mountains1 so that his body may  
be  crushed into pieces against the     

rocks4 ,thereupon all these ,daityas and
  ,dnavas hurled that boy down3 and he  
fell down cherishing ,hari in his  mind4
 ,and ,earth1 the upholder of the world1
 approaching1 received him  falling who 
was devoted to ,keshava the protector of
 the world4 ,thereupon  beholding him   
unhurt and having no bone fractured1    
,hiranyakashipu said  to ,samvara the   
foremost of those conversant with       
charms3--,we have not  been able to slay
 this vicious-minded lad2 thou art      
cognisant of various  charms3 do thou   
slay him4 ,samvara said3--,instantly    
shall ,i slay him1 ,o  king of ,daityas3
 do thou behold my power of illusion    
which can invent  thousands and myriads 
of artifices4 ,parara said3--,thereupon 
that silly  ,asura ,samvara1 desirous of
 destroying the boy1 practised his      
magical  charms against ,prahlda1       
looking upon all creatures with an      
impartial  eye4 ,with a heart tranquil  
and void of malice even against         
,samvara1 ,o  ,maitreya1 ,prahlda       

engaged in the meditation of the        
destroyer of ,madhu4  ,thereupon to     
protect him the excellent and flaming   
discus ,sudarshana was  despatched by   
the ,great ,god4 ,thereupon thousands of
 ,samvara's illusions  were baffled by  
the quick-coursing discus for the       
protection of that  boy4    ,thereupon  
the ,daitya-king spoke to the withering 
wind saying1--,do thou1  speedily1 at my
 command1 bring this vicious-minded boy 
to destruction4  ,saying ,so be it the  
wind immediately penetrated into his    
body--cold1  cutting and insufferable1  
for his destruction4 ,perceiving that   
wind had  entered into his body the     
,daitya boy again meditated1 in his     
mind1 upon  the great upholder of the   
earth4 ,and ,janrddana1 present in his  
mind1  wroth1 drank up that dreadful    
wind4 ,and the wind thus met with its   
own  destruction4 ,all the magical      
charms being thus baffled1 the wind     
being  thus annihilated1 the high-minded
 ,prahlda again repaired to the abode   

of his preceptor4 ,and the preceptor    
instructed that boy daily in the        
science of polity essentially necessary 
for the administration of the           
government and invented by ,usanas for  
the behoof of kings4 ,when the          
preceptor found him well-versed in all  
political sciences and humble1 he  then 
communicated it to his father1          
saying1--,o lord of ,daityas1 thy son   
,prahlda has become conversant with the 
principles of government as laid  down  
by the descendant of ,bhrigu4 ,thereat  
,hiranyakashipu said to his             
son1--,prahlda1 how should a king       
conduct himself towards friends or  foes
 and what steps he should take at the   
three periods 7i4e4 advance1            
retrogression and peace78 ,how should he
 behave towards his ministers1          
courtiers1 the state and household      
officers1 his emissaries1 his  subjects1
 those of doubtful allegiance and his   
open enemies8 ,with whom  should he make
 alliance2 with whom enter into war2    

what sort of fortress  he should build2 
how forest and mountain tribes should be
 brought down  to subjection2 how       
internal disturbances should be removed3
 all this and  all other things you have
 read1 do thou relate to me3 ,i wish to 
hear thy  mind4    ,thereupon bowing to 
the feet of his father1 ,prahlda1 who   
had humility  as his ornament1 said1    
with folded palms to that ,daitya-king4 
,forsooth  ,i have been instructed in   
all these by my preceptor and ,i have   
learnt  them2 but ,i do not approve of  
all of them4 ,for the subjection of     
friends  and foes four expedients have  
been prescribed by                      
all--namely--conciliation1 gift1        
punishment1 and sowing dissension4 ,but 
,o  father1 be not angry1 ,i know       
neither friends nor enemies4 ,o thou of 
mighty arms where there is nothing to be
 effected what is the use of  resorting 
to the means for effecting it8 ,o       
father1 it is useless to talk  of friend
 or foe in ,govinda1 who is identical   

with all beings1 manifest  all over the 
universe1 the lord of it and the ,great 
,soul4 ,the ,great  ,vishnu exists in   
thee1 in me as well as in all other     
creatures2 and then  what is the use of 
making such distinction as he is friend 
and he is  foe6 ,it is useless therefore
 to cultivate such tedious and          
unprofitable  sciences which contain but
 false knowledge4 ,it is but proper1 ,o 
father1  to engage in the cultivation of
 the knowledge of self4 ,o father1 the  
idea that ignorance is knowledge arises 
from ignorance only4 ,a boy1 ,o  lord of
 ,asuras1 regards the fire-fly as fire4 
,that is 7proper7 action  that liberates
 us from the bondage of the world and   
that is 7true7  knowledge that leads us 
to the path of emancipation2 all other  
actions  lead but to weariness and all  
other knowledge is turned only into     
cleverness of an artist4 ,considering   
all this knowledge as useless ,i  shall 
relate to thee respectfully what is     
really profitable2 do thou1 ,o  great   

king1 hear it4 ,who does not think of a 
kingdom8 ,who does not  desire for      
riches8 ,but all these are acquirable by
 the piety accumulated  in a pristine   
birth--so the pious obtain them both4 ,o
 great king1 all men  desire to be      
great--but this greatness is not        
acquired by exertion1 it is  the destiny
 that confers it upon men4 ,o lord1     
kingdoms are acquired by  fate1 even by 
the stupid1 the ignorant1 the cowardly  
and those who are  ignorant of the      
science of government4 ,therefore1 he1  
who longs for  greatness1 should try to 
acquire piety4 ,he1 who desires for     
final  beatitude1 should try to regard  
all people with an impartial eye4 ,gods1
  men1 animals1 birds1 reptiles1 all are
 but diverse manifestations of the      
eternal ,vishnu and exist in a separate 
state4 ,by him1 who knows this1  the    
whole world1 moveable and immoveable1 is
 considered as at one with  him--all    
proceeding alike from ,vishnu assuming  
the universal form4 ,when a  man obtains

 this knowledge1 the undecaying and     
eternal ,vishnu--the  remover of all    
afflictions1 is propitiated with him4   
,parara  said3--,having heard this and  
got up from the excellent seat1 in great
  rage1 ,hiranyakashipu spurned his son 
on the breast with his foot4 ,and       
burning in ire and wringing his hands as
 if bent upon destroying the  whole     
universe1 he exclaimed3 ,ho ,viprachita6
 ,ho ,rhu6 ,ho ,vli binding  this boy   
with serpents1 do ye throw him unto the 
deep3 delay not or else  the ,daityas1  
the ,dnavas and all other people shall  
be initiated into  doctrines of this    
stupid and vicious boy4 ,we have        
prevented him many a  time and oft and  
still he persists in chanting the       
glories of our foe3  it is proper to    
destroy the wicked boy at once4 ,parara 
said3--,thereupon obeying the mandate of
 their master the ,daityas speedily     
bound him with ropes and threw him into 
the water4 ,thereupon with  ,prahlda    
trembled the mighty deep2 and being     

agitated throughout1 it  rose in mighty 
waves4 ,beholding the earth about to be 
submerged by the  great ocean1          
,hiranyakashipu again said to the       
,daityas1--,o ye descendants  of ,diti6 
,do ye bury this wicked boy in the deep 
with rocks4 ,fire did not  burn him2 the
 weapons did not hurt him2 the serpents 
could not bite him2  nor the withering  
blast1 poison1 and the magical          
incantations bring  about his           
destruction4 ,he baffled the illusions  
7of ,samvara71 fell  unhurt from the    
loftiest mountains1 foiled the elephants
 of the skies4  ,he is a wicked boy and 
his life is a perpetual source of       
miseries4 ,let  him be buried down with 
rocks into the deep4 ,if he remains in  
that wise  for a thousand years he may  
lose his life4 ,thereupon the ,daityas  
and  ,dnavas1 attacking ,prahlda in the 
mighty deep with rocks1 covered         
thousands of yojanas therewith4 ,and    
lying at the bed of the deep covered    
with racks1 the high-minded ,prahlda1   

offered thus2 with undisturbed  mind1   
his praise to the                       
undecaying3--,salutation unto thee1 ,o  
,pundariksha1 salutation unto thee1 ,o  
thou excellent ,puhusha6 ,salutation    
unto thee1 ,o thou the soul of all      
worlds6 ,salutation unto thee1 ,o thou  
the wielder of sharp discus6 ,salutation
 unto the best of ,brhmanas6 to  the    
friend of ,brhmanas and of kine6 to     
,krishna1 the benefactor of the  world  
and salutation to ,govinda6 ,salutation 
to him1 who as ,brahm  creates the      
universe and who1 being existent all    
over1 preserves it4  ,salutation to     
thee1 who dost at the end of ,kalpa     
assume the form of  ,rudra1 and who art 
tri-form4 ,thou art1 ,achyuta1 the cause
 of gods1  ,yakhas1 ,asuras1 ,siddhas1  
serpents1 choristers1 dancers1 goblins1 
demons1  men1 beasts1 birds1 insects1   
reptiles1 plants1 and stones1 earth1    
fire1  water1 sky1 wind1 sound1 touch1  
taste1 colour1 flavour1 mind1 intellect1
  soul1 time1 and the properties of     

nature2 and these are all               
manifestations of thine4 ,thou art      
knowledge and ignorance1 thou art  truth
 and untruth2 thou art poison and       
nectar2 thou art the performance  and   
continuance of acts and thou art the    
actions laid down in the ,vedas4  ,thou 
art the enjoyer of the fruits of all    
actions and the means for  effecting    
them4 ,thou1 ,vishnu1 who art all1 art  
the fruit of all acts of  piety4 ,thou  
art in me1 in others and spread all over
 the vast universe4  ,thy universal     
manifestation indicates might and       
goodness4 ,o lord4 ,the  ascetics       
meditate upon thee1 the priests offer   
sacrifice to thee4 ,thou1  identical    
with progenitors and celestials1        
receivest burnt-offerings and           
oblations4 ,the universe is a huge      
manifestation of thine2 the world is    
lesser than that1 ,o lord2 and lesser   
than that are all the subtile  elements 
and elementary being and thy subtlest   
form is the subtile  principle within   

them that is called soul4 ,thou hast in 
thee a supreme  soul1 better than this  
soul and beyond the perception of all   
subtile  elements and which cannot be   
conceived4 ,glory be to that ,purusottam
 form  of thine4 ,and salutation be to  
that imperishable form of thine1 ,o lord
  of gods1 which is the soul of all     
creatures1 another manifestation of  thy
 might and which is the refuge of all   
qualities4 ,i bow unto that  supreme    
goddess who is beyond the perception of 
senses1 the description  of the tongue  
and mind and who is to be distinguished 
only by the wisdom  of the truly wise4  
,salutation unto the ,great ,god        
,vsudeva1 who is not  separate from any 
thing and at the same time separate from
 all4  ,salutation again and again to   
that ,great ,spirit who has neither name
 nor  form and whose existence can only 
be perceived4 ,salutation unto that     
,great ,spirit1 whose incarnate forms on
 earth the deities adore1 being  unable 
to behold his true form4 ,salutation    

unto that ,great ,god ,vishnu1  the     
witness of all1 who being present in all
 minds1 beholds the good and  evil of   
all4 ,salutation unto that ,vishnu1 from
 whom this world is not  distinct4 ,may 
,he1 who is the object of the world's   
meditation1 its  beginning1 and who is  
undecaying1 be propitiated with me4 ,may
 that ,hari  have compassion upon me1   
who is the stay of all1 in whom the     
universe is  warped and woven and who is
 imperishable and undecaying4           
,salutation  again and again unto       
,vishnu1 in whom all things exist1 from 
whom all  things proceed and who is the 
supporter of all4 ,salutation to him who
  also am ,i1 and who is everywhere and 
through whom all things are from  me4 ,i
 am all things and all things are from  
me who am eternal4 ,i am  undecaying    
eternal1 the asylum of the supreme      
spirit4 ,brahm is my  appellation that  
is at the beginning and end of all      
things4    ,,section ,,xx4    ,parara   
said3--,o twice-born6 ,thus meditating  

upon ,vishnu as identical  with himself 
he attained to that unification1 which  
is desired by all  and regarded him as  
the undecaying divinity4 ,he forgot his 
individuality  and was not conscious of 
anything4 ,and he thought that he       
himself was  the endless1 undecaying    
supreme soul4 ,and on account of this   
efficient  notion of identity1 the      
undecaying ,vishnu1 whose essence is    
wisdom1  appeared in his mind which was 
wholly purified from sin4 ,when the     
,asura  ,prahlda had become identified  
with ,vishnu by virtue of contemplation 
all the bonds were at once severed1 as  
soon as he shook4 ,the mighty deep  rose
 up in waves and the monsters therein   
were terrified4 ,and the earth  trembled
 with all her mountains and forests4    
,and throwing aside the pile  of rocks  
that were placed by the ,daityas on his 
breast1 the high-minded  ,prahlda came  
out of waters4 ,and beholding the outer 
world1 earth and  heaven1 he remembered 
who he was and knew himself to be       

,prahlda4 ,and  again the wise boy1 with
 his mind solely devoted to him and     
controlling  his mind and speech1 sang  
the glory of that excellent ,purusha who
 is  without beginning3 ,prahlda        
said1--,salutation unto thee who art the
 true  wisdom1 who art subtile and      
substantial1 mutable and immutable1     
perceptible and unperceptible1 who art  
with form and without it1  indescribable
 and describable4 ,thou art the asylum  
of all attributes2  thou art without    
qualities and with them2 thou art with  
shape and  without it2 thou art minute  
and vast2 visible and invisible2 thou   
art  hideousness and beauty2 ,o         
undecaying ,hari6 thou art wisdom and   
ignorance4 ,thou art cause and effect2  
existence and non-existence2 thou  dost 
comprise all that is good and evil2 thou
 art the substance of all  perishable   
and imperishable elements and the refuge
 of all undeveloped  rudiments4         
,salutation unto thee who art both one  
and many1 ,vsudeva and  the first cause 

of all4 ,salutation unto that excellent 
,purusha1 who is  both large and small1 
manifest and hidden1 who is present in  
all beings  and not1 and from whom      
proceeds the universe although distinct 
from  universal cause4 ,parara          
said3--,while with his mind thus devoted
 to  ,vishnu ,prahlda chanted his       
praises2 the ,great ,hari1 clad in      
yellow  suddenly appeared before him4   
,beholding him1 he respectfully rose and
  with hesitating speech exclaimed      
repeatedly ,glory unto ,vishnu and      
said1--,o thou who removest the         
affliction of thy followers1 ,o         
,keshava1  do thou be propitious unto   
me4 ,do thou again purify me1 ,o eternal
 god1  with thy sight4 ,the ,deity      
replied1--,i am propitiated with thee   
for thy  unshaken devotion unto me4 ,ask
 of me1 ,prahlda1 whatever thou wishest4
  ,prahlda said1--,my faith in thee may 
never suffer decrease in all the        
thousand births through which ,i may be 
doomed to pass4 ,may my devotion  unto  

thee be as firm as the attachment       
cherished by the ignorant people        
towards all worldly objects4 ,the ,deity
 replied1--,thou hast already  devotion 
unto me--and it shall ever be the same2 
but do thou beg of me a  boon1 ,o       
,prahlda1 whatever thou wishest4        
,prahlda said1--,my father has  treated 
me malignantly for proclaiming thy      
praises4 ,o lord1 do thou  remove the   
sin he hath thus committed4 ,he assailed
 me with weapons--he  had me thrown into
 fire1 bitten by the serpents1 had      
poison mixed up  with my viands1 had me 
cast into the deep in bonds1 and buried 
down with  rocks and many other ills he 
had wrought against me out of malice for
  being devoted unto thee4 ,may my      
father1 ,o lord1 by thy mercy1 be       
speedily relieved of the sin he hath    
thus committed4 ,the ,deity             
replied1--,prahlda1 all this shall be   
accomplished by my mercy4 ,i wish  to   
confer upon thee another boon1 ,o son of
 ,asura1 do thou beg it4  ,prahlda      

said1--,all my desires1 ,o lord1 have   
been fulfilled by the boon  thou hast   
conferred upon me1 that my faith in thee
 may never suffer  decrease4 ,what to   
speak of wealth1 virtue or desire1 even 
emancipation  is in his hands who has   
firm devotion in thee1 the root of the  
universal  world4 ,the ,deity said1--,as
 unshaken is thy devotion unto me thou  
shalt  by my mercy obtain final         
emancipation from existence4 ,parara    
said3--,having said this ,vishnu        
disappeared from his sight1 ,o ,maitreya
 and  ,prahlda again went to his father 
and bowed down before him4 ,having      
smelt his forehead1 embraced him and    
shed tears1 the father said1 ,dost  thou
 live my child8 ,the ,great ,asura      
treated him with kindness and  repented 
for his past actions4 ,and ,prahlda1    
conversant with piety1  attended        
diligently upon his father and          
preceptor4 ,after his father had  been  
slain by ,vishnu in the form of the     
man-lion1 he became1 ,o ,maitreya1  the 

sovereign of the ,daityas4 ,and         
obtaining the splendours of royalty on  
account of piety1 he came by immense    
wealth and was blessed1 with a  numerous
 progeny4 ,at the expiration of the     
regal power and freed from  the         
consequences of moral merit or demerit1 
he obtained1 by virtue of  his          
meditation of the deity final           
emancipation from future births4 ,so    
powerful was the wise ,daitya ,prahlda  
devoted to ,vishnu1 ,o ,maitreya1  about
 whom you asked me4 ,whoever listens to 
the story of ,prahlda1 is  speedily     
freed from all sins4 ,forsooth a man is 
released from the  iniquities he commits
 day and night by once hearing or       
reading the  history of ,prahlda4 ,the  
reading of this history1 on the day of  
full-moon1 of new-moon or in the eighth 
and twelfth days of the lunar  half     
month1 shall offer fruit tantamount to  
the gift of a cow1 ,o twice  born one4  
,as ,hari protected ,prahlda in all his 
calamities so he shall  protect him who 

constantly listens to his history4      
,,section ,,xxi4    ,parara said3--,the 
sons of ,sanglhada were ,ayushman ,sivi 
and ,vashkala4  ,the son of ,prahlda was
 named ,virochana1 whose son was ,vali  
who had a  hundred sons of whom ,vna was
 the eldest1 ,o great ,muni4    ,all the
 sons of ,hiranyaksha were also gifted  
with great  prowess--,jharjhara1        
,sakuni1 ,bhutasantpana1 ,mahnbha1      
,mahbhu and  ,klanbhan4#bcj    ,dahu had
 many sons--,dwimurddha1 ,sankara1      
,ayomukha1 ,sankusiras1 ,kapila1        
,samvara1 ,ekachakra1 ,mahbhu1 the      
mighty ,traka1 ,swarbhnu1               
,vrishaparvan1 ,pulomon and the mighty  
,viprachiti3 these were the powerful    
and renowned sons ,danu4    ,swarbhanu  
had a daughter named ,prabh and         
,sarmisth was the daughter of           
,vrishaparvan who had two other         
daughters named ,upadnavi and ,hayasir4 
,the two daughters of ,vaiswanara were  
named ,pulom and ,klik who were  both   
married to ,kasyapa and bore him sixty  

thousand celebrated ,dnavas  called     
,paulomas and ,klakanjas1 who were      
mighty1 dreadful and cruel4             
,viprachiti begot on ,sinhik several    
sons named--,vyansa1 ,salya the strong1 
,nabha the powerful1 ,vtpi1 ,namuchi1   
,hwala1 ,khasrima1 ,anjaka1 ,naraka1    
,klanbha1 the ,valiant1 ,swarbhnu and   
the mighty ,vaktrayodhi4 ,these were    
the most eminent ,dnavas who multiplied 
the race of ,danu4 ,their children  and 
grand children were by hundreds and     
thousands4    ,in the family of the     
,daitya ,prahlda1 the ,nivta ,kavachas  
were born1 who  were greatly purified by
 rigid austerities4    ,six daughters1  
gifted with great energy1 were born to  
,tmra--named ,suki1  ,syeni1 ,bhsi1     
,sugrivi1 ,suchi1 and ,gridhrik4 ,suki  
gave birth to parrots1  owls1 and crows1
 ,syeni to hawks1 ,bhsi to kites2       
,gridhrika to vultures1  ,suchi to      
water-fowl2 ,sugrivi to horses1 camels  
and asses4 ,these were the  offsprings  
of ,tmra4    ,vnati had two well-known  

sons1 named ,garuda and ,varuna2 the    
former also  called ,superna was the    
lord of the feathered tribes and the    
dreadful  enemy of the serpents4    ,the
 offsprings of ,suras were a thousand   
powerful many-headed serpents  coursing 
the welkin4    ,kadru had also a        
thousand powerful sons of unmitigated   
prowess--all  subject to ,garuda and    
many-headed4 ,the most celebrated       
amongst them  were1 ,sesha1 ,vsuki1     
,takshaka1 ,sankha1 ,sweta1 ,mahpadma1  
,kumbala1  ,aswatara1 ,elapatra1 ,nga1  
,karkkota1 ,dhananyaya1 and many other  
deadly  and poisonous serpents4         
,krodas gave birth to highly powerful   
monsters and ,suravi gave birth to  cows
 and buffaloes4 ,ir was the mother of   
trees and creeping plants and  shrubs   
and every kind of grass3 ,khsa of the   
,rkshasas and ,yakshas3 ,muni  of       
,apsaras and ,aristha of the celebrated 
,gandharvas4    ,these were the         
offsprings of ,kasyapa whether moveable 
or stationary2  their children and grand

 children multiplied by hundreds and    
thousands4  ,such was the creation1 ,o  
,brahmana1 in the ,swarochisa 7or the   
second7  ,manwantara4 ,in the present or
 ,viavaswata ,manwantara ,brahm being   
engaged  in sacrifices undertaken by    
,varuna ,i shall describe to you the    
manner in  which the progeny multiplied4
 ,the great ,patriarch begot as his sons
 the  seven ,rishis1 who were in the    
days of yore1 engendered by his mind4   
,o best of ascetics1 when there was a   
quarrel amongst the ,gandharvas1        
serpents1 ,dnavas and gods1 ,diti1      
having lost all her children1           
propitiated ,kasyapa1 ,being perfectly  
adored by her1 ,kasyapa1 the  foremost  
of the ascetics1 promised her a boon and
 ,diti prayed for it in  the shape of a 
valiant son capable of destroying       
,indra1 ,o excellent  ,muni1 he granted 
his spouse that boon4 ,and having       
granted her that boon  ,kasyapa         
said--,you shall give birth to a son who
 shall destroy ,sakra1 if  with pious   

thoughts and a pure body1 you carry the 
babe in your womb for  a hundred years4 
,having said this the ascetic ,kasyapa  
remained with her  and she conceived    
being perfectly pure4 ,knowing that this
 conception was  for his own            
destruction1 ,indra the lord of         
immortals1 came to her and  attended    
upon her with humility4 ,and the slayer 
of ,pka wanted there to  thwart her     
intention4 ,at last in the last year of 
the century he found  out an            
opportunity4 ,diti1 without washing her 
feet1 went to bed4 ,and  when she was   
asleep the wielder of the thunder-bolt  
entered into her  womb and severed the  
embryo into seven pieces4    ,the child1
 thus severed1 cried out bitterly in the
 womb but ,sakra again  and again said  
,do not cry4 ,the embryo was thus cut   
into seven  portions1 and ,indra1 wroth 
again1 cut each portion into seven      
pieces  with his thunder-bolt4 ,from    
these originated the swift-coursing     
deities  called ,maruts 7winds47 ,they  

got this name from the words with which 
,indra had addressed the embryo         
7,ma--rooda--do not cry7 and became     
forty-nine divinities1 the assistants of
 the wielder of the thunder  bolt4      
,,section ,,xxii4    ,parara            
said3--,when ,pritha was installed on   
the throne by the great  ,rishis the    
great ,patriarch by and by conferred    
kingdoms upon other  kings4 ,he bestowed
 upon the moon the sovereignty of stars1
 planets1  twice-born ones1 grass1      
creeping plants sacrifices and penances4
  ,vaisravana was made king over kings1 
and ,varuna was made lord of waters4    
,vishnu was made the king of ,adityas   
and ,pvaka of ,vasus4 ,daksha was made  
the lord of ,patriarchs and ,vsava of   
,maruts4 ,and he conferred the          
sovereignty f ,daityas and ,dnavas upon 
,prhlada4 ,and ,yama1 the king of       
justice1 was made the king of the manes 
7,pitris74 ,airvata was made the  king  
of many elephants1 ,garuda of birds1    
,vsava of the celestials4  ,uchaisravas 

was made the king of horses and         
,vrishabba of kine4 ,shesha  became the 
king of serpents1 the lion1 the monarch 
of the beasts and the  holy fig-tree the
 king of the trees4 ,having thus divided
 the kingdom the  great ,patriarch      
,brahm appointed divinities to protect  
the different  quarters3 he made        
,sudhanwan1 the son of the patriarch    
,viraja1 the  protector of the east2    
,sankhapada the son of the patriarch    
,kardama1 of  the south2 the immortal   
,ketumat1 the son of ,rajas1 protector  
of the west  and ,hiranyaroman the son  
of the patriarch ,parjanya1 protector of
 the  north4 ,by these the whole earth1 
with its even islands and cities1 was   
righteously governed1 each confining    
himself to his own limit4    ,all these 
and others appointed to govern the      
creation are but persons of  the ,great 
,vishnu1 ,o foremost of ,munis1 ,all the
 kings who have been and  who shall be1 
,o foremost of twice-born ones1 are the 
portions of ,vishnu4  ,the lords of     

celestials1 the kings of the ,daityas1  
the sovereigns of the  ,dnavas1 the     
rulers of the demons1 the kings of the  
beasts1 birds1 men1  serpents1 ,nagas1  
the best of trees1 of mountains1 of     
planets--those that  were1 those that   
are1 and those that shall be1 are but   
portions of  ,vishnu who is identical   
with the universe4 ,none else is capable
 of  protecting the world1 but ,hari1   
the lord of all4 ,o greatly wise        
ascetic1  the essence of the universal  
creation exists in him and none else4   
,the  eternal ,vishnu invested          
respectively with the qualities of      
foulness1  goodness1 and darkness1      
creates the universe1 preserves it and  
destroys  it4 ,by a four-fold           
manifestation of himself he creates the 
world and in  the same way preserves and
 destroys it4 ,in one manifestation as  
,brahm1  the invisible 7,vishnu7 assumes
 a visible shape2 in his second         
manifestation1 he appears as the        
patriarch ,marichi and others2 ,kla is  

the third manifestation and all other   
beings constitute his fourth            
manifestation4 ,thus he becomes         
four-fold in his creation invested with 
the quality of goodness4 ,the ,deity in 
one portion as ,vishnu1 preserves  the  
creation2 in his second portion he      
assumes the shape of ,manu and  others2 
in his third portion he assumes the     
shape of time1 and in his  fourth       
portion he assumes the shape of all     
beings4 ,and thus invested  with the    
quality of goodness1 the excellent      
,purusha preserves the  universe4 ,and  
invested with the quality of darkness at
 the end of  creation the un-born       
,deity1 in one portion1 assumes the form
 of ,rudra4  ,in another portion he     
assumes the shape of fire--in another he
 assumes  the shape of time1 and in his 
fourth portion he assumes the shape of  
all  beings4 ,and thus in his four-fold 
form he is the destroyer of the         
universe4 ,this is the four-fold        
division of the ,deity1 ,o ,brahman1 at 

all  seasons4    ,brahm1 ,daksha1 time  
and all beings1 are the energies of the 
,great ,hari1  which are the causes of  
creation4 ,vishnu1 ,manu1 time and all  
beings are  energies1 ,o twice-born one1
 of ,vishnu1 which are the causes of    
preservation4 ,rudra1 ,antaka1 time and 
all other creatures are the  energies of
 ,janrddana that are intended for       
universal dissolution4 ,in  the         
beginning of the creation1 till the hour
 of dissolution1 ,brahm1 the  patriarchs
 and all other animals1 are engaged with
 the work of creation4  ,at first ,brahm
 created the universe1 then ,marichi and
 others were  engaged in multiplying the
 race and then the other animals        
multiply it  every moment4 ,o twice born
 one1 ,brahm cannot create the universe 
unless  the proper time comes1 and      
,marichi and other patriarchs as well as
 other  animals1 independent of time1   
cannot help the creation4 ,thus at the  
time  of creation as well as that of    
dissolution the four-fold divisions of  

the ,great ,deity are equally essential1
 ,o ,maitreya4 ,whatever is generated   
by any living being1 ,o twice-born      
one--the agent is considered as a       
portion of ,hari4 ,and whatever destroys
 any living being1 moveable or          
immoveable1 is considered as the        
destroying portion of ,janrddana as     
,rudra4 ,in this wise ,janrddana is the 
creator1 preserver and destroyer  of the
 universe4 ,and assuming three qualities
 he is three-fold--in  creation1        
preservation and destruction--but his   
true form is void of  these qualities4  
,and the four-fold manifestation of the 
,deity comprises  true wisdom1 pervades 
the universe1 and does not admit of any 
similitude4 ,maitreya said3--,describe  
to me1 in sooth1 ,o ,muni1 how could    
the supreme condition of the ,deity     
admit of four varieties8 ,parara        
said3--,o ,maitreya1 that which is      
called the cause of a thing is the means
  of accomplishing it2 and what is the  
desire of the soul to accomplish is  the

 thing accomplished4 ,the suspension of 
breath and the like  operations1 of the 
,yogi who is intent upon obtaining final
 emancipation1  are his means and the   
end is the supreme ,brahma from whom he 
does not  return to the world4 ,o ,muni1
 the means1 adopted for liberation by   
the  ascetic1 is the discriminative     
knowledge and this is the first variety 
of the condition of ,brahma1 ,o great   
,muni1 the second portion is the        
knowledge that is to be obtained by the 
ascetics for liberation from  suffering4
 ,by the third sort1 they arrive at the 
knowledge of the  identity of the end   
and the means and the rejection of the  
idea of  duality4 ,the last sort is the 
removal of whatever differences may have
  been formed regarding the three first 
varieties of knowledge and the          
necessary contemplation of the true     
essence of soul4 ,the highest  condition
 of ,vishnu1 who is identical with      
wisdom1 is the knowledge of  the truth4 
,this knowledge requires no exercise1 is

 not to be taught1 is  spread all over1 
admits of no comparison with anything1  
which does not  require any other thing 
to explain it1 which is itself existent 
and docs  not require any explanation1  
which is calm1 fearless and pure1 which 
is  not the subject of reasoning and    
does not require any support4 ,and this 
knowledge is the excellent condition of 
,vishnu4 ,o twice-born one1 these       
ascetics1 who1 by the destruction of    
ignorance1 emerge themselves in  this   
knowledge of ,brahma1 lose the semenial 
property and do not  germinate in the   
field of worldly existence4#bca ,that   
which is the  excellent condition of    
,vishnu is pure1 eternal1 universal1    
undecaying  and uniform4 ,and the       
ascetic who obtains this supreme        
condition of  ,brahma is not required to
 be born again1 for he is freed from the
  distinction of virtue and vice and    
suffering4    ,there are two states of  
,brahma--one with shape and the other   
without  it--one perishable and the     

other imperishable4 ,these two states   
are  manifest everywhere4 ,as the blaze 
of fire1 at one place1 spreads light    
and heat all around so this vast        
universe is nothing but the             
manifestation of the energy of the      
undecaying and eternal ,brahma4 ,and as 
the light and heat are stronger or      
feebler proportionate to the distance   
of the spot1 so the energy of ,brahma is
 more or less manifest in beings  as    
they are more or less remote from him4  
,o ,brhman1 ,brahma1 ,vishnu and  ,siva 
are the most powerful energies of       
,brahma3 next to them1 ,o ,maitreya1    
are the inferior celestials--next to    
them are the patriarch ,daksha and      
others--next to them1 men1 beasts1 birds
 and serpents and then the trees  and   
plants each growing feebler             
proportionate to their distance from the
  ,supreme ,god4 ,in this way1 the      
world1 although eternal and             
indestructable1 appears and disappears  
as if being subject to birth and  death4

    ,the all-powerful ,vishnu is but the
 manifestation of ,brahma4 ,he being    
invested with form1 the ,yogis worship  
him at the very commencement4 ,and  the 
great ascetics1 with their minds        
unagitated1 in whose minds exists  great
 spirit of devotion with the object to  
be meditated upon and along  with the   
means for effecting it1 endeavour to    
bring about mystic union  with him4 ,o  
great ,muni1 ,hari is the most powerful 
of all the energies of  ,brahma1 because
 he is the most immediate4 ,and he is an
 embodiment of  ,brahma because he is   
composed entirely of his essence4 ,in   
him the whole  universe is              
interwoven--from him and in him is the  
universe1 ,o ,muni4  ,vishnu1 the lord  
of the universe containing all that is  
destructable and  indestructable1 holds 
the creation material and spiritual with
 his  ornaments and weapons4            
,maitreya said3--,do thou relate to me  
how does the great ,god ,vishnu hold    
the universe with his ornaments and     

weapons4    ,parara said3--,having bowed
 down unto the mighty and indescribable 
,vishnu ,i shall relate to you what was 
formerly described by ,vasishtha1  ,the 
,great ,hari holds the pure soul of the 
world uncontaminated and  divested of   
qualities like the ,kaustava gem4 ,the  
undecaying holds  ,pakriti as ,srivatsa 
mark and intellect exists in ,mdhava in 
the shape of  his mace4 ,the lord holds 
the two-folded divisions of egotism     
namely into  elements and organs of     
sense in the shape of his conch-shell   
and bow4 ,he  holds in his hand1 in the 
shape of discus1 mind which is the      
strength of  all and excels wind in its 
flight4 ,the necklace1 of the holder of 
mace1  namely ,vaijayenti1 contains five
 precious gems 7pearl1 ruby1 emerald1   
sapphire and diamond7 being the emblems 
of the five elemental rudiments4        
,janrddana holds the faculties of action
 and perception in the shape of         
numerous shafts4 ,the holy wisdom is the
 bright sword of ,achyuta  concealed    

sometimes in the scabbard of ignorance4 
,in this wise1 ,o  ,maitreya1           
,hrishikesha is the refuge of soul1     
nature1 intellect1 egotism1  the        
elements1 the senses1 mind1 ignorance   
and wisdom4 ,and although ,hari  is     
without any shape1 yet1 he1 for the     
behoof of mankind1 in his  dillusive    
form1 embodies the elements of the world
 as his weapons and  ornaments4 ,then   
the lotus-eyed deity1 the lord of the   
universe1 holds  the nature and the     
universes4 ,o ,maitreya1 true wisdom1   
ignorance1 all  that is transient1 all  
that is everlasting1 exist in the slayer
 of  ,madhu1 the lord of all creatures4 
,the time with its division of seconds1 
minutes1 days1 months1 seasons1 and     
years1 is but the manifestation of  the 
,great ,hari4 ,o ,great ,muni1 the seven
 worlds1 the earth the sky1 the  heaven1
 the world of ,patriarchs1 of sages1 of 
saints1 of truth are but  diverse       
manifestations of his4 ,his form is the 
whole universe2 he is  first born before

 all the first-born4 ,he is the refuge  
of ail being2 he  is himself            
self-sustained2 his various forms are   
celestials1 men and  animals4 ,therefore
 he is the supreme lord of all2 eternal2
 he has a  visible shape and is without 
it ,he is known in the ,vedanta as the  
,rich1  ,yajush1 ,sma and ,atharva      
,vedas1 history and sacred science4 ,the
 ,vedas  with their manifold divisions1 
the institutes of ,manu and the writings
  of other law-givers1 sacred lores and 
their translations1 poems and all  that 
is said or sung are bodily forms of that
 ,great ,vishnu in the shape  of sound4 
,all kinds of things with or without    
form--here or elsewhere are  the body of
 ,vishnu4 ,i am ,hari2 all this is      
,janrddana1 cause and effect  proceed   
from none else but him4 ,he1 who is     
cognizant of these truths1  shall never 
be subject to the afflictions of worldly
 existence4    ,thus1 ,o twice-born one1
 the first portion of the ,purna1 has   
been  related to you1 hearing which one 

may be freed from sins4 ,the man1 who   
hears this1 obtains the fruit of bathing
 in the ,pushkara lake#bcb for  twelve  
years in the month of ,kartik4 ,o ,muni1
 the celestials confer upon  him1 who   
hears this ,purna1 the dignity of a     
divine sage1 of a  patriarch1 or of a   
spirit of a heaven4    ,,the ,,end ,,of 
,,part ,i4    ,,part ,,ii4    ,,section 
,i4    ,maitreya said3--,o venerable    
,sir1 ,o preceptor1 you have fully      
described  unto me all that ,i asked you
 regarding the creation of the universe4
 ,but  there is a portion of this       
subject1 ,o foremost of ascetics1 which 
,i  desire to hear again4 ,pryavrata and
 ,uttanapada were the two sons of       
,swayambhuva ,manu and you related to me
 the story of ,dhruva1 the son of       
,uttanapada4 ,but1 ,o twice-born one1   
you did not mention the progeny of      
,pryavrata and ,i wish to hear from you 
an account of his family4  ,parara      
said3--,prayvrata married ,kanya1#bcc   
the daughter of ,kardama1  and had by   

her two daughters named ,samrat and     
,kukshi and ten sons1 wise1  valiant1   
humble1 obedient to their father2 named 
,agnidhra1 ,agnivhu1  ,vapushmat1       
,dyutimat1 ,medha1 ,bhabya1 ,saval1     
,putra4 ,and the tenth of them  was     
,jyotishman2 and the significance of    
this name was made good by him4  ,all   
the sons of ,pryavrata were celebrated  
for strength and prowess4 ,of  these    
three1 ,medha1 ,agnivhu and ,putra1 were
 given up to religious  devotion4 ,and  
those high-souled ones remembering the  
actions of their  pristine births1 did  
not wish for kingdom4 ,and they         
diligently and in  due time practised   
the rites of austerities1 wholly        
disinterested and  expecting no reward4 
,o ,maitreya1 ,o foremost of ,munis1    
,pryavrata  conferred the seven islands 
upon his seven illustrious sons4 ,the   
father  conferred upon ,agnidhra the    
sovereignty of ,jamvudwipa2 to          
,medhathiti he  gave ,plakshadwipa3 he  
made ,vapushmat the sovereign over the  

,dwipa of  ,salmali3 and appointed      
,jyotishmat1 king of ,kusadwipa3 he made
 ,dutimat  the king of ,kraunchdwipa1   
,bhabya the king of ,sakadwipa and      
,savala the  sovereign of the ,dwipa of 
,pushkara4    ,o foremost of ,munis1    
,agnidhra1 the king of ,jamvudwipa had  
nine sons1 all  equal to the patriarchs 
in prowess4--,nbhi1 ,kimpurasha1        
,harwarsha1  ,ilvrita1 ,ramya1          
,hiranvat1 ,kuru1 ,bhadraswa and        
,ketumala1 who was a  prince ever       
devoted to the practice of piety4       
,hear next1 ,o ,brahman1 from me how he 
divided ,jamvudwipa amongst his  sons4  
,he conferred on ,nabhi the country     
called ,hima1 south of ,himavn or  snowy
 mountains4 ,and he gave to ,kimpurusha 
the country of ,himakuta and  to        
,harivarsha the country of ,nishada4    
,and he bestowed upon ,ilvrita the      
country in the centre of which mount    
,meru is situated4 ,and he conferred    
upon ,kamya the countries lying between 
it and the ,nila mountain4 ,he gave  to 

,hiravat the country lying to the north 
of it4 ,he gave to ,kuru the  country   
bounded by ,sringavar4 ,he gave to      
,bhadraswa the countries situate  on the
 east of ,meru and he gave to ,ketumala 
,gandhamadana which was  situate on the 
west of it4 ,thus that lord of men1     
conferred the various  portions of his  
kingdom1 upon his sons4 ,and having     
installed his sons as  kings of diverse 
regions that lord of earth retired to   
the holy place of  pilgrimage ,salagrama
 and engaged in penance1 ,o ,maitreya4  
,o great ,muni1 the eight countries1    
,kintpurusha and others are places of   
perfect enjoyment and spontaneous       
happiness4 ,in those countries there is 
no viccissitude of circumstances1 no    
fear of decrepitude or death1 no        
distinction of virtue and vice1 better  
or worse4 ,nor in these eight  countries
 are to be seen the effects wrought by  
the cycle of ages4    ,the high-souled  
,nabhi1 who had obtained the country of 
,nimahwa as his  kingdom1 had by his    

queen ,meru1 the highly effulgent son   
,rishabha2 and  who had again a hundred 
sons1 the eldest of whom was ,bharata4  
,having  ruled over the kingdom piously 
and performed many sacrifices the       
illustrious ,rishabha installed his     
eldest son ,bharata as the lord of the  
earth and went to the hermitage of      
,pulastya1 being bent upon practising   
religious penance according to the      
prescribed rites of an anchoret4 ,he    
practised religious austerities duly    
until he was so reduced as to be  but a 
collection of skin and fibres4          
,thereupon putting a pebble in his      
mouth he went naked to the great road4  
,and from then the country was  handed  
over to ,bharata by his father on       
retiring to woods and it was  called    
,bhrata4    ,bharata had a highly pious 
son named ,sumati4 ,having ruled the    
kingdom  for some time1 the king        
,bharata1 who was fond of sacrifices1   
conferred  it upon his son and invested 
him with all royal splendours4 ,o ,muni1

  having engaged in austere practices1  
he renounced his life at the holy  place
 of ,salagrama4 ,he was again born in a 
distinguished family of  ascetics1 which
 ,i shall describe to you later on4     
,from the illustrious ,sumati was born  
,indradyumna3 his son was ,pratihara1   
who had an illustrious son named        
,pratihartta2 his son was ,bhava who    
begot ,udgitha1 who begot ,prastara1    
whose son was ,prithu4 ,prithu's son    
was ,nakta1 whose son was ,gaya1 whose  
son was ,nara1 whose son was ,virat4    
,virat's son was the brave ,dhimat who  
begot ,maharta1 whose son was  ,manasyu1
 whose son was ,twashtri1 whose son was 
,viraja1 whose son was  ,raja1 whose son
 was ,satyjit1 who had a hundred sons1  
of whom  ,viswagyotish was the eldest4  
,under the rule of these princes        
,bharatvarsha was divided into nine     
parts and their progeny successively    
ruled the country for seventy-one       
cycles4    ,o ,muni1 this was the       
progeny of ,swayambhava ,manu1 by whom  

the earth was  peopled1 who was the lord
 of the first ,manwantara in the ,kalpa 
of  ,varaha4    ,,section ,,ii4         
,maitreya said3--,o ,brhmana1 you have  
related to me the progeny of            
,swayartbhuva4 ,i wish to hear from you 
an account of the earth4 ,it  behoveth  
thee1 ,o ,muni to relate to how many    
oceans there are1 how many  islands1 how
 many kingdoms1 how many mountains1     
forests1 rivers1 cities  of the gods's2 
its size1 its contents1 its nature and  
its form4  ,parara said3--,do thou hear 
from me1 ,o ,maitreya1 a brief account3 
,i  cannot give you a detailed account  
even in a century4    ,o twice-born one1
 the earth consists of seven islands    
namely ,jambu1  ,plaksha1 ,slmali1      
,kusa1 ,krauncha1 ,saku and ,puskara3   
and they are  severally girt by seven   
great seas3 the sea of salt water       
7,lavana71 of  sugar-cane juice         
7,ikshu71 of wine 7,sura7 of clarified  
butter 7,sarpi71 of  curds 7,dadhi71 of 
milk 7,dugdha7 and of fresh water       

7,jala74    ,jambudwipa is situated in  
the centre of all these and in the      
centre of  that island is situate the   
golden mount ,meru1 which is eighty-four
  thousand yojanas in height and sixteen
 thousand deep into the earth4 ,the     
diameter1 at its top1 is thirty-two     
thousand yojanas and at the base        
sixteen thousand4 ,and this mountain is 
like the seed-cup of the lotus of  the  
earth4    ,on the south ,sumeru are the 
mountains ,himavat1 ,hemakuta and       
,nishadha and  on its north are the     
boundary mountains ,neela1 ,sweta and   
,sringhee4 ,the  two mountain ranges    
situate in the centre are a hundred     
thousand yojanas  in extent4 ,and others
 are ten thousand yojanas lesser in     
extent4 ,they  are two thousand yojanas 
in height and breadth4    ,o twice-born 
one1 the first country on the south of  
,sumeru is ,bhrata1  then ,kimpurusha   
and then ,harivarsha4 ,north of ,meru is
 ,ramyaka1 next to  that is ,hiranmaya  
and beyond the latter is ,uttarakuru    

following the same  direction as        
,bhirata4 ,and each of these ,varshas1  
,o foremost of the  twice-born ones1 is 
extended over a nine thousand yojanas4  
,ilbrita is  also of the same size and  
the golden mount ,meru is situate in the
  centre1 and the country extends nine  
thousand yojanas in each direction  from
 the four sides of the mountain4 ,for   
fortifying the mount ,meru four         
mountains were created as buttresses1   
each ten thousand yojanas in  elevation4
 ,the one situate on the east is called 
,mandara1 the one on the  south is      
called ,gandhamdana1 that on the west is
 called ,vipula and that  on the south  
,suparswa4 ,and on each of these stands 
severally a ,kadamba  tree1 a ,jmbu     
tree1 a ,pipal and a ,vata4 ,and all    
these trees were eleven  thousand       
yojanas in height1 standing as if like  
the banners of the  mountains4 ,o great 
,muni1 because a ,jmbu-tree stands on   
that mountain  that insular continent is
 called ,jmbu-dwipa4 ,and that tree     

produces  ,jmbu-fruits like so many huge
 elephants4 ,and those huge fruits are  
crushed into pieces as soon as they fall
 on the mountain4 ,and out of the  juice
 of those fruits has come out the river 
,jmbu4 ,and the inhabitants1  who drink 
the water of that river1 do not         
experience perspiration1 bad  smell and 
are not subject to infirmities of age   
and organic decay4 ,the  soil1 on the   
banks of that river1 receiving the juice
 of these fruits  and dried up by       
pleasant breeze1 is turned into gold    
called ,jmbunada  out of which the      
ornament of the ,siddhas are made4      
,vadraswa is situate  on the east of    
,meru and ,ketumdl on the west4 ,and in 
the middle of these  two ,varshas1 ,o   
foremost of ,munis1 is situate ,ilbrita1
 oh the east is  the ,chaitrarath forest
 on the south ,gandhamdana1 on the west 
,baibhraju  and on the north the forest 
called ,nandana4 ,on the four sides of  
,meru  there are four tanks the water of
 which is partaken of by the celestials 

namely ,atunoda1 ,mahabhadra1 ,sitoda   
and ,manasa4 ,there are some mountain   
ranges like the filaments from the root 
of a lotus on the coast of              
,meru--namely ,sitnta ,mukunda1 ,kurri1 
,mlayavn and ,vaikanta4    ,and on the  
south ,trikuta1 ,sisir1 ,patanga1       
,ruchaka and ,nishadha1 on the  west    
,sikhivasasi ,vaidurya1 ,kapila1        
,gandhamidana and ,jrudho1 and on the   
north ,sankhakuta1 ,rishabha1 ,nga1     
,hansa and ,klanjara4 ,these and others 
extend from the heart of the ,meru4     
,on the top of mount ,meru1 ,o          
,maitreya1 there is a vast city1 named  
after  ,brahm1 extending for fourteen   
thousand yojanas1 and celebrated in the 
region of the celestials4 ,and around it
 in the various quarters and            
intermediate quarters are situate the   
magnificent cities of ,indra and  other 
deities presiding over various quarters4
 ,originating from the foot  of ,vishnu1
 and watering the region of the moon1   
the ,ganges falls from  the heaven into 

the city of ,brahm4 ,falling there she  
has divided  herself into four branches 
namely ,sit1 ,alakakand1 ,chakshu and   
,vadr4  ,taking her course towards the  
east and going from one mountain to     
another1 in the welkin ,sit1 watering   
,vadrawshwa has fallen into the  ocean4 
,the ,alakakand flows southwards to the 
country of ,bhrata and  dividing herself
 into seven branches on the way1 falls  
into the ocean1 ,o  great ,muni4 ,and   
,chakshu crossing over all the western  
mountains and  passing through the      
country of ,ketumla falls into the      
ocean4 ,and ,vadr1  traversing the      
northern mountains and passing through  
the country of  ,uttarakuru1 falls into 
the northern ocean1 ,o great ,muni4     
,meru is thus situated between the      
mountains ,nila and ,nishada 7on the    
north and south7 and between ,mlyavn and
 ,gandhamdana 7on the west and  east7   
and it lies there like the peri-carp of 
a lotus4 ,and the countries  of ,bhrata1
 ,ketumla1 ,vadrshwa and ,kuru1 lying   

outside the mountains1  are like petals 
of the lotus of the world4 ,jathara and 
,devakuta are two  mountainous ranges   
extending northward and southward and   
connecting the  mountain ,nila and      
,nishada4 ,the two mountains            
,gandhamdana and ,kailsha  extend       
towards the east and west for eighty    
yojanas from sea to sea4  ,like the two 
mountains on the east the two ranges    
,nishahad and ,pariptra  are situated on
 the western side of ,meru4 ,the two    
mountains ,trisringa  and ,jrudhi are   
situated on the north of ,meru and they 
extend east and  west from one sea to   
another4 ,thus ,i have described to you 
the eight  mountains1 mentioned by the  
ascetics as bounding the mount ,meru1   
and  situate in pairs on four sides4    
,sitnta and others which have been      
described to you as filament mountains  
are extremely charming4 ,the  vallies   
situate in the bosom of those mountains 
are frequented by  ,siddhas and         
,charanas and there are many picturesque

 cities and forests1  containing the    
palaces of ,vishnu1 ,lakshmi1 ,agni1    
,surya and other deities  and inhabited 
by the celestials4 ,and in those        
pleasant vales ,gandharvas1  ,yakshas1  
,rkshasas1 ,daityas and ,dnavas sport   
day and night4 ,these are  the abodes of
 the pious1 ,o ,muni and are called the 
regions of paradise  on earth where the 
vicious1 even after a hundred births1 do
 not arrive4    ,in the country of      
,vadraswa1 ,o twice-born one1 ,vishnu   
resides in his  horse-headed form1 in   
,ketumala as the boar and in ,bhrata as 
the  tortoise4 ,and in ,kuru ,janrddana 
resides as the fish and ,hari1 the lord 
of all and everything1 resides          
everywhere in his universal form4 ,and1 
,o  ,maitreya1 he1 the soul of the      
world1 is the supporter of all things4  
,o great ,muni1 in the eight countries  
of ,kimpurusha and others there is      
neither grief1 exhaustion1 anxiety nor  
hunger4 ,all the subjects are  healthy  
devoid of any fear1 freed from all      

afflictions and live for ten  or twelve 
thousand years4 ,indra does not send    
rain there and people live  upon the    
water of the earth and there is no      
distinction of ,satya1 ,treta  and other
 successive cycles4 ,in each of these   
countries there are seven  principal    
mountainous ranges from which hundreds  
of river take their  rise1 ,o foremost  
of twice-born ones4    ,,section ,,iii4 
,parara said3--,the country that is     
situate on the ocean and south of the   
,himlya is called ,bhrata where reside  
the descendants of ,bharata4 ,the       
extent of this land is nine thousand    
yojanas1 and is the field of  action1 on
 account of which men go to heaven or   
obtain final  emancipation4 ,the seven  
principal mountain ranges in ,bhrata are
  ,mhendra1 ,malaya1 ,sahya1 ,suktimat1 
,riksha1 ,vindhya and ,priptra4 ,from   
this land people attain to heaven or    
final emancipation or some hence1 ,o    
,muni1 fall into hell or pass into the  
condition of brutes4 ,from here  people 

obtain heaven1 liberation1 or the state 
in mid-air1 or the state  in the regions
 under the earth for no other portion of
 world is the  arena of actions4    ,do 
thou again hear of the nine divisions of
 the country of ,bhrata4 ,they  are     
,indra-dwipa1 ,kasermut1 ,tmravarna1    
,galehastimat1 ,ngadwipa1 ,saumya1      
,gandharva and ,varuna4 ,the last is    
encircled by the sea and is a thousand  
yojanas in extent from north to south4  
,on the east of ,bhrata live the        
,kiratas1 and on the west ,yavanas in   
the  centre live ,brahmanas1            
,kshatriyas1 ,vaidyas1 and ,sudras      
engaged severally  in sacrifice1 arms1  
trade and service4    ,the rivers       
,satadru1 ,chandrabhga and others have  
taken their rise from  the ,himlaya4    
,vedasmriti and others have taken their 
rise from the  ,vindya range4 ,tapi1    
,poyoshni1 ,nirbindh and others have    
taken their rise  from ,riksha2         
,godaveri1 ,bhimarathi1 ,krishnaveni and
 others have taken  their rise from     

,sahya mountain4 ,and all these remove  
the dread of sin4  ,kritamala1          
,tamraparni and others flow from the    
,malaya hills2 ,trisama1  ,rishikulya   
and others from the ,mahendra2 and the  
,rishikulya1 ,kumari and  others from   
the ,suktimat mountains4 ,there are     
thousands of rivers like  these and the 
tributaries thereof4 ,the ,kurus and    
,panchalas in the middle  districts1 the
 inhabitants of ,kmrupa in the east1 the
 ,pundras1  ,kalingas1 ,magadhas1 and   
other southern nations1 the ,saursthras1
 ,suras1  ,bhiras1 ,arbudas in the west1
 the ,karushas and ,mlavas dwelling     
along the  ,priptra mountains1 the      
,sauviras1 the ,saindhavas1 the ,hnas1  
the ,slwas  the inhabitants of ,sakala1 
the ,madras1 the ,rmas1 the ,ambasthas  
and the  ,parishakas and others drink   
the waters of these rivers and live on  
their  banks happy and prosperous4      
,there are four ,yugas or ages in the   
,bhrata-,varsha1 ,o ,great ,muni1 namely
  the ,krita1 the ,tret1 the ,dwpara1   

and ,kali--there is no such cycle of    
ages in any other land4 ,here the       
ascetics are engaged in penances1 the   
devout offer sacrifices1 and the people 
distribute gifts for the sake of        
another world4 ,in ,jmbu-,dwipa1        
,vishnu1 all sacrifice1 in the shape of 
sacrificial male1 is worshipped by      
people with sacrifices--there is        
altogether a different practice in other
 lands4 ,o ,great ,muni1 ,bhrata        
therefore is the best of all the        
divisions of ,jmbu-dwipa1 for it is the 
land of actions and all other divisions 
are places of enjoyment4 ,o sage1  it is
 after many thousand births1 and by the 
accumulation of piety1 that  living     
beings are sometimes born in            
,bhratavarsa as men4 ,the celestials    
themselves have chanted ,blessed are    
those who are born in ,bhratavarsa  as  
men even from the condition of the      
celestials for this is a land  which    
leads to ,paradise and final liberation4
 ,and all actions1 that are  performed  

by men born in this land and freed from 
sins1 careless of the  merited rewards1 
are consigned by them to the eternal    
,vishnu1 the ,great  soul and then they 
emerge in him4 ,we do not know when the 
actions1 that  have secured for us      
heaven1 shall bear fruits and when we   
shall be born  again4 ,but ,blessed are 
those who are born in ,bhratvarsha with 
perfect  faculties4 ,o ,maitreya1 ,i    
have1 thus in short1 described to you   
the nine  divisions of ,jambu-dwipa     
which extend over a hundred thousand    
yojanas  and which is girt1 as if by a  
bracelet1 by the ocean of salt water    
which  is similar in dimensions4        
,,section ,,iv4    ,parara said3--,as   
,jambu-dwipa is encircled all around by 
the ocean of  salt water like a         
bracelet1 so that ocean is also girt by 
the insular  continent ,plaksha4 ,the   
extent of ,jambu-dwipa is a hundred     
thousand  yojanas and it is said1 ,o    
,brahman1 that the extent of            
,plaksha-dwipa is  twice as much4       

,medhatiti1 the king of ,plaksha-dwipa1 
had seven sons1 ,santabhaya1  ,sisira1  
,sukhodhaya1 ,ananda1 ,siva1 ,kshemaka  
and ,dhruva4 ,and all these  seven      
became kings of ,plaksha-dwipa4 ,the    
seven divisions were named  after       
them--,santbhaya-varsa1 ,sisira-varsa1  
,sukhada-varsa1 ,ananda-varsa1          
,siva-varsa1 ,kshemaka-varsa1 and       
,dhruva-varsa4 ,these seven varsas had  
seven mountain-ranges as their          
boundaries4 ,do thou hear1 from me1 the 
names of these mountains1 ,o foremost of
 ,munis1--,gomeda1 ,chandra1 ,nrada1    
,dundhubi1 ,somaka1 ,sumanas1 and       
,vaibhraja4 ,in all these picturesque   
mountains the sinless inhabitants dwell 
perpetually along with the  celestials  
and ,gandharvas4 ,there are holy        
villages where people live for  a long  
time1 freed from care and pain and      
enjoying uninterrupted  happiness4 ,and 
in those divisions there are seven      
rivers all flowing  into the ocean--,i  
shall relate their names1 bearing which 

all sins shall  be removed4 ,they are   
the ,anutap1 ,sikhi1 ,vipas1 ,tridiv1   
,kramu1 ,amrit  and ,sukrit4 ,these are 
the principal rivers and mountains of   
,plakshsa-dwipa1 which ,i have described
 to you2 but there are thousands  of    
others of inferior size4 ,those who     
partake of the waters of these  rivers1 
always live happy and contented2 there  
is neither the increase  nor decrease of
 the population2 the revolution of the  
four ages is not  known there2 ,o thou  
of great mind1 the time there is        
uniformly of the  character of ,treta   
,yuga4 ,in all these ,dwipas1 ,o        
,brahman1 people live  peacefully for   
five thousand years1 and religious rites
 are severally  performed by diverse    
castes and divisions of the people4     
,there are four  castes which ,i shall  
relate to you4 ,they are ,aryaka1 ,kuru1
 ,vivasa and  ,bhavi corresponding      
respectively with ,brahmanas1           
,kshatriyas1 ,vaiyas and  ,sudras1 ,o   
foremost of ,munis4 ,as there is a huge 

,jambu-tree in the  ,jambu-dwipa so     
there is a large fig-tree in this       
insular continent and  this ,dwipa is   
called ,plaksha after the name of that  
tree1 ,o foremost of  twice-born ones4  
,hari1 the all1 the lord of all1 the    
creator of the  universe1 is worshipped 
in the form of the moon by the ,aryakas 
and other  caste people4 ,plaksha-dwipa 
is girt1 as if by a disc1 by the sea of 
molasses which is equal to the island in
 extent4 ,i have thus given to  you1 ,o 
,maitreya1 in a brief compass1 a        
description of the island called        
,plaksha2 ,i shall now describe the     
island ,salmala2 do thou hear it4       
,the heroic ,vapusmat is the sovereign  
of the ,salmala-dwipa2 do thou hear  the
 names of his seven sons who gave names 
to the seven divisions of  this insular 
continent4 ,they were ,sweta1 ,harita1  
,jimuta1 ,rohita1  ,vaidyuta1 ,manasa1  
and ,suprabha4 ,the sea of molasses is  
girt by this  insular continent on all  
sides1 which is twice in extent4 ,there 

are  seven mountain ranges containing   
precious jems and dividing the ,dwipa   
and there are seven rivers4 ,they are   
,kumuda1 ,unnata1 ,valahaka1 ,drona1    
abounding in medicinal herbs1 ,kanka1   
,mahisha and ,kakkudwat4 ,the  principal
 rivers are ,yauni1 ,toya1 ,vitrishna1  
,chandra1 ,sukla1 ,vimochani  and       
,nivritti2 the waters of all these      
remove sins4 ,all the varsas namely     
,sweta1 ,harita1 ,vaidyuta1 ,manasa1    
,jimuta and ,suprava are very charming4 
,all these varsas are peopled by men of 
four castes4 ,the four castes1 ,o  great
 ,muni1 who reside in ,salmala-dwipa1   
are severally known as ,kapilas1        
,arunas1 ,pitas and ,rohitas 7or tawny1 
purple1 yellow and red7  corresponding  
to ,brahmanas1 ,kshatriyas1 ,vaiyas and 
,sudras1 who all  perform sacrifices and
 worship the ,great undecaying ,vishnu1 
the soul of  all things1 in the form of 
,vayu 7wind7 with pious rites4 ,the     
people  there enjoy frequent association
 with the celestials4 ,there is a huge  

,salmali 7silk-cotton7 tree in this     
insular continent1 which gives its  name
 and affords delight to gods4    ,this  
,dwipa is encircled on all sides by the 
,ocean named ,suroda1 which is  equal to
 the island in extent4 ,this ocean      
,suroda is again girt on all  sides by  
the ,kusa-dwipa which is twice the      
,salmali island in extent4 ,the  king   
,jyotishmat in ,kusa-dwipa had seven    
sons2 do thou hear their names4  ,they  
are ,udvida1 ,venuman1 ,swairatha1      
,lavana1 ,dhriti1 ,prabhakara and       
,kapita after whom the seven varshas    
were severally named4 ,there live men   
along with the ,daityas1 ,dnavas1 gods1 
,gandharvas1 ,yakshas1 and              
,kimparushas4 ,the four castes devoted  
to the performance of their  respective 
duties are called ,damis1 ,sushinis1    
,snehas1 and ,mandehas  corresponding1  
in order to ,brahmanas1 ,kshatriyas1    
,vaiyas and ,sudras4  ,they worship     
,janrddana in the form of ,brahm1 in the
 ,kusa-dwipa  according to the rites    

laid down in the ,sastras for the       
protection of  their kingdom and setting
 aside actions which lead to temporal   
rewards4  ,there are seven mountain     
ranges 7in this island7 namely3         
,bidruma1  ,hemasaila1 ,dyutimat1       
,pushpavan1 ,kusheshaya1 ,havi          
,mandarachala1 ,o great  ,muni4 ,there  
are seven rivers--the names of which ,i 
shall relate in order1  do thou hear    
them4 ,they are ,dhutapapa1 ,siva1      
,pavitra1 ,sanmati1  ,bidyudambha and   
,mahi4 ,they all remove sins4 ,besides  
there are thousands  of small rivers and
 mountains4 ,there is a huge clump of   
,kusa-grass and  the island is named    
after that4 ,it is girt by the ,ghrita  
sea 7the ocean  of butter7 of the same  
dimension as this insular continent4    
,the sea of ,ghrita is encircled by     
,krauncha-dwipa which is twice as large 
as ,kusa-dwipa4 ,dyutiman was the       
sovereign of this island4 ,the          
high-souled king named the seven varshas
 after his seven sons4 ,they were       

,kusala1 ,mallaga1 ,ushna1 ,pivara1     
,andhakaraka1 ,muni and ,dundhuvi1 ,o   
,muni4  ,there are seven boundary       
mountains highly picturesque and        
resorted to by  the celestials and      
,gandharvas1 ,o thou of great           
understanding2 do thou  hear their names
 from me4 ,they are ,krauncha1 ,vamana1 
,andhakaraka1  ,devavrita1              
,pundjirikavan1 ,dundhuvi1 and          
,mahasaila--each of which is  double the
 preceding one in height as each dwipa  
is twice as extensive  as the one before
 it4 ,in these charming mountains1      
people reside1 freed  from fear1 along  
with the celestials4 ,in this island1 ,o
 great ,muni1 the  ,brahmanas1          
,kshatriyas1 ,vaiyas and ,sudras are    
respectively called  ,pushkara1         
,pushkala1 ,dhanya and ,tishpa4 ,do     
thou1 ,o ,maitreya1 hear the  names of  
the rivers1 the waters whereof are drunk
 by those men4 ,there  are seven        
principal rivers and hundreds of small  
rivers4 ,the seven  principal rivers are

 ,gauri1 ,kumudvati1 ,sandhy1 ,ratri1   
,mnojav1 ,kshnti  and ,pundarik4    ,in 
this island the four caste people       
worship the great ,janrddana in the     
form of ,rudra with various sacrifices4 
,krauncha is girt by the sea of  curds  
of a similar dimension and that again is
 encircled by ,ska-dwipa1  which is     
twice as much in extent1 ,o great ,muni4
    ,the high-souled ,bhavya1 the king  
of ,ska-dwipa had seven sons upon whom  
he severally conferred the seven        
portions4 ,they are ,jalada1 ,kumra1    
,sukumra1 ,manecchaka1 ,kusumoda1       
,mandki and ,mahdruma4 ,the seven varsas
  were named in order after the seven   
princes4 ,there are seven boundary      
mountains4 ,of these one situate on the 
east is ,udayagiri and others are  named
 ,jatdhra1 ,raivatak1 ,shyama1          
,astagiri1 ,anchikeya and ,kesari4 ,they
  are all charming and excellent        
mountains4 ,there is a large ,ska       
7,teak7  tree1 frequented by the        
,siddhas and ,gandharvas2 and the wind  

produced by  its fluttering leaves1     
spreads joy4 ,the holy lands of this    
insular  continent were inhabited by    
people of four castes4 ,there are seven 
sacred rivers which remove all          
sins--they are ,sukumari1 ,kamari1      
,nalini1  ,dhenuka1 ,ikshu1 ,benuka and 
,gavasti4 ,besides these seven rivers   
there are  numerous rivulets4 ,there are
 hundreds and thousands of mountains4   
,people  residing in ,jalada varsa      
partake of the waters of these rivers4  
,they  seem to have come down from      
heaven to earth4 ,in those divisions    
there is  no decrease of virtue2 there  
is no quarrel and there is no deviation 
from honesty4 ,the four castes1 ,nriga1 
,magadha1 ,manasa and ,mandaga          
correspond respectively to ,brhmmanas1  
,kshatriyas1 ,vaiyas and ,sudras4  ,they
 worship ,vishnu1 in the form of the    
sun1 having controlled their  minds with
 diverse pious observances4 ,ska-dwipa1 
,o ,maitreya1 is girt by  the sea of    
milk on all sides1 as by a bracelet1    

which is of the same  dimension as the  
continent4    ,the sea of milk1 ,o      
,brahman1 is again encircled on all     
sides by the  insular continent of      
,pushkara1 which is twice the extent of 
,ska-dwipa4  ,the king ,savala of       
,pushkara had two sons2 one was named   
,mahavira and the  other ,dhataki2 and  
the two varsas were named after them4 ,o
 great sage1  there is only one mighty  
range of mountains1 named ,mnosattara1  
which  runs in a circular direction like
 an armlet4 ,it is fifty thousand       
yojanas in height and the same in       
breadth1 circular on all sides1 and     
divides the island in the middle1 as if 
like a bracelet into two  divisions4    
,and being divided into two portions by 
that mountain they are  also of a       
circular form4 ,there the people live   
for ten thousand years1  freed from     
disease1 sorrow1 anger and jealousy4    
,there is neither virtue  nor vice1     
killer nor slain3 there is no jealousy1 
envy fear1 hatred1  malice1 nor any     

moral delinquency4 ,the varsa situate on
 the outside of  ,mnosattara is called  
,mahavira and the one situate inside is 
called  ,dhataki3 they are both         
frequented by the celestials and        
,dnavas4 ,and in  that island of        
,pushkara there is neither truth nor    
falsehood4 ,and in  that insular        
continent divided into two portions     
there is no other  mountain nor river4  
,all men and celestials here have the   
same form and  dress4 ,there is no      
distinction of caste or order2 they do  
not perform  rites and the three ,vedas1
 ,puranaa1 ethics1 polity and the laws  
of  service are unknown there4 ,these   
two portions1 ,o ,maitreya1 might be    
denominated as paradise on earth4 ,in   
these two varsas of ,dhataki and        
,mahavira1 where time affords delight to
 the inhabitants who are freed  from    
sickness and decay4 ,there is a         
,nyagrodha-tree 7,fisucus-indica7 on    
this insular continent which is a       
favourite resort of ,brahm and where  he

 lives worshipped by the celestials and 
,asuras4 ,pushkara is encircled  by     
,syaduka ocean 7sea of fresh water7     
which is of equal extent with the       
island4    ,in this way the seven       
insular continents are encircled by     
seven seas and  each ocean and island is
 twice the dimension of that which      
precedes it4  ,the water1 in all these  
oceans1 remains the same at all seasons 
and  never increases or diminishes4     
,like the water in a cauldron1 which    
expands in consequence of heat1 the     
waters of the oceans swell with the     
increase of the moon1 ,o foremost of    
,munis4 ,except in the light and dark   
fortnights the waters neither increase  
nor decrease4 ,o great ,muni1 the  rise 
and fall of the waters is five hundred  
and ten inches4 ,in this  island of     
,pushkara1 ,o ,brahman1 foods are       
produced spontaneously and  people there
 enjoy viands of various flavours4      
,beyond the sea of fresh water1 there is
 the land of gold which is twice  its   

extent where no living beings dwell4    
,beyond that is the mountain  ,lokaloka 
which is a ten thousand yojanas in      
height and as many in  breadth4 ,the    
other side of the mountain is enshrouded
 with perpetual  darkness which again is
 encircled by the shell of egg4         
,such1 ,o ,maitreya1 is the earth with  
all its continents1 mountains and       
oceans and exterior shell4 ,the extent  
of the earth is five hundred  millions4 
,it is the mother and nurse of beings1  
the foremost of all  elements and the   
stay of all the worlds4    ,,section ,v4
    ,parara said3--,the extent of the   
earth has been related to you by me4 ,i 
have also said1 ,o twice-born one1 that 
the depth below the surface is  seventy 
thousand yojanas4 ,o foremost of ,munis1
 each of the seven regions  of ,ptla1   
extends over ten thousand yojanas4 ,they
 are seven in  number--namely ,atala1   
,vitala1 ,nitala1 ,gavastimat1          
,malmtala1 ,sutala and  ,ptla4 ,thus    
soil is severally white1 black1 purple1 

yellow1 sandy1  stony and of gold4 ,they
 are adorned with numberless palaces in 
which  reside ,dnavas1 ,daityas1        
,yakshas and serpents by hundreds1 ,o   
great ,muni4  ,once on a time ,nrada1   
after coming back to heaven from these  
regions1  declared amongst the gods that
 ,ptla was much more charming than      
heaven4 ,he exclaimed ,what can be      
compared with ,ptla where ,ngas are     
adorned with beautiful and brilliant and
 pleasure-diffusing gems8 ,this  region 
is embellished with the daughters of    
,daityas and ,dnavas4 ,who  does not    
find delight in ,ptla8 ,even those who  
have retired from the  world find       
delight therein4 ,by day1 the rays of   
the sun diffuse joy and  not heat2 by   
night the moon diffuses illumination and
 not cold4 ,there  the sons of ,danu1   
always happy in the enjoyment of sweet  
foods and good  wines1 do not know how  
the time glides away4 ,there are many   
charming  forests1 rivers and ponds     
abounding in lotuses and the skies are  

resonant with the ,koil's song4         
,charming ornaments1 fragrant perfumes1 
unguents1 the sweet music of the lute1  
pipe and tabor are always enjoyed  by   
the ,daityas1 ,dnavas and serpents who  
dwell in the regions of  ,ptla4         
,below the regions of ,patala there is a
 form of ,vishnu called ,sesha#bcd      
which is the outcome of the quality of  
darkness4 ,the ,daityas and ,dnavas  are
 incapable of counting the glories of   
this ,deity4 ,this is called  ,ananta by
 the ascetics of accomplished piety and 
is worshipped by the  celestials and    
great sages4 ,he has a thousand heads   
which are adorned  with mystic lines4   
,for the behoof of the world he         
illuminates all the  quarters with the  
jewels on his thousand fangs and all the
 ,asuras are  disabled thereby4 ,his eye
 rolls perpetually in consequence of    
inebriation2 he has an excellent        
,kundala1 a diadem on his head and a    
wreath upon each brow4 ,he shined       
brilliantly like a white mountain       

topped with flame4 ,he always wears a   
purple raiment1 is always drunk1  and   
adorned with a white necklace and       
appears like another ,kailasha with     
sable clouds and the ,ganges flowing4   
,in one hand he holds a plough and  in  
the other a mace4 ,and he is being      
worshipped by the ,goddess of wealth    
incarnate and ,vruni 7the goodness of   
wine74 ,at the time of great            
dissolution proceeds from his mouth the 
venomed fire in the form of  ,rudra1    
which devours the three ,worlds4 ,this  
,sesha form of the great ,god           
worshipped by celestials1 is in ,ptla1  
bearing the entire world on his  head   
like a diadem4 ,even the celestials are 
not capable of describing or  knowing   
his strength1 prowess1 form and nature4 
,who can describe his  prowess who holds
 the entire earth like a garland of     
flowers tinged with  purple dye by the  
brilliance of jems on his crests8       
,when this ,ananta1 with his eyes       
rolling with intoxication1 yawns the    

entire earth with its oceans1 rivers and
 forests trembles2 the  ,gandharvas1 the
 ,apsaras1 ,siddhas1 ,kinnaras1 serpents
 and ,charanas have  not been able to   
find out the end of the qualities of his
 ,being without  end and hence he is    
called ,ananta4 ,the sandal paste1 which
 is ground by  the wives of the ,nagas1 
is spread around by his breath and      
scatters  fragrance all over the        
quarters4    ,having worshipped him the 
ancient sage ,garga obtained from him a 
knowledge of astronomy1 of the planets  
and of the good and evil presaged  by   
the aspects of the heavens4    ,the     
earth is supported by that ,great       
,serpent1 upon his head2 and the  earth 
again holds the garland of spheres along
 with men1 celestials and  ,asuras4     
,,section ,,vi4    ,parara said3--,o    
,brahman1 there are some hells below the
 earth and the  waters into which       
sinners fall4 ,i shall give you an      
account1 ,o great  ,muni4    ,the names 
of the various hells are3 ,raurava1     

,sukara1 ,rodha1 ,tala1  ,vissana1      
,mahajwala1 ,taptakumbha1 ,lavana1      
,vimohana1 ,rudhirndha1  ,vaitarani1    
,krimish1 ,krimibhojana1 ,asipatravana1 
,krishna1 ,lalbhaksha1  ,daruna1        
,puyavha1 ,ppa1 ,vahnijwala1 ,adhosiras1
 ,sandansa1 ,klasutra1  ,tamas1 ,avichi1
 ,swabhojana1 ,apratishtha1 and another 
,avichi4 ,these are  the dreadful hells 
constituting the various provinces of   
the kingdom of  ,yama dreadful with his 
instruments of torture1 into which are  
hurled  down those persons1 who are     
addicted to sinful actions4    ,those   
who give false evidence1 those who act  
as mediators through  partiality1 those 
who speak untruth1 are thrown into the  
,raurava  7dreadful7 hell4 ,he1 who     
causes abortion1 devastates a town1     
kills a  cow1 or strangles a man to     
death goes to the ,rodha hell 7or that  
of  obstruction74 ,he who drinks        
intoxicating liquors1 destroys a        
,brhmana1  steals gold or associates    
with them who perpetrate these crimes1  

goes to  the ,sukara 7swine7 hell4 ,he1 
who murders a ,kshatriya or a ,vaiya or 
commits adultery with the wife of his   
preceptor1 is despatched to the  ,tl    
7padlock7 hell4 ,and one1 who holds     
incestuous intercourse with his  sister 
or slays royal emissary1 goes to        
,taptakumbha 7heated jar7 hell4  ,one1  
who sells his chaste wife1 the jailor1  
one who deals in horses and  forsakes   
his followers1 is sent to ,taptaloh     
7red-hot iron7 hell4 ,one  who commits  
incest with a daughter-in-law and       
daughter is sent into  ,mahajawla hell4 
,that vile of a man who disrespects his 
spiritual guide  or his betters1 who    
reviles the ,vedas or sells them and who
 associates  with women to whom they    
should not go1 is sent into ,lavana     
hell4 ,a thief  and a hater of          
prescribed rites fall into ,vimohana    
hell4 ,he who  disrespects his father1  
the ,brahmanas and the gods1 or one who 
spoils  gems1 falls into the            
,krimibhoksha hell4 ,he1 who practises  

magic rites to  injure others1 falls    
into ,krimisa hell4 ,that vile of a man 
who takes his  meals before offering    
food to the gods1 to the manes and      
guests is  despatched into ,lalabhoksha 
hell 7where saliva is given for food47  
,one  who makes arrows is sent into     
,vidhaka hell4 ,he1 who makes lances1   
swords  and other weapons1 is sent into 
the dreadful hell of ,visashana         
7murderous47 ,he who takes bribes is    
sent into ,adhomukha hell 7in which     
head is inverted7 as well as he who     
offers sacrifices to improper  objects  
and predicts the movements of stars and 
planets4 ,one who eats  alone           
sweetmeats1 a ,brhmana who deals in lac1
 flesh1 liquors1 sesamum1  or salt1 one 
who commits violence1 and those who rear
 up cats1 cocks1  goats1 dogs1 hogs and 
birds are despatched into hell ,puyavaha
 7or where  matter flows47 ,the ,brhman 
who leads the life of an actor1         
fisherman1  who depends upon a person   
born in adultery1 who is a prisoner1 an 

informer1 one who lives by his wife's   
immoral habits1 who looks to  secular   
affairs on ,parva days1 who is an       
incendiary1 a faithless friend1  a      
soothsayer1 who vends birds1 performs   
religious rites for the rustics1  who   
sells the juice of some trees is thrown 
into ,rudhirandha hell 7whose  wells are
 blood74 ,he1 who spoils honey or       
devastates a village1 is sent  into     
,vaitarani hell4 ,he1 who causes        
impotence1 trespasses upon others'      
lands1 is impure and lives on magic     
rites1 is sent into the ,krishna hell   
7black74 ,he who uselessly cuts down    
trees goes to ,asipatravana hell2       
,those who tend on sheep1 those who hunt
 deer and those who give fire to        
unbaked vessels are sent to ,vahnijwla  
hell or of fiery flame4 ,one1 who       
violates his own vow or transgresses the
 rules of his own order1 goes  into the 
,sandansana 7or the hell of pincers47   
,the religious student who  sleeps in   
the day and becomes defiled and those   

who receive instruction  from their     
children go to the hell called          
,swbhojana 7where they feed  upon dogs74
    ,besides these there are hundreds   
and thousands of other hells1 where     
persons1 perpetrating diverse           
iniquities1 are visited with various    
punishments4 ,there are thousands of    
hells like the numberless crimes        
committed by men1 in which they are     
punished according to the nature of     
their offences4 ,and those who swerve   
from the obligations laid upon them  by 
their caste or order1 in thought1 word  
or deed are thrown into these  hells4   
,the celestials are seen by those who   
are thrown into these hells1  with their
 own heads inverted and the celestials  
also behold the  inhabitants of hell    
with their heads downwards4 ,after      
undergoing the  sufferings of hell the  
sinners go through the various stages of
  existence1 namely3--inanimate things1 
the aquatic animals1 birds1  animals1   
men1 pious men1 gods and liberated      

spirits4 ,o great sage1 each  of these  
stages is in succession a thousand      
degrees superior to that  which precedes
 it4 ,people go through these stages    
until they obtain  emancipation4 ,there 
are as many inhabitants in hell as are  
in heaven3  those who commit sin and do 
not make an expiation of guilt proceed  
to  hell4 ,becoming acts of expiation   
for every short of iniquity have been   
laid down by the great sages4 ,o        
,maitreya1 ,swayambhuba and others have 
dictated severe penances for great      
crimes1 and light ones for ordinary     
offences4 ,amongst the numerous arduous 
penances laid down by them1 the         
remembrance of ,hari is the foremost4   
,for them1 who are penitent after       
having committed many iniquities1 the   
greatest penance is the  remembrance of 
,hari4 ,if a man meditates upon ,hari   
either in the morning1  at sunset1      
midday or at night he is released from  
all sins4 ,by  meditating upon ,vishnu  
he is released from the heap of worldly 

afflictions4 ,he obtains final          
emancipation considering even heaven as 
impediment4 ,he1 whose mind is devoted  
to ,vsudeva in prayer1 burnt  offering  
or adoration1 considers1 ,o ,maitreya1  
even the dignity of ,indra  as an       
obstacle to the acquirement of final    
liberation4 ,what is the use  of going  
to heaven whence it is necessary to come
 back to earth8 ,and how  different is  
the meditation of ,vsudeva which leads  
to final liberation4  ,therefore1 ,o    
,muni1 the man1 who meditates upon      
,vsudeva day and night1  is released    
from all sins and does not go to ,naraka
 after death4 ,o  foremost of twice-born
 ones1 that which gives delight to mind 
is heaven1  and that which gives pain is
 hell1 hence vice is denominated as hell
 and  virtue as heaven4 ,the self-same  
thing some times gives delight1         
sometimes produces pains1 sometimes     
excites jealousy and sometimes  anger4  
,therefore every thing 7in this world7  
is the source of  miseries4#bce ,the    

same thing at one time brings on anger  
and again  conduces to our delight4     
,therefore nothing in itself is either  
pleasurable or painful2 pleasure1 pain  
and the like merely denominate  the     
various states of the mind4 ,therefore  
true wisdom consists only in  the       
knowledge of ,brahm1 which brings on    
confinement to the world4 ,true  wisdom 
pervades through the whole universe and 
there is the existence of  no other     
thing but this2 ignorance and knowledge 
are therefore comprised  in true wisdom1
 ,o ,maitreya4 ,o twice-born one1 ,i    
have thus described to  you the entire  
earth1 all the divisions of the region  
under the earth  and the hells1 the     
oceans1 the mountains1 the insular      
continents1 and  the rivers4 ,i have    
described all to you in short1 what     
again do you  hear8    ,,section ,,vii4 
,maitreya said3--,the entire earth has  
been described to me by you4 ,o         
,brahman1 ,i wish to hear now1 ,o ,muni1
 an account of the regions above the    

world1 the ,bhuvar-loka1 the situation  
and dimension of the heavenly  bodies4  
,do you relate them to me1 ,o great     
sage4 ,parara said--,the  terrestrial   
sphere 7or ,bhurloka7 comprising the    
oceans1 rivers and  mountains extends as
 far as it is illuminated by the rays of
 the sun and  the moon4 ,the atmospheric
 sphere 7or the ,bhuvar-loka71 of the   
same  extent both in diameter and       
circumference1 spreads upwards1 ,o      
twice-born  one1 as far as the heaven4  
,the solar region is situated a hundred 
thousand yojanas from the earth2 and the
 region of the moon is situated  at an  
equal distance from the sun4 ,about the 
same distance above the  moon is        
situated the orbit of all the lunar     
constellations4 ,and two  hundred       
thousand yojanas1 upwards1 ,o ,brahman1 
is situated the region of  the planet   
,budha 7,mercury74 ,and at the same     
distance above that is  situate the     
planet ,sukra 7,venus74 ,and at the same
 distance above that is  ,angaraka      

7,mars74 ,and at the same distance above
 that is the priest of  gods            
7,vrihaspati or ,jupiter74 ,and ,sani   
7,saturn7 is two hundred and fifty      
thousand yojanas above ,jupiter4 ,o     
foremost of twice-born ones1 one        
hundred thousand leagues above that is  
the region of seven ,rishis4 ,and  at a 
similar distance above that is ,dhruva  
7the pole-star7 the axis of  the circle 
of planets4 ,thus ,i have described to  
you1 ,o great ,muni1 the  elevation of  
three spheres1 which constitute the     
region of the fruits of  works4 ,and the
 land of works is also here namely      
,bhrata4 ,at a distance  of one ,koti   
yojanas above ,dhruva is ,maharloha 7the
 region of saints7 the  inhabitants of  
which live for a ,kalpa 7or a day of    
,brahm74 ,and at a  distance of two     
,koti yojanas above that is ,janaloka   
where reside the  pure-minded sons of   
,brahm1 ,sananda and others1 of whom ,i 
had described  to you before1 ,o        
,maitryeya4 ,and at a distance of eight 

,koti yojanas is  ,tapa-loka where      
reside the celestials named ,baibhrajas1
 unconsumable by  fire4 ,at six times   
the distance from ,tapa-loka is situated
 ,satya-loka1  wherein the inhabitants  
do not know death and which is otherwise
 named  ,brahm-loka4 ,wherever earthly  
object exists which may be trodden by   
feet1 that makes up ,bhur-loka whose    
dimensions ,i have already described  to
 you4 ,the region that extends from the 
earth to the sun is called  ,bhur-loka1 
inhabited by the ,siddhas1 ,munis and   
others and which is  called the second  
sphere1 ,o foremost of sages4 ,the      
distance1 between the  ,sun and ,dhruva 
which extends over fourteen hundred     
thousands leagues1 is  called ,swar-loka
 by those who are conversant with the   
position of  planets4 ,these three      
spheres are called transitory1 ,o       
,maitreya and  three1 ,jana1 ,tapa and  
,satya1 are termed durable4 ,and        
,mahar-loka1 which  is situated between 
these two1 partakes of the nature of the

 both and  though it becomes devoid of  
all beings at the end of ,kalpa it is   
not  finally destroyed4 ,i have thus    
described to you1 ,o ,maitreya1 the     
seven  ,lokas1 and the seven ,ptlas     
constituting the extent of the whole    
world4    ,as the seed is covered by its
 rind so the world is girt on every side
  and above and below by the shell of   
the egg of ,brahm4 ,and this shell      
again1 ,o ,maitreya1 is encircled by    
water which extends over space equal  to
 ten times the earth4 ,and the waters   
again are encompassed on the  outer     
surface by fire4 ,and this fire is      
encompassed by the air1 and the  air by 
the sky1 the sky by the origin of the   
elements and that again by  the         
intellect1 ,o ,maitreya4 ,and each of   
these even extends ten times the        
breadth of one it encircles1 ,o         
,maitreya4 ,and the last is encircled by
  the ,chief-,principle4#bcf ,this      
supreme nature has no end and cannot be 
measured4 ,it is therefore called       

endless1 immeasurable and the cause of  
all existing things4 ,this ,prakriti1 ,o
 ,muni1 is the source of the endless    
universe and of thousand1 ten thousands 
and millions and thousands of  millions 
of mundane eggs4 ,as fire exists in     
wood1 oil exists in  sessamum1 so the   
self-conscious1 all-spreading and       
self-irraviating soul  exists in this   
,pradhna4 ,o thou of great intellect1   
this nature and soul  exist as          
dependants and are encompassed by the   
energy of ,vishnu1 which  is the soul of
 the universe4 ,o thou of great mind1   
this energy of ,vishnu  separates them  
at the time of dissolution and unites   
them at the time of  creation4 ,and this
 at the beginning of creation is the    
cause of this  agitation4 ,as the wind  
agitates the surface of water in a      
hundred  bubbles so this energy of      
,vishnu which is at one with the nature 
and  soul influences the universe4#bcg  
,as a tree1 containing root1 stem and   
branches1 originates from an original   

seed and produces other seeds1  from    
which grow other trees1 similar in kind 
to the first1 so from  ,pradhan         
germinate intellect and other rudiments 
of things--from them  grow grosser      
elements--from them ,asuras and others  
and who again are  followed by sons and 
sons of sons4 ,as the first tree is not 
spoiled when  another grows out of it so
 there is no waste of beings by the     
creation  of others4 ,as space1 time and
 the like are the cause of the tree so  
the  divine ,hari is the cause of the   
developments of the universe4 ,as all   
the  portions of the plant remaining in 
the seed of rice1 or the root1 the      
culm1 the leaf1 the short1 the stem1 the
 bud1 the fruit1 the milk1 the  grain1  
the chaff1 the ear1 grow up when they   
come in contact with those  things which
 help their growth 7earth and water71 so
 the celestials1 men  and other beings1 
remaining in the states to which they   
are destined in  consequence of their   
good or bad actions1 appear in their    

full growth by  virtue of the energy of 
,vishnu4 ,he is ,vishnu1 the great      
,brahm1 from  whom the creation of the  
universe has proceeded1 who is the      
world1 in  whom the world exists and in 
whom it will be dissolved4 ,he is       
,brahm1  the excellent abode1 the       
excellent state1 the essence of all that
 is  visible and invisible1 from whom   
proceeds1 the creation1 animate and     
inanimate4 ,he is the primary nature1   
manifestation of the universe1 in  whom 
all beings exist and in whom all beings 
will finally immerge4 ,he is  the       
performer of all devotional rites1 he is
 the sacrifice2 he is the  fruit that it
 confers and he is the tools by which it
 is celebrated4  ,there is no other     
thing but ,hari4    ,,section ,,viii4   
,parara said3--,i have described to you 
the system of the universe in  general3 
,i shall now describe the situations and
 dimensions of the sun  and other       
luminaries4    ,o foremost of ,munis1   
the chariot of the sun is nine thousand 

leagues in  length and the pole is of   
twice that size2 the axle is more than  
fifteen  millions and seven hundred     
thousand yojanas long1 on which a wheel 
is  placed with three naves1#bch five   
spokes and six peripheries4 ,it is      
undecaying and continues for the year   
and consequently all the cycles of  the 
time are placed herein4 ,the second axle
 of his chariot is forty five  thousand1
 five hundred leagues long4 ,o thou of  
great mind1 the two  halves of the yoke 
are respectively as long as two axles4  
,the short axle  and the short yoke are 
supported by pole star3 the end of the  
longer  axle to which is fixed the wheel
 is situate on ,manasa mountain4 ,the   
seven steeds which draw the sun's car   
are the metres of the ,vedas  ,gyatri1  
,vrihati1 ,ushnih1 ,jayati1 ,tristubh1  
,anustubh and ,pankti4    ,the city of  
,vsava is situated on the eastern side  
of the ,mnosottara  mountain1 on its    
southern side is the city of wealth1 on 
its western  side is the city of ,varuna

 and on the northern side is the city of
 ,soma4  ,i shall relate the names of   
those cities2 do thou hear them4 ,the   
city of  ,sakra is named ,vaswoksr1 that
 of ,yama is called ,samyamani2 that of 
,varuna is named ,mukhy and that of     
,soma ,vibhvari4    ,o ,maitreya1 the   
glorious sun moves speedily like a dart 
on his southern  course attended by the 
constellations of the ,zodiac2 ,he      
creates day and  night and is the divine
 path of the sages who have got over the
 worldly  afflictions4    ,o ,maitreya1 
while in one insular continent the sun  
shines in midday1 in  the opposite      
,dwipas it will be midnight2 rising and 
setting thus take  place at all seasons 
and are always opposed in the different 
cardinal  and intermediate points of    
horizon4 ,wherever the sun is visible he
 is  said to rise there and wherever he 
disappears from view he is said to be   
set4 ,in sooth1 their is neither rising 
nor setting of the sun2 for he  always  
exists2 the appearance and disappearance

 of the sun are merely  called rising   
and setting4    ,when the sun is in the 
cities of ,sakra and others1 the three  
cities and  two intermediate points are 
illuminated2 and when he is in an       
intermediate point he extends light to  
the two cities and three  intermediate  
points4 ,from the time of his rising    
till midday the rays of  the sun        
gradually increase2 and from then he    
moves towards setting with  his         
diminishing rays4 ,by the rising and the
 setting of the sun the east  and west  
quarters are ascertained4 ,as far as the
 sun shines in front so  far he shines  
behind1 and thus on both the sides      
illuminating all the  places except the 
court of ,brahm which is situate on the 
summit of  ,meru--the mountain of the   
celestials4 ,when the rays of the sun   
reach the  court of ,brahm they are     
repelled and driven back by the radiance
 which  prevails there4 ,consequently   
there is the alternation of day and     
night  in northern quarter in as much as

 all the insular continents are         
situated on the north of ,meru4    ,the 
radiance of the sun1 after its setting1 
is deposited in fire and  hence fire is 
visible even at a greater distance in   
night4 ,during day  the rays of fire    
enter into the sun by virtue of which   
the sun becomes  more brilliant4        
,elemental light and heat1 proceeding   
respectively from  the sun and fire and 
mixing with each other1 prevail in      
diverse degrees  both by day and night4 
,when the sun prevails either in the    
northern or  southern hemisphere day or 
night goes into waters according as they
 are  attacked by darkness or light2 it 
is for this reason that waters appear   
dark by day because night is within them
 and white by night because when  the   
sun is set the light of the day enters  
therein4    ,when the sun goes to       
,pushkara ,dwipa1 a thirtieth part of   
the  circumference of the globe1 his    
course is equal in time to one          
,muhurtta2  and whirling round like the 

circumference of the wheel of a potter  
he  alternately spreads day and night on
 the surface of the earth4 ,at the      
beginning of his northern course the sun
 passes to ,capricornus1 thence  to     
,aquarias1 thence to ,pisces1           
successively passing from one sign of   
the  ,zodiac to another4 ,after he has  
gone through them the sun gets at the   
vernal equinox when he makes the day and
 night of equal duration4 ,from  then   
the length of the night decreases and   
the day grows longer until  the sun     
reaches the end of ,gemini when he      
follows a different course and  entering
 ,cancer begins his declension to the   
south4 ,the sun moves  quickly on his   
southern course like the circumference  
of a potter's  wheel revolving          
respectively4 ,he glides along his      
course with the  velocity of the wind   
and traverses a great distance in a     
short time4 ,in  twelve ,muhurttas it   
goes through thirteen lunar asterisms   
and a half  during the day1 and during  

the night1 it goes through the same     
distance  only in eighteen ,muhurttas4  
,as the centre of the potter's wheel    
revolves  more slowly than the          
circumference so the sun in his northern
 course  revolves with less rapidity and
 passes over a less space of the earth  
in  a longer time1 until at the end of  
his northern route the day is again     
eighteen ,muhurttas long and the night  
twelve the sun passing through  them by 
day and night respectively in those     
periods4 ,as the lump of the  clay on   
the centre of the potter's wheel        
revolves most slowly1 so the  polar     
star1 which is the centre of the        
,zodiacal wheel1 moves very slowly  and 
always remains in the centre like the   
clay4 ,the relative length of  the day  
or night is dependant upon the greater  
or less motion with which  the sun      
revolves through the degrees between the
 two points of horizon4  ,during the    
midday when his diurnal course is       
quickest his nocturnal is  slowest and  

when he moves quickly by night he moves 
slowly by day4 ,the  length of his      
journey in both the cases is the same2  
for during the day  and night he travels
 through all the signs of the ,zodiac or
 six by night  and six by day4 ,the     
length and shortness of the day are     
measured by the  extent of the signs2   
and the duration of day and night is    
measured by  the period which the sun   
takes to pass through them4 ,when he    
declines  towards the north the sun     
moves quickest by night and slowest by  
day and  when he declines towards the   
south the case is thoroughly the        
reverse4    ,the night is called ,ush   
and the day is called ,vyushta and the  
intervening time between them is called 
,sandhy4 ,when the dreadful  ,sandhya   
sets in1 the awful ,rkshasas named      
,mandehas attempt to devour  the sun4 ,o
 ,maitreya1 the ,patriarch ,brahm       
imprecated this curse upon  them that   
they should perish by day and revive at 
other times4 ,for this  reason a fierce 

contest takes place daily between them  
and the sun4 ,at  this time1 ,o great   
,muni1 the pious ,brahmins scatter water
 purified by  the mystical ,omkra and   
consecrated by the ,gayatri#bci and by  
means of  this water as by a            
thunder-bolt the dreadful ,rkshasas are 
destroyed4  ,while during the course of 
morning rites the first oblation is     
offered  with solemn invocations1 the   
sun1 having thousand rays1 appears with 
unclouded splendour4 ,omkra is the      
glorious ,vishnu1 the essence of the    
three ,vedas1 the lord of speech2 and by
 its mention the ,rkshasas are  slain4  
,the sun is a principal portion of      
,vishnu and light is his  immutable     
essence1 the manifestation of which is  
made by the mystic  syllable ,om4       
,light1 spread by the utterance of      
,omkra1 becomes radiant  and burns up   
completely the ,rkshasas denominated as 
,mandebas4 ,therefore  one should not be
 dilatory in the performance of ,sandhy 
sacrifice2 for  he1 who neglects it1 is 

guilty of the murder of the sun4 ,being 
thus  protected by the ,brahmanas called
 ,blakhilyas the sun proceeds to        
protect the world4    ,fifteen ,nimeshas
 7twinkling of the eye7 make a ,kshth2  
thirty ,kshths  make one ,kal2 thirty   
,kals a ,muhurtta and thirty ,muhurttas 
a day and  night2 the divisions of the  
day become longer or shorter in the way 
explained before4 ,but as regards       
increase or decrease ,sandhy is always  
the same for it is only one ,muhurtta4  
,from the time when half of the  sun's  
orb is visible to the expiration of     
three ,muhurttas the interval  is called
 ,prtar 7morning7 forming a fifth       
portion of the day4 ,the next  portion  
or three ,muhurttas from morning is     
called ,sangava 7forenoon72  the three  
next ,muhurttas make the midday2 the    
three next ,muhurttas  constitute the   
afternoon2 the three next ,muhurttas    
make the evening2 and  thus the fifteen 
,muhurttas of the day are divided into  
five portions of  three each4 ,but the  

day comprises fifteen ,muhurttas only at
 the  ,equinoxes and increases and      
diminishes in number as the sun declines
  towards the north or the south1 when  
the day encroaches upon the night  and  
the night upon the day4 ,the equinoxes  
take place during the spring  and autumn
 when the sun enters the signs of ,aries
 and ,libra4 ,when the  sun enters      
,capricorn his progress towards the     
north begins and when he  enters ,cancer
 his progress towards the south         
commences4 ,fifteen days of  thirty     
,muharttas each are called a ,paksha    
7fortnight72 two fortnights  make one   
month and two months a solar season and 
three seasons make one  ,ayana 7a       
northern or southern declination7 and   
two ,ayanas make one year4  ,years are  
made up of four kinds of months#bdj and 
five years make one  ,yuga or cycle4    
,the years are respectively called      
,samvatsara1  ,parivatsara1 ,idvatsara1 
,anuvatsara and ,vatsara4 ,this is the  
time called  a ,yuga4    ,the mountain  

that is situate in the north of         
,bhratvarsa is called  ,sringavn for its
 having three principal horns or peaks1 
one to the  north1 one to the south and 
one in the centre4 ,the last is called  
equinoctial for the sun goes there in   
the middle of the two seasons of  spring
 and autumn1 arriving at the            
equinoctical points in the first        
degrees of ,aries and ,libra and making 
day and night of equal duration of      
fifteen ,muhurttas each4 ,when the sun  
is in the first degree of ,kirtik  and  
the moon in the fourth of ,visakh or    
when the sun is in the third  degree of 
,visakh and the moon is in the head of  
,kirtik that  equinoctial season is holy
 and is called the ,mahvishubha4 ,at    
this time  devout persons should make   
offering to the celestials and the manes
 and  gifts to the ,brahmans1 for such  
gifts produce happiness4 ,liberality at 
the equinoxes is always fruitful to the 
donor1 and day and night  seconds1      
minutes and hours1 intercalary months1  

the day at full moon  7,paurnamsi72 the 
day of conjunction1 when the moon rises 
invisible1 the  day when it is first    
seen1 the day when it first disappears1 
the day  when the moon is quite round   
and the day when one digit is deficient 
are  the seasons when gifts prove       
meritorious4    ,the sun declines       
towards the north in the months of      
,tapas1 ,tapasya1  ,madhu1 ,mdhava1     
,sukra and ,suchi and declines towards  
the south in the  months of ,nabhas1    
,nabhashya1 ,isha2 ,urja1 ,sahas1       
,sahasya4    ,there live four devout    
protectors of the world on the mount    
,lokloka of  which ,i had mentioned to  
you formerly4 ,these are severally named
  ,sudhman1 ,sankhapd--the two sons of  
,kardama1 ,hiranyaroman and ,ketumat4   
,these four protectors of the world live
 around the mountain ,lokloka4  ,they   
are devoid of malice1 haughtiness1 are  
active and have not taken to  wives4    
,on the north of ,agastya1 and south of 
,ajabithi 7the line of the ,goat7  and  

outside the ,vaiswnarapath is situate   
the road of the ,pitris4 ,there  live   
the great ,rishis who offer oblations to
 the fire4 ,they read those  portions of
 the ,vedas which contain injunctions   
for the multiplication  of the progeny4 
,they perform the duties of ministrant  
priests and at the  end of yugas they   
make new rules of conduct and           
re-establish the  interrupted ritual of 
the ,vedas4 ,and after their death they 
proceed by  the southern course4        
,mutually descending from each other in 
successive  births1 progenitor coming   
from descendant and descendant from     
progenitor1 they repeatedly appear in   
different houses and races along  with  
their prosterity1 austere practices and 
established rites1 residing  to the     
south of the solar orb as long as the   
moon and stars endure4    ,the path of  
the celestials is situate on the north  
of the solar sphere  of the ,ngavithi   
and south of the seven ,rishis4 ,there  
reside the ,siddhas  of subdued senses1 

continent and pure1 not desirous of     
having offspring  and consequently      
victorious over death4 ,eighty-eight    
thousand of these  continent ascetics   
live in the regions north of the ,sun   
till the time of  dissolution4 ,they are
 freed from covetousness and            
concupiscence1 love  and hatred and are 
not engaged in the work of procreation4 
,they always  detect the deficiency of  
the properties of elementary matter and 
being  freed from these desires they do 
not meet with any obstacle in the way   
of asceticism4 ,for these reasons they  
are highly pure and have attained  to   
immortality4 ,by immortality is meant   
existence to the end of the  ,kalpa3    
living as long as three regions exist is
 exemption from death4  ,the            
consequences of the acts of impiety or  
piety such as ,brahmanicide  and        
,aswamedha last until the end of a      
,kalpa when all within the interval     
between ,dhruva and the earth is        
destroyed4 ,the region between the seven

  ,rishis and ,dhruva1 the third region 
of the sky is the excellent  celestial  
path of ,vishnu and is the splendid     
abode1 ,o twice-borne one1  of the      
ascetics1 who have controlled their     
senses and are freed from  sins and in  
whom virtue and vice are annihilated4   
,those in whom virtue  and vice are     
annihilated and who are freed from the  
consequences of  piety or iniquity go to
 this excellent place of ,vishnu where  
they never  suffer sorrow4 ,there live  
,dharma1 ,dhruva and other spectators of
 the  world radiant with the superhuman 
faculties of ,vishnu obtained by        
virtue1 of religious meditation4 ,with  
this excellent place of ,vishnu1 ,o     
,maitreya1 are interwoven all that is   
and all that ever shall be1 animate  or 
inanimate4 ,the seat of ,vishnu is being
 meditated upon by the wisdom  of ,yogis
 at one with supreme light as the       
radiant eye of heaven4 ,in this  portion
 the splendid ,dhruva is stationed as   
the pivot of atmosphere4 ,on  ,dhruva   

are placed the seven great planets and  
on them depend the clouds4  ,o great    
,muni1 from clouds1 proceed the rains2  
from them the water which  is the       
nutriment and delight of all the        
celestials and the rest4 ,the           
celestials who receive oblations1 being 
pleased by burnt offerings1  cause the  
rain to fall for the support of created 
beings4 ,this holy seat  of ,vishnu is  
the stay of the three worlds as it is   
the source of the  rain4    ,from this  
region1 ,o ,brahman1 proceeds the river 
,ganges1 that removes ail  sins1        
embrowned with the unguents of the      
nymphs of heaven4 ,she issues  from the 
nail of the great toe of ,vishnu's left 
foot4    ,dhruva1 with devotion1 holds  
her on his crown day and night4 ,and    
thence  the seven ,rishis practise their
 devout austerities in her water        
wreathing their braided locks with her  
waves4 ,the orb of the moon1  surrounded
 by her accumulated current1 increased  
in lustre by her  contact4 ,having      

issued from the moon she falls on the   
mount ,sumeru and  thence to purify the 
world1 flows to the four quarters of the
 earth4  ,sit1 ,alakanand1 ,chakshu and 
,bhadr are only the four divisions of   
one  river and are named so after the   
regions towards which it proceeds4      
,alakanand1 which flows towards the     
south1 was borne delightedly on his     
head by ,mahdeva for more than a hundred
 years4 ,and having issued from  the    
braided locks of ,sambhu and washed the 
sins of the sinful sons of  ,sagara it  
raised them to heaven4 ,o ,maitreya1 the
 iniquities of any man1  who bathes in  
this river1 are instantly removed and   
they obtain  unprecedented virtue4 ,and 
its water1 if offered reverentially for 
three  years by the sons to their manes1
 gives them rare gratification4 ,having 
worshipped the excellent ,purusha1 the  
lord of sacrifices1 with  sacrifices in 
this river1 many1 born in the race of   
twice-born ones1  obtain whatever they  
desire either here or in heaven4        

,saints1 who are  purified by bathing in
 the waters of this river1 and whose    
minds are  devoted to ,kesava1 obtain   
final liberation4 ,the sacred river1    
when heard  of1 desired1 seen1 touched1 
bathed in1 or hymned1 day by day        
purifies  all beings4 ,and those who    
living even at a distance of hundred    
yojanas  exclaim ,gang and ,gang are    
relieved of the sins committed during   
the  three previous existences4 ,the    
place from which this river has issued  
for the purification of the three       
,worlds1 is the third division of the   
celestial region--the seat of ,vishnu4  
,,section ,,ix4    ,parara said3--,the  
form of the glorious ,hari containing   
the  constellations1 in the shape of a  
porpoise in the tail of which is        
attached ,dhruva1 is seen in heaven4 ,as
 ,dhruva revolves1 it makes the  moon1  
the sun and stars to revolve also1 and  
all the planets follow in  its circular 
path2 for the sun1 moon and all the     
luminaries are in sooth  tied to the    

polar star by aerial cords4 ,the        
porpoise figure of the  celestial       
sphere1 which has been described by me  
to you1 is upheld by  ,nryana1 who      
himself1 the source of all radiance1 is 
seated in its  heart4 ,and having       
worshipped the lord of people1 ,dhruva1 
the son of  ,uttnpda shines in the tail 
of the steller porpoise4 ,janrddana1 the
  lord of all1 is the supporter of this 
porpoise-shaped sphere--and this  sphere
 is the supporter of ,dhruva2 and by    
,dhruva the sun is upheld4 ,o  ,brahman1
 ,i shall describe how this earth is    
upheld by the sun2 do thou  listen to it
 attentively4    ,during eight months of
 the year the sun attracts the waters of
 the  earth1 and during the remaining   
four months he pours them upon the      
earth3 from rain grows corn and by corn 
the whole world is upheld4 ,the  sun    
absorbs the moisture of the earth by    
means of his scorching rays and         
nourishes the moon thereby4 ,and the    
moon through tubes of air  distributes  

them to the clouds which are made of    
smoke1 fire and wind4  ,the clouds are  
called ,abhras because their contents   
are not dispersed4  ,the waters in the  
clouds1 being driven by the wind1 and   
freed from  impurities by the sweetening
 process of the time1 descend 7upon     
earth71  ,o ,maitreya4 ,the glorious    
sun1 ,o ,maitreya1 exhales moisture from
 four  sources1 namely--seas1 rivers1   
the earth and the living creatures4 ,he 
immediately pours down on earth1 without
 turning it into cloud1 the  water that 
he absorbs from ,gang of the skies1 and 
people who are  touched by this water   
are freed from all iniquities and are   
not  constrained to see hell4 ,this is  
called celestial ablution4 ,when the sun
  comes in view and the water comes down
 from the sky without cloud then  the   
waters of the ,gang in the skies are    
sprinkled by the rays of the  sun4 ,and 
the water that falls from the sky when  
the sun is in the  mansion of ,kirtik   
and the other asterisms counted by odd  

numbers1 the  water of the ,gang is     
scattered by the elephants of the       
spheres4 ,the  water1 that falls from   
the bright and cloudless sky when the   
sun is in  the mansion of ,rohini and   
other even asterisms1 is distributed by 
his  own beams4 ,o twice-born one1 both 
the waters are holy and they wash away  
the sins of the people3 it is the water 
of the ,gang in the skies and is  termed
 celestial ablution4    ,the water that 
the clouds distribute upon earth is in  
fact the ambrosia  of living beings1 for
 it sustains the plants which are the   
support of  their existence4 ,by this   
water all vegetables grow and are       
matured and  become the means of        
bringing about the well being of        
mankind1 seen and  unseen4 ,those men1  
who have got holy scriptures as their   
eyes1 perform  sacrifices with them and 
give gratification to the celestials4   
,in this  wise all sacrifices1 all      
celestials1 ,brhmanas and other castes1 
all  infernal creatures1 all animals and

 the whole world are supported by the   
rains which produce food4 ,o great      
,muni1 this rain1 which is the source   
of manifold blessings1 proceeds from the
 sun4 ,and the sun1 ,o foremost of      
,munis1 is upheld by ,dhruva1 which is  
again supported by the  porpoise-shaped 
sphere which is at one with ,nryana2 for
 the  ever-existing glorious ,nryana1   
the supporter of the universe and the   
primary deity1 is seated in the heart of
 the porpoise-shaped steller  sphere4   
,,section ,x4    ,parara said3--,between
 the extreme northern and southern      
points the sun  has to travel in a year 
one hundred and eighty degrees1         
ascending and  descending4 ,his car is  
guided by divine ,adityas1 ,rishis1     
,gandharvas1  ,apsars1 ,yakshas1        
serpents1 and ,rkshasas4 ,the ,aditya   
,dhatri1 the sage  ,pulastya1 the       
,gandharva ,tumburu1 the nymph          
,kratusthal1 the ,yaksha  ,rathakrit1   
the serpent ,vsuki and the ,rkshasas    
,heti1 live in the sun's  car as its    

seven guardians1 in the month of ,madhu 
or ,chaitra4 ,in the  month of ,vaiskha 
or ,mdhava the seven are ,aryamat1      
,pulaha1 ,nreda1  ,punjiksthali         
,rathaujas1 ,kachanira and ,praheti4 ,in
 the month of ,suchi or  ,jaistha they  
are ,mitra1 ,atri1 ,hh ,men1            
,rathaswana1 ,takshaka1 and             
,paurusheya4 ,in the month of ,sukra or 
,ashdha they are ,varuna1 ,vasishtha1   
,huhu1 ,sahajany1 ,rathachitra1 ,nga and
 ,budha4 ,in the month of ,nabhas or    
,srvana they are ,indra1 ,angiras1      
,viswvasu1 ,pramloch1 ,srotas and       
,elapatra4 ,in the month of ,bhdrapada  
they are ,vivaswat1 ,bhrigu1  ,ugrasena1
 ,anumlocha1 ,apurana1 ,sankhapla and   
,vyghra4 ,in the month of  ,aswin they  
are ,pushan1 ,gautama1 ,suruchi1        
,ghritachi1 ,sushena1 ,dhananjaya  and  
,vta4 ,in the month of ,krtik they are  
,parjanya1 ,bharadwja1  7another7       
,viswvasu1 ,viswchi1 ,senajit1 ,airvata 
and ,chpa4 ,in  ,agrahyana or           
,mrgasirsha they are ,ansu1 ,kasyapa1   

,chitrasena1 ,urvasi  ,tarkshya1        
,mahapadma and ,vidyut4 ,in the month of
 ,pausha1 ,bhaga1 ,kratu1  ,urnayu1     
,purvachitti1 ,arishtanemi1 ,karkotaka1 
and ,sphurja are the seven  who live in 
the sun's orbit and distribute light    
throughout the  universe4 ,in the month 
of ,mgha the seven are1 ,twashtri1      
,jmadagni1  ,dhritarshtra1 ,tillattam1  
,ritajit1 ,kambala1 and ,brahmpeta4 ,in 
the  month of ,phlghuna those living in 
the sun are ,vishnu1 ,visvamitra1       
,suryaverchchas1 ,rambh1 ,satyajit1     
,aswatara and ,yajnpeta4    ,in this    
wise1 ,o ,maitreya1 a group of seven    
celestial beings supported by  the      
energy of ,vishnu lives1 during the     
several months1 in the orb of the  sun4 
,the sage chants his glory1 the         
,gandharva sings and the nymph dances   
before him2 the night-rangers attend    
upon his steps2 the serpent  harnesses  
his horses and the ,yaksha trims the    
reins and the ,blakhilyas  surround his 
chariot4 ,o foremost of ,munis1 these   

seven groups1 residing  in the suns1 orb
 at their respective seasons1 become the
 instrumentals  in the distribution of  
cold1 heat and rain4    ,,section ,,xi4 
,maitreya said3--,i have heard as       
described by you1 ,o holy preceptor1 the
  seven groups of beings who are present
 in the sun's orb and are the  agents in
 the distribution of heat and cold4 ,you
 have also described the  individual    
functions of the ,gandharvas1 serpents1 
,rkshasas1 sages1  ,blakhilyas ,apswars 
and ,yakshas who1 supported by the      
energy of ,vishnu1  remain as guardians 
in the sun's car but you have not       
described the  function of the sun      
himself4 ,if the seven beings stationed 
in the sun's  ear are the agents in the 
distribution of heat1 cold and rain1 how
 can  it also be true1 as mentioned by  
you before1 that rain proceeds from the 
sun8 ,if the act of the collective seven
 be same then why the people say  that  
the sun rises1 reaches the meridian or  
sets8    ,parara said3--,o ,maitreya1   

hear what you have asked ,the sun1      
though at  one with seven beings in his 
orbit1 is separate from them being their
  head4 ,the whole and great energy of  
,vishnu1 which is called the three      
,vedas1--,rich ,yajush and ,sman        
lightens the whole universe and destroys
  its iniquity4 ,this energy exists as  
,vishnu for the preservation of the     
universe and abiding as the three ,vedas
 within the sun4 ,and wherever in  every
 month the sun exists there is the      
,vishnu-energy composed of the  three   
,vedas4 ,the ,richas shine in the       
morning1 the hymns of ,yajush at  noon  
and ,vrihadrathantara and other portions
 of the ,sman in the  afternoon4 ,this  
threefold manifestation of ,vishnu      
designated under the  three ,vedas is   
the energy of ,vishnu that ,influences  
the divine positions  of the sun4       
,the energy of ,vishnu docs not exist   
only in the rob of the sun but is  also 
manifest in ,brahm1 ,vishnu and ,kudra4 
,at the time of creation it is  ,brahm  

consisting of the ,rig-veda in the work 
of preservation it is  ,vishnu composed 
of the ,yajur-,veda2--and in the work of
 destruction it is  ,rudra formed of the
 ,sma-,veda1 the utterance of which is  
therefore  inauspicious4    ,in this way
 the energy of ,vishnu composed of the  
three ,vedas exists in  the sun         
encircled by the seven beings4 ,and the 
glorious sun becomes  radiant by that   
energy of ,vishnu and destroys the      
entire darkness of the  universe4 ,the  
sages chant his glories1 the ,gandharvas
 sing and the  nymphs dance before him2 
the ,rkshasas follow his steps1 the     
serpents  harness his steeds and the    
,yakshas trim his reins and the         
,blakhilyas  are seated around him4 ,the
 seven beings in the sun's orb rise and 
set  every month1 but ,vishnu1 in the   
shape of his energy1 never rises nor    
sets and is at once the sevenfold sun   
and distinct from it4 ,as a man1        
nearing a mirror kept on a stand1       
observe in it his own image so the      

energy of ,vishnu is never disjoined but
 remains month by month in the  sun     
which he there placed4    ,the sovereign
 sun gratifying the manes1 gods and men1
 revolves being the  instrument of day  
and night4 ,the moon is cherished by the
 ,sushumna ray  of the sun4 ,and in the 
dark fortnight of the month the ambrosia
 of its  substance is drunk by the      
celestials4 ,and at the last day of the 
half  month the two remaining digits are
 drunk by the manes2 then the           
celestials and the progenitors are      
nourished by the sun4 ,the moisture     
which the sun attracts from the earth he
 again distributes for the  nourishment 
of animals and plants and thus the sun  
is the source of  subsistance to every  
living being--gods1 manes1 mankind and  
the rest4 ,the  sun gratifies the       
celestials for a fortnight1 the         
progenitors once a  month1 and men and  
other animals every day4    ,,section   
,,xii4    ,parara said--,the car of the 
moon has three wheels and is drawn by   

ten  steeds white as the ,jasmine--five 
on the right half and five on the left4 
,the asterisms upheld by ,dhruva move   
before the sun4 ,and the cords that     
fasten the moon are tightened or relaxed
 in the same manner like those  of the  
sun4 ,o foremost of ,munis1 like the    
steeds of the sun1 the horses  of the   
moon1 sprung from the waters1 drag its  
car for a whole ,kalpa4 ,o  ,maitreya1  
when the moon is reduced1 having its    
rays drunk up by the  celestials1 to a  
single ,kal1 the radiant sun supplied it
 with a single  ray4 ,and as the moon is
 gradually exhausted by the celestials  
it is  replenished in the same way every
 day with his rays by the sun1 the      
plunderer of waters4 ,thus1 ,o          
,maitreya1 when in the half month the   
ambrosia is deposited in the moon1 the  
celestials drink it for it  constitutes 
their food1 ,thirty-six thousand three  
hundred and thirty  three divinities    
drink the ambrosia of the moon4 ,when   
two kals remain  the moon enters the    

orbit of the sun and lives in the ray   
called ,am and  the period is           
accordingly called ,amavasy4 ,during    
this period the moon  is first immersed 
for a day and night in the water2 thence
 it enters the  branches and shoots of  
the trees and thence it proceeds to the 
sun4  ,hence any person1 who cuts off a 
branch or casts down a leaf when the    
moon is in the trees is guilty of the   
crime consequent upon the  destruction  
of a ,brhmin4 ,when the remainder of the
 moon contains but a  fifteenth portion 
the manes near it in the afternoon and  
drink the last  but sacred ,kal which is
 composed of ambrosia and contained in  
the two  digits4 ,the nectar that comes 
from the rays of the moon on the day of 
conjunction is drunk by the             
progenitors--and they remain satisfied  
thereby for a month4 ,the progenitors   
are divided into three                  
classes3--,saumyas1 ,varhishadas1 and   
,agnishwtta4 ,in this wise1 the moon1   
with its cooling rays1 nourishes the    

celestials in the light fortnight  and  
,pitris in the dark fortnight4 ,it      
nourishes the plants with its cool      
nectary aqueous atoms4 ,and through the 
development of those plants it  sustains
 men1 animals and insects and satisfies 
them with its radiance4    ,the chariot 
of ,budha1 the son of the moon1 is made 
of the wind and fire  and is drawn by   
eight bay horses gifted with the        
velocity of the wind4  ,the huge car of 
,sukra 7,venus7 is carried by           
earth-borne horses1 equipped  with a    
protecting fender and a floor1 armed    
with arrows and adorned with  a pennon4 
,the magnificent car of ,bhauma 7,mars7 
is made of gold1 of an  octagonal shape1
 drawn by eight steeds of a ruby red    
originated from  fire4 ,vrihaspati      
7,jupiter7 in a golden car drawn by     
eight pale-coloured  steeds1 travels1 at
 the end of the year1 from one sign to  
another4 ,the  slow-paced ,sani         
7,saturn7 travels in a car drawn by     
piebald horses4 ,o  ,maitreya1 the      

chariot of ,rhu are drawn by eight black
 horses1 which  once harnessed are      
attached to it for ever4 ,at the time of
 lunar and  solar eclipses the ,rhu     
travels from the sun to the moon and    
comes back  again from the moon to the  
sun4 ,the car of ,ketu is is drawn by   
eight  horses having fleetness of the   
wind and of the dusky red colour of lac 
or of the smoke of burning straw4    ,i 
have thus described to you1 ,o          
,maitreya1 the chariots of the nine     
planets all of which are fastened to    
,dhruva by aerial cords4 ,to ,dhruva    
are attached the orbs of all the        
planets1 asterisms and stars4 ,and they 
all move in their respective orbits     
being kept in their places by their     
respective cords of air4 ,as many are   
the stars so many are the aerial  cords 
by which they are fastened to ,dhruva4  
,as they turn round they  cause the     
pole-star to revolve4 ,as the oilman    
goes round the spindle and  makes it    
revolve1 so the planets revolve         

suspended by the aerial cords  which are
 also whirling round a centre4 ,the air 
is called ,pravha  because it bears     
along the planets like a disc of fire   
driven by the  aerial wheel4    ,i have 
related to you1 ,o foremost of ,munis1  
that ,dhruva is fitted to the  tail of  
the celestial porpoise3 ,i shall now    
describe in detail the  constituent     
parts2 hear them as they are of great   
efficacy4 ,people are  freed from the   
sins committed by them during the day   
when they behold  the celestial porpoise
 in the hight4 ,and those who behold it 
live as  many years as there are stars  
in it1 in the sky or even more4         
,uttnpada  is the upper jaw and         
sacrifice the lower jaw of that         
celestial porpoise4  ,dhruva is situated
 on its brow and ,nryana in its heart4  
,the ,aswinis  are its two fore-feet and
 ,varuna and ,aryamat are its two hinder
 legs4  ,samvatsara is its sexual organ 
and ,mitra is its organ of execretion4  
,agni1 ,mahendra1 ,kasyapa and ,dhurva  

are successively placed in its tail2    
which four stars in this constellation  
never set4    ,i have thus related to   
you the situation of the earth and the  
stars4 ,i  had already described to you 
the ,varshas and rivers and the animals 
living there4 ,i shall again describe   
them in short3 hear them4    ,from the  
waters which constitute the person of   
,vishnu originated the  lotus-shaped    
earth with its seas and mountains4 ,the 
stars are ,vishnu1  the words are       
,vishnu3 forests1 mountains1 regions1   
streams1 seas are  ,vishnu--all that is1
 all that shall be--all that is not are 
,vishnu4 ,the  glorious ,vishnu is      
identical with knowledge4 ,he has got   
endless forms  but is not a substance4  
,all the mountains1 oceans and the      
various  divisions of the earth you must
 consider to be the illusions of the    
apprehension4 ,when knowledge is pure1  
real1 universal1 independent of         
actions1 freed from defect then the     
varieties of substance1 which are  the  

fruits of the tree of desire1 cease to  
exist in matter4 ,what is  substance8   
,what thing is that which has got no    
beginning1 no middle and  no end8 ,and  
which is of one uniform nature8 ,how can
 that object be  called real which is   
subject to change and which reassumes no
 more its  original character8 ,the     
earth is seen as a jar2 the jar is      
divided into  two halves which are again
 broken into pieces3 they again become  
dust  and the dust is again reduced into
 atoms4 ,is this reality8 ,and although 
it is considered so by man it is because
 his self-knowledge is  obstructed by   
his own acts4 ,therefore1 ,o ,brahman1  
there is nothing  anywhere1 or anything 
real at any time save discriminative    
knowledge4 ,on  account of the diversity
 of their actions1 people1 having       
diverse  temperaments1 consider that one
 knowledge as manifold4 ,knowledge      
perfect  and pure1 freed from pains and 
renouncing attachments towards all these
  which cause affliction--knowledge1    

single and eternal is the supreme       
,vsudeva1 besides whom there is nothing4
 ,i have thus communicated to you  the  
truth--the knowledge which is truth2 and
 all that differs from it is  false4    
,that which is seen by the knowledge is 
but illusion of a temporal  and worldly 
nature4 ,i have also described to you   
the sacrifice1 the  victim1 the fire1   
the priests1 the acid1 juce1 the        
celestials1 the  desire for heaven1 the 
path followed by acts of devotion and   
the worlds  that are their outcome4 ,in 
this universe which ,i have described to
 you  only those people travel who are  
subject to the influence of actions4    
,but he1 who knows ,vasudeva to be      
eternal1 immutable1 and of one          
unchanging1 universal form1 should so   
perform them that he may enter  into the
 deity4    ,,section ,,xiii4            
,maitreya said3--,o respected ,sir1 all 
that ,i ask of you1 has been  perfectly 
related by you1 namely the situation of 
the earth1 seas1  mountains1 rivers1 and

 planets1 the system of the three worlds
 of which  ,vishnu is the support2 you  
have also related that the holy         
knowledge is  pre-eminent4 ,you said    
that you would relate the story of      
,bharata1 the  lord of the earth3 it    
becomes you now to relate that4         
,bharata1 the  protector of the earth1  
lived at the holy pilgrimage of ,slagrm4
 ,and he  was engaged in devotion with  
his mind ever attached to ,vsudeva4     
,living  at a sacred place he was always
 devoted to ,hari3 ,why then he failed  
to  obtain final liberation1 ,o         
twice-born one8 ,and why was he born    
again as  a ,brahmin1 ,o foremost of    
,munis8 ,it becomes you to relate this4 
,parara said3--,the illustrious lord of 
the earth1 ,o ,maitreya1 lived for  a   
long time at ,slagrm having his mind    
wholly devoted to the glorious  ,god4   
,and having been considered1 on account 
of his kindness and other  virtues1 the 
foremost of the virtuous1 he secured in 
the highest degree1  the entire control 

over his mind4 ,the ,raja was ever      
repeating the names  ,yajnesa1 ,achyuta1
 ,govinda1 ,mdhava1 ,ananta1 ,keshava1  
,krishna1 ,vishnu1  ,hrishikesa4 ,and   
nothing else than this did he utter even
 in his dreams3  nor did he meditate    
upon anything1 but those names and their
  significance4 ,he accepted fuel1      
flowers and holy grass for the worship  
of the deity and did he celebrate no    
other religious observance being        
entirely given to disinterested abstract
 devotion4    ,one day he went to the   
river ,mahnadi for the purpose of       
ablution4 ,and  having bathed there he  
engaged in after ceremonies4 ,whilst    
thus engaged  there came to the same    
spot a doe big with young who had come  
out of the  forest to drink of the      
stream4 ,whilst the doe was drinking    
there was  audible a dreadful uproar of 
a lion capable of striking terror into  
all  creatures4 ,thereupon1 the doe1    
greatly terrified1 jumped out of the    
water on the banks2 on account of this  

great leap her fawn was suddenly        
brought forth and fell into the river4  
,and beholding it carried away by  the  
stream the king suddenly caught hold of 
the young one and saved it  from being  
drowned4 ,the injury which the doe had  
received on account of  the violent     
exertion proved fatal4 ,she lay down and
 died4 ,having  observed this the royal 
ascetic took the fawn in his arms and   
came back  to the hermitage4 ,there he  
fed it and nursed it every day3 and     
under his  fostering care it throve and 
grew up4 ,it frolicked about the        
hermitage  and grazed upon the grass in 
its neighbourhood4 ,and sometimes afraid
 of  a tiger it used to come to the     
ascetic4 ,in this wise the young one    
sometimes wandered far away in the      
morning and came back to the  hermitage 
in the evening and frolicked in the     
leafy bower of ,bharata4    ,his mind1  
,o twice-born one1 was thus attached to 
that animal1 playing  either in the     
neighbourhood or at some distance and he

 was unable to  think of anything else4 
,and the king1 although he had severed  
all bonds  of attachments towards his   
friends1 his kingdom1 his son and wife1 
grew  inordinately attached to this     
fawn4 ,when absent for an unusually long
  time he would think that it had been  
carried away by wolves1 devoured by  a  
tiger or slain by a lion4 ,he used to   
cry out1--',the earth is embrowned  with
 the prints of its hoofs4 ,what has     
become of the fawn that was born  for my
 delight8 ,how happy ,i should become if
 he had come back from the  forest4 ,i  
felt his budding antlers rubbing against
 my arm4 ,these tufts1  of sacred grass1
 the heads of which have been nibbed by 
his new teeth1  look like pious lads    
chanting the ,shama-,veda4'    ,whenever
 this fawn used to absent itself for a  
long time from the  hermitage the       
ascetic would think thus4 ,and he was   
delighted and his  countenance grew     
animated whenever it neared him4 ,his   
mind being thus  engrossed by the fawn  

his abstraction was interrupted although
 he had  renounced family1 wealth and   
kingdom4 ,his mind became unsettled with
 the  wanderings of the fawn4 ,whenever 
it wandered away to a great distance    
the king's mind followed it and when it 
was silent his mind became  settled4    
,thus in the course of time the king    
became subject to its  influences and   
was watched by the deer with tearful    
eyes like a son  mourning for the       
father4 ,and the king1 when he died1 saw
 the young fawn  only before him2 and   
having his mind engrossed by him1 ,o    
,maitreya1 he  did not see anything     
else4    ,on account of such feeling at 
such an hour he was born again in       
,jambumarga forest as a deer with the   
faculty of recollecting his former      
life4 ,cherishing a distaste for the    
world on account of this  recollection  
he left his mother and again repaired to
 holy place of  ,salagram4 ,living there
 upon dry grass and leaves he expatiated
 the acts  which had led to his being   

born in such a condition3 and upon his  
death  he was born as a ,brahmin still  
retaining the recollection of his former
  life4 ,he was born in a devout and    
illustrious family of ascetics who      
rigidly observed devotional practices4  
,having been gifted with true  knowledge
 and acquainted with the spirit of all  
sacred writings he  observed soul as    
contra-distinguished from ,prakriti     
7matter74 ,and  acquainted with the     
knowledge of self he observed the       
celestial and all  other beings as the  
same4 ,when he was invested with the    
,brahminical  thread he did not read the
 ,vedas with a preceptor1 did not       
perform the  ceremonies nor did he read 
the scriptures4 ,and requested again and
 again  he replied incoherently in      
ungrammatical and unpolished speech4    
,his body  was unclean and he used to   
wear dirty clothes4 ,saliva dribbled    
from his  mouth and he was treated with 
hatred by the people4 ,undue respect    
from  the people obstructs abstraction  

and hence the ascetics1 disregarded by  
people1 attain to the consummation of   
their asceticism4 ,without  polluting   
the way treaded by the saints the       
ascetics should so behave  that the     
ordinary folk might hate them and not   
come in their company4  ,having thus    
thought of this saying 7,bharata7 gifted
 with high intellect  assumed the       
appearance of a crazy idiot in the eyes 
of the people4 ,he  used to live on raw 
pulse1 potherbs1 wild fruit and grains  
of corn and  whatever came in his way as
 a part of necessary but temporary      
infliction4    ,on the death of his     
father he was set to work in the field  
by his  brothers and nephews and fed by 
them with wretched food4 ,he was firm   
and  stout like a bull and used to act  
like a simpleton and people used to     
make him work and give him food only as 
his wages4    ,once on a time the       
gate-keeper of the king of ,sauvira1    
regarding him as  an idle uneducated    
,brahmin1 considered him a worthy person

 to work  without pay and took him into 
his master's service to assist in       
carrying  the palanquin4 ,one day ,o    
,brahman1 the king wished to go in      
palanquin to  the hermitage of the great
 sage ,kapila1 situated on the banks of 
the  river ,ikshumati1 to consult the   
sage1 who was conversant with the       
virtues leading to liberation1 what as  
most desirable in a world  abounding    
with care and sorrow4 ,and he was one of
 those1 who had1 at the  order of the   
head servant1 been compelled to carry   
the palanquin  gratuitously4 ,and that  
,brahman1 gifted with the only universal
 knowledge  and recollecting former     
birth1 although compelled to do this1   
bore the  burden as the means of        
expatiating the sins for which was      
desirous to  atone4 ,while the other    
bearers proceeded with alacrity1 he1    
fixing his  eyes upon the pole1 moved   
tardily4 ,and perceiving the palanquin  
carried  unevenly the king exclaimed    
',ho bearers6 what is this8 keep equal  

space4' ,still it went on unsteadily and
 the king again cried out4 #8,what  is  
this8 ,how irregularly are you going8'  
,when this had again and again  taken   
place the palanquin bearers at last     
replied to the king1 ',it is  this man  
who lags in his space4' #8,how is this' 
said the king to the  ,brahmin1 ',are   
you exhausted8 ,you have carried your   
burden only a little  way4 ,are you     
unable to bear exhaustion8 ,but you look
 very robust' ,to  which the ,brahmin   
replied--#8,it is not ,i1 ,o king1 who  
am robust nor is it  ,i who carry your  
palanquin4 ,i am not exhausted1 ,o king6
 nor am ,i capable  of fatigue4' ,the   
king said1 #8,i distinctly perceive that
 you are stout  and the palanquin is    
carried by you1 and a heavy burden is   
wearisome to  all persons4' ,the        
,brahmin said3 #8,tell me first what you
 have distinctly  seen of me and then   
you may distinguish my properties as    
strong or weak4  ,the statement1 that   
you behold the palanquin borne by me or 

placed on  me1 is unreal4 ,listen1 ,o   
king1 to my arguments about it4 ,both   
the feet  are placed on the ground3 the 
legs are supported by the feet2 the     
thighs  rest upon the legs2 and the     
belly rests upon the thighs2 the chest  
is  supported by the belly and the arms 
and shoulders are supported by the      
chest2 the palanquin is carried by the  
shoulders and then how can it be        
considered as my burden8 ,this body     
which is seated in the palanquin is     
known as thou thence what is elsewhere  
called this is here  distinguished as   
thou and ,i4 ,i and thou and others are 
made of elements  and elements1         
influenced by qualities1 assume a bodily
 shape4 ,qualities  depend on acts1 and 
acts perpetrated in ignorance influence 
the  condition of all beings4 ,the soul 
is pure1 imperishable1 tranquil1  devoid
 of qualities1 distinct from nature and 
is without increase or  diminution2 and 
if it is freed from increase or         
diminution then with  what prosperity   

you say to me1 #8,i see that you are    
robust8 ,if the  palanquin is placed on 
the body1 the body on the feet1 the feet
 the  ground1 then the burden is carried
 as much by you as by me4 ,why are not  
others1 ,o king1 feeling the burden of  
this palanquin4 ,if ,i am exhausted     
with a burden that is being carried on  
another's shoulder1 then why with  the  
weight of this palanquin1 people may be 
worn out with the weight of  mountains1 
trees1 houses and even of the earth1    
,when the nature of men  is different1  
either in its essence or its cause1 then
 it may be said  that fatigue is to be  
undergone by me4 ,the material1 with    
which the  palanquin is made1 is the    
substance of you and me and of all      
others  being a collection of ,elements 
collected by individuality4'    ,parara 
said3--,having said this the ,brahman   
became silent and went on  carrying the 
palanquin2 the king too speedily got    
down from it and  touched his feet4 ,the
 king said3 ,o ,brahman1 leave off the  

palanquin and  be propitiated with me4  
,tell me who art thou under the disguise
 of a  fool8 ,the ,brahman replied ,hear
 me1 king4 ,who ,i am it is not possible
 to  say2 ,i go anywhere for receiving  
the fruits of good and bad luck4 ,the   
body is produced for the enjoyment of   
pleasure and endurance of pain4         
,pleasure and pain originate from virtue
 and vice2 therefore the soul  assumes  
bodily shape for enjoying pleasure and  
enduring pain consequent  upon virtue   
and vice4 ,the universal cause of all   
living creatures is  virtue or vice1 why
 therefore enquire after the cause of my
 coming to  this earth4    ,the king    
said3--,that virtue and vice are the    
causes of all actions and  that people  
migrate into various bodies for         
receiving their  consequences1 there is 
not the least doubt about it2 but as    
regards what  you have said that it is  
not possible for you to say who you are1
 it is  a matter which ,i wish to have  
explained4 ,o ,brahman1 how cannot a man

  declare himself to be that which he   
7really7 is3 there can be no harm to    
one's self from applying to it the word 
',i'4    ,the ,brahmana said3--,to use  
the word #8,i' undoubtedly is           
detrimental2 but  it is not improperly  
used if it is applied merely to the     
soul4 ,but the  term is erroneous in as 
much as it conceives that to be the self
 or soul  which is not self or soul4    
,the tongue articulates the word #8,i'  
assisted  by the lips1 the teeth and the
 palate2 and these are the origin of the
  expression1 as they are the causes of 
the production of speech4    ,if by     
these instruments speech can utter the  
word ',i' it is not at all  proper to   
say that speech itself is #8,i4' ,o     
king1 the body of a man  having hands1  
feet and other limbs is composed of     
various parts3 to what  part shall we   
apply the word #8,i'8 ,if another being 
had existed in this  body quite         
different from me1 then it may be said1 
,o king1 that this is  ,i1 that is the  

other2 while one soul inhabits the whole
 body1 then such  questions as ',who are
 you8 ,who am ,i8' are useless4 ,thou   
art a monarch2  this is a palanquin3    
these are the bearers3 these are thy    
followers2 yet  it is untrue that these 
are thine4 ,this palanquin1 in which    
thou art  seated1 is made of timber got 
from trees4 ,then tell me1 what name1   
tree1  timber or palanquin1 shall be    
applied to it1 ,o king4 ,the people     
shall  not say that their monarch is    
seated on a tree or on a timber but they
  shall say that he is in the palanquin4
 ,the artificial assemblage of the      
pieces of timber is called the          
palanquin3 judge yourself1 therefore1 ,o
  king1 in what the palanquin differs   
from the wood4 ,again consider the      
sticks of the umbrella1 in their        
separate state4 ,what then is the       
umbrella8 ,apply this argument to thee  
and to me4 ,a man1 a woman1 a cow1  a   
goat1 a horse1 an elephant1 a bird1 a   
tree1 are names given to various        

bodies1 which they assume on account of 
their primitive actions4 ,man is        
neither a god1 nor a man1 nor a beast1  
nor a tree3 these are the various       
shapes which he assumes on account of   
his acts4 ,o king1 your name is         
,vasuraja and another name is           
,rajabhat--besides you have got various 
other  names--but none of these names is
 real and is nothing but the work of    
imagination4 ,and what thing is there in
 the world1 ,o king1 which being        
subject to changes1 does not in the     
course of time1 go by different  names8 
,you are called the king of the world1  
the son of your father1 the  enemy of   
your foes1 the husband of your wife1 the
 father of your  children1 what name the
 shall ,i apply to you8 ,what is your   
situation8  ,are you the head or the    
belly8 ,or are they yours8 ,are you the 
feet or  are they yours8 ,you are1 ,o   
king1 separate in nature from the       
members of  your body4 ,then considering
 properly1 do you think who ,i am4 ,and 

since  the truth has been got at1 how is
 it possible for me to recognize the    
distinction and to apply to my          
individual the expression ',i'4         
,,section ,,xiv4    ,parara             
said3--,having heard his words pregnant 
with the true essence of  things the    
king humbly said to the twice-born one2 
,what you have said1  ,o revered sir1 is
 undoubtedly the truth--but in hearing  
this my mind has  been greatly worked   
up4 ,what you have shown1 ,o twice-born 
one1 in  various creatures to be        
understanding and discriminative        
knowledge1 is  very grand and distinct  
from plastic nature4 ,i have not carried
 the  palanquin nor is it placed on my  
shoulders4 ,the body1 which has carried 
the palanquin1 is different from me4    
,the three qualities influence the      
actions of the animals and these three  
qualities are again influenced by       
destiny4 ,this reaching my ears1 ,o thou
 conversant with profound truth1  my    
mind has been greatly disturbed for     

knowing that real and holy truth4  ,o   
twice-born1 ,i had already addressed    
myself for going to the great  ascetic  
,kapila1 to learn of him what in this   
life is the most desirable  object4 ,but
 what you have said in the interim has  
attracted my mind  towards you for being
 acquainted with the profound truth4 ,o 
,brahmin1 the  great ascetic ,kapila is 
a portion of the glorious ,vishnu1 who  
is at one  with all elements4 ,he is    
born on earth to remove the illusions of
 the  world4 ,but what you have said    
convinces me that the great ,kapala1 for
 my  well-being1 has appeared within my 
vision4 ,to me1 who am thus asking1 ,o  
twice-born one1 explain what is the best
 of things1 for you are an ocean        
overflowing with the waters of the      
divine wisdom4 ,the ,brhmana  said--,you
 ask me1 ,o lord of earth1 what is the  
best of all things1 not  the great end  
of life4 ,there are many things which   
are best in the world  and there are    
many truths of life4 ,o king1 some      

worshipping the gods  desire for wealth1
 prosperity1 children or kingdom3 these 
are the best  things in their           
estimation4 ,a sacrifice that gives     
heavenly pleasures is  also the best4   
,that1 which gives best rewards though  
not asked for1 is  also the best4 ,to   
him1 who with concentration meditates   
upon the great  soul1 union with it is  
the best4 ,thus there are hundreds and  
thousands  of best things but these are 
not profound truths4 ,hear1 ,i shall    
describe  to you what is the profound   
truth4 ,if wealth is the end of life    
then why  do people spend it for the    
acquisition of piety and for acquiring  
desired-for objects8 ,o lord of men1 if 
son is the end of life then the  father 
of that son is another's end of life and
 he again is another's4  ,if then every 
action becomes the end of every cause   
then there exists no  supreme or final  
truth in this world4 ,and if the        
acquirement of  sovereignty be          
characterized as the great end of life  

then finite ends  would sometimes be and
 some times cease to be4 ,if you        
consider the rites  laid down by ,rik1  
,yayur and ,shma ,vedas as the ends of  
life1 hear what ,i  have got to say on  
that head4 ,anything1 that is the       
outcome of the  instrumentality of      
earth1 partakes of its character and    
consists of  clay4 ,so any act1 that is 
performed by such perishable things as  
fuel1  clarified butter and ,kusha      
grass1 must be in nature perishable4    
,the  great end of life must be         
considered by wise men as eternal and it
 would  be transient if it were         
accomplished through transitory things4 
,if you  consider that which gives no   
reward to be the true end of life then  
that  which brings on final liberation  
is not the true end of life4 ,if the    
union of the individual soul with the   
,great soul is considered as the        
supreme end of life then this becomes   
false3 for one substance cannot  become 
substantially another4 ,thus there are  

undoubtedly very many best  things in   
this world3 hear from me1 in short ,o   
king1 the true end of  life4 ,it is     
soul1 one1 all-pervading1 uniform1      
perfect supreme over  nature1 freed from
 birth1 growth and destruction1         
omnipresent  undecaying1 made up of true
 knowledge1 independent and not         
connected  with unreal things1 with     
name1 species and the rest and in time1 
present1 past and future4 ,the spirit1  
which is essentially one in one's  own  
and in all other bodies1 is the true    
wisdom of one who knows the  unity and  
the true principles of things4 ,as air  
spreading all over the  world going     
through the perforation of a flute is   
distinguished as the  notes of the scale
 so the 7true7 nature of the great      
spirit is one  though it assumes various
 forms consequent upon the fruits of    
actions4  ,when the difference1 between 
the various forms1 such as that of god  
and  man1 is destroyed then the         
distinction of things ceases4           

,,section ,,xv4    ,parara said--,having
 heard those words the king became      
speechless and  engaged in meditation   
and the ,brahmin told a tale            
illustrating the  principles of unity4  
,the ,brahmin said--,hear ,o great king 
what in the days of yore ,ribhu said    
for the instruction of illustrious      
,nidagka4 ,the great patriarch ,brahm   
had a son by ,ribhu1 who was by nature1 
,o king1 conversant with true  wisdom4  
,a son of ,pulastya by name ,nidagha    
became his disciple and  7,ribhu7       
greatly delighted gave him various      
instructions4 ,o lord of men1  he being 
thus instructed1 ,ribhu did not doubt of
 his being fully  confirmed in the      
doctrines of unity4    ,the residence of
 ,pulastya was at ,viranagara1 a big1   
beautiful city1  situated on the banks  
of the river ,devika4 ,and there lived  
in a  beautiful grove near this river1  
,nidagha1 the disciple of ,ribhu1       
acquainted with all devotional          
practices4 ,after a thousand divine     

years  ,ribhu went to the city of       
,pulastya to see his pupil who stood at 
the  gate after the completion of the   
sacrifice to ,viswadevas4 ,he was beheld
  by his pupil who came there specially 
to offer him ,arghya1 7the usual        
present7 and led him into the house4    
,and when his hands and feet were       
washed and he was seated ,nidagha       
requested him respectfully to eat4      
,ribhu said--#8,o foremost of ,brahmins1
 tell me what food is there in your     
house8 ,i do not like wretched food4'   
,nidagha said--#8,there are cakes1 of   
meal1 rice1 barley and pulse in my      
house4 ,eat1 ,o reverend ,sir1 whatever 
pleases you best4'    ,ribhu3--,o       
twice-born one1 these are wretched      
viands4 ,give me sweet  meats4 ,give me 
rice boiled with sugar1 wheaten cakes   
and milk with curd  and molasses4'      
,nidagha said--',o dame1 quickly prepare
 whatever is most excellent and  sweet  
in my house and satisfy him therewith4' 
,having been thus addressed the wife of 

,nidagha in consonance with her         
husband's behest prepared sweet food and
 placed it before the ,brahmin4  ,and1  
,o king1 he then1 spoke humbly to the   
great ,muni1 who was  delightedly eating
 the meal4    ,nidagha--#8,have you been
 greatly delighted with this meal1 ,o   
twice-born  one8 ,has your mind obtained
 contentment8 ,where is your residence1 
,o  ,brahmin and where are you going8   
,and tell me1 whence art thou coming1 ,o
  twice-born one8'    ,ribhu said3--#8,o
 twice-born one1 he1 who has got        
appetite1 is pleased  with his meals4 ,i
 have got no appetite and hence have got
 no  satisfaction3 why do you question  
me in vain8 ,hunger is created1 when by 
fire the earthly element is dried2 and  
thirst is produced when the  moisture of
 the body is absorbed by internal heat4 
,these are the the  functions of the    
body1 ,o twice-born one1 not mine--,i am
 satisfied with  that by which they are 
removed4 ,and pleasure and contentment  
are the  faculties of the mind1 ,o      

twice-born one2 ask those men about it  
whose  minds are affected by them4 ,as  
regards your three other                
questions--,where  ,i dwell1 wither ,i  
go and whence ,i come1 hear my reply4   
',man goes everywhere and penetrates    
everywhere like the ether4 ,then is  it 
rational to ask ,where is thy residence8
 ,whence are you coming8 ,and  where    
will you go8 ,i am not coming from      
anywhere4 ,i shall not go  anywhere and 
,i do not live in one place4 ,such is   
the case with you and  other men4 ,what 
people see of you is not real you2 what 
people see of  other men are not real   
they1 and what people see of me is not  
real ,i4 ,i  made distinction between   
the sweetened and not sweetened food    
only to  hear of your opinion about     
that3 do thou hear my explanation about 
this1  ,o twice-born one4 ,is there     
anything really sweet and not sweet to  
him  who takes meals8 ,that which is    
considered sweet is no longer so when it
  causes the sense of repletion1 and    

that which is not sweet1 becomes so     
when a man considers it as such4 ,what  
food is there which is equally          
delightful from the first to the middle 
and last8 ,as a house built of  clay is 
strengthened by fresh plaster so this   
earthly body is maintained  by earthly  
atoms4 ,and barley1 wheat1 pulse1       
butter1 oil1 milk1 curds1  treacle1     
fruits and the like are made of earthly 
atoms4 ,you have now  understood what is
 sweet and what is not2 do you so act   
that you may be  impressed with the     
notion of identity which leads to final 
liberation4'    ,having heard those     
words explaining the true end of life1  
the  illustrious ,nidagha humbly bowed  
to him and said--',be then propitiated  
with me1 ,o twice-born one4 ,thou hast  
come here for my welfare4 ,tell me      
whence thou hast come8 ,hearing thy     
words the infatuation of my mind is     
removed'4    ,ribhu said3--',o          
twice-born one1 ,i am thy preceptor     
,ribhu4 ,i have come  here to confer    

upon thee the true knowledge4 ,now ,i   
depart2 for you have  been acquainted   
with the true end of life4 ,consider    
again this universe  to be one undivided
 nature of the supreme spirit ,vsudeva'4
    ,having said 'so be it' ,nidagha    
reverentially bowed to and worshipped   
him4 ,and ,ribhu too repaired to his    
wished-for quarter4    ,,section ,,xvi4 
,after the expiration of another        
thousand years ,ribhu again repaired to 
that city for conferring knowledge upon 
him4 ,the ascetic beheld ,nidagha  at   
the outside of the city when the king   
was about to enter it with a  huge army 
and a host of relations4 ,he saw his    
illustrious pupil standing  at a        
distance avoiding the crowd--his throat 
was parched with hunger and  thirst     
consequent upon carrying thicket fuel   
and holy grass4 ,beholding  ,nidagha and
 saluting him ,ribhu said--',why are you
 standing aloof1 ,o  twice-born one8'   
,nidagha said3--',there is a great rush 
of people for the lord of men is        

entering this huge and picturesque city2
 ,i am staying to avoid the  crowd'4    
,ribhu said ',o foremost of twice-born  
one1 who is the king amongst  these8    
,and who are his attendents4 ,methinks  
you know all these4 ,tell  me'4         
,nidagha said3--',he1 who is seated on  
the infuriated elephant1 huge as a      
mountain1 is the king3 and all others   
are his attendents'4    ,ribhu          
said2--',you have simultaneously pointed
 out to me both the king  and the       
elephant1 but you have not particularly 
said1 who is the king  and which is the 
elephant4 ,therefore ,o illustrious one1
 tell me in  particular1 who is the king
 and which is the elephant2 ,i am       
anxious to  know it'4    ,nidagha       
said3--',that which is under is the     
elephant and one who is above  is the   
king4 ,who is not aware1 ,o twice-born  
one1 of the relation between  that which
 bears and that which is borne8'        
,ribhu said3--',explain to me in the way
 in which ,i can understand it4  ,what  

is meant by the word underneath and what
 is meant by the word  above8'    ,as   
soon as he had said this ,nidagha jumped
 upon ,ribhu and said--',hear  what you 
have asked of me4 ,i am above like the  
king1 you are underneath  like the      
elephant4 ,i show this example1 ,o      
,brahman1 for your better  information'4
    ,ribhu said--',o foremost of        
,brahmins1 it seems that you are as if  
the  king and ,i am the elephant and    
tell me now which of us two is you and  
which is ,i'4    ,ribhu having said     
this1 ,nidagha speedily got down and    
falling at his  feet said1 ',sure thou  
art my saintly preceptor ,ribhu4 ,the   
mind of no  other person is so much     
acquainted with the principles of unity 
as that  of the mind of my preceptor4   
,therefore ,i know that thou art he'4   
,ribhu said3--',o ,nidagha1 ,i am your  
preceptor ,ribhu4 ,pleased with the     
attention which you had shown to me     
before1 ,i have come here to give you   
instructions ,o you gifted with a high  

mind4 ,i have briefly described to  you 
the divine truth1 the essence of which  
is the none-quality of all'4    ,having 
said this the learned ,ribhu went away4 
,nidagha1 too by his  instructions1 was 
impressed with belief in unity4 ,he     
began to observe  all beings in no way  
distinct from him4 ,and being devoted to
 ,brahm he  obtained final liberation4  
,therefore1 ,o king1 ,o thou1 conversant
 with duty1 do thou1 consider  thyself  
as one with all beings1 regarding       
equally friend or foe1 the  same sky    
looks apparently as white or blue so    
,soul1 which is in reality  one1 appears
 diversified to erroneous vision4 ,that1
 which exists in the  universe1 is one  
which is ,achyuta4 ,there is nothing    
distinct from ,him4  ,he is ,i4 ,he is  
thou4 ,he is all4 ,this universe is ,his
 form4 ,give up  therefore the          
misconceived notion of distinction4     
,parara said3--,the ,brahmin having     
uttered this the king became cognizant  
of the true end of life4 ,he renounced  

all idea of distinction and the         
,brahmin1 who1 on account of the        
recollection of former lives1 had       
obtained perfect knowledge1 now acquired
 liberation from future births4    ,he1 
who will reverentially hear this story  
of ,bharata or narrate it1  will have   
his mind illuminated and will not       
mistake the nature of  individuality4   
,and he who remembers it even shall be  
considered an  object of reverence4     
,,the ,,end ,,of ,,part ,,ii4    ,,part 
,,iii4    ,,section ,i4    ,maitreya    
said3--,the situation of the earth and  
of seas the spurn of the  sun and the   
other planets1 the creation of the      
celestials and the rest  and of the     
,rishis1 the origin of the four castes  
and of the brute  creation and the      
stories of ,dhruva and ,prahld have been
 fully described  by thee1 my preceptor4
 ,do thou describe to me1 ,o ,venerable 
,sir1 all the  ,manwantaras and all the 
presiding deities with ,sakra as their  
chief4 ,i  wish to hear this from you4  

,parara said3--,i shall serially        
describe to you all the ,manwantaras    
that  had passed away and all that shall
 take place4    ,the first ,manu was    
,swayambhuva4 ,then came ,swrochisha    
then ,auttami1 then  ,tmasa1 then       
,raivata1 then ,chkshusa3 these six     
,manus have passed away4  ,vaivaswata1  
the son of the sun now presides over the
 seventh ,manwantara1  which is the     
present period4    ,the era of          
,swayambhuva ,manu1 which took place in 
the beginning of ,kalpa  together with  
the celestials1 saints and other        
personages1 has been  related by me4 ,i 
will now describe to you the period of  
,swrochisha ,manu  together with the    
presiding deities1 saints and his sons4 
,there flourished two classes of        
celestials in the ,manwantara of        
,swrochisha named ,prvatas and          
,tushitas--and the king of the          
celestials  was the powerful ,vipascbit2
 the seven ,rishis were ,urja1 ,stambha1
 ,prna1  ,dattoli1 ,rishabha1 ,nischara1

 ,arvarivat2 and the sons of the ,manu  
were  ,chaitra1 ,kimpurusha and others4 
,i have thus described to you the second
  ,manwantara4 ,in the third ,manwantara
 of ,uttami1 ,susnti was the king of    
the celestials1 who were severally      
denominated as the ,sudhmas1 ,satyas1   
,sivas1 ,pradersanas and ,vasavertis and
 each of these orders consisted of      
twelve deities4 ,the seven sons of      
,vasishtha were the seven celestial     
saints and ,aja1 ,parasu1 ,divya and    
others were the sons of the ,manu4      
,in the reign of ,tmasa the fourth      
,manu1 the ,surupas1 ,haris1 ,satyas and
  ,sudhis were the orders of the        
celestials each consisting of           
twenty-seven4 ,sivi was their king who  
was named ,satakratu by his  performance
 of hundred sacrifices2 the seven       
,rishis were ,jyotirdhm1  ,prithu1      
,kvya1 ,chaitra1 ,agni1 ,vanaka and     
,pivara4 ,the sons of ,tmasa were  the  
powerful kings ,nara1 ,khyti1 ,sntahaya1
 ,jnujangha and others4    ,in the fifth

 ,manwantara ,raivata was the ,manu3    
,indra was their king and  the          
celestials were ,amitbhas1              
,abhutarajasas1 ,vaikunthas1 and        
,sumedhasas  each consisting of fourteen
 divinities4 ,the seven ,rishis were    
,hiranyarom1 ,vedasri1 ,urddhabhu1      
,vedabhu1 ,sudhman1 ,parjnya and        
,mahmuni4 ,the sons of ,raivata were    
,balabandhu1 ,susambhavya1 ,satyaka and 
other brave kings4    ,these four       
,manus1 ,swrochishas1 ,uttami1 ,tmasa   
and ,raivata were born in  the race of  
,pryavrata who propitiated ,vishnu by   
his devotions and  obtained in          
consequence thereof these rulers of     
,manwntaras as his son4    ,in the sixth
 ,manwantara ,chkshusha was the ,manu1  
when ,manojava became  the king of the  
celestials who were grouped as ,adyas1  
,prastutas1  ,bhavyas1 ,prithugas1 and  
the high-minded ,lekhas each consisting 
of eight  divinities2 the seven ,rishis 
were ,sumedhas1 ,virajas1 ,havishmat1   
,uttama1  ,madhu1 ,abhinaman and        

,sahishnu4 ,the sons of ,chakshusha were
 the mighty  ,uru1 ,puru1 ,satadyumna   
and other kings of the earth4    ,o     
twice-born one1 the ,manu1 who reigns in
 the present period is the wise  and    
illustrious lord of obsequies the       
offspring of the sun4 ,the  celestials  
are the ,adityas1 ,vasus and ,rudras4   
,their king is ,purandara4  ,vasishtha1 
,kasyapa1 ,atri1 ,jamadagni1 ,gautama1  
,viswamitra and ,bharadwaja  are the    
seven ,rishis4 ,and the nine pious sons 
of ,vaivaswata ,manu are the  kings     
,ikshawku1 ,nabhaga1 ,dhrista1 ,sanyati1
 ,narishyanta1 ,nabhanidishta1          
,karusha1 ,prishadhra and the well known
 ,vasumat4    ,the incomparable energy  
of ,vishnu1 at one with the quality of  
goodness  and preserving all created    
things1 rules overall the ,manwantaras  
in the  shape of divinity4 ,from a part 
of that divinity ,yajna was born in the 
,swyambhuva ,manwantara the             
will-begotten child of ,akuti4 ,and at  
the  arrival of the ,manwantara of      

,swrochisha the irrepressible ,yajna was
  born as ,ajita along with ,tushitas   
the sons of ,tushit4 ,and at the advent 
of the ,manwantara of ,auttama1         
,tushitas were born as the excellent    
,satyas1 of ,satya4 ,in the ,manwantara 
of ,tmasa1 ,satya became ,hari along    
with the ,haris1 the children of ,hari4 
,and in the ,raivata ,manwantara of     
,sambhuti the excellent ,hari was born  
as ,manasa along with the celestials    
called ,abhutarajasas4    ,in the next  
,manwantara ,vishnu was born of         
,vikunthi1 as ,vaikuntha along  with the
 celestials called ,vaikunthas4 ,in the 
present period ,vishnu was  again born  
as ,vamana the son of ,kasyapa by       
,aditi4 ,with three paces he  conquered 
the worlds and having released them from
 all disturbances he  gave them to      
,purandara4 ,by these seven persons1 in 
the various  ,manwantaras1 the created  
beings have been preserved4 ,he is      
called ,vishnu  because his energy      
pervades the whole world from the root  

,vis to 'enter'  or 'pervade3' and all  
the celestials1 the ,manus1 the kings of
 the gods  are but the impersonations of
 the power of ,vishnu4    ,,section     
,,ii4    ,maitreya said3--,o foremost of
 ,brhmins1 you have described to me the 
seven ,manwantaras that have passed     
away4 ,it behoves you to describe now   
the ,manwantaras that shall take place  
in future4    ,parara said ,sanjn1 the  
daughter of ,viswakarman1 was the wife  
of the  sun1 and bore him three         
children1 the ,manu ,vaivaswata1 ,yama  
and the  goddess ,yami4 ,being unable to
 endure the fervours of her husband1 she
  engaged ,chya in his attendance and   
repaired to the forest to practise      
devout austerities4 ,considering that   
,chya as ,sanjn1 he got upon her  three 
other children--,sanaischra 7,saturn7   
another ,manu ,svarni and a  daughter   
,tapati4 ,once on a time being offended 
with ,yama1 the son of  ,sanjn1 ,chya   
imprecated a curse upon him and gave out
 to ,yama and the  sun that she was not 

in reality ,sanjn the mother of the     
former4 7,having  heard this7 the sun1  
by his meditation saw her as a mare in  
the region  of ,uttara ,kuru4           
,thereupon assuming the shape of a horse
 the sun begot upon ,sanjn three  other 
children1 the two ,aswins and ,revanta1 
and brought her back to his  own house4 
,to diminish his fervours ,viswakarman  
placed him on his lathe  and reduced    
some of his effulgence2 to the eighth   
portion1 for more than  which was       
insperable4 ,the portions of the divine 
,vaishnava effulgence  that were in the 
sun being filed off by ,viswakarman1    
fell down shining  on the earth and the 
artist constructed of them the discus of
 ,vishnu--the  trident of ,siva1 the    
weapon of the god of wealth1 the lance  
of  ,kartikeya1 and the weapons of the  
other celestials3 all these             
,viswakarman made from the additional   
rays of the sun4    ,the son of ,chya1  
who was also called a ,manu1 was ,svarni
 on account of  his belonging to the    

same caste as his elder brother the     
,manu  ,vaivaswata4 ,he rules over the  
coming or eighth ,manwantara1 the       
details  whereof and of those following 
,i shall now describe4    ,in the era   
when ,svarni shall be the ,manu the     
orders of the celestials  will be       
,sutapas1 ,amitabhas and ,mukshyas1 each
 consisting of twenty-one  divinities4  
,the seven ,rishis will be ,diptimat1   
,glava1 ,rma1 ,kripa1  ,drauni3 my son  
,vysa will be the sixth and the seventh 
will be  ,rishyasringa4 ,the chief of   
the celestials will be ,bali--the       
innocent son  of ,virochona who1 on     
account of ,vishnu's favour1 is the king
 of a  portion of ,patala4 ,the sons of 
,svarni will be ,virajas1 ,arvarivas1   
,nirmoha and others4    ,o ,maitreya1   
,daksha-,savarni will be the ninth      
,manu4 ,the ,paras1  ,marichigarbhas and
 ,sudharmas will be the three orders of 
the celestials  each consisting of      
twelve divinities4 ,indra ,adbhuta will 
be their mighty  king4 ,savana1         

,dyutimut1 ,bhavya1 ,vasu1 ,medhatithi1 
,jyotishman and ,satya  will be the     
seven ,rishis4 ,dhritaketu1 ,driptiketu1
 ,panchahasta1 ,niramaya1  ,prithusrava 
and others will be sons of the ,manu4   
,in the tenth period ,brahm-,savarni    
will be the ,manu3 the celestials will  
be the ,sudhamas1 ,viruddhas and        
,satasankhyas3 their king will be the   
powerful ,santi4 ,the ,rishis will be   
,havishman1 ,sukriti1 ,satya1           
,apammurtti1 ,nabhaga1 ,apratimaujas and
 ,satyaketu and the ten sons of the     
,manu will be ,sukshetra1 ,uttamaujas1  
,harishena and others4    ,in the       
eleventh period ,dharma-,savarni will be
 the ,manu and the leading  celestials  
will be ,vihangamas1 ,kamagamas and     
,nirmanaratis each  consisting of       
thirty2 ,vrisha be their king4 ,the     
,rishis will be ,nischara1  ,agnitejas1 
,vapushman1 ,vishnu1 ,aruni1 ,havishman 
and ,anagha4 ,savarga1  ,sarvadharma1   
,devanika and others--the kings of the  
earth--will be the sons  of the ,manu4  

,in the twelfth period ,savarni1 the son
 of ,rudra1 will be the ,manu4          
,ritudhama will be the king of the gods 
who will be ,haritas ,lohitas1          
,sutnanasas1 and ,sukarmas1 each        
consisting of fifteen divinities4 ,the  
,rishis will be ,tapaswi1 ,sutapas1     
,tapomurtti1 ,taporati1 ,tapodhriti1    
,tapodyuti and ,tapodhana4 ,and the     
,manu's sons will be ,devayan1 ,upadeva1
  ,devareshta and others--who will be   
the powerful kings of the earth4    ,in 
the thirteenth period ,rauchya will be  
the ,manu4 ,the gods will be the        
,sudhmanas1 ,sudharmans and ,sukarmans  
each consisting of thirty-three4  ,their
 king will be ,divaspati4 ,the ,rishis  
will be ,nirmoha1 ,tatwadersin1         
,nishprakampa1 ,nirutsuka1 ,dhritimat1  
,avyaya1 and ,sutpas4 ,the sons of the  
,manu will be ,chitrasena1 ,vichitra1   
and others who will be the kings of  the
 earth4    ,at the fourteenth period    
,bhautya will be the ,manu and ,suchi   
will be the  king of the celestials who 

will be the ,chakshushas1 ,pavitras1    
,kanishthas1 ,bhrjiras and ,vavriddhas4 
,the seven ,rishis will be ,agnibahu1   
,suchi1 ,sukra1 ,megadha1 ,grighra1     
,yukta and ,ajita4 ,uru1 ,gabhira1      
,bradhna  and others will be the sons of
 ,manu who will be the kings of the     
earth4    ,at the end of every four     
,yugas the ,vedas disappear4 ,and the   
seven ,rishis  descending on the earth  
again establish them4 ,in every ,krita  
age the  presiding ,manu becomes the    
legislator and during the ,manwantaras  
the  celestials of the various classes  
receive sacrifices4 ,and those born in  
the race of ,manus lord over the earth  
for that period4 ,in every  ,manwantara1
 the ,manu1 the seven ,rishis1 the king 
of the gods and the  sons of the ,manu  
rule over the earth4 ,in this wise1 ,o  
,brahmin1 fourteen  ,manwantaras        
constitute a ,kalpa4 ,and it is         
succeeded by a night of  similar        
duration4    ,and the glorious          
,jannardana1 wearing form of ,brahm1 the

 essence of all  things1 the lord of    
all1 the creator of all1 involved in his
 own  illusions and having swallowed up 
three spheres1 sleeps upon the serpent  
,sesha in the midst of the ocean4 ,and  
awaking after sleep the undecaying      
,hari1 resorting to the quality of      
foulness1 creates all things as they    
were before4 ,and by virtue of a part of
 his essence which is identical  with   
the quality of goodness he1 as the      
,manus1 the celestials1 their  chiefs1  
kings1 as well as the seven ,rishis1    
preserves the universe4 ,i  will now    
explain to you1 ,o ,maitreya1 how       
,vishnu1 who is regarded as  ,providence
 all through the four ages1 preserved   
7the universe74    ,in the ,krita ,yuga1
 ,he1 for the behoof of all creatures1  
was born as the  great ascetic ,kapila  
and imparted to them true wisdom4 ,in   
the ,treta ,yuga  he was born as the    
,lord ,paramount and repressed the      
wicked and protected  the three worlds4 
,in the ,dwapara ,yuga ,he was born as  

,vysa and divided  the ,vedas into four 
divisions which were again divided into 
various  branches2 which were again     
divided into diverse sections4 ,and at  
the end  of ,kali the fourth ,yuga1 ,he 
shall be born as ,kalki and shall lead  
again  the wicked to the paths of piety4
 ,thus the endless ,vishnu creates1     
preserves and destroys the universe4    
,and there is none else but ,him4 ,i    
have thus described to you1 ,o ,brahman1
 the real nature of that ,great  ,being 
who is at one with all things1 and      
besides whom there is nothing  else1 nor
 has there been1 nor will there be      
either here or elsewhere4 ,i  have also 
described to you all the ,manwantaras   
with their presiding  deities4 ,what    
else do you wish to hear8    ,,section  
,,iii4    ,maitreya said3--,i had been  
informed before by you that this        
universe is  but the manifestation of   
,vishnu1 that it exists in ,him and that
 there is  nothing else distinct from   
,him4 ,i wish now to hear how the       

illustrious  ,vedvysa divided the ,vedas
 into various sections in diverse       
,yugas4  ,describe to me1 ,o great      
,muni1 who were the ,vysas in different 
eras1 and  what were the various        
divisions of the ,vedas8    ,parara     
said3--,o ,maitreya1 the great tree of  
,vedas has a thousand  branches4 ,it is 
impossible for me to describe them at   
length4 ,listen1 ,i  shall1 however1    
describe them in short4    ,o great     
,muni1 the glorious ,vishnu1 in the form
 of ,vysa1 at every  ,dwpara ,yuga1 for 
the benefit of mankind1 divided the     
,vedas into various  branches4          
,beholding the diminution of the prowess
 and energy of mankind1  ,he1 for their 
behoof1 divided the ,vedas into various 
divisions4 ,the  form1 in which the     
glorious ,vishnu divides the ,vedas1 is 
named  ,veda-,vysa4 ,listen1 ,i shall   
now describe to you1 ,o ,muni1 who were 
the  ,vysas in their respective periods 
and how they divided the ,vedas4    ,in 
the ,vaivaswata ,manwantara in the      

,dwapara age1 the ,rishis divided the   
,vedas twenty-eight times and           
accordingly twenty-eight ,vysas have    
passed  away who divided the ,vedas in  
their respective periods into four4 ,in 
the  ,dwapara age the distribution was  
made by ,swayambhuva 7,brahm7 himself2  
in the second period ,veda-,vysa was the
 ,manu2 in the third1 ,usanas2 in  the  
fourth1 ,vrihaspatii in the fifth1      
,savitri2 in the sixth1 ,mrityu2 in  the
 seventh1 ,indra2 in the eighth1        
,vasishtha2 in the ninth1 ,sraswata2  in
 the tenth1 ,tridhman2 in the eleventh1 
,trivreshan2 in the twelfth1            
,bharadwja2 in the thirteenth1          
,antariksha2 in the fourteenth1 ,vapra2 
in  the fifteenth1 ,trayyaruna2 in the  
sixteenth1 ,dhananjaya2 in the          
seventeenth1 ,kritanjaya2 in the        
eighteenth1 ,rina2 in the nineteenth1   
,bharadwja2 in the twentieth1 ,goutama2 
in the twenty-first1 ,uttama1 also      
called ,haryttm2 in the twenty-second1  
,vena1 who is otherwise named           

,rjasravas2 in the twenty-third1        
,somasushinpana1 also ,trina-,vindu2 in 
the twenty-fourth1 ,riksha1 the         
descendant of ,bhrigu1 who is known by  
the  name ,vlmiki2 in the twenty-fifth  
my father ,sakti was the ,vysa2 ,i was  
the ,vysa of the twenty-sixth period2   
and was succeeded by ,jaratkaru3  the   
,vysa in the twenty-eighth period was   
,krishna ,dwaipyana4 ,these are  the    
twenty-eight elder ,vysas who divided   
the ,vedas into four in the  preceding  
,dwpara ages4 ,in the next ,dwpara1     
,drauni1 the son of ,drona1  will be the
 ,vysa when my son the ,muni ,krishna   
,dwaipyana1 who is the  actual ,vysa1   
shall cease to be4    ,the syllable ,om 
is defined to be the eternal            
monosyllabic ,brahm4 ,the  word ,brahm  
is derived from the root ,vriha to      
increase because it is  infinite and    
because it is the cause by which the    
,vedas developed4 ,the  regions1 ,bhur1 
,bhuva and ,swa exist in ,brahm1 who is 
,om4 ,glory to  ,brahm1 who is known as 

,om and who is at one with ,rik1 ,yajur1
 and ,shma4  ,salutation unto ,brahm who
 is the cause of creation and           
destruction1 who  is the great and      
mysterious cause of the intellectual    
principle 7,mahat71  who is devoid of   
limit in time and space and is freed    
from diminution  and decay1 from whom   
proceeds worldly illusion and in whom   
exists the  end of soul through the     
qualities of goodness and foulness4 ,he 
is the  refuge of those who are         
acquainted with the ,snkhya philosophy  
and those  who have mastered their      
thoughts and passions4 ,he is the       
invisible and  imperishable ,brahm1     
assuming various forms but invariable in
 substance  and the chief self-create   
principle4 ,he lightens the recesses of 
heart1  is indivisible1 radiant1        
undecaying and multiform4 ,salutation   
unto this  supreme ,brahm1 ever and     
ever--this form of ,vsudeva who is at   
one with  the supreme spirit4 ,this     
,brahm1 although diversified as         

threefold1 is  identical1 is the lord of
 all1 exists as one in all creatures1   
and is  perceived as many on account of 
their diversity of understanding4 ,he1  
composed of ,rik1 ,shma and ,yajur      
,vedas1 is at the same time their       
essence as ,he is the soul of all       
embodied spirits4 ,he1 though at one    
with the ,vedas1 creates them and       
divides them into various branches4 ,he 
is the author of these divisions--,he is
 those branches collectively2 for  that 
eternal lord is the essence of true     
knowledge4    ,,section ,,iv4    ,parara
 said3--,the original ,veda1 divided    
into four branches1 consists  of one    
hundred thousand ,stanzas and from it   
originated sacrifice of ten  kinds--the 
fulfiller of all desires4 ,in the       
twenty-eighth ,dwpara era1 my  son ,vysa
 divided the ,veda into four branches4  
,as the ,veda was divided by the        
intelligent ,veda-,vysa1 to it was      
divided  at various other periods by    
myself and other ,vysas4 ,in this way1  

,o  foremost of twice-born ones1 the    
,veda is divided into various branches  
and the people of the four ,yugas       
perform sacrifices4 ,o ,maitreya1 know  
this ,krishna ,dwaipyana ,vysa1 as the  
,nryana1 for who else on this  earth    
could have composed the ,mahabhrata8    
,how in the ,dwpara age the  ,veda was  
divided by my high-souled son1 ,i shall 
describe1 ,o ,maitreya1 do  thou hear   
it4    ,when ,vysa was engaged by ,brahm
 in the work of arranging the ,vedas1 he
  took four persons1 proficient in these
 works1 as his disciples4 ,he  appointed
 ,paila reader of the ,rich2            
,vaisampyana of ,yajush2 and ,jaimini   
of the ,shma ,veda4 ,and ,sumantu1 who  
was acquainted with the  ,atharva-,veda1
 was also the disciple of the learned   
,vysa4 ,he also took  ,suta1 who was    
named ,lomaharshana1 as his disciple in 
history and  ,purnas4    ,there was but 
one ,yaju ,veda1 which he divided into  
four parts--from which  originated the  
sacrificial rite that is performed by   

the four orders of  priests4 ,in this1  
the ,muni enjoined the ,adhwaryu to     
recite the prayers  of ,yajuns2 the     
,hotri to sing the hymn of 7,rik-,veda72
 the ,udgatri to sing  the hymns of     
,shma-,veda and the ,brahman to utter   
the formul of the  ,atharva-,veda4 ,he  
then compiled the ,rig-,veda with the   
collection of these  hymns 7,richas72   
the ,yajur-,veda with the prayers and   
directions named  ,yajush2 and ,shma    
,veda1 with those called ,shma2 and with
 the ,atharvas  he laid down the        
function of the ,brahman and the rules  
for the  performance of all the         
ceremonies by kings4    ,in this way the
 huge ,veda tree was divided into four  
stems1 which soon  spread out into an   
extensive forest4 ,o ,brahmin1 ,paila   
first divided the  ,rig-,veda and gave  
the two ,sanhitas to ,indra-,pramati and
 to ,bhshkali4  ,bhshkali again divided 
his ,sanhita into four and handed them  
over to  his disciples ,baudhya1        
,agnimathara1 ,yajtiawalka1 and ,parara2

 and they  studied these secondary      
branches from the original ,o ,muni4    
,indira-,pramati1 ,o ,maitreya1 gave his
 ,sanhita to his magnanimous son        
,mandukeya1 which thence descended      
through successive generations and      
disciples4 ,vedamitra1 otherwise called 
,skalya1 read the same ,sanhita  and    
divided it into five ,sanhitas which he 
gave to his disciples named  severally  
,mudgala1 ,goswalu1 ,vtsya1 ,sliya and  
,sisira4 ,skapuvni made a  different    
classification of the original ,sanhita 
into three and added a  ,nirukta        
7glossary7 constituting a fourth4 ,and  
he gave these three  ,sanhjtas to his   
three pupils1 ,kraunch1 ,vaitalaki1 and 
,valaka4 ,and the  glossary was given to
 the fourth who was named ,niruktakrit  
and who was  versed in the ,vedas and   
their various branches4    ,in this way1
 ,o foremost of twice-born ones1 ,vedas1
 their divisions and  ,sub-divisions    
sprang up4 ,bash kall composed three    
other ,sanhitas which  he gave to his   

three pupils ,kalayani1 ,gargya1 and    
,kathajava4 ,these are  they by whom    
various ,sanhitas have been composed4   
,,section ,v4    ,parara said3--,the    
high-minded disciple of ,vysa1          
,vaisampayana made out  twenty-seven    
branches of the tree of ,yajur-,veda and
 gave them to as many  disciples1 of    
whom ,yajnawalka1 the son of ,brahmarata
 was famous for  piety and obedience to 
his preceptor4    ,formerly at one time 
the ,munis had entered into a covenant  
that any one  of them1 who at a certain 
time1 did not join a council held on    
mount  ,meru1 should perpetrate the     
crime of ,brahminicide within a period  
of  seven nights4 ,vaisampayana alone   
was not present at the appointed hour   
and so broke the engagement4 ,and he    
accidentally slew the child of his      
sister by a kick of his foot4 ,thereupon
 he said to his disciples--,o my        
disciples1 do ye engage in such         
ceremonies as will remove the sin       
consequent upon the destruction of a    

,brahmin on my behalf4 ,you need not    
hesitate in this4 ,thereupon ,yjnawalka 
said--,what is the use of  troubling    
these miserable and inefficient         
,brahmans8 ,i shall alone  perform this 
penance4 ,thereupon the high-minded     
preceptor1 enraged1  said to him--,o    
thou who hast insulted these ,brahmins1 
relinquish all  thou hast learnt from   
me4 ,dost thou that these ,brahmins are 
inefficient8  ,what is the use of a     
disciple who disobeys my commands8      
,whereto  ,yjnawalka replied--,i spoke  
this out of my devotion to thee4 ,it is 
more  than enough--do thou take1 ,o     
twice-born one1 what ,i have learnt from
  thee4    ,having said this1 he ejected
 from his stomach the texts of ,yajush  
stained in blood4 ,he then went away4   
,the other pupils of ,vaisampayana      
transforming themselves into partridges 
7,tittiri7 picked up the texts  which he
 had ejected1 which1 in consequence     
thereof1 were called  ,taittriya and the
 pupils were named the ,charaka         

professors1 of the  ,yajush1 from       
,charana#bda --'going through4'         
,yjnawalka too1 ,o ,maitreya1  who was  
accomplished in devout practices engaged
 in propitiating the  sun1 being        
desirous of recovering the texts of the 
,yajush4    ,yjnawalka                  
said3--,salutation unto the sun who is  
the gate of final  emancipation1 the    
spring of bright radiance1 the          
three-fold source of  splendour as the  
,rig1 the ,yajur and the ,sama-,vedas4  
,salutation unto him1  who is the       
,agnishome#bdb sacrifice1 the cause of  
the universe and who  is charged with   
radiant heat and the ,sushumna ray4     
,salutation unto him1  who is identical 
with the idea of time and all its       
divisions of hours1  minutes and        
seconds1 who is the visible form of     
,vishnu1 as the  impersonation of the   
mystic ,om4 ,salutation unto him1 who is
  gratification1 who nourishes the moon 
with his rays and feeds the manes  and  
the gods with nectar and ambrosia2      

salutation unto the sun1 who in  the    
form of three seasons distributes and   
absorbs the water in the time  of the   
rains1 of cold and heat4 ,salutation    
unto ,vaivaswata1 who1 alone  as the    
lord of the world1 dispels darkness and 
who is clothed with the  quality of     
goodness4 ,salutation unto him1 until   
whose rising people  cannot perform     
religious ceremonies1 water does not    
purify and who is  the source of all    
religious rites4 ,salutation onto him   
who is the centre  and source of        
purification4 ,glory to ,savitri1 to    
,surya1 to ,bhaskara1  ,vaivaswata1 to  
,aditya1 to the first-born of the       
celestials and demons4  ,salutation unto
 him who is the eye of the universe     
borne in a golden car  whose banners    
scatter ambrosia4    ,parara            
said3--,being thus eulogised by         
,yjnawalka the sun assumed the  form of 
a horse and said--,ask of me what you   
desire4 ,having bowed unto  him         
,yjnawalka said--,confer upon me a      

knowledge of those texts of ,yajush     
which even my preceptor does not know4  
,being thus addressed1 the sun gave to  
him the texts of ,yajush called         
,ayatayama which ,vaisampayana even did 
not know4 ,because these texts were     
imparted by the sun in the form of a    
horse1 the ,brahmins who study this     
portion are called ,vajis 7horses74     
,fifteen branches of this school        
originated from ,kanwa and other pupils 
of ,yjnawalka4    ,,section ,,vi4       
,parara said3--,hear ,o ,maitreya1 how  
,jaimini1 the pupil of ,vysa1 divided   
the branches of ,sama-,veda4 ,the son of
 ,jarmini was ,sumanta whose son was    
,sukarman4 ,they both studied the same  
,sanhita under ,jaimini4 ,the latter    
composed ,sahasra ,sanhita which he gave
 to his two pupils named  ,hiranyanabha1
 otherwise named ,kausalya and          
,paushyinji4 ,fifteen pupils of  the    
latter composed as many ,sanhitas and   
they were called the northern  chanters 
of ,sman4 ,hiranyanabha had as many     

disciples who were called  the eastern  
chanters of ,sman4 ,lokakshmi1 ,kuthami1
 ,kushidi and ,langali  were the pupils 
of ,paushyinji2 and by them and their   
disciples many  other branches were     
made4 ,there was another learned        
disciple of  ,hiranyanbha by name ,kriti
 who gave twenty-four ,sanhitas to as   
many  pupils2 who again divided         
,sama-,veda into various branches4    ,i
 will now give you an account of the    
various branches of ,atharva-,veda4     
,the highly illustrious ascetic ,sumanta
 taught this ,veda to his pupil         
,kabandha who divided it into two and   
gave them to ,devadersa and ,pathya4    
,the disciples of ,devadersa were       
,mandga1 ,brahmabali1 ,saulkyani and    
,pippalda4 ,pathya had three disciples1 
,jjali1 ,kumuddi and ,saunaka to  whom  
were severally given three ,sanhits4    
,saunaka divided his ,sanhit  into two  
and gave them to his disciples ,babhru  
and ,saindhavyan and from  them         
originated two schools the ,saindhavas  

and ,munjakesas4 ,the ,sanhits  of the  
,atharva-,veda are divided into five    
,kalpas or ceremonials2 namely          
,nakshatra ,kalpa or rules for          
worshipping the planets2 the ,vaitna    
,kalpa  or rules for oblations2 the     
,sanhit ,kalpa or rules for sacrifices2 
the  ,angirasa ,kalpa or incantations   
and prayers for the destruction of      
enemies2 the ,snti ,kalpa--or prayers   
for averting evil4    ,the glorious     
,veda-,vysa1 conversant with the        
knowledge of ,purnas1  composed a       
,paurnik ,sanhit consisting of          
historical and legendary  traditions1   
prayers and hymns and sacred chronology4
 ,he had a  distinguished pupil ,suta1  
who was otherwise named ,romaharshana1  
to whom  he gave the ,purnas4 ,suta had 
six disciples1 ,sumati1 ,agnivarchas1   
,mitrayu1 ,snsapyana1 ,akritavrana1 who 
is otherwise called ,ksyapa and         
,sverni4 ,the last three composed three 
principal ,sanhitas and  ,romaharsana   
himself compiled a fourth1 which is     

named 7after him7  ,romaharshanika4 ,the
 substance of these four ,sanhitas is   
embodied in this  ,vishnu-,purna4       
,brhma is the first of all the ,purnas4 
,those who are conversant with  the     
knowledge of ,purnas enumerate them as  
eighteen--,brhma1 ,padma1  ,vaishnava1  
,saiva1 ,bhgvata1 ,nradya1 ,mrkandeya1  
,ageney1 ,bhavishyat1  ,brahm           
,vaivartta1 ,lainga1 ,varha1 ,skanda1   
,vmana1 ,kaurmma1 ,matsya1  ,grura1     
,brahmnda1 ,the creation of the universe
 and its successive  generations1 the   
genealogies of patriarchs and kings1 the
 ,manwantaras1  and the royal dynasties 
are described in the ,purnas4 ,the      
,purna1 which  ,i have described to you1
 ,o ,maitreya1 is ,vaishnava and is next
 to ,padma4  ,and in every part1 in the 
creation of universe and the successive 
generations1 in the description of the  
genealogies of the patriarchs it  has   
declared the glory of the great ,vishnu4
 ,there are fourteen principal  kinds of
 knowledge--namely1 the four ,vedas1 the

 six ,angas1#bdc the  ,mimnsa           
7theology17 ,nyya 7logic17 ,dharma 7the 
institutes of law7 and  the ,purnas4    
,and they are enumerated as eighteen    
with the addition of  these             
four--,aur-,veda1 medical science taught
 by ,dhunwantari2 ,dhanur-veda1  the    
science of archery1 taught by ,bhrigu2  
,ghndharba-,veda1 the art of  music1    
dancing c4 of which the ,muni ,bharata  
was the author2 and the  ,artha ,sastram
 or the science of ,government1 taught  
by ,vrihaspati4    ,there are three     
orders of ,rishis--the royal ,rishis or 
princes who have  devoted themselves to 
devotion as ,viswamitra2 divine ,rishis 
or  demi-gods1 as ,nrada2 and ,brahman  
,rishis1 who are the sons of ,brahm as  
,vasishtha and others4    ,i have thus  
related to you the various branches of  
the ,vedas and their  sub-divisions1 the
 persons by whom they made and the      
object with which  they were ushered    
into existence4 ,such was the division  
in all the  ,manwantaras4 ,the primitive

 ,veda1 which was instituted by ,brahm  
at the  beginning of ,kalpa1 is eternal2
 these branches are but its             
modifications4    ,i have thus related  
to you1 ,maitreya1 the ,vedas which you 
desired to  hear4 ,what else do you wish
 to hear now8    ,,section ,,vii4       
,maitreya said3--,o twice-born one1 you 
have related to me what ,i have  asked  
of you4 ,i wish to hear one thing more  
from you3 ,relate that to me4  ,o great 
,muni1 this egg of ,brahm1 consisting   
seven zones1 seven  subterrestial       
regions1 and seven spheres1 abounds in  
living creatures1  large or small1      
smaller and smallest1 larger and        
largest4 ,and there is  not the eighth  
part of an inch where they do not dwell2
 ,and all these  are bound by chains of 
acts and at the end of existence are    
subject to  the power of ,yama by whom  
they are doomed to dreadful punishments4
 ,and  being freed from those           
inflictions they are born as celestials1
 men and  the like2 ,and those living   

creatures1 as ,sastras inform us1       
perpetually  revolve4 ,i wish to hear   
from you1 performing what pure actions  
people  are freed from subjection to    
,yama4    ,parara said3--,o ,muni1 hear 
from me what his grandfather ,bhishma   
said  when this question was put to him 
by the high-souled ,nakula4    ,bhishma 
said3--,o my son1 there came on a       
certain time1 a friend of mine1  a      
,brahmin from ,kalinga country1 to visit
 me4 ,he told me that he had put  this  
question to an ascetic who had the      
recollection of his previous  births4   
,to which the ,muni replied ,what is now
 shall be 7the same7 in  future4 ,what  
was said by that intelligent sage proved
 to be true4 ,when  that twice-born one 
was again accosted by me with due       
reverence1 he said  that he had never   
found otherwise what had been related to
 him4 ,once ,i  put to him the same     
question which you have asked4 ,and he1 
remembering  the words of the ,brahmin  
who retained the recollection of his    

former  births1 said--,i shall reveal to
 you the mystery that was revealed to me
  by the ,brahmin retaining the         
recollection of his former births and ,i
  shall describe to you a dialogue that 
took place between ,yama and one of  his
 ministers4    ,the ,brahmin of ,kalinga
 said--,beholding his own emissary with 
a noose in  hand approach1 the ,yama    
said to his ears ',never bring here any 
one who  has obtained the shelter of the
 slayer of ,madhu2 for ,i am the lord of
  all spirits but not of the spirits of 
those who are devoted to ,vishnu4 ,i    
was appointed by ,brahm1 honored by the 
immortals1 to sit in judgment  upon the 
good and bad conduct of mankind4 ,hari  
is my lord2 ,i am not  independent1 for 
he can mete out punishment to me4 ,as   
gold1 though 7in  reality7 it is one    
substance1 appears diversified as       
bracelets1 tiaras  and earrings1 so     
,hari1 though ,he is one appears many as
 gods1 animals  and man4 ,as the drops  
of water1 raised by wind from the earth1

 sink  again into the earth when the    
wind disappears1 so gods1 man and       
animals  created by the agitation of    
qualities are reunited with the eternal 
with  the end of disturbance4 ,he1 who  
reverentially bows unto ,hari1 whose    
lotus-feet are being meditated upon by  
the celestials1 is freed from all       
iniquities4 ,do you avoid such a man who
 is freed from all sinful bonds  like   
unto fire fed with clarified butter4    
,having heard these words of ,yama1 his 
messenger1 with noose in hand1  said    
,tell me1 ,o ,lord1 how am ,i to        
distinguish the worshipper of ,hari1    
who is the ,lord of all beings8 ,yama   
said--,consider him as the  worshipper  
of ,vishnu who never swerves from the   
duties assigned to his  caste1 who      
regards with an impartial eye his own   
self1 his friends and  enemies1 does not
 steal nor injure any body and whose    
mind is freed from  all passions4 ,know 
him to be a follower of ,hari1 whose    
heart is not  sullied by iniquities of  

,kali who meditates on ,janrddana in his
 mind  freed from illusions4 ,consider  
that excellent man to be a worshipper of
  ,vishnu1 who1 looking upon good in    
secret1 holds that which is another's   
wealth as grass and devotes all his     
thoughts to the ,lord4    ,there is     
,vishnu as mountain of clear crystal3   
for how can he live in  the hearts of   
those men sullied with malice and envy8 
,the glowing heat  of does not exist in 
the cluster of the cooling rays of the  
moon4  ,vsudeva always resides in his   
heart whose mind is pure1 free from     
malice1 quiet1 who has a pure character1
 is a friend to all1 speaking  wisely   
and kindly1 humble and sincere4 ,the    
eternal ,vishnu residing in  his heart a
 man appears lovely to all1 as a        
beautiful young ,sal-tree  declares that
 there is the excellent juice inside it4
 ,depart1 ,o my  emissary1 speedily from
 those men1 whose sins have been washed 
away by  self-control and moral         
discipline1 whose minds are always      

devoted to the  undecaying and who are  
freed from avarice1 unkindness and      
malice4 ,if the  divine ,hari1 who is   
without beginning or end and is armed   
with a sword1  conch and mace1 lives in 
the heart of a man he is freed from all 
sins3  for how can darkness exist in the
 sun8 ,he1 who pilfers another's wealth1
  slays animals1 speaks untrue and cruel
 words1 whose mind is impure and  is    
addicted to impious actions1 does not   
get the ,endless in his heart4          
,janrddana does not reside in the heart 
of that vile wight who cannot  bear the 
prosperity of another1 who vilifies the 
pious1 does not perform  sacrifices and 
does not make gifts to the pious4       
,consider not that  person1 engaged in  
vile actions1 as the worshipper of      
,vishnu1 who by  foul means1 earns      
wealth for his dear friend1 wife1 son1  
daughter1  father1 mother or servants4  
,that beast of a man is not a follower  
of ,vsudeva whose mind is  addicted to  
foul actions1 who is always engaged in  

actions1 who lives  for a long time in  
evil company and who always endeavours  
to drown  himself in sins4 ,do you stand
 aloof from those persons in whose      
hearts  resides ,ananta2 from him1 who  
by his pure understanding conceives the 
supreme male and ruler ,vsudeva as one  
with his devotees and the whole  world4 
,do you depart from those1 ,o my        
emissary1 who are freed from sins  and  
who always invoke the lotus-eyed        
,vsudeva1 ,vishnu1 the upholder of  the 
earth1 the immortal wielder of the      
discus and the shell1 the refuge  of the
 world do not approach him in whose     
heart dwells the imperishable  soul for 
he is protected against my power by the 
discus of his deity and  he is bound for
 the heaven of ,vishnu4    ,the ,brhmin 
of ,kalinga said--,o foremost of ,kurus1
 these were the  instructions given by  
the king of justice1 the son of the sun1
 to his  servant4 ,that servant         
communicated those instructions to me   
and ,i have  in turn related them to    

you4    ,bhishma said3--,this was       
communicated to me1 ,o ,nakula1 by the  
,brahmin1  hailing from ,kalinga4 ,and  
,i have duly related that to you1 ,o my 
son1 and  thus there is no protection in
 the ocean of the world but ,vishnu4    
,they  whose minds are always devoted to
 ,keshava1 have no fear from death1 his 
servant1 his rod1 his noose and his     
tortures4    ,parara said3--,o ,muni ,i 
have thus described to you what you     
desired me  to say and what was related 
by the sort of ,vivaswat4 ,what else do 
you  wish to hear8    ,,section ,,viii4 
,maitreya said3--,o reverend sir1 tell  
me how should they worship the  glorious
 ,vishnu1 the lord of the earth1 who    
desire to get at the other  end of the  
ocean of the world4 ,i wish to hear from
 you1 ,o great ,muni1  what fruits can  
be be obtained by worshipping the       
glorious ,vishnu4    ,parara said3--,the
 question you have put to me1 was put to
 ,aurva by the  high-souled ,sagara4 ,do
 you hear from me what he said 7on      

this74 ,having  bowed to ,aurva1 born in
 the race of ,vrigu1 ,sagara said--,o   
foremost of  ,munis1 tell me the mode of
 worshipping ,vishnu1 and the fruits    
that a man  can obtain by worshipping   
him4 ,hear from me1 ,o ,maitreya1 all   
that he  said when thus questioned 7by  
,sagara74    ,aurva said3--,vishnu being
 worshipped1 a man obtains the          
consummation of  all earthly desires and
 attains to the regions of the          
celestials and of  ,brahm and even final
 liberation4 ,o king of kings1 whatever 
a man  desires1 either small1 or great1 
he gets by the worship of ,achyuta4 ,o  
king of earth1 you have asked me how    
,vishnu can be worshipped4 ,hear ,i     
shall relate all that to you4 ,he is the
 true worshipper of ,vishnu who         
observes duly the duties of the four    
castes and rules of four ,asramas4      
,there is no other means of satisfying  
,vishnu4 ,he who offers sacrifices1     
sacrifices to him2 he who recites       
prayers1 prays to him2 he who injures   

living beings injures him2 for ,hari is 
identical with all living beings4       
,therefore1 he who observes duly the    
duties of his caste1 is said to  worship
 the glorious ,janrddana4 ,o lord of    
earth1 the ,brahman1 the  ,kshatriya1   
the ,vaiya1 the ,sudra by attending to  
the duties prescribed  by his caste1    
best worships ,vishnu4 ,he1 who does not
 vilify another  either in his presence1
 or in his absence1 who does not speak  
untruth1  does not injure others1       
pleases ,keshava the best4 ,keshava is  
best  pleased with him1 ,o king1 who    
does not covet another's wife1 wealth   
and  who does not bear ill feeling      
towards any4 ,o lord of men1 ,keshava is
  pleased with him who neither beats nor
 slays any animate or inanimate  thing4 
,o lord of men1 ,govinda is pleased with
 that man who is ever  intent upon      
serving the gods1 the ,brahmans and his 
spiritual preceptor4  ,hari is always   
satisfied with him who is ever anxious  
for the welfare of  all creatures1 his  

children and his own soul4 ,vishnu is   
always pleased  with that pure-minded   
man whose mind is not sullied with anger
 and other  passions4 ,he best worships 
,vishnu1 ,o king1 who observes the      
duties laid  down by scripture for every
 caste and condition of life2 there is  
no  other mode4 ,sagara said3--,o       
foremost of twice-born ones1 ,i wish to 
hear  of the duties of caste and        
condition4 ,relate them to me4 ,aurva   
said3--,hear attentively from me in     
order the duties of the ,brhman1 the    
,kshatriya1 the ,vaiya and the ,sudra4  
,the duties of the ,brhmins consist  in 
making gifts1 worshipping the celestials
 with sacrifices1 studying  the ,vedas1 
performing oblations and libations with 
water and preserving  the sacred fire4  
,for maintenance1 he may offer          
sacrifices for others1  teach others and
 may accept liberal presents in a       
becoming manner4 ,he  must advance the  
well-being of all and do injury to      
none--for the  greatest wealth of a     

,brahman consists in cherishing kind    
feelings  towards all4 ,he must consider
 with an equal eye1 the jewel and stone 
belonging to another4 ,he should at     
proper seasons beget offspring on his   
wife1 ,o king of earth4    ,the duties  
of the ,kshatriyas consist in making    
gifts to the ,brahmins at  pleasure1 in 
worshipping ,vishnu with various        
sacrifices and receiving  instructions  
from the preceptor4 ,his principal      
sources of maintenance  are arms and    
protection of the earth4 ,but his       
greatest duty consists in  guarding the 
earth4 ,by protecting the earth a king  
attains his objects2  for he gets a     
share of the merit of all sacrifices4   
,if a king1 by  maintaining the order of
 caste1 represses the wicked1 supports  
the pious  he proceeds to whatever      
region he desires4    ,o lord of men1   
the great ,patriarch ,brahm has assigned
 to the ,vaiyas1  for their maintenance1
 the feeding of the cattle1 commerce and
  agriculture4 ,study1 sacrifice and    

gift are also within the duties of the  
,vaiyas3 besides these they may also    
observe the other fixed and  occasional 
rites4    ,the ,sudra must maintain     
himself by attending upon the three     
castes1 or  by the profits of trade1 or 
the earnings of mechanical labour4 ,he  
may  also make gifts1 offer the         
sacrifices in which food is presented   
and he  may also make obsequial         
offerings4    ,besides these1 the four  
castes have got other duties namely--the
  acquisition of wealth for the support 
of servants1 co-habitation with  their  
wives for the sake of children1 kindness
 towards all creatures1  patience1      
humility1 truth1 purity1 contentment1   
decorum of manners1  gentleness of      
speech1 friendliness1 freedom from envy 
or avarice and the  habit of vilifying1 
these also constitute the duties of     
every condition  of life4    ,in cases  
of emergency a ,brhmin may follow the   
occupations of a  ,kshatriya or ,vaiya2 
the ,kshatriya may adopt those of       

,vaiyas and the  ,vaiya those of        
,kshatriya3 but the last two should     
never adopt the  functions of the ,sudra
 if they could avoid them4 ,and if that 
be not  possible they must at any rate  
avoid the functions of the mined caste4 
,i  will now describe to you1 ,o king1  
the duties of the several ,asramas4     
,,section ,,ix4    ,aurva said3--,o     
king1 when a youth is invested with the 
sacred thread1 he  must reside in the   
house of his preceptor and study the    
,vedas with a  concentrated mind1 and   
leading a life of continence4 ,he must1 
with pure  practices1 wait upon his     
spiritual preceptor and with the        
performance of  religious rites acquire 
the ,veda4 ,he must1 ,o king1 with      
concentration1  worship both in the     
morning and evening1 the fire and the   
sun and after  that he must bow to his  
spiritual guide4 ,o ,king1 he must stand
 when his  preceptor is standing1 he    
must move when he is walking and he must
 sit  beneath him when he is seated2 he 

must never sit nor walk1 nor stand  when
 his teacher does the otherwise4        
,whatever portion of the ,vedas he      
shall be taught by his preceptor1 he    
must read that with undivided mind      
before him4 ,he must beg when permitted 
by his teacher and eat the food  thus   
collected4 ,he must bathe in the water  
which has been first used by  his       
preceptor and every morning he must     
bring for him fuel1 water or  anything  
that he may require4 ,having thus       
completed his studies1 he must  receive 
dismissal from his preceptor and then   
enter into the order of  the            
householder2 and taking to himself with 
lawful ceremonies1 house1  wife and     
wealth1 he must discharge to the best of
 his power the duties  of his life4 ,he 
must satisfy the manes with cakes1 the  
celestials with  sacrifices1 the guests 
with hospitality1 the ,rishis with holy 
study1 the  ,patriarch with progeny1 the
 spirits with oblations and all the     
worlds  with truthful words4 ,by thus   

discharging duties a householder may    
attain  to heaven4 ,a householder is a  
refuge to those who depend upon alms for
  their maintenance and those who lead  
an itinerant life of self denial2  thus 
the condition of the householder is the 
best of all4 ,o lord1 the  ,brhmins     
travel all over the earth either for    
studying the ,vedas or for  beholding   
the holy places2 many of them are       
houseless and without food  and live for
 the night at the house at which they   
arrive in the evening4  ,the householder
 is always a refuge to these people4 ,o 
king1 it is his  duty to welcome them   
and address them kindly and to provide  
them1  whenever they come to his house1 
with a bed1 a seat and food4 ,if a guest
  goes back disappointed from a house he
 leaves behind his iniquities and  takes
 away the accumulated piety of the      
householder4 ,in the house of a  good   
man1 contumely1 arrogance1 hypocrisy1   
repining1 contradiction and  violence   
are strictly prohibited3 and the        

householder1 who performs the  principal
 duty of hospitality1 is freed from all 
chains and attains to  better stations  
after death4    ,o king1 having         
performed all these duties1 when a      
householder is  stricken in years1 he   
must proceed to woods1 either with his  
wife1 or  leaving her to the charge of  
his son4 ,he must live there upon       
leaves1  roots and fruits2 allow his    
hair and beard to grow1 and braid the   
former  upon his brows and sleep upon   
the ground4 ,his dress must be made of  
skin  or of ,ksa and ,kus grasses4 ,he  
must bathe thrice a day1 offer oblations
  to the celestials and to fire and     
treat all his guests with hospitality4  
,he must beg alms and give food to all  
creatures4 ,he must annoint himself     
with such unguents as are found in the  
forest and while carrying on his  devout
 practices he must endure heat and cold4
 ,he1 who leading the life  of a hermit1
 follows these rules1 destroys like fire
 all imperfections1  and attains to the 

region of ,brahman4    ,the fourth      
condition of life1 ,o king1 is called by
 the sages1 that of a  mendicant4 ,i    
shall relate the characteristics        
thereof2 do thou hear4 ,o  lord of men1 
having relinquished attachments for     
wife1 children and  other earthly       
objects1 men leading the life of a      
hermit1 must enter into  the fourth     
stage of life4 ,he must forego the three
 objects of life1  namely pleasure1     
wealth and virtue either secular or     
religious4 ,and  regarding all with an  
equal eye1 he must be friend to all     
living beings4  ,and being devoted1 he  
must not injure any living creature1    
human or  brute1 either in act1 word1 or
 thought and renounce all attachments4  
,he  must not live more than one night  
in a village and more than five nights  
in a city4 ,he must live in all those   
places where good feeling and not       
animosity is created in mind4 ,he must1 
for his maintenance1 beg for alms  at   
the houses of the three first castes at 

the time when fires have been  put out  
and peoples have eaten4 ,the itinerant  
beggar must not call  anything his own  
and must suppress desire1 anger1        
covetousness1 pride  and folly4 ,the    
ascetic1 who gives no cause of fear to  
any living  creature1 does not apprehend
 any danger from them4 ,the ,brhmin1    
who1  having placed the sacrificial fire
 in his own body1 feeds that flame  with
 the butter that is procured by alms1   
through the altar of his  mouth1 goes to
 his own proper abode4 ,but the ,brhman 
who longs for final  emancipation1 who  
has got a pure heart1 and whose mind is 
perfected by  self-investigation1 goes  
to the region of ,brahman1 which is     
quiet and is  as bright as the flameless
 smoke4    ,,section ,x4    ,sagara     
said3--,o foremost of twice-born ones1  
you have described to me  the duties of 
the four orders and four castes4 ,i wish
 to hear from you  the religious        
observances of men4 ,methinks you know  
every thing1 ,o  foremost of ,vrigus1   

tell me all about these observances1    
either  invariable1 occasional or       
voluntary4 ,whereto ,aurva replied1 ,i  
shall  describe to you all you have     
asked1 the invariable and occasional    
ceremonies of men3 do you hear1 ,o king4
    ,as soon as a son is born his father
 should perform the ceremonies          
consequent upon the birth of a child and
 all other initiatory ceremonies  as    
well as a ,srdh which is the source of  
prosperity4 ,he must feed two           
,brhminis1 seated with their faces to   
the east and according to his  means    
must offer sacrifices to the celestials 
and the progenitors1 ,o  lord of earth4 
,he must delightedly offer to the manes1
 balls of meat1  mixed with curds1      
barley and jujubes with the four part of
 his finger4  ,on every occasion of     
prosperity1 he must perform this with   
all offerings  and go through           
circumambulalations4    ,upon the tenth 
day after birth the father should give a
 name to the  child1 the first term of  

which shall be the name of a god and the
 second  of a man as ,sarman or ,varman4
 ,the former is the proper designation  
of a  ,brhmin1 and the second of a      
,kshatriya4 ,and the ,vaiyas and ,sudras
  should have the designation of ,gupta 
and ,dsha1 ,a name should not be  devoid
 of any meaning1 should not be indecent1
 absurd1 inauspicious nor  dreadful4 ,it
 should contain an even number of       
syllables2 it should not  be too long   
nor too short1 nor too full of long     
vowels1 but contain a  due proportion of
 short vowels and be easily articulated4
    ,after going through these          
initiatory ceremonies and being purified
 the  youth should acquire knowledge    
from his preceptor4 ,and having acquired
  knowledge from the preceptor and given
 him presents1 ,o king1 he should1      
desirous of entering the order of       
householders1 marry4 ,if he desires to  
continue his life as a student1 he      
should1 taking that vow1 engage in  the 
service of his preceptor and his        

descendant or he may1 according to  his 
premeditated inclination1 ,q king1 at   
once become a hermit or adopt  the order
 of the religious mendicant4    ,he must
 marry a maiden1 who is of a third of   
his age1 one who has not  too much of   
hair1 but is not without any1 one who is
 not very black nor  yellow complexioned
 and is nor from birth a cripple or     
deformed4 ,he must  not marry a girl1   
who is vicious or unhealthy1 born of a  
low family1 or  suffering from any      
disease2 one who may have been badly    
trained1 one who  talks improperly1 one 
who inherited some disease from father  
or mother2  one who has a beard and has 
got a masculine appearance2 one who     
speaks  thick or thin or croaks like a  
craven1 who has got eyes without eye    
lashes1 or sufficiently covered with    
them2 one who has got legs covered  with
 hairs1 thick ankles2 one who has       
dimples in her cheeks when  laughing4   
,the learned should not marry a girl who
 has not got a tender  countenance1 who 

has got white nails1 and who has got red
 eyes4 ,the wise  and prudent should not
 marry one whose hands and legs are     
heavy1 who is  a dwarf1 or who is very  
tall or one whose eyebrows meet1 or     
whose teeth  are far apart and resemble 
tusks4 ,o king1 a householder should    
marry a  girl who is at least five      
degrees distant in descent from his     
mother and  seven degrees from his      
father4    ,there are eight forms of    
marriage--namely1 ,brhma1 ,daiva1 the   
,arsha1  ,prajpaty1 ,asura1 ,gndharba1  
,rkshasa and ,paischa and the last is   
the  worst4 ,and every one should marry 
according to the mode enjoined to his   
caste by the sages and should never     
marry according to the ,paischa  mode4  
,thus entering the order of             
householders1 if a man takes a wife     
observing the same religious and civil  
obligations and perform all the         
ceremonies of his orders in her company1
 he derives great benefit from  such a  
wife4    ,,section ,,xi4    ,sagara     

said--,o ,muni1 ,i wish to hear from you
 of such religious  observances1        
performing which a householder does not 
meet with the wane  of piety either in  
this world or in the next4    ,aurva    
said--,hear1 ,o lord of earth1 an       
account of all those religious          
observances celebrating which a man     
conquers both this and the next  world4 
,the term sat means ,sdhu2 and they are 
called ,sdhus or saints  who are freed  
from all blemishes4 ,and their practices
 are called  ,sddhachras4 ,o lord of    
earth1 the seven ,rishis1 the ,manus and
 the  ,patriarchs are those who have    
laid down and observed those practices4 
,let the wise1 ,o king1 get up at ,brahm
 ,muhartta1#bdd when the mind is  at    
rest1 meditate upon virtue and wealth   
not incompatible with the  former4 ,he  
should also meditate upon desire not    
conflicting with the  other two4 ,and he
 must equally meditate upon the three   
ends of life for  the purpose of        
counteracting the unseen consequences of

 good or best  acts4 ,he should         
renounce1 ,o king1 such wealth and      
desire as stand in the  way of virtue1  
and he should abstain from such         
religious acts as give  uneasiness1 and 
as are not compatible with the rules of 
society4 ,o lord  of men1 having got up 
from bed early in the morning1 he must  
offer  adoration to the sun and then    
proceeding to the ,south-,east quarter  
at a  distance of a bow-shot or more1 or
 somewhere remote from the village he   
must void the impurities of nature4 ,a  
man should not void the impurities  of  
nature either in the court yard of his  
house or in any place where is  the     
print of a man's foot4 ,the wise should 
not pass urine either on his  own       
shadow1 nor on the shadow of a tree1 nor
 on a cow1 nor against the  sun nor on  
fire1 nor against the wind1 nor on      
spiritual preceptor1 nor  men of the    
first three castes4 ,nor he should pass 
excrement in a  ploughed field1 or a    
pasturage1 or in the company of men1 or 

on a high  road1 or in rivers and the   
like which are holy1 or on the bank of a
  river or in a cremation ground4 ,o    
king1 the wise should pass urine with   
his face towards the north during the   
day and towards the south during  the   
night4 ,while passing excrement he      
should spread grass on the earth  and   
cover his head with cloth and should not
 wait there long1 and should  not speak 
during that time4 ,to clean his hand he 
should not take earth  from an ant-hill1
 not a rat-hole1 nor from water1 nor    
from what has been  left after being    
used for that purpose1 nor from what has
 been used to  plaster a cottage1 nor   
that which has been thrown up by        
insects1 or  turned over by the plough4 
,he must avoid all these kinds of earth 
for  the purpose of cleanliness2 he     
should use one handful after passing    
urine1 three handfuls after passing     
excrement1 ten handfuls are to be       
rubbed over the left hand and seven on  
both hands4 ,he should then rinse  his  

mouth with pure water which is neither  
fetid1 nor frothy nor full of  bubbles4 
,after that1 he should1 being composed1 
use earth to cleanse his  feet1 washing 
them well with water4    ,he must then  
drink water thrice and wash his face    
twice with it and  then touch with his  
head1 the cavities of the eyes1 ears and
 nostrils1  the forehead1 navel and the 
heart4 ,having finally washed his mouth 
he  must clean and arrange his hairs and
 must decorate his body1 before a       
looking glass with unguents1 garlands   
and perfumes4 ,he1 then according  to   
the practice of his caste1 should earn  
money for maintenance and  should       
worship the deities with firm faith4    
,sacrifices with acid juice1  those with
 clarified butter and those with        
offerings of food1 may be  performed    
with wealth2 therefore men should       
endeavour much to acquire  wealth4      
,for performing daily devotional rites a
 man should bathe in the water  of a    
river1 a natural channel1 or a mountain 

torrent or he should bathe  on a dry    
ground with the water drawn from well or
 he should bring that  water to his     
house if he had any objection to bathing
 on the spot4  ,bathed and clad in clean
 clothes1 he should1 with concentrated  
mind  offer oblations to the manes and  
,rishis with that water4 ,he should     
offer  water thrice for the satisfaction
 of the celestials1 thrice for the      
satisfaction of the ,rishis and once for
 the patriarchs4 ,he should make  three 
libations for the satisfaction of the   
manes4 ,he should1 with the  part of the
 hand sacred to the manes1 offer wafer  
to his paternal grand  father1 great    
grand father1 maternal grand father1    
great grand father  and his father1 and 
according to his pleasure to his own    
mother and his  mother's mother and     
grand mother1 to the wife of his        
preceptor1 to his  preceptor1 his       
maternal uncle1 and other relations1 to 
a dear friend and  to the king4 ,he     
should then1 ,o king1 offer water to the

 celestials for  the benefit of all     
animals1 reciting the prayer4 ',may the 
celestials1  demons1 ,yakshas1          
,serpents1 ,rkshasas1 ,gandharvas1      
,pischas1 ,guhyakas1  ,siddas1          
,kushmandas1 trees1 birds1 fish1 all    
that inhabit the waters or  the earth1  
or the air1 be propitiated by the water 
,i have offered to  them4 ,this water is
 presented by me for the mitigation of  
the sufferings  of all those who have   
been put to hell4 ,let them be          
propitiated with  this water who are my 
friends1 who are not my friends1 who    
were my  friends in my former birth and 
all those who expect water from me4 ,may
  this water and sesamum offered by me  
remove the hunger and thirst of all     
those who are suffering therefrom       
wherever they may live'4 ,the           
offerings1 of water1 ,o king1 in the    
manner ,i have described1 give          
satisfaction to all the world4 ,having  
offered water duly and  reverentially to
 all the sinless man obtains the piety  

that comes from  satisfying the world4  
,having rinsed his mouth he must offer  
water to the sun touching his  forehead 
with folded hands and reciting the      
following player--',salutation  to the  
radiant ,vaivaswat--the effulgence of   
,vishnu2 to the pure  illuminator of the
 universe2 to ,svitri1 the giver of     
fruits for all  actions'4 ,he must then 
go through the family worship1 offering 
water1  flowers1 and incense to the     
tutelary deity4 ,he must then offer     
oblations  to fire1 first invoking      
,brahm then ,prajpati4 ,he must then    
offer water  to ,guhya1 ,kshyapa and    
,anumati in succession and then offer   
the  remainder to the earth1 to water   
and to rain in a pitcher at hand4 ,o    
foremost of men1 he must offer water to 
,dhtri ,vidhtri at the doors of  his    
house and to ,brahm in the middle of it4
 ,hear from me how he should  then      
worship the deities presiding over the  
various quarters4    ,he should offer   
the ,bali containing the remaining      

portions of the  oblations to ,indra1   
,yama1 ,varuna and ,soma on the four    
sides of his  house4 ,and in the        
north-east quarter the wise should offer
 it to  ,dhanwantari2 then he should    
offer the remaining portion to          
,viswadevas1  then in the north-east to 
wind then in all directions to the      
cardinal  points1 to ,brahm1 to the     
atmosphere1 and to the sun1 to all the  
celestials1 to all beings1 to the lords 
of beings1 to the manes1 and to         
,yakshas4 ,thereupon taking other rice  
the learned should cast it on a  clean  
spot of ground as an offering to all    
beings and with a collected  mind should
 repeat the following prayer--',may     
celestials1 men1 animals1  birds1       
saints4 ,yakshas1 serpents1 demons1     
ghosts1 goblins1 trees and all  those   
who desire food from me2 may ants1      
worms1 moths and other insects  who are 
hungry and chained in acts1 obtain      
satisfaction from food  offered by me   
and enjoy bliss4 ,i offer this food on  

the ground for them  who have got no    
mother1 no father1 no friends1 no food1 
nor the means  for preparing it4 ,may   
they be satisfied with the food offered 
for their  satisfaction4 ,all these     
animals1 this food and myself are at one
 with  ,vishnu--for there exists nothing
 but ,vishnu2 ,i am not different from  
all  beings1 and therefore for their    
sustenance ,i offer this food4 ,may all 
beings1 that belong to the fourteen     
orders of existent things1 be  satisfied
 and delighted with the food offered by 
me'4    ,having repeated this prayer the
 householder should devoutly throw the  
food on the ground for the benefit of   
all beings2 for the householder is      
thence the supporter of them all4 ,he   
should also disperse food on the  ground
 for dogs1 outcasts1 birds and all mean 
and degraded persons4    ,thereupon to  
receive guests the householder should   
wait in the  courtyard of his house as  
long as it takes to milch a cow or for a
  longer period if he pleases4 ,if a    

guest comes he must be received with    
all hospitality2 he must be offered a   
seat1 his feet are to be washed1  food  
should be respectfully given to him1 he 
must be spoken to with all  kindness and
 civility and when he goes away1 the    
friendly wishes of the  host must       
accompany him4 ,the householder should  
pay attention to that  guest who comes  
from another place and whose lineage is 
not known4 ,he  should not make him a   
guest who is an inhabitant of the same  
village4 ,he  who feeds himself1        
neglecting a guest1 who is poor1 who is 
not his  relation1 who comes from       
another place and is desirous of eating1
 goes  to hell4 ,the householder should 
receive his guest regarding him as the  
golden embryo#bde without inquiring his 
studies1 his schools1 his  practices or 
his race4    ,a householder1 ,o king1 at
 the ,srdha ceremony of his father1     
should  feed another ,brhmin1 who is of 
the same village1 whose pedigree and    
practices are known and who performs the

 five sacramental rites4 ,he  should    
also present to a ,brhmin1 who is well  
versed in the ,vedas1 four  handfuls of 
food1 set apart1 with the exclamation   
,hanta4 ,if he has got  means left after
 making these three sorts of gifts1 the 
learned should1  according to his       
pleasure1 make gifts to a mendicant and 
a religious  student4 ,these three1 with
 the addition of the mendicant described
  before1 are to be considered as       
guests2 and he1 who treats these four   
sorts of persons with hospitality1 is   
freed of the debt due to his  fellow    
beings4 ,the guest1 who goes elsewhere  
disappointed from any  house1 transfers 
his own sins to the owner of the house  
and takes away  the house-holder's      
merits4 ,brahm1 ,prajpati1 ,indra1 fire1
 the ,vasus1  the sun are present in the
 person of a guest and share the food   
that is  offered to him4 ,therefore a   
man should assiduously satisfy the      
duties of  hospitality2 for a man1 who  
eats his food without giving any to his 

guest1 feeds only upon his own sin4     
,thereupon the householder must  satisfy
 with well-seasoned food the damsel     
living in her father's house1  those who
 are ill1 the pregnant woman1 the aged  
and the infants of the  house and then  
he should eat himself4 ,the householder1
 who eats his food  without feeding     
these1 feeds upon his own iniquity and  
after his death  is condemned in hell to
 feed upon phlegm4 ,he1 who eats1       
without  performing ablutions1 feeds    
upon filth2 he1 who eats without        
repeating  his prayers1 feeds upon      
matter and blood2 he1 who eats          
unconsecrated  food1 drinks urine2 and  
he1 who eats before the infants and the 
aged are  fed1 is doomed in hell to live
 upon ordure4 ,o foremost of kings1 ,i  
shall  now describe1 do you hear1 how a 
householder should eat and for which he 
would not be sullied with iniquity1 his 
perpetual health and increased  vigour  
would be secured and all evils and      
hostilities would be averted4  ,having  

bathed and offered duly libations to the
 celestials1 ,rishis1 and  manes and    
adorned his hand with precious jewels1  
having recited  introductory prayers1   
offered oblations with fire1 food to    
guests1 to  ,brhmans1 to his elders and 
to his family1 the householder should   
take  his meal1 wearing unsullied cloth1
 excellent garlands and sprinkled with  
perfumes4 ,he must not eat1 ,o lord1 of 
men1 with a single garment on1 nor  with
 wet hands and feet4    ,he must not eat
 with his face directed to my           
intermediate point of  horizon1 but     
facing the east or the north2 and with a
 smiling  countenance1 happy and        
attentive1 let him take good and        
wholesome food  boiled with clean water1
 procured from no mean person1 nor by   
improper  means nor improperly cooked4  
,having given a part to his hungry      
companions he should take food without  
reproach from a clean1 handsome  vessels
 which must not be placed upon a low    
stool or bed4 ,he must not  take his    

food in an unbecoming place or out of   
season or in an  unsuitable mood1 giving
 the first morsel to fire4 ,his food1 ,o
 king1 must  be consecrated with        
suitable texts1 must be good and must   
not be stale  except in the case of     
fruit or meat4 ,nor it should be made of
 dry  vegetable substances other than   
jujubes or preparation of molasses4 ,and
  a man should never eat that of which  
the juices have been extracted4 ,nor  a 
man should so eat as nothing will be    
left of his meal except in the  case of 
flour1 cakes1 honey1 water1 curds and   
butter4 ,he should with a  devoted mind 
first taste that which has good flavour2
 in the middle he  should take salt and 
sour things and in the end he should    
take those  which are pungent and       
bitter4 ,the person1 who begins his food
 with fluid  things1 takes solid food in
 the middle and finishes with fluid     
things1  will ever be strong and        
healthy4 ,in this wise he should take   
such food  as is not prohibited1 should 

be silent at the time of eating and     
should  take five handfuls for the      
nutriment of the vital principle4 ,after
 he  has taken his food1 he should1     
facing the east or the north1 rinse his 
mouth1 and having washed his hands up to
 the wrist he should again sip  water4  
,then with a satisfied and calm mind he 
should take his seat1  meditate upon his
 tutelary deity and pray ',may fire     
excited by air cause  this food to      
digest in the space afforded by the     
etherial atmosphere1  convert this into 
the earthly elements of this body and   
give me  satisfaction4 ,may this food1  
when assimilated1 contribute to the     
vigour  of the earth1 water1 fire1 and  
air of my body and afford unmixed       
satisfaction4 ,may ,agasti1 ,agni and   
submarine fire bring about the          
digestion of the food ,i have taken and 
may ,i enjoy happiness consequent       
thereupon and may my body be freed from 
all ills4 ,may ,vishnu1 who is the      
chief principle of all senses1 of all   

bodies and souls1 be propitiated  with  
my faith and may cause such assimilation
 the food ,i have eaten as  may         
invigorate my health4 ,verily ,vishnu is
 the eater1 the food and the            
nourishment1 may the food ,i have taken1
 through this faith1 be  digested'4     
,having recited this prayer he should   
rub his stomach with his hand1 and      
renouncing idleness should engage in    
such action as can easily he  performed4
 ,he should spend the day in the reading
 of sacred writings and  in such        
amusements as are authorized by the     
righteous and when the  ,sandhya sets in
 he must engage in devotion4 ,o king1 he
 must perform the  morning rites before 
the stars have disappeared and perform  
the evening  rites before the sun has   
quite set4 ,the morning and evening     
rites should  never be neglected except 
at seasons of impurity1 anxiety1        
sickness or  alarm4 ,he1 who but for    
illness lies on bed at the hours of     
sunrise and  sunset1 is guilty of       

iniquity4 ,therefore a man should rise  
before the  sun in the morning and sleep
 not until after he has set4 ,those1 who
  sinfully neglect the performance of   
both the morning and evening rites1  go 
to the hell of darkness after death4    
,and having prepared food in the        
evening1 the wife1 of the householder   
with a view to obtain the fruit of  the 
,viwadeva rite1 should give food1       
without offering any prayers1 to        
outcasts or unclean persons4 ,the       
householder1 as his means allow1 should 
again show hospitality to any guest who 
may come receiving him with the         
salutation of evening and offering him  
water to wash his feet1 a seat1 a       
supper and a bed4 ,the sin1 consequent  
upon not receiving hospitably a  guest  
who comes after sunset1 is eight times  
greater than that of  turning away one  
who comes during the day4 ,a person     
should therefore  particularly show     
respect to him who seeks refuge after   
sunset1 for the  respect1 given to his  

satisfaction1 will afford pleasure to   
all the  celestials4 ,the householder   
should1 therefore1 as his means permit  
him1  give a guest food1 potherbs1      
water1 a bed1 a mat1 or if he cannot    
give  any thing more1 ground only on    
which to lie4    ,having taken his      
evening meal and washed his feet a      
householder should  take rest4 ,his bed 
must be complete and made of wood1 it   
must have ample  space1 must not be     
cracked nor uneven1 nor dirty nor       
infested by insects  and must have a    
bedding4 ,the householder must sleep    
with his head either  to the east or to 
the south2 any other position is        
unhealthy4 ,in proper  time1 under the  
influence of an auspicious planet and in
 an auspicious  moment he should go to  
his wife if she is not unbathed1 sick1  
unwell1  unwilling1 angry1 pregnant1    
hungry or over-fed4 ,he should also be  
free  from all these imperfections and  
should be neatly dressed and adorned    
and excited by tenderness and affection4

 ,having bathed1 wearing  garlands1     
using perfumes1 delighted and animated  
by desire he should go  to his wife--not
 being hungry and excited with anxiety4 
,there are certain  days on which the   
use of unguents1 flesh and women is     
prohibited as the  eighth and fourteenth
 lunar days1 new-moon and full-moon and 
the  entrance of the sun into a new     
sign4 ,on these occasions the wise      
should  control their appetites and     
engage in the worship of the celestials 
as  laid down in scripture1 in          
meditation and prayer4 ,and he1 who acts
  otherwise1 will be doomed to a hell   
where he will be constrained to live    
upon ordure4 ,a man should not excite   
his desires by medicines nor  satisfy   
them with unnatural objects or in public
 or holy places4 ,a man  should not go  
to a woman under a huge tree1 in the    
courtyard1 in a place  of pilgrimage1 in
 pasturage1 where four streets meet1 in 
a cremation  ground1 in a garden or in  
the waters4 ,on all these occasions     

mentioned  before in the morning or in  
the evening or being unclean the wise   
should  not cohabit with women4 ,if a   
man goes to a woman during the ,parva he
  loses wealth1 if during the day he is 
visited with sin1 if he cohabits  with a
 woman on ground he loses his fame4 ,a  
man should not think  voluptuously of   
another's wife1 nor should1 he speak to 
her for that  purpose2 for such a wight 
will be born in his next life as a      
creeping  insect4 ,the cohabitation with
 another's wife is a source of fear to  
him  both in this life and in the       
next--for in this he loses his longevity
 and  in the next he is doomed to hell4 
,considering all these things a man     
should approach his own wife in proper  
season or even at other times4          
,,section ,,xii4    ,alurva said3--,the 
householder should venerate gods1 king1 
,brhmanas1  saints1 aged persons and    
holy preceptors4 ,he should also observe
 duly  the two ,sandhyas and offer      
oblations to fire4 ,he should use untorn

  garments1 delicate herbs and flowers1 
wear emeralds and other precious        
stones1 keep his hair neat and clean1   
perfume his body with delicious         
unguents and should always go out       
handsomely dressed and decorated with   
garlands and white flowers4 ,he should  
not misappropriate another's  property  
nor should treat him unkindly4 ,he      
should always speak amiably  and the    
truth and should not speak out publicly 
another's faults4 ,o  foremost of men1  
he should not envy another's            
prosperity--nor should he  create enmity
 with another2 he should not use a      
broken conveyance1 nor  should he sit   
under the shadow of a tree on the banks 
of a river4 ,the  wise should not make  
friends with1 nor should they wend the  
same way  with1 one who is hated1 who is
 a sinner or a drunkard1 who has many   
enemies1 or who is lousy1 with a harlot 
or her gallant1 with a pauper or  a with
 a prodigal1 a slanderer or a knave4 ,a 
man should not bathe in  river when it  

is ebb-tide1 should not enter a house   
when it is on fire  nor climb to the top
 of a tree2 nor 7when in the company of 
others7  clean his teeth1 nor blow his  
nose nor grape without covering his     
mouth1  nor clean his throat1 nor cough1
 nor laugh loudly1 nor emit wind with   
noise1 nor bite his nails1 nor cut      
grass1 nor scratch ground1 nor put  his 
beard into his mouth1 nor crumble a clod
 of clay1 nor look upon the  planets    
when he is unclean4 ,he should not see  
another's wife when she is  naked nor   
see the sun at the time of its rising or
 setting4 ,he should  not express       
disgust at a dead body for the odour of 
it is the produce of  the moon4 ,he     
should avoid1 during the night1 the     
place where four roads  meet1 the       
village tree1 the forest adjacent to a  
cremation ground and a  loose woman4    
,the wise should not pass across the    
shadow of a venerable  person1 of an    
image of a deity1 of a flag and of a    
heavenly luminary4 ,he  should not      

travel alone in a forest nor sleep alone
 in an empty house4  ,he should live at 
a distance from hair1 bones1 thorn1     
filth1 remnants of  offerings1 ashes1   
chaff and earth wet with water in which 
another has  bathed4 ,he should not seek
 the shelter of a degraded wight and    
should  renounce the company of wily    
persons4 ,he should not approach        
voracious  animals and should not lie   
down on bed long after sleep is broken4 
,he  should not1 for a too long time1   
lie down on bed1 sleep1 keep up nights1 
sit and take exercise4 ,the wise should 
avoid1 even at a distance1  animals with
 tusks and horns and exposure to frost1 
wind and sunshine4 ,a  man should       
neither bathe1 nor sleep nor rinse his  
mouth when he is  naked2 he should not  
wash his mouth nor perform any sacred   
rite with his  waistband loosened4 ,nor 
he should1 with one piece of cloth on1  
offer  oblations to fire1 sacrifice to  
the celestials1 wash his mouth1 salute a
  ,brhman or utter a prayer4 ,he should 

not associate with evil  companions--the
 intercourse for half an instant1 the   
pious is desirable4  ,the wise should   
not quarrel men inferior or superior to 
them2 dispute  and marriage with equals 
are always desirable4 ,the wise should  
never  enter into dispute and should    
always avoid useless enmity4 ,it is     
better  to suffer a trifling loss but he
 should not acquire wealth by hostility4
    ,when bathed he should not wipe his 
limbs with the cloth he has put on  nor 
with his hands2 he should not shake his 
hair nor rinse his mouth  before he has 
risen4 ,he should not put one foot upon 
another nor spread  out his foot before 
his elders but should modestly sit in a 
posture  called ,versana i4e41 on his   
knees4 ,he should not go round a temple 
upon  his left hand nor circumambulate  
any venerable object in the reverse     
direction4 ,the wise should not spit nor
 void impurities before the moon1  fire1
 the sun1 water1 wind1 or any           
respectable person4 ,nor should he  pass

 urine standing or upon a public way2 he
 should not pass over  phlegm1 ordure1  
urine or blood2 nor should he spit forth
 the mucus of  the throat at the time of
 eating1 offering sacrifices or         
oblations or  reciting prayers or before
 a respectable person4    ,a man should 
not treat women disrespectfully nor     
should he place too  much confidence in 
them4 ,he should not deal with them     
impatiently nor  should he give them    
supremacy in important matters4 ,o king1
 wise  persons1 ever treading the path  
of morality1 should not issue out of his
  house without saluting the chaplets1  
flowers1 jewels1 clarified butter  and  
venerable persons4 ,he should salute the
 places where four roads  meet1 perform 
sacrifices at proper seasons1 relieve   
the poor and  venerate the learned and  
good-natured4 ,he who worships the      
celestials  and saints1 gives cakes and 
water to the manes1 and performs        
hospitality1 attains to exalted stations
 after death4 ,he who speaks  wisely1   

moderately and compassionately proceeds 
to the regions which are  the perpetual 
sources of bliss4 ,he who is            
intelligent1 bashful1  forgiving1       
god-fearing and humble1 proceeds to the 
region which is  attainable by the      
learned and those born in a pious race4 
,the wise should not read the ,vedas on 
the ,parva days1 on impure  seasons1    
upon untimetely thunder and the         
occurrence of eclipses4 ,the  attainment
 of heaven is a trifling thing to him   
who allays the anger of  the angry1 who 
is friend to all and freed from malice1 
and who removes  the fear of the pious4 
,a man should use an umbrella to protect
 him  against the sun and rain2 he      
should carry a rod when he goes by night
 or  through a forest and he should use 
shoes if he wishes to save his body     
from being hurt4 ,as he proceeds he     
should not look up nor about him1 nor   
afar off but keep his eyes upon the     
ground to the extent of a couple of     
yards4    ,he1 who1 having controlled   

himself1 puts a stop to the sources of  
all  these imperfections1 meets with no 
obstacle in the acquisition of piety1   
wealth and desire4 ,final emancipation  
is in his grasp1 who is sinless  towards
 them who commit mischief by him1 who   
speaks amicably to them who  use harsh  
words and whose soul melts with the     
benevolence4 ,the earth is  upheld by   
the truthfulness of those who have      
controlled their passions1  and who1    
always following pious observances1 are 
not sullied by desire1  covetousness and
 anger4 ,a man should therefore speak   
truth when it is  agreeable and he      
should be silent when that truth would  
give pain4 ,he  should avoid agreeable  
words when they are detrimental and     
unreasonable1  for it is always better  
to speak those disagreeable words which 
would  produce salutary effect1 although
 it would give offence4 ,a prudent man  
should always cultivate that1 in act1   
thought and speech1 which conduces  to  
the well-being of all living creatures  

both in this world and the  next4       
,,section ,,xiii4    ,alurva said3--,a  
father1 without changing his cloth1     
should bathe when a  son is born2 he    
should then go through the ceremonies   
consequent upon  the birth and perform  
the ,srddha which should always be      
celebrated upon  occasions of           
prosperity4 ,with a composed mind and   
thinking on nothing  else1 he should    
worship both the celestials and the     
manes and  reverentially go round       
keeping ,brhmans on his left hand and   
offer them  food4 ,and standing with his
 face directed to the east1 he should1  
with  the portions of the hand sacred to
 the celestials and ,prajpati1 offer    
balls of food with curds1 unbruised     
grain and jujubes4 ,he should perform   
on every accession of prosperity the    
,srddha ceremony1 by which the  manes   
called ,nndimukhas are propitiated4 ,on 
the occasion of the  marriage of a son  
or daughter1 on entering a new house1 on
 giving a name  to a child on performing

 his tonsure and other purificatory     
rites1 at  the binding of the mother's  
hair during gestation1 on first seeing  
the  face of a son and on similar other 
occasions a householder should          
diligently worship the manes so named4  
,i have described to you1 ,o king1  the 
mode of worshipping the manes1 as laid  
down by ancient sages2 hear1  ,i shall  
now describe the rules for the          
performance of obsequial rites4         
,having washed the dead body with sacred
 water1 adorned it with garlands  and   
reduced it to ashes outside the village1
 the relatives having bathed  with their
 clothes on1 should stand with their    
faces to the south and  offer libations 
to the dead1 addressing him by name and 
saying1  ',whatever thou mayst be4'     
7,and if it is burnt during the day17   
they  should return to the village along
 with the cattle coming from pasture1   
and when stars appear1 should go to     
rest1 sleeping on mats spread upon  the 
earth4 7,and as long as the mourning    

lasts7 every day a ball of food  should 
be placed on the ground as an offering  
to the dead and they  should take rice  
without flesh4 ,and as long as the      
mourner wishes he  should feed the      
,brhmans for the soul of the dead       
derives pleasure in as  much as his     
kinsmen are satisfied with their        
entertainment4 7,after the  death of a  
person7 on the first day1 or the third1 
or seventh or ninth1  his relatives     
should change their clothes and bathe   
out of doors and  offer a libation of   
water with sesamum-seeds4 ,on the fourth
 day the  bones and ashes should be     
collected2 after which the body1 of one 
connected with the dead by offerings of 
funeral cakes1 should be touched        
without thereby incurring impurity4 ,and
 those who are related by  presentation 
of water are qualified for any business4
 ,the former class  of kinsmen are      
allowed to use beds but still they are  
prohibited from  using arguments and    
flowers and must observe continence     

after ashes and  bones have been        
collected4 ,when a child is dead1 or one
 who is abroad1  or one who is degraded1
 or one who is a spiritual guide1 or    
when one  commits suicide1 or when one  
destroys himself by water1 fire or by   
hanging1 the period of uncleanliness is 
over as soon as the news is  received4  
,the food of a family1 in which a       
relation is dead1 should not  be taken  
for ten days4 ,during the period of     
uncleanliness1 gifts1  acceptance1      
sacrifice and the study of sacred       
writings should be  suspended4 ,the term
 of uncleanliness for a ,brhmin is ten  
days2 for a  ,kshatriya twelve days2 for
 a ,vaiya fifteen days and for a ,sudra 
a whole  month4 ,on the first day after 
the period of impurity is over1 the     
nearest relative of the dead should feed
 ,brhmins at his pleasure1 but  in      
uneven number and should offer to the   
dead a ball of rice upon holy  grass    
placed near the remaining portion of the
 food that has been  consumed4 ,after   

the ,brhmans have been fed1 the mourner1
 according to  his caste1 should touch  
water1 a weapon of goad or a staff--for 
he is  purified by such contact4 ,he    
should then resume the duties assigned  
to  his caste and maintain his          
livelihood by the acquisition of wealth4
    ,he should then perform the ,srddha 
of his deceased relative on the day  of 
his death in each month 7for a year74   
,and then feeding the ,brhmins  in an   
uneven number he should offer balls to  
the deceased4 ,the ,brhmins  should then
 be accosted by the sacrificer if they  
are satisfied and  after they have      
declared their satisfaction he should   
relate the prayer1  ',may this ever     
satisfy such a one4'    ,the ,srddha1   
which is called ,ekoddistha1 should be  
performed monthly  for one year after   
the death of a person4 ,and at the      
expiry of one year  the ceremony called 
,sapindana should be observed1 ,hear1 ,o
 king 7,i shall  describe7 how shall    
that be celebrated4 ,this ceremony      

should be  celebrated in the same way as
 monthly obsequies--only four vessels   
should  be placed with water perfumes   
and sesamum4 ,o king1 7of these four7   
one  should be dedicated to the deceased
 and three to the manes1 and the        
contents of the former should be        
transferred to the latter three4 ,after 
the deceased has been included in the   
list of manes1 ,o king of earth1  the   
ancestors should be again worshipped    
with all the ceremonies of the  ,srddha4
 ,the persons connected by the offering 
of cake1 who are  competent to celebrate
 the obsequial ceremonies1 are the son1 
grandson1  great grandson1 a kinsman of 
the dead1 the descendants of a brother  
or  the prosperity of one connected by  
funeral offerings4 ,and when all these  
relations are wanting1 the ceremony may 
be performed by those allied by  the    
offerings of water only or those allied 
by offerings of cakes or  water to      
maternal ancestors4 ,when males1 both in
 the maternal and  paternal families1   

are extinct1 the funeral obsequies may  
be performed  by women or by those who  
are connected with the deceased in      
social and  religious institutions or by
 him who inherits his property4    ,and 
even when friends and those who will    
inherit his property are  wanting the   
king may have his obsequia rites1       
initiative intermediate  and subsequent1
 celebrated4 ,hear1 ,i shall now        
describe the difference of  these three 
classes of rites4 ,the first are those  
which are performed  after the burning  
of the dead body until the touching of  
water1 weapons  c4 ,the ,srddhas1 called
 ,ekoddistha which are performed every  
month1 are  called intermediate rites2  
and the ceremonies1 which follow        
,sapindakarana when the deceased becomes
 one of his ancestors1 are called       
subsequent rites--from this time the    
ceremonies become general and           
ancestral4 ,the initiative ceremonies   
should be performed by the relative  of 
the father or mother whether allied by  

the offering of the cake or of  water by
 the companions of the dead man or by   
the king who inherits his  property4    
,both the intermediate and subsequent   
rites should be  celebrated by sons and 
other relations1 and by daughter's sons 
and their  sons4 ,in every year1 ,o     
king1 the obsequial ceremonies should be
  performed either by males or females1 
in the same way as the ceremonies  of   
month by obsequies are enjoined4 ,hear  
,o king1 ,i shall now describe1  at what
 seasons and in what manner those       
ceremonies are to be  performed4        
,,section ,,xiv4    ,aurva said3--,when 
a man celebrates reverentially the      
,srddha of his  ancestors1 ,brahm1      
,indra1 ,rudra1 two ,aswinis1 the sun1  
fire1 ,vasus1  ,maruts1 ,viwadevas1     
,rishis1 birds1 men1 beasts1 reptiles1  
manes and all  other creatures1 become  
propitiated4 ,this should be performed1 
,o king1  every month1 on the fifteenth 
day of the dark fortnight1 or the eighth
  day of the same period in some months 

or at particular seasons4 ,hear1 ,i     
shall now explain them4 ,a householder  
should celebrate it when he will  find  
all requisites ready1 when a learned    
,brhmin has come to the house  for which
 ancestral ceremonies are appropriate4  
,he should voluntarily  offer sacrifice 
upon any atmospheric portent1 at the    
equinoctial and  solstitial periods1 at 
eclipses of the sun and moon1 on the    
sun's  entrance into a ,zodiacal sign1  
upon unpropitious aspects of the planets
  and asterisms1 on dreaming unlucky    
dreams and on eating the grain of the   
year's harvest4 ,the manes obtain       
satisfaction for eight years from       
ancestral offerings upon the day of the 
new moon when the star of the           
conjunction is ,anurdh1 ,visakh or ,swti
 and for twelve years when it  is       
,pushya1 ,ardr or ,punarvasu4 ,he1 who  
desires to satisfy the celestials  or   
the manes1 very seldom gets an          
opportunity on a day of new moon when   
the stars are those of ,dhanistha1      

,purvabhdrapda or ,satabhis4 ,hear  also
 the description of another class of    
,srddhas which give special  delight to 
the manes as explained by ,sanatkumra   
the son of ,brahm1 to  the noble        
,pururavas when brimful with faith and  
devotion to the manes he  asked how he  
might please them4 ,the third lunar day 
of the month of  ,vaisakha 7,april1     
,may7 and the ninth of ,krtika          
7,october1 ,november7 in  the light     
fortnight2 the thirteenth of ,nabha     
7,july1 ,august7 and the  fifteenth of  
,magha 7,january1 ,february7 in the dark
 fortnight are called  by the sages of  
yore the anniversaries of the first day 
of ,yuga and are  regarded as most      
sacred4 ,on these days water mixed with 
sesamum-seed  should be duly offered to 
the progenitors as well as on every     
lunar and  solar eclipse2 on the eighth 
lunations of the dark fortnights of     
,agrahyana1 ,mgha and ,flguna on the two
 days beginning the solstices  when the 
nights and days alternately begin to    

diminish2 on the days  which are the    
anniversaries of the beginning of       
,manwantaras2 when the  sun is in the   
path of the goat and on all these       
occasions when meteors  appear4 ,a      
,srddha1 performed on these occasions1  
gives pleasure to the  manes for a      
thousand years2 and this is the secret  
which they have  given4 ,the fifteenth  
day1 of the dark fortnight in the month 
of ,mgha  when united with the          
conjunction of the asterism over which  
,varuna  rules1 is also a sacred season 
when offerings particularly afford      
delight to the manes4 ,when the asterism
 ,dhanishth is united with the  day of  
new moon1 food and water1 offered by    
members of respectable  families1       
satisfy the manes for ten thousand      
years4 ,and on the day of  new moon when
 ,ardra is in the ascendant they rest   
satisfied by offerings  for a whole age4
    ,he1 who after having offered food  
and libations to the manes bathes in    
the ,ganges1 ,satlaj1 ,vipasa1          

,saraswati or the ,gomati at ,naimisha1 
is  freed from all sins4 ,the manes also
 sing--',after having obtained          
gratification for a twelve month we     
shall derive further satisfaction by    
libations offered by our descendants at 
some place of pilgrimage at the  end of 
the dark fortnight of ,mgha'4 7,the     
songs of ,pitris7 confer upon  men      
purity of mind1 prosperity1 prosperous  
seasons1 perfect rites and  firm faith  
and all other things which they desire4 
,hear1 ,o king1 ,i shall  repeat some   
verses as sung by the manes1 hearing    
which1 you will follow  them with a     
controlled mind4 ',that wise man who    
does not shrink from  spending his      
wealth and presents us with cakes shall 
be born in an  illustrious family4 ,he  
should1 if he is rich1 give to ,brhmans 
in our  honour1 jewels1 cloths1 land1   
conveyances1 wealth and various other   
eatables4 ,if he not got so much wealth 
he should feed with faith and  humility 
excellent ,brhmans according to his     

means4 ,if he cannot afford  to give    
them food even he should according his  
might1 present them with  unboiled grain
 or with some gifts however trifling    
they may be4 ,should  he be utterly     
unable even to do this1 ,o king1 he must
 give to some  excellent ,brahmin1      
bowing before him sesamum-seeds1        
adhering to the tips  of his fingers4   
,or he should sprinkle water mixed with 
seven or eight  sesamum seeds to us upon
 the ground2 or he should gather1 as he 
may1  fodder for a day and give it to a 
cow1 by which he will1 if firm in       
faith1 give us satisfaction4 ,and if it 
is impossible for him to go  through any
 of these he should go to a forest raise
 up his arms to the  sun and other      
planets and say aloud--',i have no      
money1 nor property nor  grain nor any  
thing whatever which ,i may give as an  
offering to my  ancestors4 ,so ,i       
reverentially bow unto my ancestors2 may
 they be  propitiated with my devotion  
only--,i throw up my arms in the air4'  

,these  are the words of the            
progenitors4 ,o king1 he who endeavours 
to satisfy  their desires1 performs the 
ancestral rite called ,srddha4          
,,section ,,xv4    ,aurva said3--,hear1 
,o king1 what description of ,brahman   
should be fed at  ancestral ceremonies4 
,he must be ,trinachiketa1 ,trimadhu and
  ,trisuparna2#bdf or one who is versed 
in the six supplementary sciences  of   
the ,vedas2 one who is well acquainted  
with the ,vedas2 one who  practises the 
duties laid down in the ,vedas1#bdg one 
who is yogi1#bdh  one who is ,jestha    
,smaga2#bdi an officiating priest1 a    
sister's son1 a  daughter's son1 a      
son-in-law1 a father-in-law1 a maternal 
uncle1 an  ascetic1 a ,brhman who keeps 
up the five fires1 a pupil1 a kinsman2  
one  who respects his parents4 ,o king1 
a man should employ the ,brhmans first  
mentioned in the performance of the     
,srddha ceremony of his ancestors2  and 
in the subsidiary rites performed to    
please his manes he should  engage the  

others4 ,he should not invite at a      
,srddha ceremony a false  friend1 one   
who has got ugly nails1 one who is      
eunuch1 one who has got  black teeth1 a 
ravisher1 a ,brhman who neglects the    
service of fire and  sacred duty1 a     
vender of ,soma plant1 a man accused of 
any crime1 a  thief1 a calumniator1 a   
,brhman who performs the religious      
ceremonies  for degraded persons1 one   
who gives instructions to his servants  
in  sacred writings2 or one who is      
instructed in it by his servant1 the    
husband of a woman who has been formerly
 betrothed to another1 a man who  has   
neglected his parents1 the protector of 
a ,sudra1 the husband of a  ,sudra      
woman1 and a ,brhman who worships idols4
 ,on the first day of the  ,srddha a    
wise man should invite eminent teachers 
of ,vedas and other  ,brahmins1 and     
according to their instructions he must 
settle what is to  be dedicated to the  
celestials and what to the manes4 ,and  
in the company  of the ,brahmins he     

should abstain from anger1 continence   
and hard work4  ,he1 who having eaten   
himself in a ,srddha and fed ,brahmans  
and appointed  them to their sacred     
offices1 is guilty of incontinence1     
thereby dooms  his progenitors to       
shameful suffering4 ,therefore on the   
day before the  ,srddha1 eminent        
,brhmans should be invited4 ,if a       
,brhman1 who has  controlled his senses1
 comes to the house uninvited he should 
also be  entertained with food4 ,the    
,brahmins are to be respectfully        
received with  water for their feet and 
after they have rinsed their mouths and 
washed  their hands they should be      
offered seats4 ,an uneven number of     
,brhmins  for the manes and an even     
number for the gods1 as many as he can1 
should  be employed2 or one only on each
 occasion4    ,thus the householder1    
with faith1 should offer oblations to   
the  maternal grand father along with   
the worship of ,viswadevas or he should 
perform the ,viswadevas#bej ceremony4   

,he should feed the ,brahmins1 who  are 
for the gods and maternal ancestors with
 their faces to the east4  ,and there   
who are for the paternal ancestors and  
ancestors in general  should be fed with
 their faces to the north4 ,some say1 ,o
 king1 that  separate ,srddha should be 
performed for these two classes of      
ancestors  and others hold that they    
should both be entertained with the same
 food4  ,the wise should spread ,kus    
grass for the seats of the ,brhmans and 
then  worship them with libations2 and  
having received permission from them he 
should then invoke the deities4 ,then   
the man who is acquainted with the      
ritual should offer a libation to the   
gods with water and barley and  then    
flowers1 perfumes and incense4 ,then he 
should offer libations to  the manes    
placed upon his left2 and having first  
provided seats of ,kus  grass1 he1 with 
the permission of the ,brhmans1 should  
invoke with the  usual prayers1 the     
manes to the ceremony1 offering libation

 on his left  hand of water and sesamum4
 ,if any guest arrives at the time who  
is  desirous of eating or who is passing
 along the road he should worship  him  
with the permission of ,brhmans2 for the
 saints1 for the behoof of  mankind1    
travel over the earth disguised in      
various shapes and forms4 ,it  is for   
this reason1 ,o king1 that the wise     
worship a person who comes at  such an  
hour--and if a guest is neglected--the  
fruits of an ancestral  offering are    
baffled4    ,with the permission of the 
,brhmans assisting in the ceremony the  
householder should offer food without   
salt and seasoning to fire three        
several times1 exclaming first1 ',to    
fire1 the ,conveyance of oblations2  to 
the progenitors ,swaha'4 ,next          
addressing the oblation to ,soma1 the   
lord of the progenitors and giving the  
third to ,vaivaswat4 ,he should  then   
place the residue in the dishes of the  
ancestors4 ,he should then  offer to    
,brhmanas choice viands well dressed and

 seasoned and profuse  and request them 
most gently to partake of it at their   
pleasure4 ,the  ,brhmanas should        
attentively1 in silence and with smiling
 faces eat that  food4 ,the sacrificer  
not hungrily1 nor in haste but with     
devout faith  should offer that food4   
,thereupon repeating the prayers that   
slay  ,rakshas and scattering           
sesamum-seeds on the ground he should   
regard  these eminent ,brhmanas as his  
ancestors and address them 7saying74    
',may  my father1 grand father and great
 grand father enter the persons of      
these ,brhmans and be propitiated with  
7my offerings74 ,may my father1  grand  
father and great grand father derive    
satisfaction from these  oblations to   
fire4 ,may my father grand father1 great
 grand father derive  gratification from
 the balls of food placed by me upon the
 ground4 ,may  my father1 grand father1 
great grand father be propitiated with  
what ,i  have offered them1 this day1 in
 faith4 ,may my maternal grand father1  

his  father and his father derive       
gratification from my offerings4 ,may   
all  the celestials derive satisfaction 
and evil beings die4 ,may the           
imperishable ,hari the lord of sacrifice
 accept the oblation offered to  the    
manes or to the celestials and may all  
malignant spirits and enemies  of the   
celestials depart from the ceremony'4   
,when the ,brhmans have been entertained
 with food to their satisfaction  he    
should scatter a portion of the food on 
the ground and present them             
individually with water to rinse their  
mouths4 ,and then obtaining their       
permission he should place upon the     
ground1 balls made up of boiled rice    
and condiments along with sesamum-seeds4
 ,he should then offer libation  along  
with sesamum-seeds with the part of the 
hand sacred to the manes3  and with the 
samri part of the hand he should offer  
cakes to his  maternal ancestors4 ,he   
should diligently make gifts on all     
these  occasions in lonely places1      

naturally picturesque and by the side of
  streams4 ,upon ,kus grass the tips of 
which are directed to the south and     
lying near the remnants of meats the    
householder should present the  first   
ball of food consecrated with flowers   
and incense to his father2  second to   
his grand father and the third to his   
great grand father2 and  then wiping his
 hands with the roots of ,kus grass he  
should satisfy  them who are contented  
with the wipings thereof4 ,then having  
satisfied  the maternal ancestors with  
balls of food consecrated with incense  
and  flowers he should offer water to   
the principal ,brhmans to rinse their   
mouths4 ,and then giving presents to the
 ,brahmans with attention and  piety    
according to his means soliciting their 
benedictions accompanied  with the      
exclamation ',swadha' and having        
distributed those presents to  the      
,brhmans he should address the gods     
saying ',may the ,viswadevas be         
propitiated' and receive the reply      

thereto from the ,brhmans4 ,the         
,brhmans having said #8,so be it1' and  
granted him blessings he should  first  
send away his paternal ancestors and    
then the celestials4 ,the same  order as
 regards food1 gift and dismissal should
 be observed with the  maternal         
ancestors and the gods4 ,beginning with 
the washing of the feet  and ending with
 the dismissal of the gods and ,brhmans 
all the  ceremonies should be first     
performed for paternal ancestors and    
then for  maternal ancestors4           
,thereupon he should dismiss the        
,brahmans with sweet words and          
reverence1 follow them to the gate and  
then come back with their  permission4  
,the wise will then perform the         
invariable ceremony called  the worship 
of ,viswadevas and then with a          
controlled mind he should take  his     
meals in the company of revered persons1
 friends and servants4    ,the learned  
should then celebrate the ancestral     
ceremony--for the  ancestors being      

propitiated all his desires are         
fulfilled4 ,the things  are specially   
considered sacred at obsequies namely a 
daughter's son1 a  ,nepal blanket and   
sesamum-seeds2 the gift or naming or    
seeing of silver  is also auspicious4 ,o
 king1 the person performing a ,srddha  
ceremony  should abstain from anger1    
walking about and hurry and those who   
take  their meals at the ,srddha should 
also avoid them4 ,o king ,viswadevas1   
paternal ancestors1 and maternal        
ancestors are pleased with him who      
performs these obsequial rites4    ,o   
king1 the moon is the supporter of the  
manes and he is sustained by  acts of   
austere devotion4 ,hence one1 who       
practises austerities1 should  be       
appointed at the performance of a       
,srddha4 ,o king1 if there is one  ,yogi
 in the midst of a thousand ,brhmans1 he
 liberates both the  sacrificer and all 
those who take their meals there4       
,,section ,,xvi4    ,aurva              
said--,ancestors are gratified for a    

month with ,havishya1#bea  fish1 or the 
flesh of the hare1 of birds1 of the the 
goat1 the antelope1  the deer1 the      
gayal1 or the sheep1 or with the milk of
 the cow#beb and  various preparations  
thereupon1 ,they are perpetually pleased
 with flesh  in general and with that of
 the long-eared white goat in           
particular1 ,the  flesh of the          
rhinoceros1 the ,klaska1 potherb and    
honey1 give special  satisfaction to    
those who are adored at the obsequial   
ceremonies4  ,blessed is he1 and the    
king who performs at the due time the   
,srddha  ceremony of his ancestors at   
,gya and that affords special delight to
 his  ancestors4 ,grains that spring up 
spontaneously1 wild-rice1 white and     
black ,panic forest vegetables1 barely1 
wheat-rice1 sesamum1 various  kinds of  
pulse and mustard are considered        
specially fit for ancestral  offerings4 
,o king1 a householder should not offer 
any kind of grain that  is not rendered 
sacred by religious rites nor the pulse 

called  ,rjamsha1 nor millet1 nor       
lentils1 nor gourds1 nor garlick1 nor   
onions1  nor nightshade1 nor camel's    
thorn1 nor salt1 nor the efflorescence  
of  salt deserts1 nor red vegetable     
extracts1 nor any thing that looks like 
salt1 nor any thing that is hated by    
people4 ,he should not offer that  water
 at a ,srddha that has been brought by  
night1 or has been left off1  or is so  
little as cannot satisfy a cow1 or      
smells badly or is covered  with froth4 
,he should not offer milk of animals    
with undivided hoof1 of  a camel1 a ewe1
 a deer1 or a buffalo4 ,neither the     
celestials nor the  manes will partake  
of the food if a ,srddha is looked at by
 a eunuch1 a  foundling1 an outcast1 a  
heretic1 a drunken man1 or one diseased1
 a  cock1 a naked ascetic1 a monkey1 a  
village hag1 by a woman in her  courses 
or pregnant1 by an unclean person1 or by
 a carrier of corpses4  ,the ceremony   
should be celebrated on a plot of ground
 carefully  enclosed4 ,the performer    

should scatter sesamum on the ground and
 drive  away evil spirits4 ,he should   
not offer food that is fetid1 or spoiled
 by  hairs or insects1 or mixed with    
acid gruel1 or stale4 ,whatever pure    
food  is offered to the manes1 with     
faith and mentioning their names and    
race1  gives them nourishment4 ,o king1 
in the days of yore1 in the forest of   
,kalpa the ,pitris said to ,ikshwaku1   
the son of ,manu ',those1 who shall     
respectfully offer to us cakes at ,gya1 
shall follow a righteous path4  ,may he 
be born in our family1 who shall give us
 on the thirteenth of  ,bhdrapada and   
,mgha milk1 honey and clarified butter1 
who shall marry a  maiden1 shall        
liberate a black bull and shall liberate
 a horse sacrifice  accompanied with    
liberal presents'4    ,,section ,,xvii4 
,parara said3--,in the days of yore the 
glorious ,aurva1 when accosted by  the  
illustrious king ,sagara1 said thus     
regarding the usages to be  practised by
 mankind4 ,i have described to you all  

those observances  which no one should  
violate4    ,maitreya said3--,o         
venerable ,sir1 ,i know all those who   
are called  ,sanda1#bec ,apabidha#bed   
and ,udakee#bee but ,i wish to know who 
is  called ,nagna2 doing what he is     
called so1 and what is the character of 
such a person to whom you have referred4
    ,parara said3--,the ,rig1 ,yajur and
 ,sama ,vedas are the three-fold        
covering  of the several castes and the 
sinful wight who throws off this is     
called  naked or apostate4 ,the three   
,vedas constitute the dress of all men  
and  when people neglect them they are  
left bare4 ,hear1 what my grand father  
the pious ,vasishtha said about this to 
the noble ,bhishma4 ,o ,maitreya ,i     
heard what my grand-father said about   
this4    ,there took place in the days  
of yore a battle between the gods and   
demons for the period of a divine year  
in which the gods were defeated  by the 
demons under the command of ,hrda4 ,the 
celestials1 who were  defeated1 fled    

away to the northern shore of the milky 
ocean1 where  being engaged in devout   
practices1 they thus prayed to          
,vishnu--,may the  glorious ,vishnu1 who
 is without beginning1 the lord of all  
beings1 be  propitiated with the words  
that we are going to address to him4    
,who can  sing the glories of that great
 ,god from whom have originated all     
beings  and in whom they cease to exist8
 ,though thy true greatness is not      
within  the reach of words still we have
 been engaged in glorifying thee being  
discomfitted by our enemies4 ,thou art  
earth1 water1 fire1 air1 ether1  mind1  
,prakriti and ,purusha4 ,o thou at one  
with all souls1 thy form1  visible or   
unvisible1 pervades all from ,brahm to a
 stock diversified by  time and place4  
,salutation to thee1 who art ,brahm     
originated from the  lotus springing    
from thy navel for the purpose of       
creation4 ,salutation  to thee who art  
,indra1 the sun1 ,rudra1 the ,vasus1    
fire1 the winds and  even also          

ourselves4 ,salutation to thee1 ,o      
,govinda1 who art at one with  all      
demons1 who are the creature of         
arrogance and want of discrimination    
uncontrolled by patience and            
self-control4 ,salutation to thee who   
art at  one with the ,yakshas1 whose    
minds have no idea of perfect knowledge 
and  who are accordingly of unmitigated 
prowess and whose nature is charmed     
with sounds4 ,salutation to thee1 ,o    
foremost of ,purushas1 who are at one   
with all night-rangers1 originated from 
the quality of darkness1 fierce1        
fraudulent and cruel4 ,salutation to    
thee1 ,o ,janrddana1 who art that       
virtue that gives rewards for the       
virtuous actions of those who live in   
heaven4 ,salutation to thee who art at  
one with the saints of  accomplished    
piety1 who are always contented and who 
traverse  unobstructed all permeable    
elements4 ,salutation to thee who art at
 one  with the serpents1 double-tongued1
 impulsive1 cruel1 not satisfied with   

enjoyment and having immense wealth4    
,salutation to thee who art at one  with
 the ,rishis who are freed from sins and
 imperfections and at one  with wisdom  
and tranquility4    ,salutation to thee1
 ,o thou having lotus-eyes1 who art at  
one with time  that devours1 without any
 compunction1 all created beings at the 
end of  ,kalpa4 ,salutation to thee who 
art at one with ,rudra1 who dances with 
delight after devouring all beings--gods
 and men4 ,salutation to thee1          
,janrddana1 who art at one with men1    
who1 actuated by the quality of         
foulness1 engage in actions4 ,salutation
 to thee who art at one with  brute     
animals--the spirit that leads to       
perversity1 which proceeds from  the    
quality of darkness and is encumbered   
with twenty-eight kinds of  obstruction4
 ,salutation to thee who art that chief 
spirit that appears  diversified in the 
vegetable world and which are the       
substance of  sacrifice is the agent of 
accomplishing the perfection of the     

universe4  ,salutation to thee who art  
identical with every thing and whose    
first  form is the objects of perception
 and heaven and animals and men and     
celestials4 ,salutation to that form of 
thine1 which is the cause of  causes and
 which is distinct from and superior to 
the endless universe  composed of       
intelligence1 matter and the like and   
with which nothing can  be compared4    
,salutation to thee1 ,o great ,god1 who 
hast neither colour  nor extent nor     
dimensity and which is beyond all       
qualities and whose  essence1 purest of 
the pure1 can be conceived only by      
sages4 ,salutation  to the ,brahma form 
of thine1 who pervades in our bodies1   
who exists in  all objects1 who is      
without birth or decay and distinct from
 whom  nothing exists4 ,salutation to   
thee1 ,vsudeva1 the supreme lord of all1
  who is unsullied1 the root of all     
things1 freed from dissolution1  unborn1
 eternal1 who in essence is the supreme 
condition of spirit and  in substance   

the whole of the universe4    ,having   
thus recited the prayer the celestials  
beheld ,hari the supreme  lord of all1  
seated on ,garuda1 armed with the shell1
 the discus1 and the  mace4 ,and having 
placed themselves before him they       
addressed him and  said ,have pity upon 
us1 ,o lord1 and save us1 who have come 
to thee for  help1 from the ,daityas4 ,o
 supreme lord1 transgressing the        
commands of  ,brahm1 the demons headed  
by ,hrda1 have taken possession of the  
three  worlds and appropriated the      
offerings which are our portion4 ,though
 thou  art at one with the endless      
creation and we are a portion of        
thyself1  we1 impressed by illusions1   
behold all things of the universe as    
distinct4 ,our enemies are engaged in   
the duties of their respective  orders1 
follow the paths laid down by sacred    
writings and practise  religious        
penances so we cannot lay them4 ,o thou 
of immeasurable wisdom1  do thou so     
instruct us that we may root out the    

enemies of the  celestials4    ,when the
 glorious ,vishnu heard their prayers he
 emitted from his person  an illusory   
form which he gave to the celestials and
 said4 ,this  illusory form shall so    
deceive the ,daityas1 that being led    
astray from  the path of the ,vedas1    
they shall be slain2 for all gods1      
demons and  others1 who shall transgress
 the authority of the ,veda1 shall      
perish by  my prowess which ,i exercise 
for the preservation of the universe4   
,go  then2 be not afraid2 this illusory 
form shall go before you4 ,o            
celestials1 it shall be of great service
 to you1 this day4    ,,section ,,xviii4
    ,parara said3--,maitreya1 having    
proceeded to the ,daityas the illusory  
form beheld them engaged in austere     
penances on the banks of the river      
,nerbud4 ,and approaching them in the   
guise of a naked mendicant1 with  his   
head shaven and carrying a bunch of     
peacock's feathers he addressed  them   
gently ,o lords of ,daitya race--why do 

you practice these devout  penances8 ,do
 you expect rewards in this world or in 
the next8 ,the  ,asuras said3--,o thou  
of great mind1 we have been engaged in  
these  penances with a view to reap     
fruits in the next world4 ,do thou tell 
us  if thou hast got anything to say on 
this4 ,the deceptive figure  said3--,if 
you are desirous of final emancipation  
hear my words1 for you  will obtain the 
revelation which is the door to final   
happiness4 ,the  instructions1 superior 
to which there is nothing1 ,i will give 
you1 are  the secret path to final      
emancipation4 ,if you follow them you   
shall  either obtain heaven or exemption
 from future births4 ,o ye gifted with  
mighty strength1 you are worthy of these
 instructions4    ,parara said3--,there 
did the illusory figure mislead the     
,daityas from  the teachings of the     
,vedas by various persuations and many  
specious  arguments1 teaching that the  
same-thing might be for the sake of     
virtue  and of vice2 might be and might 

not be2 might or might not lead to final
  emancipation2 might be the supreme    
object and not the supreme object2      
might be effect and not be effect2 might
 be manifest and not be  manifest2 might
 be the duty of those who go naked and  
who go richly  dressed4 ,and thus were  
the ,daityas led astray from the path of
 their  duties by the continued         
teachings of their illusory teacher1    
keeping up  the equal truth of          
contradictory teachings4 ,and those were
 called  ,arhatas from the phrase he had
 employed of ,ye are worthy 7,arhatha7  
of  this great teaching that is of the  
false teachings which he induced  them  
to follow4 ,thus did the illusory figure
 lead away the ,asuras from  the        
teachings of the ,vedas4 ,and being     
impressed by those teachings the        
,asuras initiated others in all those   
doctrines4 ,they in their turn  became  
teachers of the same false doctrines and
 converted others4 ,and  thus           
communicating their doctrines to each   

other1 they were all led away  from the 
teaching of the ,vedas4    ,then pulling
 on garments of red colour1 with        
collyrium in his eyes1 the  illusory    
figure again addressed others of the    
same family in sweet and  mild          
accents--,o ye demons1 gifted with      
strength1 if ye wish for heaven  or     
final rest desist from the sinful       
massacre of animals and hear from  me   
what you should do4 ,the whole universe 
is composed of discriminative           
knowledge2 understand my words well for 
they have been uttered by the  wise4    
,the world is without stay and is       
perpetually revolving in the  straits of
 existence being engaged in the pursuit 
of erroneous knowledge  and sullied by  
passion and others4    ,parara          
said3--,in this wise exclaiming to them 
,know 7,budhyadwam7 and  they saying    
7,budhyate71 it is known1 those ,daityas
 were led away from  their own religion4
 ,they thus renounced their respective  
duties being  impressed by the          

reasonings and arguments of that        
illusory figure4 ,o  ,maitreya1 they1   
impressed1 persuaded others to do the   
same and thus the  heresy spread and    
many abandoned the practices laid down  
by the ,vedas  and ,smritis4 ,o         
twice-born one1 with various other      
erroneous teachings1  the illusory      
figure converted many other ,daityas4   
,being thus deluded1  the ,asuras1 in no
 time1 abandoned the doctrines and rites
 laid down by  the three ,vedas4 ,some  
of them1 ,o twice-born one1 spoke ill of
 the ,vedas  and others villified the   
celestials4 ,some spoke against the     
,vedic rites  and sacrifices and others 
calumniated the ,brhmans4 ,the precepts 
they  preached that lead to the         
sacrifice of animals1 are highly        
culpable4 ,to  lay that throwing        
clarified butter in fire produces       
rewards is simply  childishness4 ,if any
 one1 after having obtained godhead by  
multiplied  ceremonies1 is fed along    
with ,indra upon the wood used as fuel  

in holy  fire1 he is lower than a brute 
which feeds upon leaves4 ,if a beast1   
being sacrificed1 attains to heaven1 why
 does not the sacrificer slay  his      
father in a sacrifice8 ,if a dead person
 is satisfied if another is  fed at a   
,srddha then why does not the food      
offered by his son reach him  who       
resides at a distance8 ,all these words 
therefore depend upon  individual       
respect so it is better for you to      
neglect them and  appreciate mine4 ,the 
words of authority1 ,o mighty ,asuras1  
do not fall  from heaven2 reasonable    
words only are to be acknowledged by me 
and  persons like yourselves4 ,by these 
and similar reasonings the ,daityas     
were led away and none of them any      
longer acknowledged the authority of    
the ,vedas4    ,after the ,daityas have 
thus been led astray1 the gods1 with    
careful  preparations1 addressed        
themselves for fight4 ,and there again  
began a  terrible encounter between the 
gods and demons4 ,and the demons were   

now  defeated and slain by the gods who 
had adhered to the righteous path4      
,formerly the ,daityas were protected by
 the armour of their own religion  and  
they were now slain for the desertion of
 that armour of religion4    ,for that  
time1 ,o ,maitreya1 those1 who have     
followed the religion  preached by the  
illusory figure1 are called naked for   
they following a  wrong track have      
thrown off the garment of the ,vedas4   
,there are four  orders of men1 namely2 
the religious student1 the householder1 
the  hermit and the mendicant2 there is 
no fifth order4 ,the sinful man1 who    
after relinquishing the order of the    
householder1 does not become either  a  
hermit or a mendicant1 is said to be    
naked4 ,the man1 who1 although  able1   
does neglect his permanent observances  
for one day1 commits sin  for one day2  
and if he neglects them1 not being in   
trouble1 for a  fortnight he can be     
purified only by arduous expiation4 ,the
 virtuous  must see the sun after       

looking upon a person who has neglected 
his  permanent observances for a year2  
if they have touched they must bathe    
with their clothes on--but that vicious 
one has no individual expiation  for    
himself4 ,there is no sinner on earth   
more culpable than one in whose  house  
the celestials1 progenitors and spirits 
are left to sigh  unworshipped4 ,no man 
should associate1 in residence1 sitting 
or society  with him on whose person or 
in whose house the gods1 progenitors and
  spirits sigh4 ,conversation1 exchange 
of civilities or association with a  man
 is equally reprehensible who for a year
 has not observed pious  observances4   
,and the man who eats in the house of   
such a man1 or sits  down with him or   
sleep on the same couch with him1       
becomes instantly in  the same way      
culpable4    ,he who eats himself       
without satisfying the gods1 manes1     
spirits and  guests feeds upon his own  
iniquity and there is no salvation for  
such a  person4 ,the ,brhmans are men of

 other castes who neglect their         
respective duties or take up a degraded 
profession are said to be naked4  ,to   
live in a place where there is an       
intermixture of four castes is          
detrimental to the character of the     
righteous4 ,those who converse with  him
 who eats without offering a portion to 
the gods1 the sages1 the  manes1 spirits
 and guests1 are doomed to hell4 ,a wise
 man should not  therefore talk with or 
come in contact with these heretics who 
are  rendered impure for renouncing the 
three ,vedas4 ,a ,srddha ceremony1      
although performed with great care and  
devotion1 if looked upon by these       
heretics does not please the gods or    
progenitors4    ,as described1 there was
 in the days of yore a king named       
,satadhanu whose  wife ,saivya was a    
woman of great piety4 ,she was faithful 
to her husband1  kind1 sincere1 pure1   
and gifted with every female            
accomplishment1  humility and           
discretion4 ,the king1 with his wife1   

worshipped with great  devotion         
,janrddana the lord of gods4 ,he daily  
worshipped ,him with  whole-mindedness1 
oblations to fire1 prayers1 gifts and   
fasting4 ,one day  when they had fasted 
on the full moon of ,krtika and had     
bathed in the  ,bhagirathi1 they saw as 
they came up from the river a heretic to
  approach them who was the friend of   
the king's military preceptor4 ,the     
king1 out of his respect for the        
preceptor1 entered into conversation    
with him but his devoted wife ,saivya   
did not utter a single word4 ,and       
thinking that she was fasting she turned
 from him and looked towards the  sun4  
,having arrived at home1 the husband and
 wife as usual performed the  worship of
 ,vishnu4 ,after a time the king1 who   
had defeated all his  enemies1 died and 
the queen ascended the funeral pile of  
her husband4    ,on account of the sin  
committed by ,satadhanu for speaking to 
a heretic  while fasting he was born    
again as a dog4 ,his wife was born as   

the  daughter of the king of ,ksi having
 a knowledge of her former birth1       
versed in every science and gifted with 
every virtue4 ,her father was  anxious  
to marry with a good husband1 but she   
always opposed and the  king was        
prevented from celebrating the nuptials4
 ,the daughter of the  king of ,ksi1 by 
the knowledge of her pristine birth1 saw
 that her  husband was born as a dog in 
the city of ,visidh4 ,and having gone   
there  she saw her husband in that      
plight4 ,and knowing that animal to be  
her  husband she placed upon his neck   
the bridal garland going through the    
marriage rites and prayers4 ,and being  
pleased with the excellent food         
offered1 the animal expressed his joy   
after the manner of his species4  ,he   
thus sporting as a dog1 she was greatly 
ashamed and bowing unto her  husband1   
born as a dog1 she said ,o king1        
remember the civilities shown  by you   
7towards your preceptor's friend7 for   
which thou hast been born  as a dog and 

art fawning upon me4 ,dost thou not     
remember1 ,o ,my lord1  that by         
conversing with a heretic after bathing 
in a sacred river1 thou  hast been born 
as a dog8    ,parara said3--,being thus 
reminded the king called to his memory  
his  former condition and was wrapt in  
meditation and felt humiliation4 ,with  
a broken heart he went away from the    
city and falling dead in a desert  he   
was again born as a jackal4 ,in the     
following year the princess1 again  by  
knowledge1 perceived that he was born as
 a jackal and went to the  mount        
,kotahala to find him out4 ,finding him 
there the beautiful daughter  of the    
king thus spoke to her lord as a        
jackal--,o king1 dost thou not  remember
 thy conversation with the heretic which
 ,i called to thy memory1  when thou    
wast a dog8 ,thus accosted the king     
perceived what the  princess had said   
was true4 ,thereupon he abstained from  
eating and died4  ,he was then born as a
 wolf but his wife repairing to a lonely

 forest  again called back to the       
recollection of her husband his former  
state4  ,o noble lord1 thou art not a   
wolf but the king ,satadhanu4 ,thou wast
  born as a dog1 then as a jackal and   
thou hast been born as a wolf4          
,parara said3--,upon thus recollecting  
his former state the king  renounced his
 life and was born again as a vulture4  
,his loving queen  again found him in   
that state called back to his memory his
 former  condition4 ,o king she cried   
out1 remember thy true self--do thou    
renounce this ugly form to which thou   
hast been condemned by the sin          
consequent upon thy conversing with a   
heretic4 ,the king was next born  as a  
crow and the princess making him out by 
virtue of her knowledge of  the pristine
 birth thus spoke to her lord ,o lord1  
thou art now being  born as a crow      
eating the tributary grain1 to whom1 in 
a previous birth1  all other kings paid 
tribute4    ,parara said3--,being thus  
reminded of his former birth the king   

renounced the body and was born again as
 a peacock4 ,thereupon the  beautiful   
princess began to pet him and feed him  
with such food as is  agreeable to the  
peacocks4 ,thereupon the king1 ,janaka1 
undertook the  celebration of a mighty  
horse sacrifice4 ,in the ablutions with 
which it  ended the princess caused his 
peacock to be bathed1 bathing also      
herself4 ,she then reminded ,shatadhanu 
how he had been successively born  as   
various animals4 ,one recollecting this 
he renounced his life4 ,he was  then    
born as the son of the high-souled king 
,janaka4    ,then the princess1 having a
 slender person1 expressed her desire to
 her  father to be wedded4 ,her father  
too announced for a ,swayambara4 ,when  
all  had assembled at that meeting that 
chaste damsel found out her 7former7    
lord and again elected him as her       
husband4 ,the prince lived happily with 
her and on the death of her father ruled
 over the country of ,videha4 ,he       
celebrated many sacrifices and          

distributed many gifts and begot sons   
and  defeated many enemies in war4      
,having ruled duly and cherished the    
earth  that king renounced his life in  
battle as became the warrior caste4 ,the
  princess again followed him in death  
and in agreement with sacred  precepts  
once more mounted cheerfully his funeral
 pyre4 ,thereupon the  king1 with the   
princess1 attained to the regions beyond
 the region of  ,indra1 where all       
desires are for ever satisfied1         
obtaining eternal and  unequalled bliss 
in heaven1 the consummate happiness that
 is the reward  of conjugal fidelity    
which is hardly attained4    ,i have    
thus described to you1 ,o ,maitreya1 the
 sin consequent upon  conversing with a 
heretic and effects of bathing after the
 solemn  sacrifice of a horse4 ,a man   
should therefore carefully avoid the    
conversation or coming in contact with a
 heretic especially at seasons  of      
devotion and when engaged in the        
performance of the religious rites      

before a sacrifice4 ,the prudent should 
look at the sun after seeing a  person  
in whose house domestic ceremonies have 
been neglected for a  month4 ,and there 
is the greatest need of expiation if    
they meet persons  who live upon other's
 rice and who have wholly abandoned the 
,vedas and  who dispute the doctrines of
 sacred writings4 ,a man should not even
 talk  with heretics1 those who do      
forbidden acts1 pretended saints1       
scoundrels1 sceptics and hypocrites2    
communication with such sinful  wretches
 ever at a distance1 all association    
with schismatics pollutes a  man2 a man 
should therefore carefully avoid them4  
,these are the persons1 ,o ,maitreya1   
called naked1 the meaning of which  term
 you wanted me to explain4 ,if they     
witness a ,srddha ceremony that  becomes
 fruitless--communication with whom     
spoils the piety of one day4  ,these are
 the heretics with whom the wise should 
not converse--and  speaking to whom     
destroys the virtue he might have       

obtained that day4  ,men fall into hell 
if they converse with them who uselessly
 assume the  twisted hair and shaven    
head1 who eat without offering food to  
gods1  spirits and guest and those who  
do not offer cakes and libation of water
  to their manes4    ,,the ,,end ,,of   
,,part ,,iii4    ,,part ,,iv4           
,,section ,i4    ,maitreya said3--,o    
venerable sir1 you have described to me 
the permanent  and occasional           
observances to be observed by those     
pious individuals who  are diligent in  
their devotions4 ,you have also         
described to me the  duties which       
appertain to several castes and several 
orders of men4 ,i  wish you to relate to
 me now the dynasties of the kings who  
have ruled  over the earth4    ,parara  
said3-- ,hear ,o ,maitreya1 ,i shall    
describe to you the family of  ,manu    
beginning with ,brahm and comprising a  
number of pious1 high-minded  and heroic
 princes2 ,it is said1 that never does  
his family become  extinct who daily    

calls to his mind the family of ,manu   
springing from  ,brahm4 ,hear1          
therefore1 ,o ,maitreya1 an account of  
the origin of his  family1 hearing which
 all sins shall be removed4    ,from the
 mundane egg originated ,brahm1 who was 
,hiranyagarbha1 the form  of that       
supreme ,brahm which consists of ,vishnu
 as identical with ,rig1  ,yajur and    
,sama ,vedas--the first1 uncreated cause
 of all worlds4 ,from the  right thumb  
of ,brahm originated the ,patriarch     
,daksha whose daughter was  ,aditi1 who 
was the mother of the sun4 ,from the sun
 sprang ,manu whose  sons were          
,ikshawaku1 ,nriga1 ,dwrishta1 ,saryati1
 ,narishyanta1 ,pransu1  ,nabhaga1      
,nedishta1 ,karusha1 and ,prishadhra4   
,being desirous of having  offspring    
formerly ,manu celebrated a sacrifice in
 honour of ,mitra and  ,varuna2 but the 
ceremony being unsuccessful on account  
of some  irregularity from the presiding
 priest a daughter ,il was born4 ,but by
  the mercy of the two deities however1 

her sex was changed and she became  a   
man under the name of ,sudyumna4 ,and he
 again became a woman under an          
imprecation 7from ,siva7 near the       
hermitage of ,buddha1 the son of the    
moon4    ,one day while she was walking 
near the hermitage of ,buddha1 he became
  attached to her and begot on her a son
 named ,pururavas4 ,after his birth1    
the noble ,rishis1 desiring to restore  
,sudyumna to his sex1 prayed to the     
glorious ,vishnu who is the essence of  
the four ,vedas1 of mind1 of every      
thing and of nothing and who is the     
sacrificed male4 ,by his mercy ,il  once
 more became ,sudyumna1 in which        
character he had three sons1 ,utkala1   
,gaya and ,vinata4    ,on account of his
 having been formerly born a female he  
did not receive  any portion of his     
paternal kingdom4 ,his father however at
 the request  of ,vasistha conferred    
upon him the city of ,pratisht1 and he  
gave it to  ,pururavas4    ,of the other
 sons of ,manu1 ,prishadhra1 on account 

of the sin consequent  upon slaying a   
cow1 was degraded to the condition of a 
,sudra4 ,from  ,karusha sprang the      
heroic persons named ,krushas4 ,the son 
of ,nedistha1  named ,nbhaga became a   
,vaiya2 his son was ,bhalandana1 whose  
son was the  well-known ,vatsapri2 his  
son was ,pransu1 whose son was ,prajani1
 whose  son was ,khanitra1 whose son was
 the brave ,chakshupa1 whose son was    
,vinsa1 whose son was ,vivinsati1 whose 
son was ,khaninetra1 whose son was  the 
powerful1 rich1 and heroic ,karandhama1 
whose son was ,avikshit1 whose  son was 
the powerful ,marutta1 regarding whom   
this celebrated verse is  recited--,who 
else on this earth has been able to     
celebrate a sacrifice  like one         
celebrated by ,marutta8 ,all the        
implements and utensils were  made of   
gold4 ,indra was intoxicated with the   
drinking of ,soma juice and  all the    
,brhmans were greatly pleased on having 
liberal presents4 ,in his  sacrifice the
 winds were the guards and the other    

celestials were the  courtiers4 ,marutta
 was a lord paramount2 he had a son     
named ,narishyanta2  his son was ,dama2 
his son was ,rayavarddana2 his son was  
,suddhriti2 his  son was ,nara2 his son 
was ,kevala2 his son was ,banduhmat2 his
 son was  ,vegavat2 his son was ,budha2 
his son was ,trinavindu1 who had a      
daughter  under name of ,ilavita4 ,being
 enamored of ,trinavindhu1 the nymph    
,alambush bore him a son named ,visla by
 whom the city ,vaisli was  founded4    
,vinata had a son whose name was        
,hemchandra2 his son was ,suchandra2 his
  son was ,dhumraswa2 his son was       
,srinjaya2 his son was ,sahadeva2 his   
son  was ,krisaswa2 his son was         
,somadatta1 who performed ten times the 
sacrifice of a horse2 his son was       
,janemajaya1 whose son was ,sunati4     
,these kings are known as ,vaislas1 of  
them it is said--,by the mercy of       
,trinavindhu all the kings of ,vaisli   
were long-lived1 magnanimous and  just  
and brave4    ,saryati had a daughter   

named ,sukany4 ,chyavana married her4   
,he had a  pious son named ,anartta1 who
 had a son called ,revata who governed  
the  country called after the name of   
his father ,anartta and lived at the    
capital called ,kusasthali4 ,the son of 
this king was ,raivata or ,kakudmin1    
the eldest of a hundred bretheren4 ,he  
had a daughter named ,revati4 ,he       
repaired with her to the region of      
,brahm to consult with the god          
springing from lotus upon whom to confer
 her4 ,when he reached there the        
,gandharvas1 ,haha and ,huha1 were      
singing before ,brahm and ,raviata      
waited  till they had finished4 ,and the
 ages passed away during the performance
  seemed to him as a moment4 ,when they 
had finished singing ,raivata laid      
himself low before ,brahm and asked him 
about a fit bridegroom4 ,brahm          
said--,whom should you wish for a       
son-in-law8 ,and bowing again ,raivata  
mentioned to him various persons whom he
 liked4 ,nodding his head smiling       

graciously ,brahm said to him--,of those
 whom you have mentioned there is  no   
trace of their family on earth ,many    
ages have passed away whilst you  were  
listening to the songs of ,gandharvas4  
,now the twenty-eighth great  age of the
 present ,manu is well-nigh gone4 ,kali 
is fast approaching4 ,you  alone give   
away this jewel of a daughter to        
somebody2 all thy friends1  ministers1  
servants1 wife1 kinsmen1 armies1 wealth 
have along since been  taken away by the
 hand of ,time4    ,that king1 being    
terrified again1 said1 bowing1 to ,brahm
 ,o lord1 such  being the circumstance1 
upon whom shall ,i confer this daughter8
  ,thereupon nodding1 the preceptor of  
the seven worlds--the god1 whose  throne
 is lotus1 said to the king1 standing   
humbly before--,the being1  whose       
beginning1 middle or end we do not know1
 who exists in all1 who is  the creator1
 whose real and infinite nature and     
essence we do not know  is 7,vishnu74   
,his power cannot be measured by time1  

consisting of moments  and hours and    
years2 he has no birth or death--all    
objects are his  form--he is eternal--he
 has no form or name4 ,by the mercy of  
that  imperishable being ,i am the agent
 of creation--,rudra is the agent of    
destruction and ,vishnu is the agent of 
preservation4 ,he1 assuming my  form    
creates the universe2 in his own essence
 he provides for its  duration2 in the  
form of ,rudra he devours all things2   
and with the body  of ,ananta he upholds
 them1 ,in the person of ,indra and     
other celestials  he protects mankind   
and as the sun and moon he dispels      
darkness4  ,assuming the nature of fire 
he bestows warmth and maturity1 and in  
that  of earth he nourishes all beings4 
,in the shape of air he gives activity1 
in the shape of water he gives          
satisfaction and in the shape of sky he 
provides space for all objects4 ,he1    
being creator1 creates himself2 he1     
being preserver1 preserves himself2 he1 
being destroyer1 destroys his  own      

universal form4 ,he is imperishable2    
there is nothing distinct from  him4 ,in
 him is the world2 he is the world2 and 
he1 the primeval  self-born1 is again   
present in the world4 ,o king1 the      
glorious ,vishnu  has incarnated a      
portion of himself on earth4 ,o king1   
your picturesque  city ,kusasthali1 like
 the city of ,indra1 is now called      
,dwrak4 ,there  reigns a portion of     
,kesava in the person of ,baladeva4 ,o  
king1 confer  this daughter of thine    
upon him1 who appears under the guise of
 a man4  ,he is an excellent bridegroom 
for this gem of a daughter and she is a 
fit bride4    ,parara said3--,being thus
 advised by the deity springing from    
lotus1 the  king returned to earth and  
beheld mankind1 greatly reduced in size 
and  vigour and weakened in intellect4  
,thereupon that king1 having            
incomparable wisdom1 repairing to his   
own city ,kusathali which he saw        
greatly changed1 gave his daughter to   
,baladeva whose breast was as fair  and 

radiant as crystal4 ,and beholding that 
damsel of excessive height  the king1   
whose banner is a palm tree1 shortened  
her with the end of his  ploughshare4   
,being thus shortened she became like   
other women4 ,balarma  thus married duly
 ,revali1 the daughter of ,raivata4 ,and
 the king1 too  giving away daughter1   
retired to the mountain ,himalaya and   
engaged in  penances with a subdued     
mind4    ,,section ,,ii4    ,whilst     
,kakudmin ,raivata was absent in the    
region of ,brahm1 ,rkshasas  named      
,punyjanas devastated his capital       
,kusasthali4 ,his hundred brothers1     
afraid of the enemies1 fled in different
 directions and their  descendants the  
,kshatriyas settled all over the        
country4    ,from ,dhristha originated  
the ,kshatriya race of ,dharshtaka2 the 
son of  ,nabhaga was ,nbhaga2 his son   
was ,ambarisa2 his son was ,virupa2 his 
son  was ,prishadswa2 his son was       
,rathinara1 of whom it is said--,these  
princes of ,rathinara family1 although  

,kshatriyas by birth1 were called       
,angerasas or sons of ,angera and were  
,brhmans and ,kshatriyas4    ,as ,manu  
was sneezing ,ikshawku was born from his
 nostril4 ,he had a  hundred sons of    
whom the three well-known were          
,vikukshi1 ,nimi and ,danda4  ,these and
 fifty under ,sakuni were the rulers of 
the north4 ,forty-eight  were the rulers
 of the south4    ,being engaged in the 
celebration of an ancestral rite upon   
,ashtaka day  ,ikshawku ordered         
,vikukshi to bring him flesh suitable   
for the offering4  ,the prince1         
therefore1 went into woods and slew many
 a deer and other  wild animals for the 
purpose4 ,being exhausted with hunting  
he was  hungry2 accordingly he sat down 
and ate a hare4 ,and being refreshed he 
carried the rest of the game to his     
father4 ,vaisishtha1 the family  priest 
of ,ikshawakus1 was invited to          
consecrate the food2 but he said  that  
it was impure on account of ,vikuksh's  
having eaten a hare from  amongst it4   

,being thus informed by his spiritual   
preceptor the father  abandoned his son 
who1 in consequence thereof1 received   
the epithet  ,sasda 7hare-eater74 ,on   
the demise of his father he piously     
ruled over  the earth4 ,a son1          
,puranjaya by name1 was born to him4    
,there took place a dreadful conflict in
 the ,treta yuga between the gods  and  
demons in which the former were         
defeated4 ,they accordingly repaired  to
 ,vishnu for help and propitiated him by
 their adorations4 ,being  propitiated  
the primeval deity1 the eternal ruler of
 the universe1  ,nryana said to         
them--,what you have desired is known to
 me4 ,hear how  your desires shall be   
fulfilled4 ,there is a foremost         
,kshatriya king  named ,puranjaya1 son  
of the royal saint ,sasda4 ,infusing a  
portion of  myself into his body ,i     
shall descend on earth and slay all the 
demons4  ,do you so endeavour that      
,putanjaya might engage in the work of  
the  destruction of ,asuras4 ,hearing   

those words the celestials bowed unto   
the glorious ,vishnu and went to        
,paranjaya and addressed him1 saying1 ,o
  foremost of ,kshatriyas1 we have come 
to thee to secure thy help in the       
destruction of our enemies in which we  
have been engaged4 ,it will not  behove 
thee to neglect our friendship who have 
come here4 ,being thus  addressed       
,puranjaya said--,if ,indra1 the lord of
 the three worlds1 the  king of you all1
 who is known as the performer of       
hundred sacrifices1  agrees to carry me 
upon his shoulders1 ,i shall then fight 
with your  enemies and help you4 ,the   
celestials and ,indra immediately said  
so be  it4    ,thereupon ,satakratu     
assumed the shape of a bull and the king
 mounted  upon his shoulder4 ,and being 
invigorated by the power of the         
undecaying  ,god1 the lord of all       
moveable and and immoveable things1 he  
slew all the  ,asuras in the battle     
between the gods and demons4 ,and in    
consequence of  his destroying the      

,asura army whilst seated upon the hump 
of the bull he  obtained the appellation
 ,kakutstha4 ,the son of ,kakutstha was 
,anenas1  whose son was ,pritha1 whose  
son was ,viswagaswa1 whose son was      
,arda1  whose son was ,yuvanswa1 whose  
son was ,sravasta1 by whom the city of  
,srvasti was founded4 ,the son of       
,sravasta was ,vrihadawa whose son was  
,kuvalayaswa4 ,this prince1 invigorated 
by the energy of ,vishnu1 slew the      
,asura ,dhundhu1 who had disturbed the  
pious sage ,uttanka1 and he was         
accordingly named ,dhundhumara 7slayer  
of ,dhundhu74 ,whilst fighting with  the
 demon he was attended by his twenty one
 thousand sons1 who all1 with  the      
exception of three1 were consumed by the
 fiery breath of ,dhundhu4  ,these three
 ,were ,dhridhswa1 ,chandrswa and       
,kapilswa4 ,the son of  ,dhridhswa was  
,baryswa1 whose son was ,nikumbha1 whose
 son was  ,sanhataswa1 whose son was    
,krisswa1 whose son was ,basenajit1     
whose son  was another ,yuvanswa4       

,being aggrieved in consequence of      
having no son he lived in the  hermitage
 of saints4 ,and being worked up with   
compassion of sages  engaged in the     
performance of a religious ceremony for 
this offspring4  ,when half the night   
had passed away they finished the       
ceremony and  having placed a vessel of 
consecrated water upon the altar they   
slept4    ,when they had slept the king1
 distressed with thirst1 entered the    
cottage and did not like to disturb the 
rishis4 ,he then drank the water  in the
 vessel consecrated and rendered        
efficacious by sacred texts4    ,when   
the ,rishis got up in the morning1 they 
said--,who has drunk this  consecrated  
water8 ,drinking this the wife of the   
king ,yuvanswa would  have given birth  
to a valiant son4 ,hearing this the king
 said--,i have  unknowingly drunk this  
water4    ,accordingly a child was      
conceived in the belly of ,yuvanswa2 it 
grew and  in proper time it ripped open 
the right side of the king and was born4

  ,but the king did not die4 ,the son   
being born the ,rishis said--,who will  
be its nurse4 ,there appeared the king  
of the celestials and said ,he  shall   
have me for his nurse 7mamayan dhsyati74
 ,he was thence called  ,mndhta4 ,indra 
put his fore-finger into the mouth of   
the infant1 who  sucked it and drew it  
from heavenly nectar4 ,and he grew up   
and became a  powerful king and brought 
the seven continents into his           
subjection4 ,it  is said of him ,from   
the rising of the setting sun all that  
is lighted  by his rays is the land of  
,mndhta the son of ,yuvanswa4    ,mndhta
 married ,vindumati1 the daughter of    
,sasvindu end begot on her  three sons  
,purukutsa1 ,ambarisha and ,muchukunda2 
he had also fifty  daughters4    ,an    
ascetic1 named ,saubhari1 versed in ,rig
 ,veda lived in the waters for  twelve  
years4 ,there lived a huge fish1 who was
 the sovereign1 named  ,sammada1 ,he had
 a numerous progeny4 ,his children and  
grand children used  to sport around him

 in all directions and he lived happily 
amongst them1  playing with them day    
night before the ascetic4 ,being        
disturbed in his  devotions that        
ascetic1 in the waters1 beholding the   
sport of the king  of fish with his     
children and grand children1 thought    
within  himself--,blessed is the being1 
who1 although born in a degraded state1 
is sporting with his children and grand 
children4 ,this has created envy  in me 
and ,i wish to sport with my children   
and grand children4 ,having  thus made  
up his mind the ascetic speedily came up
 from the water and  being desirous of  
becoming a householder went to ,mndhta  
to demand one  of his daughters as his  
wife4    ,thereupon hearing of the      
arrival of the sage the king rose up    
from his  seat and worshipped him with  
libation4 ,having taken a seat ,saubhari
 said  to the king--,i have made up my  
mind to marry4 ,do you1 ,o king1 give me
  one of your daughters as a wife4      
,don't disappoint my love4 ,if any one  

comes to the race of ,kakutstha with a  
desire he does not go back              
disappointed4 ,o king1 there are many   
other sovereigns on this earth who  have
 got daughters2 but thy family is       
renowned above all in granting  liberal 
gifts to them who come with that        
purpose4 ,o king1 you have got  fifty   
daughters--confer one of them upon me so
 that ,i may be relieved  from the      
anxiety ,i feel in consequence of the   
fear that my request may  not be        
granted4    ,parara said--,hearing the  
words of the sage and beholding his body
 worn  out with infirmities 7he did not 
like to satisfy his desire7--but afraid 
of an imprecation he much disturbed in  
mind and lowering his head  thought some
 time4 ,the ,rishi said--,what are you  
meditating upon1 ,o king8  ,i have not  
asked for any such thing which you      
cannot give4 ,your daughter  must be    
given to somebody4 ,but if you fulfill  
my desires what is there  that cannot   
obtained by you8 ,thereupon the king2   

afraid of his  displeasure1 said--,o    
illustrious sir1 such is the practice in
 our  family1 that daughters must be    
given to such fitting persons as they   
shall themselves select4 ,i did never   
expect that such a request would  come  
from you--,i do not know why such a     
desire has taken place in your  mind4   
,this has created perplexity in me and  
,i am at a loss what to do4  ,hearing   
that the sage thought within            
himself--,this is merely an indirect    
way of not yielding to my request1 ,i am
 an old man1 having no  attractions for 
women and his daughters will not accept 
me4 ,whatever it  may be1 ,i shall to   
that4 ,thinking thus1 the sage said to  
,mndhta--,if  such be the custom of your
 family--give orders that ,i may be     
admitted  into the interior of your     
palace4 ,if any one of your daughters   
selects  me ,i shall take her as my     
wife--if none of them be willing1 ,i    
shall  desist from such an attempt      
considering that ,i am too old for it4  

,having said this the sage was silent4  
,being afraid of the imprecation of the 
sage1 the king ordered the eunuch  to   
conduct him to the inner apartment4 ,as 
he entered1 he assumed a form  of beauty
 far exceeding that of men or gods4     
,addressing the princesses  his guide   
said to them--,your father1 young       
ladies1 sends this pious sage  to you   
who wanted of him a bride4 ,and the king
 has promised that he will  give her to 
him who will select him4 ,hearing these 
words the princesses  were all excited  
with desire and passion1 and like a     
troop of female  elephants encircling   
the lord of the herd1 they all contended
 to have  him as their husband4 ,they   
said to one another--,away away1 sister1
 ,i  shall take him as my husband4 ,he  
has already been selected by me2 he is  
not a meet bridegroom for you4 ,he has  
been purposely created by ,brahm  for me
 as ,i have been created to become his  
wife4 ,as soon as he entered  the house 
,i selected him as my husband2 why do   

you prevent him from  becoming so8 ,thus
 there arose a conflict amongst the     
daughters of the  king1 each contending 
that ,i have selected him as my husband4
 ,while that  blameless sage was thus   
selected by all the princesses the      
eunuch went  to the king and with down  
cast looks reported to him what had     
taken  place4 ,having received all      
information1 the king1 perplexed the    
more1  thought--,what is all this6 ,what
 ,i am to do now6 ,what is it that ,i   
have  said and then with extreme        
reluctance gave away all his daughters  
to  the sage4    ,thus the wished-for   
marriage of the great sage was          
accomplished and he  took away all the  
princesses to his hermitage4 ,thereupon 
he ordered  ,viswakarm like second      
,brahm1 the inventor of art1 to         
construct  separate palaces for each of 
his wives1 to furnish each palace with  
elegant couches and seats and furniture 
and to attach to them spacious  yards1  
groves with reservoirs of water where   

the wild ducks and swans  should sport  
amidst beds of lotuses4 ,thereupon the  
celestial architect  carried out the    
orders of the sage4 ,and at the behest  
of the great sage1  ,saubhari1 the      
divine and inexhaustible treasure ,nanda
 lived there  permanently4    ,thereupon
 the princesses entertained there day   
and night all their  guests and         
dependant with richest and choicest     
viands4    ,once on a time the king1    
attracted by his affection for the      
daughters1  went to the hermitage of the
 great ascetic to learn whether his     
daughters were in poverty or happiness4 
,repairing there he beheld a  number of 
crystal palaces1 brilliant as the rays  
of the sun and  picturesque gardens and 
tanks4 ,entering one of the palaces and 
embracing  his daughter1 the king said  
to her with tears of affection and      
delight  in his eyes--,dear child1 tell 
me how are you here4 ,are you happy here
 or  not8 ,does the great sage treat you
 kindly8 ,do you remember thy early     

home8 ,being thus addressed the daughter
 said to her father--,o father1  this   
palace is picturesque surrounded by     
charming gardens with birds  emitting   
sweet notes1 and tanks abounding in     
full-blown lotuses4 ,i have  got here   
rich viands1 fragrant unguents1 precious
 ornaments1 costly  clothes1 soft beds  
and every other thing that wealth can   
give4 ,but still  then1 why should ,i   
not remember my early home4 ,by thy     
favour ,i have  obtained all these      
things4 ,but there is one source of my  
grief--my  husband never goes out of my 
house4 ,he is solely attached to me and 
is  always at my side2 he never goes to 
my sisters2 for this my sisters are     
sorry2 this is the only cause of my     
uneasiness4 ,being thus addressed he    
went to the second palace and embracing 
his daughter and taking his seat  he put
 the same question4 ,the same account of
 the enjoyment of palaces  and other    
things was given by her2 she also made  
the same complaint that  the sage was   

solely attached to her and paid no      
attention to her  sisters4 ,hearing this
 the king went round all the palaces1   
put the same  question to all his       
daughters and received the same reply4  
,having his  heart filled with          
satisfaction and wonder he repaired to  
the glorious  ,saubhari who was alone   
and reverentially said to him--,o       
illustrious  sage1 marvellous is thy    
power--,i have never seen this in any   
other  person4 ,oh great is the reward  
of thy austere penances4 ,having bowed  
unto the sage and been welcomed by him  
with great reverence the king  lived    
with him for some time and enjoying the 
pleasures of the place  returned to his 
capital4    ,as time went on the        
daughters of ,mndhta bore to ,saubhari  
one hundred  and fifty sons4 ,gradually 
he became more and more attached to his 
children and his mind was wholly        
engrossed with selfish thoughts4 ,he    
always used to think--,when will these  
sons of mine speak to me in sweet       

accents8 ,when will they learn to walk8 
,when will they attain to youth8  ,when 
shall ,i see them wedded8 ,when shall ,i
 behold them with their sons8  ,with    
these anticipations1 he spent some time 
and at last thought ,what  exceeding    
folly is mine6 ,there is no end of      
desires even in ten thousand  or a      
hundred thousand years4 ,with one desire
 gratified another springs  up4 ,i have 
seen my infants walk--,i have seen their
 youth1 their manhood1  their marriage1 
their children1 still my desires are not
 gratified and  mind longs after seeing 
the descendants of their descendants4   
,when ,i  shall see them another desire 
will spring up4 ,when that is satisfied 
another wish will be engendered4    ,how
 can the growth of desires be prevented8
 ,i have now learnt that  there is no   
end of desires till death4 ,his mind can
 never be devoted to  the supreme spirit
 who is a perpetual slave of desires4   
,my devotions1  whilst ,i was in the    
waters1 were thwarted by my attachment  

to my friend1  the fish4 ,the outcome of
 that connection was my marriage and the
 result  of that marriage is the cycle  
of worldly desires4 ,birth with one body
 is  a source of many ills4 ,by my      
marriage with the princesses ,i have got
 one  hundred and fifty sons so my      
miseries have been multiplied to that   
extent4 ,and they will be infinitely    
multiplied by their children1 by  their 
wives and their progeny--thus a married 
life is a source of  individual anxiety4
 ,my devotions1 which ,i practised in   
the waters1 have  been thwarted by my   
worldly wealth and ,i have been beguiled
 by the  desire for the progeny which   
was created in me by the association    
with  ,sammada4 ,for the ascetics       
separation from the world is the only   
way to  liberation2 association with    
others is a source of many evils4 ,even 
the  most accomplished ascetic is       
degraded by worldly attachments what to 
speak of those whose observances are    
incomplete4 ,though my intellect has    

been possessed by the desire of married 
life still ,i shall exert myself  for   
the salvation of my soul so that freed  
from human infirmities ,i may  be       
released from human sufferings4 ,for    
that purpose by austere penances  ,i    
shall propitiate ,vishnu1 the creator of
 the universe whose form cannot  be     
ascertained1 who is smaller than the    
smallest1 larger than the  largest1 the 
source of darkness and light--the king  
of gods4 ,may my mind1  freed from sins1
 be devoted to his body which is both   
descrete and  indescrete substance1     
boundlessly mighty1 at one with the     
universe so  that ,i may not be born    
again4 ,i seek the refuge of that       
,vishnu1 who is  the teacher of         
teachers1 who is identical with1 all    
beings1 the pure  eternal lord of all1  
without beginning1 middle or end and    
besides whom  there exists nothing4     
,,section ,,iii4    ,parara             
said--,having thus thought within       
himself ,sauvari renounced his          

children1 his home1 his splendour and   
wealth and repaired with his wives  to  
the forest4 ,having daily performed     
there the observances of the  ascetics  
called ,vaikhnasas 7or ascetics having  
families7 he cleansed  himself from all 
iniquities4 ,when his mind was ripe and 
freed from  passions he concentrated in 
his spirit the sacramental fires and    
became  a religious mendicant4 ,then    
having made over all his actions to the 
glorious god he attained to the         
condition of ,achyuta which is above    
change1 the vicissitudes of birth1      
transmigration or death4 ,whoever  shall
 read1 hear1 remember1 or understand    
this story of ,sauvari and his  marriage
 with the daughters of ,mndhta1 shall   
never1 for eight  successive births1 be 
addicted to evil thoughts nor shall he  
act  unrighteously1 nor shall he think  
of improper objects--nor shall he be    
subject to selfishness2 ,i shall now    
describe to you the progeny of  ,mndhta4
    ,the son of ,ambarisha1 the son of  

,mndhta1 was ,yuvanswa2 his son was     
,harita from whom sprang ,angirsa       
,hritas4    ,in the regions below the   
earth1 the ,gandharvas named ,mauneyas1 
six  million in number1 had defeated the
 snake-gods1 usurped their kingdom  and 
stolen away all their precious jewels4  
,defeated by the ,gandharvas  the       
serpent chiefs addressed the lord of    
celestials1 sleeping on the  surface of 
the ocean of milk as he awoke from his  
sleep2 and the  blossoms of his lotus   
eyes opened as he listened to their     
hymns4    ,they all bowing said--,how   
shall we be relieved from the fear of   
these  ,gandharvas8 ,where to the       
glorious god replied--,i shall enter    
into the  person of ,purukutsa1 the son 
of ,mndhta1 the son of ,yuvanswa and    
slay  all the ,gandharvas4 ,on hearing  
these words the snake-gods bowed and    
went away and returning to their country
 sent ,narmad to secure the help  of    
,purukutsa4    ,accordingly ,narmad went
 to ,purukutsa and led him to the       

regions below  the earth1 where1 being  
filled with the energy of ,vishnu he    
slew all the  ,gandharvas4 ,he then     
returned to his own house4 ,and the     
snake-gods  conferred upon ,narmad a    
boon that whosoever should think of her1
  mention her name1 should never have   
any fear from the snakes4 ,this is  the 
invocation3 ,salutation unto ,narmad in 
the morning2 salutation unto  ,narmad at
 night1 salutation to thee ,o ,narmad1  
save me from this  serpent's poison4    
,whoever shall repeat this day and night
 shall not be  bitten by a serpent in   
the dark or in entering a room4 ,nor    
shall he1 who  shall remember this1     
suffer from poison1 when he eats even   
food mixed  with it4 ,they also         
conferred a boon on ,purukutsa that none
 in this  family shall be bitten4       
,purukutsa begot on ,narmad a son1 named
 ,trasadasya1 whose son was  ,sambbuta1 
whose son was ,anaranja1 who was killed 
by ,rvana when he  traversed the country
 for conquests4 ,anaranja's son was     

,prishadaswa2 his  son was ,haryyaswa2  
his son was ,sumanas2 his son was       
,tridhanwan2 his son  was ,trayyaruna2  
his son was was ,satyavrata who received
 the name of  ,trisanku and was degraded
 to the state of a ,chandla or outcast4 
,once on  a time there was a famine for 
twelve years4 ,he used to suspend flesh 
upon a fig-tree on the banks of the     
,ganges for the wife and children of    
,viswamitra--he did not give it with his
 own hands for he might not accept  the 
present of a ,chandla4 ,for this        
,viswamitra was highly pleased and  took
 him in his living body to heaven4      
,the son of ,trisanku was ,haris        
,chandra1 whose son was ,rohitaswa1     
whose  son was ,harita1 whose son was   
,chunchu1 who had two sons named ,vijaya
 and  ,sudeva4 ,ruruka was the son of   
,vijaya and his son was ,vrika whose son
 was  ,bahu1 ,this king was defeated by 
the tribes of ,haihayas and ,tlajanghas 
and his country was devastated by them  
for which he fled into woods with  his  

wives4 ,one of those was pregnant and   
the rival queen being jealous  gave her 
poison to prevent her delivery and the  
child was confined in  the womb for     
seven years4 ,and ,bahu1 being stricken 
in years1 died near  the hermitage of   
the sage ,aurva4 ,having constructed the
 funeral pile the  queen was about to   
ascend it when the sage ,aurva1 who was 
cognisant of  past1 present and future  
came out of the cottage and prevented   
her  saying--,hold1 hold6 ,this is      
sinful2 there is in thy womb a heroic   
king--the sovereign of many kingdoms1   
the offerer of many sacrifices1 the     
slayer of his enemies and a lord        
paramount4 ,do not commit such an       
unrighteous act4 ,being addressed thus  
the queen gave up her intention4  ,the  
sage then took her to his own cottage   
and after some time she gave  birth to a
 valiant son--and with him the poison   
came out4 ,and after  performing        
ceremonies consequent upon birth1 ,aurva
 gave him1 for that1  the name of       

,sagara 7from sa with and gara1 poison74
 ,he then invested him  with the sacred 
cord1 taught him the ,vedas and the use 
of all weapons  and especially those of 
fire called after ,bhrgava4 ,when       
,sagara grew up  he one day asked his   
mother1 saying--,o mother why are we    
living here8  ,who is my father8 ,where 
is he8 ,being thus questioned his mother
 related  to him everything4 ,hearing   
this he was greatly enraged and promised
 to  recover his father's kingdom and   
destroy the ,haihayas and ,tlajanghas by
  whom it had been devastated4 ,when he 
grew up he destroyed all the  ,haihayas 
and would have also destroyed the ,sakas
 the ,yavanas1 ,kambojas1  ,paradas1 and
 ,pahnavas1 had they not solicited the  
protection of  ,vasishtha1 the family   
priest of ,sagara4    ,vasishtha1 making
 them deprived of their power1 although 
living1 thus  said to ,sagara--,o my    
child1 these1 are already dead4 ,what is
 the use of  pursuing them8 ,to keep up 
your vow ,i have made them renounce     

their own  religion and the company of  
twice-born ones4 ,sagara reverentially  
obeyed the request of his spiritual     
guide and imposed upon them peculiar    
distinguishing marks4 ,he made the      
,yavanas shave their heads entirely and 
the ,sakas partially4 ,the ,paradas wore
 their long hair and the ,pahnavas      
allowed their beards to grow according  
to his command4 ,he withdrew from  these
 and other ,kshatriya races the         
privilege of offering oblations to  fire
 and studying the ,vedas4 ,and being    
thus deprived from the  performance of  
religious rites and having been         
abandoned by the ,brhmins  they all     
became ,mlechasas4 ,having thus         
recovered his kingdom ,sagara  ruled    
over the earth having seven continents  
with undisputed sway4    ,,section ,,iv4
    ,parara said3--,sagara had two wives
 ,sumati1 the daughter of ,kasyapa and  
,kesini1 the daughter of king ,viderbha4
 ,having no offspring the king          
earnestly solicited the help of the sage

 ,aurva who conferred upon him a  boon  
that one wife should bear him a son who 
would keep up the race and  the other   
sixty thousand sons2 but he allowed them
 to make their  election4 ,kesini chose 
to have one son and the other chose to  
have sixty  thousand4 ,within a few days
 ,kesini gave birth to a son named      
,asamanjas  who upheld the family and   
,sumati the daughter of ,vinata gave    
birth to a  sixty thousand sons4        
,asamanjas had a son whose name was     
,ansumat4    ,asamanjas was very wicked 
from his boyhood4 ,his father hoped that
 with  manhood he would reform his      
conduct4 ,but he continued same even    
with age  so his father renounced him4  
,the sixty thousand sons of ,sagara     
followed  the example of their brother  
,asamanjas4 ,the sons of ,sagara having 
thus  trodden the paths of virtue and   
piety in the world the celestials went  
to the ascetic ,kapila1 who was free    
from guilt1 versed in learning and  in  
whom was a portion of ,vishnu4 ,having  

bowed unto him they said--,these  sons  
of ,sagara have followed the conduct of 
,samanjas4 ,if they continue  so how    
will the world be upheld8 ,thou art     
incarnate for the protection  of the    
world4 ,hearing this ,kapila said--,they
 shall soon be destroyed4    ,thereupon 
,sagara undertook the celebration of a  
horse sacrifice4 ,they  were all engaged
 to look after the horse4 ,nevertheless 
some one stole  the horse and carried it
 to the region below the earth4 ,he then
 ordered  them to search out the steed4 
,then following the impressions of its  
hoofs with perseverance they dug        
downwards each for a league4 ,and coming
  to the region beneath they saw the    
horse walking freely4 ,they saw at a    
distance ,kapila1 illuminating with the 
radiance of his person all the          
quarters1 up and down like unto the     
autumnal sun freed from clouds4 ,then   
with uplifted weapons they rushed       
towards him1 saying--,slay him1 slay    
him2 this villain has spoiled our       

sacrifice2 he has stolen our horse4     
,then turning his eyes a little ,kapila 
looked towards them and with the  sacred
 flame that came out of his body1 the   
sons of ,sagara were in no  time reduced
 to ashes4    ,when ,sagara came to know
 that all his sons1 whom he had sent in 
quest of  the horse1 had been destroyed 
by the might of the sage ,kapila he sent
  ,asamanja's son to bring the animal4  
,ansumat1 proceeding by the path  which 
,sagara's sons had dug1 arrived where   
,kapila was and reverentially  bowing   
unto him so pleased him that he         
said--,go my son and gave over the      
horse to your grand father2 ask of me a 
boon2 thy grand-son shall bring  down   
the river of heaven on earth4 ,ansumat  
begged of the glorious ,rishi  a boon   
that his uncles1 who had died on account
 of his displeasure  although unworthy  
of it1 might be raised to heaven4 ,the  
,rishi said--,i  have told you that your
 grandson shall bring down the ,ganges  
upon earth4  ,when the ashes and bones  

,sagara's sons shall be washed by her   
waters  they shall be raised to heaven4 
,such is the glory of the stream that   
issues from the toe of ,vishnu that they
 all1 who bathe in it  intentionally or 
accidentally1 go to heaven4 ,even those 
shall go to  heaven whose bones1 skin1  
fibres1 hair or any other part shall be 
left  after death upon the earth which  
is contiguous to the ,ganges4 ,thereupon
  reverentially bowing unto the sage and
 taking the steed1 he went where  his   
grandfather was celebrating the         
sacrifice4 ,on receiving back the  horse
 ,sagara completed the sacrifice and in 
memory of his sons he gave  the name of 
,sagara#bef to the chasm which they had 
dug4    ,the son of ,ansumat was        
,dilipa2 his son was ,bhagiratha who    
brought down  the ,ganges on earth1     
whence she is called ,bhgirathi4 ,the   
son of  ,bhagiratha was ,sruta1 whose   
son was ,nabhaga1 whose son was         
,ambarisha1  whose son was ,sindhudwipa1
 whose son was ,ayutaswa1 whose son was 

,rituparna1 the friend of ,nala1        
well-skilled in dice2 the son of        
,rituparna was ,sarvakma1 whose son was 
,sudsa whose son was ,sandasa  named    
also ,mitrasaha4    ,once going out on  
hunting1 the son ,sudsa met with a      
couple of tigers  who had cleared the   
forest of the deer4 ,he killed of these 
tigers with  an arrow4 ,at the time of  
dying the form of the animal was changed
 and it  assumed that of a dreadful and 
hideous fiend4 ,and the second          
disappeared  saying--,i shall take      
vengeance upon you4    ,after some time 
,saudsa celebrated a sacrifice which was
 conducted by  ,vasishtha4 ,at the end  
of the ceremony ,vasishtha went out when
 the ,raksha  assuming the shape of     
,vasishtha said--,the sacrifice is      
finished to-day4  ,you must give me     
flesh to eat2 ,i shall just now come    
back4 ,having said  this he went away   
and transforming himself into the shape 
of the cook  prepared some human flesh4 
,saudsa placing it on a dish of gold1   

waited  for ,vasishtha4 ,as soon as the 
sage came back the king offered to him  
the  dish4 ,thereat the sage            
thought--,alas6 what improper conduct on
 the part  of the king that he is       
offering me flesh6 ,then by virtue of   
his  meditation he came to know that it 
was human flesh4 ,being worked up with  
ire accordingly he imprecated the       
king--,since you have offered1 though   
you know it1 to such holy men as we are 
what should not be eaten1  henceforth1  
your appetite shall be excited by       
similar food4    ,the king said--,it was
 yourself who commanded this food to be 
prepared4  ,vasishtha said--,by me1 how 
could that have been4 ,and being engaged
 in  meditation again he found out the  
whole truth4 ,being pleased with the    
king he said--,the food to which ,i have
 doomed you shall not be your           
sustenance for ever2 it shall be only so
 for twelve years4 ,and the  king1      
taking water in his palms addressed     
himself for cursing the sage  but gave  

up his intention1 being reminded by his 
queen ,madayanti that it  ill became him
 to imprecate a curse upon a holy       
teacher who was the  guardian divinity  
of the family4 ,unwilling to throw the  
water upon the  earth lest it should    
wither up the grain for it was filled   
with  malediction and being equally     
unwilling to throw it up into the air   
lest  it should blast the clouds and dry
 up their contents1 he threw it upon    
his own feet4 ,scalded by the heat which
 was in the water on account of  his    
angry imprecation the feet of the king  
became spotted black and  white and he  
therefore obtained the name of          
,kalmashapda 7i4e4 having  spotted      
feet74    ,on account of ,vasishtha's   
curse the king used to become a cannibal
 every  third night and travelling      
through the forests devoured many men4  
,once  on a time he saw a pious sage    
engaged in dalliance with his wife4 ,and
  beholding that terrible ,rkshasa form 
they fled away in fear but he got  hold 

of the husband whilst they escaping4    
,thereupon the wife of the  ,brhman     
begged of him her husband again and     
again--,thou art the great  king        
,mitrasaha1 the pride of ,ikshwaku      
race--not the ,rkshasa4 ,it is not      
proper for thee who knowest the nature  
of women1 to carry off my husband  and  
devour him4 ,in vain did she lament in  
many ways2 he devoured the  ,brhman as a
 tiger devours a deer4 ,being worked up 
with ire the  ,brhman's wife addressed  
the king and said--,since1 you have     
devoured my  husband before ,i was      
satiated in his company1 you shall die  
as soon as  you shall associate with    
your queen4 ,having thus cursed him she 
entered  the flames4    ,after the      
expiration of twelve years when he was  
freed of the curse1 he1  being desirous 
of dallying with his wife1 thought of   
,madayanti who  reminded him of the     
curse of ,brahmani4 ,he1 therefore1     
abstained from  conjugal intercourse4   
,being childless he solicited the help  

of ,vasishtha  and ,madayanti became    
pregnant4 ,the child was not born for   
seven years1  and the queen divided the 
womb with a sharp stone and a son was   
born who  was named ,asmaka4 ,the son of
 ,asmaka was ,mulaka4 ,when the         
,kshatriyas were  rooted out from the   
earth1 he was concealed by a number of  
women1 hence  he was called ,narikavach 
7having woman for armour74 ,the son of  
,mulaka  was ,dasaratha2 his son was    
,ilavile2 his son was ,viswasaha2 his   
son was  ,khatwanga1 called also        
,dilipa1 who1 being invited by the gods 
in a war  with the ,asuras1 destroyed a 
number of them4 ,being pleased thereby  
the  celestials asked him to pray for a 
boon4 ,dilipa said--,if you press me to 
accept a boon1 tell me what is the      
duration of my life4 ,the god said  ,the
 length of your life is but an hour4    
,thereupon ,khatwanga1 who was  gifted  
with great velocity1 came down1 in his  
easy-coursing car to the  world of      
mortals4 ,having reached there1 he      

prayed and said--,if my soul  has never 
been dearer to me than the sacred       
,brhmans2 ,if ,i have never  deviated   
from the satisfaction of duty2 if ,i    
have never looked upon  gods1 men1      
animals1 vegetables1 and all created    
things as different from  the           
imperishable1 may ,i then attain        
unswervingly to that divine being1  upon
 whom the holy sages meditate4          
,having thus spoken he was united with  
that supreme being--,vsudeva who is  the
 preceptor of all the gods1 who is      
abstract existence and whose form       
cannot be described4 ,thus he was united
 with ,vsudeva and obtained  absorption4
    ,a stanza was cited by the seven    
rishis in the days of yore--,there shall
  be no king on earth like ,khatwanga4  
,he came from heaven1 dwelt an hour  on 
earth1 and became united with three     
worlds by means of his liberality  and  
knowledge of truth4    ,the son of      
,khatwanga was ,dirghbahu1 whose son was
 ,raghu1 whose son was  ,aja1 whose son 

was ,dasaratha4 ,the glorious god1 from 
whose navel the  lotus springs1 was born
 for the protection of the world1 as the
 four  sons of ,dasaratha--namely ,rma1 
,lakshmana1 ,bharata and ,satrughna4    
,while a  boy ,rma was taken by         
,viswamitra to protect his sacrifice and
 slew  ,tadak4 ,in the sacrifice1       
,mricha was slain and thrown away4      
,suvahu and  others were also slain by  
him4 ,he removed the iniquity of ,ahaly 
by  merely looking upon her4 ,arriving  
at the palace of ,janaka he easily      
broke the bow of ,maheswara1 and        
received ,sit1 self-born daughter of the
  king ,janaka as the meed for his      
prowess4 ,he humbled the pride of       
,parusharama--the ,ketu of the ,haihaya 
race and the slayer of all  ,kshatriyas4
 ,at the behest of his sire and not     
being sorry for the loss  of kingdom he 
went to woods accompanied by his brother
 ,lakshmana and his  wife1 where he     
destroyed in battle ,viradha1 ,kara1    
,dusana and other  ,rkshasas1 the       

headless demon ,kavandha and ,vali the  
king of monkeys4  ,having constructed a 
bridge across the deep and slain all the
 ,rkshasas1  he brought back his spouse 
,sit who had been carried away by the   
,ten-necked ,rvana4 ,having purified her
 by the fiery ordeal1 and  accordingly  
her virtue chanted by the celestials1 he
 returned with her  to ,ayodhy4         
,having slain a number of ,gandharvas1  
,bharata became the master of their     
country and having slain the ,rkshasa   
chief ,lavana1 the son of ,madhu1       
,satrughna took possession of their     
capital ,muthr4    ,having thus by their
 unequalled might and strength the world
 from the  grasp of the wicked1 ,rma1   
,lakshmana1 ,bharata and ,satrughna went
 back to  heaven and were followed by   
those inhabitants of ,kosala who were   
one-mindedly devoted to those incarnate 
portions of ,vishnu4    ,rma had two    
sons one was named ,kusa and the other  
,lava4 ,lakshmana too  had two sons by  
the name of ,angada and ,chandraketu4   

,the sons of ,bharata  were ,taksha and 
,pushkara4 ,subhu and ,surasena were the
 sons of  ,satrughna4    ,the son of    
,kusa was ,atithi1 whose sort was       
,nishadha1 whose son was ,nala1  whose  
son was ,nabhas1 whose son was          
,pundarika1 whose son was               
,kshernadhanwan1 whose son was          
,devanika1 whose son was ,ahinagu1 whose
 son  was ,paripatra1 whose son was     
,dala1 whose son was ,chhala1 whose son 
was  ,uktha1 whose son was ,vajranbha1  
whose son was ,sukantha1 whose son was  
,abhyuthitaswa1 whose son was ,viswasaha
 whose son was ,hiranyanabha1 who  was a
 pupil of the great ascetic ,jamini and 
imparted spiritual knowledge  upon      
,jajnawakla4 ,the son of this pious king
 was ,pushya whose son was  ,dhruva     
,sandhi1 whose son was ,sudarsana1 whose
 son was ,agniverna1 whose  son was     
,sighra1 whose son was ,maru who1 by    
virtue of his power of  devotion1 is    
still living in the village called ,kalp
 and who in future  will be the restorer

 of the ,kshatriya race in the solar    
dynasty4 ,maru's  son was ,prasusruta1  
whose son was ,susandhi1 whose son was  
,amarsha1 whose  son was ,mahaswat1     
whose son was ,visrutavat1 whose son was
 ,vrihadbala1  who was slain in the     
great war by ,abhimanyu1 the son of     
,arjuna4 ,these  are the most           
illustrious kings is the race of        
,ikshawku4 ,whoever hears of  account of
 them will be freed from all sins4      
,,section ,v4    ,the son of ,ikshawku1 
by name ,nimi1 instituted a sacrifice   
for a thousand  years and appointed     
,vasishtha as the presiding priest4     
,vasishtha said to  him--,i have been   
already appointed by ,indra for         
presiding at a sacrifice  for five      
hundred years4 ,wait for some time1 ,i  
shall come and officiate  as a priest at
 your sacrifice4 ,being thus addressed  
the king did not  answer4 ,and          
,vasishtha went away supposing that he  
had agreed4 ,nimi in  the meantime      
engaged ,gautama and other ascetics and 

conducted the  sacrifice4 ,after the    
sacrifice of the king of celestials had 
been  finished1 ,vasishtha hurried on to
 celebrate ,nimi's sacrifice and found  
that it was being conducted under the   
superintendence of ,gautama4  ,vasishtha
 then imprecated a curse upon the king  
who was asleep1 saying  ,since the king1
 not informing me1 has entrusted        
,gautama with the charge  of the        
sacrifice1 he shall cease to exist in a 
corporeal form4 ,when  ,nimi got up he  
came to know what had happened and in   
return imprecated a  curse upon his     
unjust preceptor that he should also    
cease to exist in a  corporeal form as  
the punishment of uttering a curse upon 
him without  previously communicating   
with him4 ,nimi then gave up his bodily 
form4  ,the spirit of ,vasishtha1 also  
renouncing his body1 was united with the
  spirits of ,mitra and ,varuna for some
 time1 when at last on account of  their
 lustful desire for the nymph ,urvasi he
 was born again in a  different body4   

,nimi's body continued to be handsome   
and being embalmed  with fragrant oils  
and resins it was not decomposed and    
remained like  the corpse of one just   
dead4 ,when the gods arrived there to   
receive  their portion on the completion
 of the sacrifice the priests requested 
them to confer blessings upon the       
celebrator of the sacrifice4 ,and being 
ordered by the celestials for the same  
,nimi said--,o celestials1 you  remove  
all ills from the world4 ,there is not  
in the world a greater  cause of        
distress than the separation of soul and
 body4 ,i therefore wish  to dwell in   
the eyes of all beings and not to take  
up a corporeal form  any more4 ,the     
celestials agreed to this and ,nimi was 
placed by them in  the eyes of all      
living beings and therefore their       
eye-lids are ever  opening and shutting4
 ,as ,nimi had no son the sages were    
afraid that the  earth would have no    
ruler4 ,so they churned the body of the 
king and a  son was born who was named  

,janaka4 ,as his father had no body     
,janaka was  also called ,videha4 ,he   
also received the name of ,mithi for    
having been  produced by mathana or     
agitation4 ,the son of ,janaka was      
,udavasu1 whose  son was ,nandivarddana1
 whose son was ,suketu1 whose son was   
,devarata1  whose son was ,vrihaduktha1 
whose son was ,mahavirya1 whose son was 
,satyadhristi1 whose son was            
,dhrishtaketu1 whose son was ,haryyaswa1
 whose  son was ,maru1 whose son was    
,pratibandhaka1 whose son was           
,krisaratha1  whose son was ,krita1     
whose son was ,vibudha1 whose son was   
,mahadhriti1  whose son was ,kritirta1  
whose son was ,mahadhriti1 whose son was
  ,suvarnaroman1 whose son was          
,haraswaroman1 whose son was            
,siradhwaja4    ,siradhwaja ploughing   
the field1 to make it ready for a       
sacrifice which  he undertook in order  
to obtain progeny1 there sprang up in   
the furrow a  damsel who became his     
daughter ,sit4 ,the brother of          

,siradhwaja was  ,kusadhwaja who was    
king of ,kasi4 ,his son was named       
,bhanumat whose son  was ,satadhyumna1  
whose son was ,suchi1 whose son was     
,urjjavaha1 whose son  was ,satyadwaya1 
whose son was ,kuni1 whose son was      
,anyana1 whose son was  ,retujit1 whose 
son was ,arishtanemi1 whose son was     
,srutayas1 whose son  was ,sanjaya1     
whose son was ,kshemari1 whose son was  
,anenas1 whose son was  ,minaratha1     
whose son was ,satyaratha1 whose son was
 ,upagu1 whose son was  ,sruta1 whose   
son was ,saswata1 whose son was         
,sudhanwan1 whose son was  ,subhsa1     
whose son was ,susruta1 whose son was   
,jaya1 whose son was ,rita1  whose son  
was ,sunaya1 whose son was ,vitahadya1  
whose son was ,dhriti1  whose son was   
,bahalaswa1 whose son was ,kriti with   
whom ended the family  of ,janaka4      
,these are the kings of ,mithil who     
shall be principally  well-versed in    
spiritual knowledge4    ,,section ,,vi4 
,maitreya said3--,o revered sir1 you    

have described to me the solar  dynasty 
but ,i wish to hear now of the kings of 
the lunar dynasty1 who  are still       
well-known for their glorious deeds4 ,it
 behoves you to relate  it gladly to me4
    ,parara said3--,o foremost of       
,munis1 hear from me1 a description of  
the  illustrious family of the moon     
which has produced many well-known kings
  of the earth4 ,this family is adorned 
with many kings gifted with regal       
qualities of strength1 valour1          
magnificence1 prudence and energy such  
as  ,nahusha1 ,yayati1 ,kartavirya1     
,yaryuna and others4 ,hear ,i shall     
describe  this family to you4    ,atri  
was the son of ,brahm1 the creator of   
the universe1 who originated  from the  
lotus that grew from the navel of       
,nryana4 ,the son of ,atri was  ,soma   
whom ,brahm made the king of plants1    
,brhmans and of the stars4  ,some       
celebrated a ,rajshuya sacrifice and on 
account of the glory derived  therefrom 
and the vast sovereignty which he had   

acquired he grew haughty  and           
licentious4 ,he carried off ,tr1 the    
wife of ,vrihaspati1 the  preceptor of  
gods4    ,soma did not give up          
,vrihaspati's wife though he was again  
and again  requested by him1 commanded  
by ,brahm and remonstrated by the holy  
sages4 ,usanas1 who was an enemy of     
,vrihaspati1 took the side of ,soma4    
,rudra1 who was a pupil of ,angiras1 the
 father of ,vrihaspati1 assisted  his   
fellow student4 ,because their preceptor
 ,usanas joined ,soma1 ,jambha1         
,kujambha1 all the ,daityas1 ,dnavas and
 other enemies of the celestials  came  
to his help4 ,indra and all other       
celestials assisted ,vrihaspati4        
,thus there took place a terrible combat
 which being on account of ,traka  was  
called ,tarakmaya or ,tarak war4 ,in    
this the celestials led by ,rudra       
hurled their weapons upon the ,asuras   
and the ,asuras equally overwhelmed  the
 gods with weapons4 ,thus in the        
conflict between the gods and demons    

the universe1 greatly overwhelmed1      
sought protection of ,brahm4  ,thereupon
 the glorious ,god asked ,usanas with   
the demons and ,rudra with  the         
celestials to desist from fighting and  
give back ,tr to ,vrihaspati4  ,finding 
that she was pregnant ,vrihaspati       
desired her no longer to keep  her      
burden and in satisfaction of his orders
 she was delivered of a son  whom she   
kept in a clump of long ,munja grass4   
,and the child as soon as  it was born  
proved its character of divinity by its 
radiance4 ,beholding  both ,vrihaspati  
and ,soma fascinated by the beauty of   
the child the  celestials1 to know whose
 son it was1 asked ,tr1 saying ,o damsel
 whose  son is he8 ,is he ,vrihaspati's 
or ,soma's4 ,being thus addressed ,tr   
was  ashamed and did not answer4        
,though she was repeatedly asked by the 
celestials she was still mute and  the  
child1 being enraged1 was about to curse
 her1 saying--,unless1 ,o vile  woman1  
you immediately speak out1 who is my    

father1 ,i shall so punish  you for your
 useless shame that no woman in future  
shall speak the  truth4 ,brahm again    
interfered and pacifying the child said1
 addressing  ,tara ,tell me my daughter1
 is this the child of ,vrihaspati or of 
,soma8  ,of ,soma1 said ,tr flushing4   
,thereupon the countenance of the king  
of  constellations became bright1 and   
expanded with joy4 ,he at once embraced 
his son and said--,well done my boy1    
forsooth thou art wise4 ,and            
accordingly the boy was named ,budha4   
,i have already described how ,budha    
begot ,pururavas on ,il4 ,paruravas was 
a prince famous for liberality1         
devotion1 magnificence1 love of truth   
and beauty4 ,having incurred the curse  
of ,mitra and ,varuna1 ,urvasi made  up 
her mind to live in the land of mortals 
and descending there saw  ,pururavas4   
,as soon as a she saw him she forgot all
 reserve and not  caring for the        
comforts to heaven became greatly       
attached to him4 ,and  finding her far  

superior to all other females in beauty1
 elegance1  symmetry1 and delicacy1     
,pururavas was equally enamoured of her4
 ,both the  man and the woman were      
equally attached to each other and      
thought no  more of any other object4   
,the king then boldly said--,fair woman1
 ,i love  you2 have pity on me and      
return my affection4 ,urvasi turning her
 face a  little through modesty said--,i
 will do so1 if you satisfy the         
conditions  ,i propose to you4    ,what 
are they8 asked the king speak them out4
 ,i have two rams said  the nymph which 
,i love like my children2 they must be  
kept by my  bed-side and shall not be   
allowed to be carried away4 ,you must   
not be  seen by me undressed and        
clarified butter alone shall be my food4
 ,the  king readily agreed to these     
terms4    ,after this ,pururavas and    
,urvasi lived together for sixty one    
thousand  years in ,alak1 sporting      
amidst the groves and lakes of          
,chaitraratha  abounding in lotuses and 

the other forests4 ,by these enjoyments 
,urvasi's  attachment increased every   
day and she forgot all desire for       
residing in  the region of immortals4   
,in the absence of ,urvasi heaven       
appeared devoid  of beauty to the       
celestials1 nymphs1 genii and           
quiristers4 ,knowing the  engagement    
that ,urvasi had contracted with the    
king1 ,viswasvasu was  appointed by the 
,gandharvas to bring about its          
dissolution4 ,and coming  by night to   
the room where they were sleeping he    
carried off one of the  rams3 ,urvasi   
got up by its cries and exclaimed--,ah  
me6 who has stolen  one of my children3 
,had ,i got a husband this would not    
have taken place4  ,to whom shall ,i go 
for help8 ,the king heard the           
lamentations but could  not go lest he  
might be seen undressed4 ,the           
,gandharvas then took away  another ram4
 ,again hearing the sound of its being  
stolen away in the sky  she lamented    
saying--,alas ,i have got no husband4 ,i

 have taken the  shelter of a dastardly 
person4 ,thinking it is darkness the    
king took  up a dagger and pursued them1
 saying--stop1 ,o wicked ,i shall soon  
slay  you4 ,immediately the ,gandharvas 
created a flash of brilliant lightning  
in the room and the king was seen       
undressed by ,urvasi4 ,the contract was 
broken and she instantly disappeared4   
,and leaving behind the rams the        
,gandharvas too went to the region of   
the celestials4 ,taking the rams1  the  
king1 delighted came back to his        
bed-room but found no ,urvasi4 ,not     
finding her he wandered naked all over  
the world like a maniac4 ,at  length    
arriving at ,kurukshetra he saw ,urvasi 
sporting with four other  nymphs in a   
lake abounding in lotuses4 ,like a mad  
man the king neared  him and            
exclaimed--,o my wife1 wait1 speak with 
me1 ,o thou of an iron  heart4 ,urvasi  
replied--,o great king useless is this  
inconsiderate  attempt4 ,i am now       
pregnant1 go away just now and come here

 again after a  year when ,i shall give 
you a son and remain with you for one   
night4  ,being thus solaced ,pururavas  
came back to his capital4 ,urvasi then  
said  to her mates4 ,this king is that  
excellent man bring drawn by whose      
attachment ,i lived for such a long     
time4 ,hearing this the other nymphs    
said1 ,great is his beauty2 we too with 
him could live happily for  ever4       
,after the expiration of a year the king
 again came to that place and  ,urvasi  
gave him a son by the name of ,ayus4    
,living with him for one night  she     
again became pregnant to bear to him    
five sons4 ,she then said to the        
king--,o king all the ,gandharvas1 on   
account of their regard for me1 are     
ready to confer upon thee a boon4 ,do   
thou pray for it4 ,the king said--,i    
have slain all my enemies--my faculties 
are all very powerful2 ,i have  friends1
 relations1 armies and treasures2 so    
there is nothing which ,i  want but     
living with my ,urvasi in the same      

region4 ,so ,i wish to live  with her   
always4    ,after he had spoken this the
 ,gandharvas brought to him a vessel    
with  fire and said1--,take this fire   
and according to the precepts of the    
,vedas divide it into three parts3 then 
offer oblation to it for ,urvasi  and   
your desires shall thus be gratified4   
,the ,gandharvas having said  this1 the 
king took the vessel and went away4     
,then coming to a forest he             
thought--,oh1 what stupid ,i am2 ,i have
 brought this vessel but not  ,urvasi4  
,then leaving the vessel there he came  
back to his capital4 ,when  half the    
night had passed he awoke and           
thought--,the ,gandharvas conferred     
upon me this vessel of fire to enable me
 to live with ,urvasi4 ,i have  left    
that in the forest4 ,i shall go there to
 bring it4 ,having said this  he went   
there but did not find the vessel4 ,then
 beholding a young  ,ashwattha tree     
growing out of a ,sami plant he argued  
within himself--,i  left here a vessel  

of fire and ,i now see a young          
,ashwattha tree growing  out of a ,sami 
plant4 ,i shall take this type of fire  
to my capital and  having created fire  
by their attrition ,i will worship it4  
,having thus made up his mind he took   
the plants to his city and made  their  
wood for attrition with pieces of as    
many inches as there are  syllables in  
the ,gayatri4 ,he recited that verse and
 rubbed together  sticks of as many     
inches as he recited syllables in the   
,gayatri1 ,having  created fire         
there-from he divided it into three     
portions according to  the precepts of  
the ,vedas and offered oblations to it  
with the view of  obtaining re-union    
with ,urvasi4 ,having performed many    
sacrifices with  this fire he attained  
to the region of the ,gandharvas and    
suffered no  more separation from his   
beloved ,urvasi4 ,thus fire1 that was at
 first  one1 was made three-fold in the 
present ,manwantara by the son of ,il4  
,,section ,,vii4    ,pururavas had six  

sons--,ayus1 ,dhimat1 ,amvasu1          
,viswavasu1 ,satayus1 and  ,srutayus4   
,the son of ,amvasu was ,bhima1 whose   
son was ,knchana1 whose  son was        
,suhotra1 whose name was ,jahnu4 ,whilst
 celebrating a sacrifice  this king     
beheld the whole of the place           
over-flowed with the waters of  the     
,ganga4 ,being offended therefore with  
his eyes red with anger he  united the  
spirit of sacrifice with himself and by 
the power of his  devotion drunk up the 
river4 ,thereupon the celestials and the
 sages  pleased him and got back ,gang  
in the capacity of his daughter4#beg    
,the son of ,jahnu was ,sumanta1 whose  
son was ,ajaka1 whose son was           
,valakswa1 whose son was ,kusa1 who had 
four sons1 ,kusamba4 ,kusanbha1         
,amurttaya and ,amyasu4    ,kusambha    
engaged in devout penances with the     
object of having a son  equal to ,indra4
 ,beholding the intensity of his        
devotions1 ,indra himself  took birth as
 his son lest a prince equally powerful 

like him might be  born4 ,he was        
accordingly born as ,gadhi or ,kausika4 
,gadhi had a daughter  called           
,satyavati4 ,richika1 one of the        
descendants of ,bhrigu1 wanted her  in  
marriage4 ,the king was reluctant to    
give his daughter in marriage to  a     
peevish old ,brhmin and wanted from him 
as the bridal present a  thousand fleet 
steeds whose colour should be white with
 one black ear4  ,having propitiated    
,varuna1 the god of ocean1 ,richika     
obtained from him1  at the holy place   
called ,awatirtha a thousand horses4    
,and giving them to  the king he married
 his daughter4    ,in order to have a   
son he prepared a dish of rice1 barley  
and pulse with  butter and milk for his 
wife to eat4 ,and being requested by her
 he made  a similar mixture for her     
mother1 by partaking of which she should
 give  birth to a martial prince4       
,keeping both the dishes with his wife  
and  giving her instructions which was  
intended for her and which for her      

mother1 the sage went to the forest4 ,at
 the time of taking the food her  mother
 said to ,satyabati--,daughter1 every   
one wants to have a son gifted  with    
great qualities--and no body wishes to  
be excelled by the qualities  of his    
mother's brother4 ,it is therefore      
desirable for you to give me  the food  
which your husband has set apart for you
 and to partake of that  intended for   
me2 for my son shall be the sovereign of
 the world4 ,what is  the use of wealth1
 strength and prowess for a ,brahmin4   
,being thus  addressed ,satyavati gave  
her own food to her mother4    ,when the
 sage came back from the forest and saw 
,satyavati he said to  her--,sinful     
woman1 what hast thou done8 ,your body  
appears as very  fearful to me4 ,surely 
thou hast taken the food which was      
intended for  thy mother4 ,thou hast    
committed a wrong4 ,that food ,i had    
consecrated  with the properties of     
power1 strength and heroism2 whereas    
your food  was consecrated with the     

qualities of a ,brhman--gentleness1     
knowledge  and resignation4 ,as you have
 exchanged messes your son shall follow 
a  warrior's propensities and use       
weapons1 and fight and slay2 your       
mother's son shall be born with the     
desires of a ,brhmin and shall be       
devoted to peace and piety4 ,hearing    
this ,satyavati fell at her  husband's  
feet and said--,i have done this through
 my ignorance4 ,be thou  propitiated so 
that ,i may not have such a son4 ,if    
this is inevitably let  my grand son be 
such1 not my son4 ,being thus addressed 
the sage  said--,so be it4    ,thereupon
 she gave birth ,jamadagni and her      
mother brought forth  ,viswamitra4      
,satyavati afterwards became the        
,kausiki river1 ,jamadagni  married     
,renuk the daughter of ,renu1 born in   
the race of ,ikshwaku and  begot on her 
a son1 ,parusarma the destroyer of the  
,kshatriya race1 who  was a portion of  
,nryana1 the preceptor of the universe4 
,sunasepha was  conferred upon          

,viswamitra by the celestials as his    
son1 who became known  as ,devarata4    
,viswamitra had other                   
sons--,madhuchandra1 ,yaya1 ,kritadeva1 
,devashtaka1 ,kachapa and ,hareetaka4   
,these founded many families1 all of    
whom were known by the name of          
,kausikas1 and inter-married with the   
families of various ,rishis4            
,,section ,,viii4    ,ayus1 the eldest  
son of ,pururavas1 married the daughter 
of ,rahu upon  whom he begot five sons1 
,nahusha1 ,kshatravridha1 ,rambha1 ,raji
 and  ,anenas4    ,the son of           
,kshatravridha was ,suhotra1 who had    
three sons1 ,kash1 ,lesa1  and          
,ghritsamanda4 ,the son of ,ghritsamnada
 was ,saunaka who first  instituted the 
distinction of the four castes4 ,the son
 of ,kasa was  ,kasiraja1 whose son was 
,dirghatama1 whose son was ,dhanwantari1
 who was  not subject to human          
infirmities and who had been master of  
universal  knowledge in every birth4 ,in
 his past life ,nryana had conferred    

upon  him the boon that he should be1 in
 his next life1 born in the race of     
,kshatriya1 should be the author of the 
eight fold system of medical  science   
and should be entitled to a share of    
offerings made to the  celestials4 ,the 
son of ,dhanwantari1 was ,kesumat1 whose
 son was  ,bhimaratha1 whose son was    
,devadasa1 whose son was ,pratarddana1  
so called  from destroying the race of  
,bhadrasrenya4 ,he had various other    
names--as  ,satrujit4 ',the victor of   
enemies' on account of his having       
defeated all  his enemies ,vatsa or     
'child' for his father used to call him 
often times  by that name2 ,ritadhwaja  
'whose emblem was truth' for he was a   
great  observer of truth2 and           
,kuvalayaswa for he had a horse called  
,kuvalaya4  ,his son was ,alarka of whom
 this verse is recited in the present   
day--,for  sixty thousand and sixty     
hundred years1 no other youthful king   
except  ,alarka governed the earth4 ,the
 son of ,alarka was ,santati1 whose son 

was  ,sunitha1 whose son was ,suketu1   
whose son was ,dharmaketu1 whose son was
  ,satyaketu1 whose son was ,vibhu1     
whose son was ,suvibhu1 whose son was   
,sukumara1 whose son was ,dhristaketu1  
whose son was ,vainahotra whose son  was
 ,bharga1 whose son was ,bhargabhumi1   
who laid down the rules of the  four    
castes4 ,these are the descendants of   
,kasa4 ,we shall now enumerate  the     
descendants of ,raji4    ,,section ,,ix4
    ,raji had five hundred sons who were
 all gifted with great power and        
heroism4 ,once on a time there arose a  
conflict between the gods and the       
demons1 and they1 all desirous of       
slaying the other party1 inquired of    
,brahm1 saying ,o glorious god1 which of
 the parties shall be  victorious8 ,the 
deity said--that for which ,raji shall  
take up arms4  ,the ,daityas immediately
 went to ,raji to secure his help1 which
 he agreed  to give if they would make  
him their king after defeating the      
celestials4 ,hearing this the ,asuras   

said--,we cannot say one thing and do   
the otherwise4 ,prahlda is our king and 
for him we wage war4 ,having  said this 
they went away and the celestials came  
to him for the same  purpose4 ,raji     
proposed to them the same conditions and
 the gods agreed  and said4 ,we shall   
make you our ,indra4 ,thereupon ,raji   
assisted the  army of the celestials and
 by his various weapons destroyed the   
,asuras4  ,when all the enemies were    
defeated1 ,indra the king of the        
celestials  placed ,raji's feet on his  
crown and said1 ,thou art our father    
since  thou hast released us from fear2 
thou art the supreme lord of all the    
worlds1 because1 ,i1 who am the lord of 
the three worlds1 have  acknowledged    
thee as my father4    ,the king smiling 
said--,so be it4 ,even if the enemies   
admit humiliation  by flattering        
speeches that cannot be resisted4       
,saying this he repaired  to his own    
city4 ,satkratu too continued to rule as
 ,indra4    ,a few days after the king  

went to heaven1 and his sons1 being     
incited by  the sage ,nrada1 demanded   
the rank of ,indra as there hereditary  
right4  ,when he refused to give them   
the station the highly powerful princes 
reduced him to submission and usurped   
his rank4 ,when some tune had  passed1  
,indra1 deprived of his share in the    
sacrifices of the three  worlds1 spoke  
to ,vrihaspati in a retired             
place1--,give me a little of the        
sacrificial butter not bigger even than 
a jujube for ,i am in want of           
sustenance4    ,vrihaspati said3--,had  
you applied to me before ,i could have  
done any  thing for you2 however ,i will
 now try to gain back for you your      
position4 ,saying this he undertook the 
celebration of a sacrifice for          
increasing the power of ,indra and      
bringing about the downfall of ,raji's  
sons by leading them astray4 ,when their
 understanding was bewildered the       
princes became haters of the ,brahmins1 
negligent of their duties and           

regardless of the teachings of the      
,vedas2 when they became devoid of      
religion and morality1 ,indra slew them 
and gained back his sovereignty  by the 
help of the priest of gods4 ,whoever    
shall hear of ,indra's  acquirement of  
the position1 shall always keep his     
proper place and  shall not be guilty of
 iniquity4    ,rambha1 the third son of 
,ayus1 had no offspring4 ,kshatravriddha
 had a  son named ,pratikshatr1 whose   
son was ,sanjaya1 whose son was ,vijaya1
  whose son was ,yajnakrit1 whose son   
was ,harshavarddhana1 whose son was     
,sahadeva1 whose son was ,adina1 whose  
son was ,jayasena1 whose son was        
,sankriti1 whose son was ,kshatradharma4
 ,these were the progeny of             
,kshatravriddha4 ,i will now enumerate  
those of ,nahusha4    ,,section ,x4     
,nahusha had six brave sons namely1     
,yati1 ,yayati1 ,sanyati1 ,ayati1       
,viyati  and ,kriti4 ,yati declined the 
throne and therefore ,yayati succeeded4 
,he  had two wives2 ,devayani1 the      

daughter of ,usanasj and ,sarmishth1 the
  daughter of ,vrishaparvan4 ,his       
genealogy is thus recited--,devayani    
gave  birth to two sons1 ,yadu and      
,tarvasu4 ,sarmishth1 the daughter of   
,vrishaparvan1 gave birth to three sons1
 ,druhya1 ,anu and ,puru4 ,owing to a   
curse of ,usanas ,yayati became untimely
 old and decripit4 ,having  propitiated 
his father-in-law however he got the    
permission to transfer  his old age to  
any one who would agree to take it4 ,he 
first called his  eldest son ,yadu and  
then said1--,your maternal grand-father 
has caused  this untime decripitude of  
mine4 ,by his permission ,i may transfer
 it to  you for a thousand years1 ,i am 
not still satisfied with worldly        
enjoyments and wish to enjoy through    
your youth4 ,do not refuse  compliance  
with my request4 ,being thus addressed  
he did not agree to  take the decay upon
 him for which the king imprecated a    
curse1  saying--,no one in your         
prosterity shall be the king4 ,he then  

successively requested ,druhya1 ,turvasu
 and ,anu to give him their youth4      
,they all refused and were accordingly  
cursed by the king4 ,lastly he  called  
his youngest son ,puru--the son of      
,sarmisth and requested him for  the    
same4 ,that youth1 of ripe              
understanding1 at once agreed and bowing
  unto his father said--,i have been    
highly honored4 ,he then took upon      
himself his father's infirmities and    
gave him his youth in exchange4         
,being thus gifted with renewed youth   
,yayati governed the kingdom for the    
good of his people enjoying such        
pleasures as were suited to his age and 
strength and were in consonance with    
piety4 ,he enjoyed in the company of  a 
nymph ,vishwachi day and night thinking 
that there would be an end of  all      
desires4 ,by continued enjoyment all    
things began to appear more  pleasant to
 him and he then said--,desire is never 
satiated by enjoyment  as fire1 fed with
 oil1 becomes the more intense4 ,no one 

is satisfied  with barley1 gold1 cattle 
or women2 therefore renounce excessive  
desire4  ,when a man does not cherish   
any sinful feeling towards creatures and
  looks on all with1 an equal eye he    
then finds everything full of  pleasure 
and delight4 ,the wise become happy by  
renouncing that desire  which the       
feeble-minded cannot abandon and which  
grows not old with the  aged4 ,with age 
the hair becomes gray1 the teeth fall   
off but the love of  wealth and life is 
never gratified4 ,a thousand years have 
expired and  still my mind is attached  
to worldly enjoyments3 my desires are   
excited  every day by new objects4 ,i   
shall therefore renounce all enjoyments 
of  sense and devote myself to the      
culture of spiritual truth4 ,and        
renouncing all attachments and not      
influenced by the alternatives of       
pleasure and pain ,i shall roam in the  
forest with the deer4    ,having thus   
made up his mind ,yayati returned the   
youth to ,puru and took  up his own     

decrepitude4 ,he then made his youngest 
son the sovereign and  went to ,tapovana
 7the wood of penance74 ,he appointed as
 viceroys--,turvasu  of the south-east  
districts1 ,druhya of the west1 ,yadu of
 the south and  ,anu of the north--and  
made ,puru the supreme monarch of the   
earth4    ,,section ,,xi4    ,parara    
said3--,i will first enumerate to you   
the descendants of ,yadu1  the eldest   
son of ,yayati--one of whom an incarnate
 portion of ,vishnu--of  whom glory     
cannot be described though chanted for  
ever to confer the  fruit of their      
desires--whether for virtue1 wealth1    
pleasure or final  emancipation--upon   
all created beings1 upon men1 saints1   
,gandharvas1  spirits of evil1 nymphs1  
centaurs1 serpents1 birds1 demons1      
sages1  ,brahmanas and ascetics4        
,whoever shall hear of the descendants  
of ,yadu  shall be freed from all       
iniquities1 for the supreme             
spirit--devoid of any  form--,vishnu was
 incarnate in this family4    ,yadu had 

four sons ,sahasrajit1 ,kroshti1 ,nala  
and ,raghu4 ,sasajit was the  son of the
 eldest brother and had three           
sons--,haihaya1 ,venu and ,haya4 ,the   
son of ,haihaya was ,dharmanetra1 whose 
son was ,kunti1 whose son was  ,sahanji1
 whose son was ,mahishmat1 whose son was
 ,bhadrasona1 whose son  was ,dardama1  
whose son was ,dhanaka1 who had four    
sons1 ,kritaviryya1  ,kritagni1         
,kritayarman and ,kritauyyas4           
,kritaviryya's son was ,aryunu1 who  was
 the king of the seven insular          
continents and the master of a  thousand
 arms4 ,this king propitiated the sage  
,dattatreya1 the descendant  of ,atri   
who was an incarnate portion of ,vishnu 
and obtained from him  these boons--a   
thousand arms1 acting always justly1    
governing the world  with justice1      
protecting it impartially1 victory over 
his enemies and  death by the hands of a
 person renowned in the three worlds4   
,by these  means he governed the earth  
powerfully and justly celebrated ten    

thousand sacrifices4 ,of him this verse 
is said--,the kings of the earth  shall 
never equal him in sacrifices1          
liberality1 in devotion1 in good        
manners and in self-control4 ,in his    
reign nothing was lost or injured1  so  
he governed the whole earth with        
undecayed health1 prosperity1 power  and
 strength for eighty-five thousand      
years4 ,arriving at the city of         
,mahismati1 on his tour of conquests    
whilst its king was sporting in the     
waters of ,narmda excited with wine1    
,ravana1 proud for defeating the  gods1 
demons1 ,gandharvas1 and their king1 was
 taken prisoner by  ,karthaviryya and   
confined like a tame beast in a corner  
in his capital4  ,at the end of a long  
reign ,karthaviryya was slain by        
,parashurma ,who1  was an incarnate     
portion of ,vishnu4 ,the king had a     
hundred sons of which  five were        
principal1 namely ,surasena1 ,vrishana1 
,madhu1 and ,jayadwaja4  ,the son of the
 last was ,tlajangha who had a hundred  

sons named after  him ,tlajanghas4 ,the 
eldest of these was ,vilipotr1 another  
was ,bharata  who had two sons--,vrisha 
and ,sujati4 ,the sons of ,vrisha was   
,madhu2 he had  a hundred sons1 the     
chief of whom was ,vrishna and from him 
the family  obtained the name of        
,vrishni4 ,from the name of their father
 ,madhu they  were called ,madhavas and 
from the name of their common ancestor  
,yadu  they were all called ,yadavas4   
,,section ,,xii4    ,parara             
said--,kroshtri1 the son of ,yadu1 had a
 son named ,vrijinvat1  whose son was   
,suchi1 whose son was ,kushadra1 whose  
son was ,chitraratha1  whose son was    
,sasavindu1 who was the master of the   
fourteen great gems4  ,he had a hundred 
thousand wives and a million of sons4   
,the most famous  of them were          
,pryihuyasas1 ,prithuharman1            
,prithujaya1 ,prithukirtti1  ,prithudaha
 and ,prithusravas4 ,the son of the last
 of these was ,tamas1  whose son was    
,usanas who performed a hundred horse   

sacrifices4 ,his son  was ,siteyus1     
whose son was ,rukmakavacha1 whose son  
was ,paradrit1 who had  five sons1      
,rukmeshu1 ,prithurukman1 ,jyamagha1    
,pahta1 and ,harita4 ,in the  present   
period the following verse is recited of
 ,jyamagha--,of all the  husbands       
obedient to their wives1 who have been  
or who will be1 the most  famous is the 
king ,jyamagha1 who was the husband of  
,saivya4 ,saivya was  barren--but       
,jyamagha was so much afraid of her that
 he could not1 take  any other wife4    
,once on a time after a hard fighting   
with horse and  elephants the king      
defeated a powerful enemy who1 leaving  
behind his  wife1 children1 relations1  
army1 treasure and kingdom1 fled4 ,when 
the  enemy had fled ,jayamagha saw a    
beautiful princess1 exclaiming1 ,save   
father1 save me1 brother while her      
expansive eyes rolled wildly with  fear4
 ,the king was much attracted by her    
beauty and cherished love for  her and  
said to himself--,this is accidental2 ,i

 have no children and am  the husband of
 a barren lady4 ,this maiden has fallen 
in my hands to keep  up my family4 ,i   
will marry her4 ,but ,i must take her in
 my car to my  palace1 where ,i must    
have the permission of my queen for the 
marriage4  ,so he took the princess into
 his car and went back to his capital4  
,to welcome the return of the victorious
 king1 ,saivya came to the  palace-gate 
with the ministers1 courtiers and the   
citizens4 ,and  beholding a damsel on   
the left hand of the king ,saivya with  
her lips  swollen and trembling in      
jealousy said to the king--,who is this 
fickle  girl that is sitting with you in
 the chariot8 ,the king was not prepared
  with a reply and made answer1 all on a
 sudden through fear of his             
queen--,this is my daughter-in-law8 ,i  
have never had a son said ,saivya  and  
you have no other children2 of what son 
of yours then is this girl  the wife8   
,the king bewildered by the jealousy and
 anger which the words  of ,saivya      

displayed1 gave this answer to avoid    
further contention4 ,the  king          
said1--,she is the young bride of the   
future son whom thou shalt  give birth4 
,hearing this ,saivya gently smiled and 
said so be it and  the king entered into
 his great palace4    ,this conversation
 regarding the birth of a son having    
taken place in an  auspicious           
conjunction1 aspect1 and season1 the    
queen1 although she was  greatly        
advanced in years1 became pregnant and  
bore a son4 ,his father  named him      
,vidarbha and married him to the damsel 
he had brought home4 ,he  had three     
sons1 ,kratha1 ,kaisika and ,romapda4   
,the son of ,romapda was  ,dhriti4 ,the 
son of ,kaisika was ,chedi whose        
children were the ,chaidya  kings4 ,the 
son of ,kratha was ,kunti1 whose son was
 ,vrishni1 whose son was  ,nirvriti1    
whose son was ,dasrha1 whose son was    
,vyoman1 whose son was  ,jimuta1 whose  
son was ,vikriti1 whose son was         
,bhimaratha whose son was  ,navarathe1  

whose son was ,dasaratha1 whose son was 
,sakuni1 whose son was  ,karambhi1 whose
 son was ,devarata1 whose son           
,devakshatra1 whose son was  ,madhu1    
whose son ,anavarathu1 whose son was    
,kuruvatsa1 whose son son was           
,anaratha1 whose son was ,puruhotra1    
whose son was ,ansu1 whose son was      
,satwata1 from whom the princes of this 
family were called ,stwatas4 ,this  was 
the progeny of of ,jyamagha4 ,he1 who   
will hear of the account1 will  be freed
 from sins4    ,,section ,,xiii4        
,parara said--,the sons of ,satwata were
 ,bhajina ,bhajamna1 ,divya1  ,andhaka1 
,devavriddha1 ,mahbhoja and ,vrishni4   
,bhajamna had three sons1  ,nimi1       
,krikana1 and ,vrishni by one wife and  
as many by another1 ,satajit1           
,sahasrajit and ,ayutajit4 ,the son of  
,devavridha was ,babhru of whom this    
verse is recited--,we hear1 when we are 
at a distance and we see when we  are   
near that ,babhru is the foremost of men
 and ,devavriddha is equal to  the      

celestials3 sixty six persons who were  
the disciples of one and six  thousand  
and eight who were disciples of the     
other obtained  immortality4 ,mahabhoja 
was a virtuous king his descendants were
 the  ,bhojas1 the kings of             
,mirttikvati-thence denominated         
,mirttikvttas4  ,vrishni had two sons   
,suimitra and ,yudhajit3 from the former
 ,anamitra and  ,sini were born4 ,the   
son of ,anamnitra was ,nighna who had   
two sons ,prasena  and ,satrajit4 ,the  
god ,aditya or the sun was the friend of
 the latter4    ,once on a time arriving
 at the banks of the ocean1 ,satrajit   
began to  hymn the praises of the sun1  
with his mind solely devoted to him1    
upon  which the deity appeared and stood
 before him4 ,seeing him in an          
indistinct shape he said to to the      
,sun--,i see thee in this sky as a      
globe of fire--,i behold thee just now  
in the same shape and do not  perceive  
any distinction as a matter of favor4   
,being thus addressed the  divine sun   

took the jewell called ,syamantaka from 
off his neck and  placed it at a        
distance and ,satrajit saw him of a     
dwarfish form1 with a  body like        
burnished copper and with slightly      
reddish eyes4 ,while he  bowed unto him 
the divine ,sun said to ,satrajit--,i   
wish to confer upon  thee a boon2 do    
thou pray for it4 ,he then wanted that  
jewel4 ,the sun  gave it to him and then
 resumed his place in the sky4 ,satrajit
 placed  that precious gem round his    
neck and lighting up all the quarters   
with  his radiance like the sun entered 
the city of ,dwrak4 ,beholding him      
approach the inhabitant of ,dwrak went  
to that excellent ,purusha1  without    
beginning1 who1 to carry the burden of  
the world1 assumed a  mortal form1 and  
said--,o lord1 forsooth1 the divine sun 
is coming to  visit you4 ,but ,krishna  
smiled and said1 ,it is not the sun but 
,satrajit4 ,he is coming here with the  
,syamantaka gem conferred upon him  by  
the sun4 ,you all see him with a        

fearless heart4 ,hearing this the       
inhabitants of ,dwrak repaired to their 
respective habitations4  ,satrajit too  
having gone to his house placed that    
jewel which gave daily  eight loads of  
gold and through its uncommon power     
removed all fear of  portents1 wild     
beasts1 fire1 robbers1 and famine4      
,krishna thought that  the gem was      
worthy of the king ,ugrasena and desired
 to take it but did  not do so lest it  
might some disturbance in the family4   
,understanding  that ,krishna would ask 
of him the jewel ,satrajit transferred  
it to his  brother ,prasena4 ,it was the
 peculiar virtue of that gem1 that if   
worn  with all purity it would yield    
gold and prosperity of the kingdom but  
if  worn by a man of bad character it   
would bring on his death4 ,prasena      
having taken the jewel and placed it    
round his neck mounted his horse  and   
went to the forest to hunt4 ,while thus 
hunting he was killed by a  lion4 ,the  
lion taking the jewel in his mouth was  

about to go when was  seen and killed by
 ,jamvabat the king of the bears1 who   
taking the jewel  went to his cave and  
gave it to his son ,sukumara to play    
with4    ,when sometime had passed and  
,prasena did not come1 the ,ydavas began
 to  whisper1 one to another1 ,this must
 be ,krishna's doing2 being willing to  
get the jewel and not obtaining it he   
has committed the murder to get  this   
into his possession4    ,when these     
calamities reached the ears of ,krishna 
he gathered some  members of the ,yadu  
family and in their company followed the
 course of  ,prasena by the impressions 
of his horse's hoofs4 ,and having found 
it by  this way that he and his horse   
had been destroyed by the lion he was   
acquitted by all people of any share in 
the death4 ,desirous of getting  back   
the jewel1 he thence followed the       
foot-marks of the lion and at no  great 
distance came to the place where the    
lion had been killed by the  bear4      
,pursuing the foot-prints of the latter 

he arrived at the foot of a  mountain   
where having kept the ,ydavas he pursued
 the course4 ,and  following the        
impressions of the feet he found out a  
cavern and before  he entered it he     
heard the nurse of ,sukumra saying to   
him ,the lion  killed ,prasena2 the lion
 has been killed by ,jamvabat3 weep not 
,sukumra  the ,syamantaka is your own4  
,having thus ascertained the truth      
,krishna  entered into the cavern and   
espied the jewel in the hands of the    
nurse  who was giving it as a plaything 
to ,sukumra4 ,the nurse in no time found
  out his approach and seeing his eyes  
eagerly fixed upon the jewel called     
aloud for help4 ,hearing her cries1     
,jamvabat1 worked up with anger1 came   
to that place and an encounter took     
place between him and the ,achyuta      
which continued for twenty1 one days4   
,the ,ydavas who followed ,krishna      
waited there for seven or eight days    
expecting his return but as the  slayer 
of ,madhu did not come they arrived at  

the conclusion that he must  have been  
destroyed in the cave4 ,it could not    
have taken so many days  they thought to
 defeat a foe4 ,they therefore went     
away1 and came back  to ,dwrak and      
announced that ,krishna had been killed4
    ,his relatives too performed        
ceremonies necessary for the occasion4  
,food  and water offered reverentially  
to worthy persons tended to support his 
life and invigorate his strength in the 
conflict in which he was  engaged4      
,while his enemy being exhausted by     
daily combat with a powerful  enemy1    
bruised in every limb by heavy blows and
 enfeebled by want of  food became      
unable to resist him4 ,being thus       
defeated by his powerful  enemy         
,jamvabat prostrated himself before him 
and said ,o mighty being1  thou art1 for
 sooth invincible1 by the spirits of    
heaven1 earth or hell1  thou canst not  
be defeated by man and powerless        
creatures in a human  shape--what to    
speak of such as we are--who are of     

brute origin4 ,methinks  thou art a     
portion of my lord ,nryana the protector
 of the universe4  ,being thus addressed
 by the lord of bears ,krishna explained
 to him fully  that he had incarnated   
himself to take upon himself the burden 
of the  earth4 ,and delightedly touching
 him with his palms he relieved him of  
the pain which he had suffered from the 
fight4 ,jamvabat again laid  himself low
 before ,krishna and presented to him   
his daughter ,jamvabati  as a suitable  
offering to a guest4 ,he also handed    
over to him the  ,syamantaka jewel4     
,although it was not becoming to accept 
a present from  such an individual still
 he took the gem with a view to clear   
his  reputation4 ,he then came back with
 his bride ,jamvabati to ,dwrak4        
,when the inhabitants of ,dwrak saw     
,krishna come back alive they were      
filled with joy so that even those who  
were greatly stricken in years  were    
filled with youthful strength2 and all  
the members of the ,yadu  family1 men   

and women1 gathered round               
,anakadundubhi1 the father of the  hero 
and congratulated him4 ,krishna         
described to the assembled ,ydavas  all 
that had taken place exactly and giving 
back the ,syamantaka jewel to  ,satrajit
 was cleared off the charge of murder4  
,he then conducted  ,jamvabati to the   
inner apartments4    ,when ,satrajit    
thought that he had been the            
instrumental of the false  charge       
against ,krishna he was terrified and to
 satisfy him he gave in  marriage with  
him his daughter ,satyabhm4 ,she had ere
 been sought in  marriage by many       
illustrious members of the ,yadu family 
as ,akrura1  ,kritaverman1 and          
,satadhanwan1 who were greatly worked up
 with anger on  account of her being    
married to another1 and formed a common 
cause of  enmity against ,satrajit4 ,the
 most leading man amongst them with     
,akrura  and ,kritavarman said to       
,satadhanwan--,by given her daughter to 
,krishna  this caitiff ,satrajit had    

insulted you and us grossly who wanted  
her3  why do you not kill him and take  
the jewel8 ,should ,achyuta on that     
account enter into conflict with you we 
will take your part4 ,having  secured   
this promise ,satadhanwan undertook to  
destroy ,satrajit4    ,when the         
intelligence reached ,krishna that the  
,pandavas lad been burned  in the house 
of wax1 he1 who was acquainted with the 
real truth1  immediately started for    
,baranvata to allay the enmity of       
,duryodhana and  perform the necessary  
duties of his relationship4 ,taking     
advantage of  his absence ,satadhanwan  
killed ,satrajit while asleep and       
secured the  jewel for himself4 ,when   
,satyabhm came to know this1 she1 highly
  angered on account of her father's    
murder1 at once ascended the chariot1   
went to ,branvat and told her husband   
how ,satrajit had been killed by        
,satadhanwan in anger on account of her 
being married to another1 and how  the  
jewel had been taken away by him4 ,and  

she requested him to take  immediate    
steps to avenge such a heinous crime4   
,being thus informed ,krishna1 though   
pleased at heart1 said to  ,satyabhm1   
assuming an indignant look--,this is an 
insult to me6 ,i shall  never brook it4 
,one cannot destroy the birds that have 
built their nests  on a tree without    
assailing it4 ,remove excessive grief   
therefore2 you  need not lament to      
excite my wrath4 ,immediately coming    
back to ,dwrak  ,krishna took ,baladeva 
apart and said to him4 ,a lion slew     
,prasena while  hunting in the forests2 
and now ,satrajit has been killed by    
,satadhanwan4  ,as both these are gone1 
the jewel which belonged to them1 is now
 our  common right4 ,up then1 ascend    
your car and destroy ,satadhanwan4      
,being thus excited by his brother1     
,balarma engaged in the work2 but       
,satadhanwan being aware of their       
hostile intention went to ,kritavarman  
and prayed for his help4 ,kritavarman   
did not agree saying that he was  not   

able to fight with both ,krishna and    
,baladeva4 ,being disappointed he  again
 solicited ,akrura for help who         
said--,you must go to some body else    
for help4 ,how should ,i be able to     
defend you8 ,even none1 amongst the     
celestials whose glories are chanted    
throughout the universe1 is capable  of 
fighting with the holder of the discus1 
trodden by whose foot the  three worlds 
tremble1 whose hand makes the wives of  
the ,asuras widows1  whose weapons1--no 
army1 however powerful can resist2--no  
one is able to  fight with the wielder  
of ploughshare1 who by his very looks1  
nullifies  the prowess of his enemies1  
whose eyes roll with the joys of wine1  
and  whose huge ploughshare manifests   
his prowess by destroying the most      
powerful enemies4 ,whereto ,satadhanwan 
replied--,while such is the case  and   
you are unable assist me1 you may at    
least help me by keeping this  jewel in 
your possession4 ,i can keep it ,akrura 
said if you promise  that even in the   

last extremity you won't give out that  
the jewel is in  my possession4         
,satadhanwan agreed to this and ,akrura 
took the jewel4  ,and mounting a fleet  
mare that could run a hundred leagues a 
day  ,satadhanwan fled from ,dwrak4     
,when this intelligence reached         
,krishna1 he made ready his four horses 
,sarvya1 ,sugriva1 ,meghapushpa1 and    
,balahakai1 set them to his car and     
accompanied by ,balarma1 started in his 
pursuit4 ,the mare went on  speedily and
 finished her hundred leagues but when  
she reached the  country of ,mithil1 her
 strength was exhausted and she dropped 
down and  died4 ,having got down1       
,satadhanwan continued his flight on    
foot4 ,when  the pursuers came to the   
place where the mare had died ,krishna  
said to  ,balarma--,do you remain in the
 car2 ,i shall follow the villain on    
foot  and kill him2 the ground here is  
bad2 and the horses will not be able to 
carry the car across it4 ,accordingly   
,balarma remained in the car and        

,krishna followed ,satadhanwan on foot4 
,when he had pursued him for two  ,kos  
he discharged his discus and although   
,satadhanwan was at a  considerable     
distance the weapon dissevered his head4
 ,he then searched  his person and      
clothes very attentively but did not    
find the jewel4 ,then  coming back he   
said to ,balarma--,i have for nothing   
destroyed  ,satadhanwan--for ,i have not
 found on his person the precious       
gem--the  quintessence of all worlds4   
,when ,balarma heard this1 he was       
excited  with anger and said to         
,vsudeva--,shame upon you--so greedy of 
wealth4 ,i  don't acknowledge you as my 
brother4 ,here is my path4 ,go wherever 
you  like1 ,i have done with ,dwrak1    
with you with all our house4 ,it is     
useless for you to try to deceive me    
with these perjuries4 ,having           
remonstrated with his brother thus1 who 
in vain tried to please him4  ,balarma  
went to the city of ,videha1 where      
,janaka received him  hospitably and    

there he remained4 ,vsudeva came back to
 ,dwrak4 ,while  ,balarma stayed in the 
house of ,janaka1 ,duryodhana1 the son  
of  ,dhritarastra learnt from him the   
art of fighting with the mace4    ,in   
this way three years passed away4       
,babru1 ,ugrasena and other ,ydavas     
then repaired to the city of ,videha and
 convinced ,balarma that ,krishna  had  
stolen the jewel4 ,they then brought him
 to ,dwrak4    ,akrura too1 to utilise  
the gold produced by the jewel1         
continually  engaged in the celebration 
of sacrifices4 ,considering that the    
murderer  of a ,kshatriya or ,vaiya     
engaged in religious duties1 is the     
slayer of  ,brahmin1 ,akrura spent      
sixty-two years being protected by the  
armour of  devotion4 ,and by virtue of  
that gem there was no death1 nor        
pestilence  in the whole country4 ,at   
the end of that period1 ,satrughna1 the 
great  grandson of ,satwata was killed  
by ,bhojas4 ,as they were connected with
  ,akrura he accompanied them in their  

flight from ,dwrak4 ,from the time  of  
his departure various calamities1       
portents1 snakes1 dearth1 plague  and   
the like began to take place4 ,thereupon
 the illustrious ,krishna  called       
together ,baladeva1 ,ugrasena and other 
,ydavas and consulted with  them to     
ascertain why so many prodigies should  
have taken place at the  same time4 ,on 
this ,andhaka one of the elders of the  
,yadu family  spoke--,wherever          
,swaphalka the father of ,akrura lived1 
there famine1  plague1 dearth and other 
visitations were unknown4 ,once when    
there was  want of rain in the kingdom  
of ,kasirja1 ,swaphalka was brought     
there and  immediately there fell rain  
from the heavens4 ,it also happened that
 the  queen of ,kasirja conceived and   
was big with a child but when the time  
of delivery came the child did not come 
out of the womb4 ,twelve years  went    
away and still the girl was unborn4     
,then the ,kasirja spoke to the  child1 
saying ',daughter1 why is your birth    

thus delayed8 ,come out1 ,i  wish to see
 you2 why do you inflict this continued 
suffering upon your  mother8' ,thus     
addressed the infant said--',o father1  
if you will present a  cow daily to the 
,brahmans ,i shall be born at the end of
 three years'4  ,accordingly the king   
presented a cow every day to the        
,brahmans and at  the end of three years
 the girl came out of the womb4 ,her    
father called  her ,gndini and he       
afterwards gave her to ,swaphalka when  
he came to his  palace to help him4     
,gndini as long as she lived1 gave a cow
 to the  ,brahmans every day4 ,akrura   
was her son by ,swaphalka4 ,and he is   
thus born  from a combination of        
extraordinary excellence4 ,when such a  
person is  absent from us it is likely  
that famine1 pestilence and prodigies   
should  take place4 ,let him then be    
requested to come back2 the weak points 
of  men of excellence should not be too 
severely criticized4    ,in accordance  
with the advice of ,andhaka the elder1  

the ,ydavas sent a  mission headed by   
,kesava1 ,ugrasena and ,balabhadra1 to  
assure ,akrura that  no notice of his   
fault would be taken4 ,and having       
convinced him that he  would expect no  
danger they brought him back to ,dwrak4 
,as soon as he  arrived on account of   
the virtue of the jewel1 the plague1    
dearth1  famine and every other calamity
 and portent disappeared4 ,seeing this  
,krishna thought that the birth of      
,akrura from ,gndini and ,swaphalka     
could not bring about such an effect and
 he must have some other more  powerful 
virtue to arrest pestilence and famine4 
,certainly thought he  within himself   
the great ,syamantaka jewel must be in  
his keeping1 for  these1 as ,i have     
heard1 are the properties of the jewel4 
,akrura too has  been performing many   
sacrifices2 his own means are not       
sufficient for  the purpose1 undoubtedly
 he has got the jewel in his possession4
 ,having  arrived at this conclusion1 he
 called together all ,ydavas at his     

house  under the plea of celebrating    
some feast4 ,after they had all taken   
their  seals and the object of the      
meeting had been explained to them and  
the  business finished ,krishna began to
 converse with ,akrura and laughing and 
joking1 said to him--,kinsman1 you are a
 prince in your liberality and we  know 
very well that the valuable gem which   
was stolen by ,sudhanwan was  given to  
you and is now in your possession1 to   
the great benefit of this  kingdom4 ,so 
let it remain2 we all derive advantage  
from its virtues4 ,but  ,bhalabhadra    
suspects that ,i have it and therefore1 
out of kindness to me  shew it to the   
assembly4 ,when ,akrura1 who had the    
jewel in his  possession1 was thus taxed
 he hesitated what he should do4 ,he    
thought--,if ,i deny that ,i have the   
jewel1 they will search my person and   
find the gem hidden amongst my clothes4 
,i cannot submit myself to a  search4   
,thinking thus ,akrura said to ,nryana1 
the cause of the  universe ,it is true1 

,syamantaka jewel was given to my care  
by  ,satadhanwan when he left this      
place4 ,i expected every day that you   
should ask me for it and with great     
inconvenience to myself ,i have         
retained it4 ,the care of this has put  
me to so much anxiety that ,i have  not 
been able to enjoy any pleasure or a    
moment's rest4 ,being afraid  lest you  
might think1 that ,i am unfit to keep   
this jewel which is the  source of      
welfare to the kingdom ,i did not       
mention to you that it is in  my        
possession4 ,now take it yourself and   
give its charge to any body you  like4  
,having said this ,akrura got out of his
 clothes a small gold box  and took from
 it the jewel4 ,when it was shown to the
 assembled ,ydavas  the room in which   
they sat was illuminated with its       
radiance1 ,this  said ,akrura is the    
,syamantaka jewel which was left to my  
care by  ,satadhanwan4 ,let him to whom 
it belongs now take it4    ,when the    
,ydavas saw the jewel they were filled  

with surprise and loudly  expressed     
their joy4 ,balabhadra immediately      
claimed the jewel as his  property      
jointly with ,achyuta as was formerly   
settled2 whereas  ,satyabhm wanted it as
 her rightful property for it belonged  
to her  father4 ,between these two      
,krishna considered himself as an ox    
between  the two wheels of a cart1 and  
thus said to ,akrura in presence of the 
,yadavas--,this jewel has been shown to 
you all in order to clear my            
reputation2 it is the joint-property of 
,balabhadra and myself and is the       
paternal property of ,satyabhm4 ,but as 
a source of advantage to the  kingdom   
this jewel must be consigned to the     
charge of one who leads a  life of      
perpetual continence2 if worn by an     
impure man it will prove the  cause of  
his death4 ,as ,i have sixteen thousand 
wives ,i am not qualified  to use it4   
,it is not probable that ,satyabhm would
 agree to the  conditions1 satisfying   
which she may possess it ,and as regards

  ,balabhadra1 he is greatly addicted to
 wine and sensual pleasures4 ,we are    
therefore all out of question4 ,all the 
,ydavas1 ,balabhadra1 ,satyabhm  and    
myself request you1 most liberal        
,akrura1 to keep this jewel in your     
possession1 as you have done up to this 
time for the general behoof2 for  you   
are qualified to keep it and in your    
hands it has proved beneficial  to the  
country4 ,you must comply with your     
request4    ,thus requested ,akrura took
 the jewel and thenceforth wore it      
publicly  round his neck where it shone 
with dazzling radiance and he moved     
about  like the sun wearing a garland of
 light4    ,he1 who remembers the       
vindication of ,krishna's character from
 false  charges1 shall never be subject 
to any false charge in the least degree 
and living in the full display of       
senses1 shall be freed from every sin4  
,,section ,,xiv4    ,parara said3--,the 
younger brother of ,anamitra was ,sini1 
whose son was  ,satyaka1 whose son was  

,yuyudhana1 otherwise known as ,satyaki1
 whose son  was ,asanga1 whose son was  
,yuni1 whose son was ,yugandhara4 ,these
 princes  were named ,saineyas4         
,prisni was born in the race of         
,anamitra1 whose son was ,swaphalka the 
purity of whose character has been      
described2 the younger brother of       
,swaphalka was named ,chitraka4         
,swaphalka had by ,gndini1 besides      
,akrura1  ,upamadgu1 ,mridura1          
,sarimejaya1 ,giri1 ,kshatropa1         
,kshatra1 ,satrughna1  ,arimarddana1    
,dharmadhris1 ,dhristasarman1 ,gandha1  
,mojavaha and ,prativaha4  ,he had also 
a daughter1 named ,sutra4    ,devavat   
and ,upadeva were the sons of ,akrura4  
,the sons of ,chitrika were  ,pritha and
 ,vipritha and many others4 ,andhaka had
 four sons1 ,lukkura1  ,bhojamana1      
,suchi1 ,kambalavarhish4 ,the son of    
,kukkura was ,vrishta1 whose  son was   
,kapotaroman1 whose son was ,viloman1   
whose son was ,bhava1 who was  otherwise
 named ,chandanodakadunbubhi2 he was a  

friend of the ,gandharva  ,tumburu2 his 
son was ,abhejit1 whose son was         
,punarvasu1 whose son was  ,ahuka2 he   
had also a daughter called ,ahuki4 ,the 
sons of ,ahuka were  ,devaka and        
,ugrasena4 ,the former had four sons    
,devavat1 ,upadeva1 ,sudeva  and        
,devarakshita ,and seven                
daughters--,vrikadev1 ,upadev1          
,devarakshit1  ,sridev1 ,santidev1      
,sahadeva and ,devaki2 and all the      
daughters were  married to ,vasudeva4   
,the sons of ,ugrasena were ,kansa1     
,nyagroddha1  ,sunaman1 ,kanka1 ,sanka1 
,subhumi1 ,rashtrapala1 ,yuddhamushthi1 
and  ,yushtimat and her daughters were  
,kansa1 ,kausavati1 ,sutana1            
,rashtrapali  and ,kanki4    ,the son of
 ,bhajamana was ,viduratha1 whose son   
was ,sura1 whose son was  ,samin1 whose 
son was ,pratikshatra1 whose son was    
,swayambhoja whose son  was ,hrideka1   
who had ,kritavarma1 ,satadhana1        
,devamidusha and others4  ,sura1 the son
 of ,devamidhusa1 was married to        

,marisha and had by her ten  sons1 ,when
 ,vasudeva1 who was one of these sons1  
was born1 the  celestials1 to whom      
future is known1 foresaw that the divine
 being would  be born in his race and   
they therefore joyously sounded the     
celestial  drums and accordingly        
,vasudeva was named ,anakadundubhi4 ,his
 brothers  were ,devabhaga1 ,devasravas1
 ,anadhristi1 ,karundhaka1 ,vatsabalaka1
  ,srinjaya1 ,syama1 ,samika and        
,gandusha4 ,they had five sisters who   
were  named ,pritha1 ,srutadeva1        
,srutakirti1 ,srutasrava and ,rjdhidevi4
    ,sura had a friend named ,kuntibhoja
 who had no son4 ,and to him he         
presented duly his daughter ,pritha4    
,she was married to ,pandu and bore  him
 ,yudhishthira1 ,bhima and ,arjuna who  
were in reality the sons of the  deities
 ,dharma1 ,vayu and ,indra4 ,and whilst 
she was a maiden she had a  son named   
,karna begotten by the divine sun4      
,pandu had another wife named  ,madri   
who had by the twin sons of ,aditya1    

,nasatya and ,basra1 two sons1  ,nakula 
and ,sahadeva4    ,a ,karusha prince by 
name ,vriddhasarman married ,srutadeva  
and begot on  her a dreadful ,asura     
named ,dantavaktra4 ,dhristaketu king of
 ,kaikeya1  married ,srutakirti and had 
by her ,santarddana and four others sons
 known  as the five ,kaikeyas4          
,jayasena1 king of ,avanti married      
,rjdhidevi and  had two sons1 ,vinda and
 ,anavinda4 ,damaghosa1 the king of     
,chedi1 married  ,srutasravs and begot  
on her a son named ,sisupala4 ,this     
prince in his  pristine birth1 was the  
wicked and valiant king of the ,daityas1
  ,hiranyakashipu1 who was killed by the
 divine guardian of creation4 ,he  was  
in another birth was born as the        
ten-headed ,ravana1 whose  unequalled1  
strength1 prowess and power were        
overcome by ,rma1 the lord  of the three
 worlds4 ,having been destroyed by the  
deity in the shape of  ,raghava1 he was 
exempted from an embodied state for a   
long time as a  reward of his virtues   

but had now been born once more as      
,sisupala the  son of ,damaghosa1 king  
of ,chedi1 ,in this character he began  
to show  greatest hostility towards     
,krishna an incarnate portion of the    
glorious  ,pundarikaksha to carry the   
burden of the world4 ,he was killed by  
the  great ,god4 ,and on account of his 
thoughts being entirely devoted to him  
,sisupala was united with him after     
death2 for the lord giveth to those     
with whom he is propitiated what they   
desire and he confers a heavenly  and   
exalted station even upon those whom he 
destroys in displeasure4    ,,section   
,,xv4    ,maitreya said3--,being killed 
by ,vishnu as ,hiranyakashipu and       
,ravana he  obtained enjoyments which   
are not attainable even by the          
immortals4 ,why  did they not obtain    
absorption albeit slain by ,vishnu8 ,and
 why as  ,sisupala were they absorbed   
into the eternal ,hari8 ,o foremost of  
those  conversant with religion1 ,i wish
 to hear of all these2 ,i am greatly    

stricken with curiosity2 do thou relate 
them4    ,parara said3--,when the       
creator1 preserver and destroyer of the 
universe  killed ,hiranyakashipu1 the   
king of ,daityas1 he assumed the figure 
of a  lion and man1 he was not aware    
that his slayer was ,vishnu4 ,he thought
  this wonderful figure was but the     
creation of his accumulated piety4      
,and the quality of passion being       
predominant in his mind he obtained     
destruction from man-lion4 ,and in      
consequence of his death at the hands   
of ,vishnu be obtained sovereignty over 
three worlds and immense riches  and    
enjoyments as ,dassana4 ,he was not     
absorbed into the supreme spirit  that  
is without beginning or end because his 
mind was not wholly devoted  to that    
object4 ,dassana1 thus being entirely   
subject to love and being  entirely     
taken up by thoughts of ,janaki1 could  
not perceive that the son  of ,dasaratha
 whom he saw1 was in fact the divine    
,achyuta4 ,at the time of  his death he 

was impressed with the idea that his    
enemy was a mortal and  therefore the   
fruit he obtained from being slain by   
,vishnu was his birth  in the           
illustrious family of the kings of      
,chedi and the possession of  extensive 
dominions4 ,and he was known as         
,sisupala4 ,in this birth many          
circumstances occurred by which he was  
constrained to utter the name of  the   
great ,god and on all these occasions   
the enmity1 that had  accumulated       
through successive births1 influenced   
his mind4 ,and always  speaking         
disrespectfully of ,achyuta he repeated 
all his names4 ,whether  walking1       
eating1 sitting1 or sleeping his enmity 
was never at rest and  ,krishna was     
always present to his mind in his       
ordinary form1 having eyes  like        
lotus-petals1 clad and bright yellow    
raiment1 adorned with a  garland1 with  
bracelets on his arms and wrists and a  
diadem on his  crown2 having four       
stalwart arms bearing the conch1 the    

discus1 the mace  and the lotus4        
,uttering his names always although in  
malediction ,krishna  was always present
 in his mind1 and while inflicting his  
death ,sisupla  saw him radiant with    
shining weapons and in his true ,brahma 
form void of  passion and enmity4 ,being
 slain by the discus of ,vishnu at this 
moment  all his sins were removed by his
 divine enemy and he was united with him
  by whose might be destroyed4    ,i    
have thus related to you everything4    
,he1 who names or remembers the         
glorious ,vishnu even in the enmity     
obtains final emancipation which is  not
 attainable by the gods or demons4 ,it  
is useless to say that he1 who          
reverentially names or remembers him1   
obtains final liberation4    ,vasudeva1 
otherwise named ,anakadundubhi1 and     
,rohini1 ,pauravi1 ,bhadra1  ,madira1   
,devaki and several other wives4 ,his   
sons by ,rohini were  ,balabhadra1      
,srana1 ,saru1 ,durmada1 and others4    
,balabhadra married ,revati  and had by 

her ,nisatha and ,ulmaka4 ,the sons of  
,sarana were ,marshti1  ,marshtimat1    
,sisu1 ,satyadhriti1 and others4        
,bhadraswa1 ,bhadrabahu1  ,durgama1     
,bhuta and others were born in the race 
of ,rohini4 ,the son of  ,vasudeva by   
,madir were ,nanda1 ,upananda1 ,kritaka 
and others4 ,by his wife  ,vinsli he had
 one son named ,kausika4 ,devaki before 
him six sons3  ,kritimat1 ,sushena1     
,udayin1 ,bhadrasena1 ,rijudsa and      
,bhadradeha all of  whom were killed by 
,kansa4    ,when ,devaki was again big  
with a child the seventh time1 ,yoganidr
 7the  sleep of devotion71 dispatched by
 ,vishnu1 extricated the embryo from    
maternal womb at the mid-night and      
transferred it to that of ,rohini2 and  
from having been thus taken away1 the   
child 7who was ,balarma7 received  the  
name of ,sankarshn4 ,being desirous of  
relieving the world of the  burden1 the 
divine ,vishnu1 the source of the vast  
universe1 beyond the  understanding of  
all gods1 demons sages1 and men1 past1  

present or  future1 worshipped of ,brahm
 and all the celestials1 who is without 
beginning1 middle or end1 descended into
 the womb of ,devaki and was born  as   
her son ,vasudeva4 ,yaganidr1 always    
proud to satisfy his orders1  removed   
the embryo to ,yasod the wife of ,nanda1
 the cow-herd4 ,at this  birth the earth
 was relieved of all sins2 the sun1 moon
 and planets  shone with unclouded      
brilliance2 all fear of evil portents   
was removed  and universal happiness    
prevailed4 ,and from the time of his    
birth people  were led into the         
righteous path4    ,whilst this powerful
 being lived in the land of mortals he  
had sixteen  thousand and one hundred   
wives of whom the ,principal were       
,rukmini1  ,satyabhm1 ,jamvabati1       
,jalahasini and four others4 ,the divine
 ,krishna1  the universal form without  
beginning1 begot on all these wives a   
hundred  and eighty thousand sons1 of   
whom thirteen were most celebrated3     
,pradyumna1 ,charudeshna1 ,samba and    

others4 ,pradyumna married ,kakudwati1  
the daughter of ,rukmini and had by her 
,aniruddha4 ,aniruddha married          
,subhadr1 the granddaughter of the same 
,rukmini and she bore him a son  named  
,vajra4 ,the son of ,vajra and ,bhu and 
his son was ,suchru4    ,in this way the
 members of the ,yadu family increased  
and were many  hundreds of thousands of 
them so that it would be impossible to  
repeat  their names in hundreds of      
years4 ,two verses regarding them are   
recited4  ,the domestic teachers of the 
boys in the use of arms numbered three  
crores and eighty lacs4 ,who shall      
enumerate the powerful members of the   
,yadava family who were tens of ten     
thousands and hundreds of hundred       
thousands in number8 ,those powerful    
,daityas1 who were slain by them in  the
 encounter between the gods and demons1 
were born again on earth as  men1 as    
tyrants and oppressors4 ,with a view to 
arrest their violence the  gods also    
descended to the land of mortals and    

became members of the  hundred and one  
branches of the family of ,yadu4 ,vishnu
 was their teacher  and ruler and all   
the members were obedient to his        
commands4    ,whoever hears often times 
of this account of the origin of the    
heroes of  the race of ,vrishni shall be
 freed from all iniquities and shall    
attain  to the region of ,vishnu4       
,,section ,,xvi4    ,parara said3--,i   
shall now briefly give you an account of
 the  descendants of ,turvasu4    ,the  
son of ,turvasa was ,tahni1 whose son   
was ,gobhanu1 whose son was  ,traisamba1
 whose son was ,karandhama1 whose son   
was ,marutta4 ,marutta had  no issue and
 he therefore adopted ,dushyanta of the 
race of ,puru by which  the line of     
,turvasa merged into that of ,puru4     
,this was brought about by  the curse   
imprecated on his son by ,yayati4       
,,section ,,xvii4    ,the son of ,druhya
 was ,babhru1 whose son was ,setu1 whose
 son was ,aradwat1  whose son was       
,gandhara1 whose son was ,dharma1 whose 

son was ,dhrita1  whose son was         
,duryaman1 whose son was ,prachetas1 who
 had a hundred sons  and they were the  
princes of the lawless ,mlechehhas or   
barbarians of the  north4    ,,section  
,,xviii4    ,anu1 the fourth son of     
,yayati1 had three sons1 ,sabhanara1    
,chakshusha and  ,paramekshu4 ,the son  
of the first was ,klnara1 whose son was 
,srinjaya1  whose son was ,puranjaya1   
whose son was ,janamenjaya1 whose son   
was  ,mahmani1 whose son was ,mahmanas1 
who had two sons1 ,ushinara and         
,titikshu4 ,ushinara had five sons3     
,sivi1 ,trina1 ,gara1 ,krimi1 ,darvan4  
,sivi  had four sons3 ,vrishadarva1     
,suvira1 ,kaikeya and ,madra4 ,titikshu 
had one  son ,ushadratha1 whose son was 
,hema1 whose son was ,sutapas1 whose was
  ,bali1 on whose spouse five sons were 
begotten by ,dirghatamas--namely  ,anga1
 ,banga1 ,kalinga1 ,sauhma and ,pundra  
and their progeny and the  countries    
they inhabited were known by the same   
names4    ,the son of ,anga was ,para1  

whose son was ,divaratha1 whose son was 
,dharmaratha1 whose son was             
,chitraratha1 whose son was ,romapda    
also  called ,dasaratha1 to whom on     
account of his having no offspring1     
,dasaratha1 the son of ,aja gave his    
daughter ,snt to be adopted4 ,after     
this ,romapda had a son named           
,chaturanga1 whose son was              
,prithulaksha1  whose son was ,champ who
 founded the city of ,champ4 ,the son of
 ,champ  was ,haryyanga1 whose son was  
,bhadraratha1 who had two sons1         
,vrihatkatman  and ,vrihadratha4 ,the   
son of the former was ,vrihadbhanu1     
whose son was  ,vrihanmanas1 whose son  
was ,jayadratha1 who by a wife who was  
the  daughter of a ,kshatriya father and
 ,brhman mother1 had a son named        
,vijaya4    ,vijaya had a son whose name
 was ,dhriti1 whose son was ,dritabrata1
 whose  son was ,satyakarman1 whose son 
was ,adiratha who found a son in a      
basket  on the banks of the ,ganges4    
,this was ,karna1 the son of ,pritha in 

her  maidenhood4 ,karna's son was       
,vrishasena4 ,these were the ,anga      
kings4 ,i  shall now describe to you the
 descendants of ,puru4    ,,section     
,,xix4    ,parara said3--,the son of    
,puru was ,janamenjaya1 whose son was   
,prchinvat1 whose son was ,pravira1     
whose son was ,manasyu1 whose son was   
,bhayada1 whose son was ,sudyunna1 whose
 son was ,bahugava1 whose son was       
,samyati1 whose son was ,ahamyati1 whose
 son was ,raudraswa1 who had ten  sons3 
,riteyu1 ,kaksheyu1 ,sthanditeyu1       
,ghriteyu1 ,jaleyu1 ,sthaleyu1          
,santaleyu1 ,dhaneyu1 ,vaneyu1 and      
,vrateyu4 ,the son of ,riteyu was       
,rantinra1 whose sons were ,tansu1      
,apratirtha and ,dhruva4 ,the son of the
  second of these was ,kanwa1 whose son 
was ,medhtithi1 from whom the           
,kanwayana ,brhmanas were sprung4 ,anila
 was the son of ,tansu1 who had  four   
sons of whom ,dushyanta was the elder4  
,the son of ,dushymanta was the         
,emperor ,bharata regarding whom a verse

 is recited by the celestials4  ,the    
mother is merely the receptable2 it is  
the father by whom a son is  begotten4  
,rear up thy son1 ,dushyamanta1 treat   
not ,sakuntal with  disrespect4 ,sons1  
who are born from the loins of their    
father1 save  their manes from hell4    
,thou art father of this boy2 ,sakuntal 
has spoken  the truth4    ,bharata begat
 on his wives nine sons1 beholding whom 
he said that they  were not after him4  
,the queens1 being afraid lest he might 
desert them1  destroyed those sons4 ,the
 birth of sons being thus useless the   
king  celebrated a sacrifice in honour  
of ,maruts4 ,they gave him ,bharadwaja1 
the son of ,vrihaspati by ,mamat1 the   
wife of ,utathya1 expelled untimely  by 
the kick of his half brother            
,dirghatamas4 ,the following verse      
explains the meaning of the name--,silly
 woman said ,vrihaspati cherish  this   
child of two fathers 7,bhara-dwa-jam74  
,no1 ,vrihaspati replied  ,mamat you    
take care of him4 ,so saying they both  

left him and from  these expressions the
 boy was named ,bharadwaja4 ,he was also
 called  ,vitatha for both the sons of  
,bharata proved fruitless4 ,the son of  
,vitatha was ,bhavanmanya1 who had many 
sons1 the principals among whom  were   
,vrihatkshatra1 ,mahaviryya1 ,nara and  
,garga4 ,the son of ,narn was           
,sankriti1 whose sons were ,ruchiradhi  
and ,rantideva4 ,the son of ,garga was  
,sini and their progeny were            
respectively called ,gargyas and        
,sainyas2  although ,kshatriyas by birth
 they became ,brhmans4 ,the son of      
,mahaviryya  was ,urukshaya1 who had    
three sons3 ,trayyaruna1 ,pushkarin and 
,kapi1 the  last of whom became a       
,brahman4 ,the son of ,vrihatkshatra was
 ,suhotta1  whose son was ,hastin1 who  
founded the city of ,hastinpur4 ,the    
sons of  ,hastin were ,ajamidha1        
,dwimidha1 ,purumidha4 ,one son of      
,ajamidha was  ,kanwa1 whose son was    
,medhatithi2 his other son was          
,vrihadishu1 whose son  was ,vrihadvasu1

 whose son was ,vrihatkarman1 whose son 
was ,jayadratha1  whose son was         
,viswajit1 whose son was ,senajit1 whose
 sons were  ,ruchiraswa1 ,kasya1        
,dridhadhanusha and ,vasahana4 ,the son 
of ,ruchiraswa  was ,prithusena1 whose  
son was ,pra1 whose son was ,nipa1 who  
had a  hundred sons1 of whom the chief  
,samara was the king of ,kampilya4      
,samara  had three sons3 ,para1         
,sampara1 ,sadswa4 ,the son of ,para was
 ,pritha1  whose son was ,sukriti1 whose
 son was ,vibhrata1 whose son was       
,anuha1 who  married ,kritwi1 the       
daughter of ,suka and had by her        
,brahmadatta1 whose  son was            
,viswaksena1 whose son was ,udaksena and
 whose son was ,bhallata4    ,the son of
 ,dwimidha was ,yavinara1 whose son was 
,dhrtimat1 whose son was  ,satyadhriti1 
whose son was ,dridhanemi1 whose son was
 ,suparswa1 whose son  was ,sumati1     
whose son was ,sannatimat1 whose son was
 ,krita1 who was  taught by             
,hiramyanabha1 the philosophy of ,yoga  

and who compiled the  twenty-four       
,sanhitas for the use of the eastern    
,brhmanas studying the  ,sama ,veda4    
,the son of ,krita was ,ugrayudhas1 who 
by his power destroyed  the ,nipa race  
of ,kshatriyas4 ,his son was ,kshemya1  
whose son was ,suirra1  whose son was   
,nripanjaya1 whose son was ,baharatha4  
,these were all called  ,pauravas4      
,ajamidha espoused ,nilini and by her   
had a son called ,nilaj whose son was   
,santi1 whose son was ,susanti1 whose   
son was ,purujanu1 whose son was        
,chakshu1 whose son was ,harryaswa1 who 
had five sons3 ,mudgala1 ,srinjaya1     
,vrihadishu1 ,pravira and ,kampilya4    
,their father said--,these five sons of 
mine are capable of protecting the      
countries and hence they were called    
,panchalas--7i4e4 ,pancha--five and     
alam--able74 ,from ,mudgala sprang the  
,maudgahya ,brhmans4 ,he had also a son 
called ,bahwaswa1 who had two  children1
 twins1 a son and daughter--,divodasa   
and ,ahalya4 ,the son of  ,saradwat or  

,gautama by ,ahalya was ,stanands1 whose
 son was ,satyadhriti1  who was well    
versed in military science4 ,being      
enamoured of the nymph  ,urvasi1        
,satyadriti begot on her two children1 a
 boy and a daughter4 ,the  king ,sntanu1
 a-hunting1 found their children in a   
clump of long ,sara  grass and feeling  
pity for them took them and reared them 
up4 ,as they  were brought up through   
,krip1 pity1 they were called ,kripa and
 ,kripi4  ,the latter became the wife of
 ,drona and the mother of ,aswathman4   
,the son of ,divodasa was ,mitryu1 whose
 son was ,chyavanna1 whose son was      
,sudsa1 whose son was ,saudsa1 also     
called ,sahadeva1 whose son was         
,somaka1 who had a hundred sons of whom 
the eldest was ,jantu and the  youngest 
was ,prishata4 ,the son of ,prishata was
 ,drupada1 whose son was                
,dhrishtadyumna1 whose son was          
,drishtaketu4    ,another son of        
,ajamidha was called ,riksha1 whose son 
was ,samvarna1  whose son was ,kuru1 who

 gave his name to the holy district     
,kurukshetra4  ,his sons were           
,sudhanush1 ,jahnu1 ,parikshit1 and many
 others4 ,the son of  ,sudanush was     
,suhotra1 whose son was ,chyavana1 whose
 son was ,kritaka1  whose son was       
,uparichara the ,vasu1 who had seven    
children3 ,vrihadratha1  ,pratyagra1    
,kusamba1 ,mavella1 ,matysa and others4 
,the son of ,vrihadratha  was ,kusagra1 
whose son was ,rishabha1 whose son was  
,pushpavat1 whose son  was ,satyadhrita1
 whose son was ,sudhanwan1 whose son was
 ,jantu4  ,vrihadratha had another son4 
,he was born in two parts which were    
joined  together by a female fiend named
 ,jar and accordingly he was named      
,jarsandha4 ,his son was ,sahadeva1     
whose son was ,sompi1 whose son was     
,srutasravas4 ,these were the kings of  
,magadha4    ,,section ,,xx4    ,parara 
said3--,parikshit had four              
sons--,janamejaya1 ,srutasena1 ,ugrasena
  and ,bhimasena4 ,the son of ,jahnu was
 ,surathai whose son was ,viduratha1    

whose son was ,sarvabhauma1 whose son   
was ,jayasena ,aravin1 whose son was    
,ayutayus1 whose son was ,akrodhana2 one
 of his sons was ,devatithi and  another
 was called ,riksha1 whose son was      
,dilipa1 whose son was ,pratipa1  who   
had three sons1 ,devpi1 ,sntanu1 and    
,bhlika4 ,the first took to a  forest   
life in childhood and ,sntanu became the
 king4 ,regarding him this  verse is    
recited throughout the earth--,sntanu is
 his name because if he  places his     
hands upon an old man he restores him to
 youth and by him men  obtain           
tranquility4    ,in ,sntanu's kingdom   
there was not rain for twelve years4    
,when he  perceived that the whole      
kingdom was about to be devastated he   
called  together all the ,brhmans and   
said to them--,why does not the ,god    
pour  rains in my kingdom8 ,what fault  
have ,i committed8 ,they told him that  
he  was as it were a younger brother    
married before sm elder for he was      
governing the kingdom which was the     

rightful property of his elder  brother4
 ,what then am ,i to do8 said the king4 
,the ,brhmanas  replied--,as long as the
 ,brhmanas shall not be displeased with 
,devpi on  account of his deviating from
 the path of righteousness the kingdom  
is  his2 you should therefore give it   
over to him4 ,when the minister of the  
king ,amarisarin heard this he collected
 a number of ascetics who taught        
doctrines opposed to those of the ,vedas
 and sent them into the forest4  ,they  
met ,devpi1 perverted the understanding 
of the simple-minded prince  and led him
 to cherish heretical notions4 ,being   
informed of his offence  by the         
,brhmanas1 ,sntanu was greatly pained4  
,accordingly he sent them  before him   
into the forest and then went there     
himself to restore the  kingdom to his  
elder brother4 ,when the ,brhmans       
reached the hermitage of  ,devpi they   
informed him1 that1 according to the    
doctrines of the ,vedas1  succession to 
a kingdom was the right of the elder    

brother4 ,but he  discussed with them   
and set forth various arguments which   
were opposed  to the teachings of the   
,vedas4 ,when the ,brhmans heard this   
they looked  towards ,sntanu and said   
,come here king you need not put        
yourself  further trouble in this       
matter4 ,the dearth is gone1 this man   
has fallen  from his condition for he   
uttered disrespectful words to the      
authority  of the eternal uncreated     
,veda4 ,when the elder brother goes down
 to a  degraded state there is no sin   
consequent upon prior espousals of his  
junior4 ,thereupon ,sntanu came back to 
his capital and governed the  kingdom as
 before2 his elder brother was degraded 
for declaring  doctrines opposed to the 
,vedas4 ,indra poured down abundant     
rain1 which  was followed by rich       
harvests4    ,the son of ,bahlika was   
,somadatta1 who had three sons3 ,bhuri1 
,bhurisravas  and ,sala1 ,the son of    
,sntanu was the well known and the      
learned ,bhishma1  who was born to him  

by the holy ,gang4 ,he had by his wife  
,satyavati two  sons1 ,chitrangada and  
,vichitraviryya4 ,chitrangada1 in his   
youth was  slain in an encounter with a 
,gandharbha called ,chitrangada4        
,vichitraviryya married ,amb and        
,amblika1 the daughters of the king of  
,kasi1 and enjoying too much connubial  
pleasures was attacked with  consumption
 and died4 ,by command of ,satyavati1 my
 son ,krishna-,daipyana1  who was always
 obedient to his mother1 begot upon the 
widows of his  brother1 the princes     
,dhritarastra and ,pandu and upon a     
female servant  ,vidura4 ,dritarashtra  
had ,duryodhana1 ,dushsana and others to
 the extent  of a hundred4 ,having      
incurred the imprecation of a deer whose
 mate he  had slain in a chase1 ,pandu  
was prevented from procreating children4
  ,accordingly his wife ,kunti bore to  
him three sons who were begotten by  the
 deities1 ,dharma1 ,vayu and            
,indra--namely ,yudhishthira1 ,bhima and
  ,arjuna4 ,his wife ,madri had two sons

 by the sons of ,aswini--namely ,nakula 
and ,sahadeva4 ,these each had a son by 
,draupadi4 ,the son of ,yudhishthira    
was ,prativindhya2 of ,bhima1           
,srutasoma2 of ,arjuna1 ,srutakirti2 of 
,nakula1  ,satanika1 and of ,sahadeva1  
,srutakarman4 ,the ,pandavas had also   
other  sons4 ,by his wife ,yaudheyi     
,yudhishthira had ,devaka2 ,bhima had by
  ,hidemba1 ,ghatotkacha1 and had       
another by his wife ,kasi1 ,sarvatraga4 
,sadeva had by ,vijaya1 ,suhotra and    
,niramitra was the son of ,nakula by    
,karenutmati4 ,arjuna had ,irvat by the 
serpent nymph ,ulupi--by the  daughter  
of the king of ,manipur he had          
,babrubabana1 who was adopted by  his   
maternal grand father1 by his wife      
,subhadr1 ,abhimanyu1 who even in  his  
boy-hood was famous for valour and      
strength and crushed the enemies'  cars 
in fight4 ,the son of ,abhimanyu by his 
wife ,uttar was ,parikshit1  who after  
the destruction of all the ,kurus1 was  
killed in his mother's  womb by the     

weapon hurled by ,aswathama4 ,but by the
 mercy of ,krishna at  whose feet bow   
all the gods and demons and who for his 
own pleasure had  assumed human shape he
 was restored to life4 ,this ,parikshit 
now governs  the earth with undisputed  
sway4    ,,section ,,xxi4    ,parara    
said3--,i shall now give you an account 
of the future kings4 ,he1  who is the   
sovereign now1 shall have four sons1    
namely ,janamejaya1  ,srutasena1        
,ugrasena1 and ,bhimasena4 ,the son of  
,janamejaya shall be  ,satneeka4 ,he    
shall study the ,vedas from ,jagnawalka1
 learn the use of  weapons from ,kripa  
and then disassociate himself from      
worldly affairs4  ,and then receiving   
instructions regarding the knowledge of 
self from  ,saunaka he shall attain     
final liberation4    ,from ,satineeka   
shall be born ,aswamedhadatta1 whose son
 shall be  ,adhiseemakrishna and whose  
son shall be ,nichakshu who shall reside
 in  ,kusambhi1 when ,hastinpur shall be
 at the bed of the ,ganges4 ,nichakshu's

  son shall be ,ushna1 whose son shall  
be ,chitraratha1 whose son shall be     
,suchiratha1 whose son shall be         
,brishnimn1 whose son shall be ,sushena1
  whose son shall be ,suneetha1 whose   
son shall be ,richa1 whose son shall  be
 ,nrichakshu1 whose son shall be        
,sukhabala1 whose son shall be          
,pariplava1 whose son shall be ,sunaya1 
whose son shall be ,medhabee1 whose  son
 shall be ,nripanjaya1 whose son shall  
be ,mridu1 whose son shall be  ,tigma1  
whose son shall be ,trihadratha1 whose  
son shall be ,vasudna1  whose son shall 
be the second ,sataneeka1 whose son     
shall be ,udayana1  whose son shall be  
,aheenara1 whose son shall be           
,khandapani1 whose son  shall be        
,niramitra1 whose son shall be          
,kshemaka4 ,the following verse is      
recited of ,kshemaka--,the family of    
,kuru1 that has produced many  ,brhmanas
 and ,kshatriyas1 that has been         
ornamented by many a royal  saint1 shall
 end with ,kshemaka in the ,kali ,yuga4 

,,section ,,xxii4    ,parara said3--,i  
shall now engage in giving you an       
account of the future  kings of the     
,ikshawku race4    ,the son of          
,vrihadvala shall be ,vrihatkshana1     
whose son shall be  ,guruksepa1 whose   
son shall be ,vatsa1 whose son shall be 
,vatsabhuha1  whose son shall be        
,pratibyoma1 whose son shall be         
,divkara1 whose son  shall be ,sahadeva1
 whose son shall be ,vrihadaswa1 whose  
son shall be  ,bhnuratha1 whose son     
shall be ,suprateeka1 whose son shall be
 ,marudeva1  whose son shall be         
,sunakshatra1 whose son shall be        
,kinnara1 whose son  shall be           
,antariksha1 whose son shall be         
,suverna1 whose son shall be            
,amitrajit1 whose son shall be          
,vrihadwja1 whose son shall be ,dharma1 
whose son shall be ,kritanjaya1 whose   
son shall be ,rananjaya1 whose son      
shall be ,sanjaya1 whose son shall be   
,sakya1 whose son shall be  ,krudhodana1
 whose son shall be ,rtula1 whose son   

shall be ,prasenajit1  whose son shall  
be ,kshrudraka1 whose son shall be      
,kundaka1 whose son  shall be ,suratha1 
whose son shall be the second ,sumitra4 
,these kings of  the ,ikswaku family are
 the descendants of ,vrihadvala4 ,there 
is a verse  often recited regarding this
 race--,the family of ,ikshawku shall   
extend  up to ,sumitra2 with this king  
the family shall end in the ,kali ,yuga4
    ,,section ,,xxiii4    ,parara       
said3--,i shall now describe to you the 
future kings of ,magadha  sprung from   
,vrihadratha4 ,in this race were born   
,jarsandha and other  powerful kings4   
,the son of ,jarsandha shall be         
,sahadeva1 whose son shall be ,sompi1   
whose son shall be ,srutavan1 whose son 
shall be ,ayutayu1 whose son shall  be  
,niramitra1 whose son shall be          
,sukshatra1 whose son shall be          
,vrihatkarman1 whose son shall be       
,senajit1 whose son shall be            
,srutanjaya1  whose son shall be ,vipra1
 whose son shall be ,suchi1 whose son   

shall be  ,kshemya1 whose son shall be  
,subrata1 whose son shall be ,dharma1   
whose  son shall be ,susrama1 whose son 
shall be ,drirasena1 whose son shall be 
,sumati1 whose son shall be ,subala1    
whose son shall be ,satyajit1 and  whose
 son shall be ,ripunjaya4 ,the kings of 
the race of ,vrihadratha shall  reign   
for a thousand years4    ,,section      
,,xxiv4    ,parara said3--,ripunjaya1   
the last king of the race of            
,vrihadratha1  shall have minister by   
the name of ,sunika4 ,slaying his       
,master he shall  place his own son     
,prodyuta on the throne4 ,he shall have 
a son by the  name of ,palaka1 whose son
 shall be ,viskayupa1 whose son shall be
  ,janaka1 whose son shall be           
,nandivardana4 ,these five kings of the 
family  of ,prodyuta shall govern the   
earth for a hundred and thirty eight    
years4    ,thereupon ,sisunga 7shall    
become the king74 ,his son shall be     
,kkavarna1  whose son shall be          
,kshemadarman1 whose son shall be       

,kshatraujas whose  son shall be        
,vidmisara1 whose son shall be          
,ajatasatru1 whose son shall  be        
,darvaka1 whose son shall be ,udayashwa1
 whose son shall be  ,nanrdivardana1    
whose son shall be ,mahanandi4 ,these   
ten kings of the  family of ,sisunga    
shall lord over the earth for three     
hundred and  sixty-two years4           
,mahapandi shall beget a son on a ,sudra
 woman by name1 ,mahapadma ,nanda1  who 
shall be very avaricious and shall      
extirpate all the ,kshatriyas like      
,parashurama4 ,from that time ,sudra    
kings shall govern the earth4 ,and this 
,mahapadma shall enjoy the earth as lord
 paramount1 and his commands  shall no  
where be disobeyed4 ,he shall have eight
 sons--,sumatya and  others4 ,mahapadma 
and his eight sons shall reign for a    
hundred years4  ,thereupon a ,brahman by
 name ,kantilya shall root out ,nanda   
and his sons4    ,after the family of   
,nanda1 ,mauryas shall lord over the    
earth4 ,this  ,kantilya shall install   

the ,maurya king ,chandra-,gupta on the 
throne4 ,he  shall have a son by name   
,vindusra1 whose son shall be           
,asokavardana1  whose son shall be      
,sujasas1 whose son shall be ,dasaratha1
 whose son'  shall be ,sangata1 whose   
son shall be ,slisuka1 whose son shall  
be  ,vrihadratha4 ,these ,maurya kings  
shall reign for a hundred and           
seventy-three years4 ,after them the    
,sungas will enjoy the earth4           
,thereupon slaying his own master the   
,commander-in-,chief ,pushpamitra  shall
 establish himself on the throne4 ,his  
son shall be ,agnimitra1 whose  son     
shall be ,sujestsha1 whose son shall be 
,vasumitra1 whose son shall be          
,ardraka1 whose son shall be ,pulindaka1
 whose son shall be ,ghosavasu1  whose  
son shall be ,vajramitra1 whose son     
shall be ,vagabata1 whose son  shall be 
,devabhuti4 ,these ten ,sunga kings     
shall reign for one hundred  and twelve 
years4 ,thereafter the ,kanwa kings     
shall lord over the earth4  ,slaying his

 own master1 the ,sunga king ,devabhuti 
who shall be addicted  to gambling1 the 
minister ,vasudeva shall place himself  
on the throne4  ,his son shall be       
,vumimitra1 whose son shall be ,nryana1 
whose son shall  be ,susarma4 ,these    
four ,kanwa kings shall reign for       
forty-five years44    ,a servant by name
 ,sipraka of the race of ,andra shall   
slay ,susarma1 the  last ,kanwa king and
 by force place himself on the throne4  
,thereafter his  brother ,krishna shall 
govern the earth4 ,krishna's son shall  
be  ,purnotsanga1 whose son shall be    
,lambodara1 whose son shall be ,durlaka1
  whose son shall be ,meghaswati1 whose 
son shall be ,paruman1 whose son  shall 
be ,aristhakarman1 whose son shall be   
,hl1 whose son shall be  ,pathalaka1    
whose son shall be ,prabillasen1 whose  
son shall be the  beautiful ,stakarni1  
whose son shall be ,sivaswati1 whose son
 shall be  ,gomatipatra1 whose son shall
 be ,patimari1 whose son shall be       
,sivasreesatakarma1 whose son shall be  

,sivashkandha1 whose son shall be       
,yajnasree1 whose son shall be ,vijaya1 
whose son shall be ,chandrasree1  whose 
son shall be ,pulomarchi4 ,these thirty 
illustrious ,andhra kings  will govern  
the earth for four hundred and fifty    
years4    ,thereafter seven kings of the
 ,avira race1 sixteen kings of          
,gardavila  race and sixteen ,saka kings
 shall respectively govern the earth4   
,thereupon eight ,yavana kings1 fourteen
 ,tukhara kings1 thirteen ,munda  kings1
 and eighteen ,manu kings shall rule the
 earth for thirteen hundred  and        
ninety-nine years4 ,thereafter eleven   
,paura kings shall govern the  earth for
 three hundred years4    ,when the      
,pauras shall spread all over the earth 
the ,yavanas of ,kailakila  shall become
 kings4 ,and amongst them one           
,viridhyasakti shall be the lord        
paramount4 ,his son shall be ,paranjaya1
 whose son shall be ,ramchandra1  whose 
son shall be ,dharma1 whose son shall be
 ,varanga1 whose son shall  be          

,kritamandana1 whose son shall be       
,sashinandi1 whose son shall be         
,nandiyas1 whose son shall be ,sisaka1  
whose son shall be ,pravira4 ,these     
nine kings shall reign for a hundred and
 sixty years4    ,thereafter thirteen   
kings of this family1 three of          
,valheeka1  ,pushpamitra1 ,parupmitra   
and ,padmamitra1 the nine kings of      
,saptakosala  and then again nine kings 
of the country of ,nishdha shall        
respectively  flourish4    ,one king of 
the city of ,magadha by name            
,viswasphatika shall create many  a new 
mixed caste4 ,he will root out the      
,kshatriya or martial race and  elevate 
fishermen1 barbarians and ,brhmans and  
other castes to power4  ,the nine ,ngas 
will reign in ,padmvati1 ,kntipuri1 and 
,mathur2 and the  ,guptas of ,magadha   
along the ,ganges to ,prayaga4 ,a king  
by name  ,devarakshita will reign in a  
city on the sea shore over the ,kosalas1
  ,pundras and ,tmraliptas4 ,the ,guhas 
will occupy ,kalinga1 ,mhihaka and the  

mountains of ,mahendra4 ,the race of    
,manidhanu will occupy the countries  of
 ,nishdas1 ,naimishikas and ,kalatyas4  
,the people called ,kanakas will  occupy
 the ,amazon country and that called    
,mushika4 ,people of the  degraded three
 tribes and ,abhiras and ,sudras will   
occupy ,saurshtra1  ,avanti ,sura       
,arbuda and ,marubhumi4 ,and ,sudras1   
outcasts and barbarians  will occupy the
 banks of the ,jadus1 ,darvika1 the     
,chandrabhg and  ,kashmir4    ,these and
 all the contemporary kings will be of  
churlish spirit2 violent  temper and    
always addicted to falsehood and        
wickedness4 ,they will  destroy women1  
children and cows2 they will seize upon 
the property of  their subjects1 will be
 of limited power2 they will rapidly    
rise and  fall2 the duration of their   
life will be very short2 they will form 
high  expectations and acquire very     
little piety4    ,the people of the     
countries1 they will rule over1 will    
imbibe the same  nature4 ,and the       

barbarians being powerful under royal   
patronage will  destroy the subjects4   
,wealth and virtue will decrease day by 
day until  the whole world will be      
depraved4 ,wealth will be the test of   
pedigree  and virtue2 passion will be   
the only tie of marriage2 falsehood will
 be  the only means of success in       
litigation2 and women will be merely the
  objects of sensual gratification4     
,earth will be respected for its        
mineral treasures2 sacrificial thread   
will be the only test of a  ,brhman2    
external marks will constitute the only 
distinction of orders  and wickedness   
will be the only means of livelihood4   
,weakness will be  the cause of         
dependence2 menace will be the cause of 
learning2 gifts  only will constitute   
virtue2 wealth will be the only sign of 
honesty2  simple ablution will be       
purification2 mutual consent will be the
  marriage2 a man wearing good clothes  
will be considered honest and water  at 
a distance will be considered a holy    

spring4 ,when the world will be  thus   
sunk in faults1 he1 who will be the     
strongest amidst those castes1  shall be
 the king2 ,they will grow avaricious   
and the subjects1 unable to  bear the   
burden of various taxes1 will take      
refuge amongst the valleys  of the      
mountains and will be glad to feed upon 
wild honey1 herbs1 roots1  fruits1      
flowers and leaves3 their only covering 
will be the bark of  trees and they will
 be exposed to the cold and wind and sun
 and rain4 ,no  man shall live more than
 three and twenty years4 ,thus in the   
end of the  ,kali ,yuga most of         
human-kind will be annihilated4    ,thus
 when the ceremonies of the ,vedas and  
the institutes of law shall  nearly have
 ceased1 and the end of the ,kali ,yuga 
will approach1 a  portion of that divine
 being1 who is the creator of the whole 
universe1  preceptor of the mobile and  
immobile1 who is the beginning and end  
of  all1 who is at one with all1 who is 
identical with ,brahm and all  created  

beings1 shall incarnate himself on      
earth4 ,he will be born in the  family  
of ,vishnuyasas1 an eminent ,brhman of  
,sambhala village as ,kalki  gifted with
 the eight superhuman faculties4 ,by his
 irrepressible power  he will slay all  
the ,mlechchhas and thieves and all     
those who are  addicted to sins4 ,his   
greatness and might shall be            
unobstructed4    ,he shall again        
establish virtue on earth and when the  
,kali ,yuga will  completely close1 the 
remaining people shall be awakened and  
their minds  shall be as pure as        
crystal4 ,the people thus purified shall
 be the seeds  of human beings and shall
 procreate a progeny who shall follow   
the laws  of ,krita-age4 ,a verse is    
recited regarding this--,when the sun1  
moon1 and  the lunar asterism ,tishya   
and the planet ,jupiter are in mansion  
the  ,krita age shall come back4        
,thus1 ,o great sage1 ,i have enumerated
 all the kings of the solar and  lunar  
dynasties--those who are past and those 

who are present and those  who shall be4
 ,from the birth of the king ,parikshit 
and up to the  installation of king     
,nanda it is to be known that #ajfe     
years have  passed4 ,when the two first 
stars of the seven ,rishis rise in the  
heavens  and some lunar asterism is seen
 at night at an equal distance then the 
seven ,rishis continue stationary in    
that conjunction for a hundred years  of
 men4 ,at the birth of the king         
,parikshit they were in ,magha and the  
,kali ,yuga then began which consists of
 twelve hundred divine years4    ,when  
the portion of ,vishnu born in the race 
of ,yadu went back to heaven  the ,kali 
,yuga set in4 ,but as long as he touched
 with his lotus feet the  earth the     
,kali ,yuga could not effect it4 ,as    
soon as the incarnation of  the eternal 
,vishnu has departed1 ,yudhisthira the  
son of ,dharma and his  brothers        
renounced the kingdom4 ,seeing evil     
omens1 on the departure of  ,krishna the
 son of ,pandu installed ,parikshit on  

the throne4 ,when seven  ,rishis will be
 in ,parvashadha1 then ,nanda will begin
 to reign and  thenceforth the influence
 of ,kali will increase4    ,the day of 
,krishna's departure from the earth will
 be the first of the  ,kali ,yaga1 the  
duration of which you shall learn from  
me4 ,it will  continue tor #cfj1hjj     
years of men4 ,after twelve hundred     
divine years the  ,krita-age shall come 
back4    ,thus1 ,o foremest of          
twice-born ones1 thousands of eminent   
,brhmans1  ,kshatriyas1 ,vasyas1 and    
,sudras have passed away4 ,it will be   
tautology  and useless to mention the   
names and numbers of them born in       
various  families4 ,i therefore refrain 
from doing so4    ,the king ,devapi of  
the ,puru race and ,maru of the ,ikswaku
 race1 by virtue  of their great        
asceticism1 are residing in the village 
of ,kalapa4 ,when  the ,krita-age shall 
set in they will come to the city and   
give origin to  the ,kshatriya          
dynasties4 ,in this wise the earth is   

occupied through  every series of the   
first three ages1 ,krita1 ,treta and    
,dwpara by the  descendants of ,manu4   
,as ,devapi and ,maru are still living  
so one of them  remains in the ,kali    
,yuga1 to serve as the seed of the      
renewed  generations4    ,i have thus   
related to you briefly the families of  
the various kings4 ,to  relate them at  
length would be impossible in a hundred 
lives4    ,the kings mentioned above and
 others1 who assuming frail bodies have 
ruled over the ever-during world1 and   
being binded by illusions have  indulged
 the feeling--,this earth is mine--it is
 my son's--it belongs to my  dynasty1   
have gone away4 ,those who reigned      
before them1 those who  succeeded them1 
those who will be kings in future1 have 
ceased and shall  cease to be4 ,the     
earth1 with her autumnal flowers1 as if 
smiles1  beholding the king eager for   
conquest and fightings4 ,hear1 ,o       
,maitrya1 ,i  shall now recite some     
verses that were chanted by ,earth and  

which the  ,muni ,asita communicated to 
,janaka1 whose banner was virtue1 ,how  
greatly  are the princes1 although      
reasonable1 mistaken1 that they consider
  themselves immortal when they         
themselves are but foam upon the wave4  
,before they have subdued themselves    
they endeavour to reduce their          
ministers1 their servant1 their subjects
 to subjection2 they then  attempt to   
defeat their enemies4 ,they say ',we    
shall by and by subdue the  sea-girt    
earth8' ,their minds being thus always  
taken up with those  thoughts1 they     
cannot perceive the near approach of    
death4 ,the  subjugation of the sea-girt
 earth is not so very difficult for him 
who  has subdued him2 for the final     
liberation is another fruit of          
self-control4 ,it is through ignorance  
that the kings wish to possess me  whom 
their predecessors have been constrained
 to leave and whom their  fathers have  
not kept1 by the selfish love of power  
fathers fight with  sons and brothers   

with brothers for occupying me4 ,all the
 kings who  reigned on this earth and   
who are now dead foolishly              
thought--',all this  earth is           
mine--every thing is mine1 it will be in
 my house for ever for  he is dead4'    
,how is it possible that such vain      
desires should be  cherished by his     
descendants1 who have seen their        
progenitor1 on account  of the thirst of
 dominion1 compelled to desert me1 whom 
he called his  own and tread the path of
 dissolution4 ,when ,i hear a king      
communicating  to another through his   
ambassador1 #8,this earth is mine--you  
give up all  your claims for it1' ,i    
laugh at first but that laughter is soon
 turned  into pity for the infatuated   
fool4    ,parara said3--,these were the 
verses1 ,maitreya1 which ,earth chanted1
  hearing which ambition melts away like
 snow before the sun4 ,i have now  given
 you a complete account of the          
descendants of ,manu amongst whom  many 
were endowed with a portion of ,vishnu  

engaged in the preservation  of the     
universe4    ,he1 who hears             
reverentially from the beginning to the 
end1 of the  account of this family of  
,manu1 gets his heart purified and all  
this  sins are removed4 ,hearing of the 
description of the illustrious solar    
and lunar dynasties1 people1 with their 
faculties perfect1 shall live in        
unequalled affluence1 plenty and        
prosperity4 ,he who has heard of the    
races of ,ikshawku1 ,jahnu1 ,mindhta1   
,sagara1 ,abiksheta1 ,raghu1 ,yayati1   
and ,nahusha1 who have all perished and 
of other wealthy kings gifted  with     
great strength and power1 who have been 
subdued by still more  powerful time and
 are now only tales1 will learn wisdom  
and forbear to  call either children1 or
 wife1 or house or lands or wealth his  
own4  ,those heroic men1 who have       
performed penances for many years with  
uplifted hands1 those who have          
celebrated many sacrifices1 have been   
left by time as subjects of narration4  

,that ,pritbu1 even1 whose discus       
dissevered many an enemy1 who           
unobstructed travelled all over the     
regions1 has been destroyed by the last 
of time like the light down of  the     
,simal tree4 ,even ,karlaviryya1 who    
defeated numberless enemies and         
conquered the seven ,zones of the earth1
 exists now only as the topic of  a     
theme1 a subject for affirmation or     
contradiction4 ,the riches1 of the      
kings ,dashnana1 ,raghava1 ,abikoluta   
and others1 which dazzled all the       
quarters1 have all been reduced to ashes
 by the very frown of time4 ,oh6  fie   
upon such wealth4 ,the lord paramount of
 the earth1 by the name of  ,mndhta now 
exists only in name4 ,and what pious    
man1 hearing this  story1 will be so    
foolish as to cherish the desire of     
possession in his  soul8 ,bhagiratha1   
,sagara1 ,kkutstha1 ,dasnana1 ,rma1     
,lakshmana1  ,yudhishthira and others   
have been4 ,is it so8 ,have they really 
existed8  ,where are they now8 ,we know 

not6 ,the kings1 who are now reigning1  
who  shall be kings in future1 and those
 whose names have not been specified1   
shall all remain only in names like     
their predecessors4 ,the wise man1      
cognizant of this1 will not cherish     
attachment even for his own  self--what 
to speak of children1 lands and         
properties4    ,,the ,,end ,,of ,,part  
,,iv4    ,,part ,v4    ,,section ,i4    
,maitreya said3--,you have described to 
me at length the origin and spread  of  
the families of kings4 ,i wish to hear  
in particular1 ,o venerable  saint1 why 
,vishnu incarnated a portion of himself 
in the family of  ,yadus4 ,tell me1 ,o  
,muni1 what actions did the illustrious 
and excellent  ,purusha perform in his  
descent upon the earth4    ,parara      
said3--,i shall relate to you1 ,o       
,maitreya1 what you have  requested me  
to do--the birth1 of a portion of       
,vishnu and the benefits  which his     
actions conferred upon the world4 ,o    
great ,muni1 ,vasudeva  espoused the    

illustrious god-like ,devaki1 the       
daughter of ,devaka4 ,after  their      
marriage1 ,kansa1 the increaser of the  
race of ,bhoja1 drove their  car as     
charioteer4 ,a voice was heard in the   
sky1 loud and deep as  thunder1 which   
addressing ,kansa1 said--,o foolish1 the
 eighth child of  this damsel1 whom thou
 art carrying in the car1 along with her
 husband1  shall destroy thy life4      
,hearing this the highly powerful ,kansa
 uplifted his sword and was about  to   
slay ,devaki when ,vasudeva said--,o    
thou having long arms1 ,devaki  should  
not be slain by thee2 ,i shall hand over
 to thee every child that  she shall    
bring forth4    ,o foremost of          
twice-born ones1 saying 'so be it'      
,kansa obeyed ,vasudeva's  request and  
out of respect for him did not slay     
,devaki4    ,in the meantime1 ,earth1   
oppressed by her heavy load1 repaired to
 an  assembly of celestials on ,mount   
,meru and addressing them1 with ,brahm1 
at their head1 described in piteous     

accents all her distresses4 ,agni  said 
,earth is the progenitor of gold2       
,surja1 the rays of light2 the  ,supreme
 ,nryana1 is my guide and the guide of  
all spheres2 ,he is  ,brahm1 the lord of
 the lord of patriarchs1 the eldest of  
the eldest  born1 one identical with    
minutes and hours and time having form  
though  indiscrete4 ,o celestials1 you  
are all but a portion of ,him4 ,the     
,sun1 the  winds1 the saints1 the       
,rudras1 the ,vasus1 the ,aswins1 fire1 
patriarchs  of whom ,attri is the first1
 are all but the forms of the mighty and
  inscrutable ,vishnu4 ,the ,yakshas1   
the ,rkshasas1 the ,daityas1 ,pisachas1 
,uragas1 ,dnavas1 ,gandharvas1 and      
,apsaras are all but the forms of the   
glorious ,vishnu4 ,the sky painted with 
stars1 fire1 water1 wind1 myself1  and  
this manifest universe are all identical
 with ,vishnu4 ,still the  diverse forms
 of that manifold being encounter and   
succeed one another  night and day like 
the waves of the sea4 ,amongst them     

,klanemi and other  ,dnavas have        
occupied the regions under the earth and
 been distressing  the subjects         
continually4 ,the mighty ,vishnu        
destroyed the ,daitya  ,klanemi and he  
has now been born as ,kansa1 the son of 
,ugrasena4 ,the  ,asuras1 ,aristha1     
,dhenuka1 ,keshi1 ,pralamba1 ,naraka1   
,sunda1 ,atyugravana1  and the son of   
,bali and other highly powerful ones    
born in various royal  families1 cannot 
be counted4 ,o celestials1 many         
,akshauhini hosts of  powerful          
,daityas--the chiefs of their race1     
assuming beautiful shapes1  are now     
treading upon me4 ,i am unable1 being   
oppressed by this load1 to  support     
myself2 ,i have therefore come to you   
for help1 ,o celestial  chiefs1 ,o      
illustrious deities1 it becomes you to  
relieve me of this  burden1 lest        
helpless ,i sink into the nethermost    
abyss4    ,parara said ,hearing these   
words of ,earth1 ,brahm at their        
request1  explained to them how her     

burden might be lightened4 ,deities said
  ,brahm all that earth has said is     
true4 ,myself1 ,siva and you all are    
but a portion of ,nryana2 the           
impersonations of his power are for ever
  mutually fluctuating2 and excess or   
diminution is indicated by the          
predominance of the strong and the      
depression of the weak4 ,come1          
therefore1 let us go to the northern    
shore of the milky sea and having       
glorified ,hari1 report to him what we  
have heard4 ,he1 who is the soul of  all
 and at one with the universe1 descends1
 for the preservation of  ,earth in a   
small portion of his essence1 to        
establish righteousness  below4         
,accordingly ,brahm1 accompanied by the 
celestials went to the  milky ocean and 
with minds devoted to him1 praised him1 
whose emblem is  ,garuda4 ,brahm said ,o
 lord1 thou art distinct from the       
,vedas1 thy  double nature is two-fold  
wisdom1 superior and inferior1 and thou 
art  the essential end of both4 ,thou1  

alike possessed and devoid of form1 art 
the two-fold ,brahm2 smallest of the    
least and largest of the large2 all  and
 knowing all things2 that spirit which  
is language1 that spirit which  is      
,supreme2 that which is ,brahm and of   
which ,brahm is composed4 ,thou  art the
 ,rich1 the ,yajush1 the ,sman and the  
,atharvan ,vedas4 ,thou art             
accentuation1 ritual1 signification1    
metre and astronomy2 history1           
tradition1 grammar1 theology1 logic and 
law and art inscrutable4 ,thou  art the 
doctrine that seeks to find out the     
distinctions between soul  and life and 
body and matter endowed with            
qualifications and that  doctrine is    
nothing else but thy nature inherent in 
and presiding over  it4    ,thou art    
imperceptible1 indescribable1           
inconceivable1--without name1 or        
colour1 or hands or feet1 pure1 eternal 
and infinite4 ,thou hearest  without    
ears and seest without eyes4 ,thou art  
one and manifold4 ,thou  movest without 

feet and holdest without hands4 ,thou   
knowest all but art  not by all to be   
known4 ,he who observes thee as the most
 subtile of  atoms1 not substantially   
existent1 puts an end to ignorance and  
the  final liberation is the meed of    
that wise man whose understanding       
cherishes nothing but thee in the form  
of supreme delight4 ,thou art the       
common centre of all1 the protector of  
the universe and all beings exist  in   
thee4 ,thou art all that has been or    
will be4 ,thou art the atom of  atoms2  
thou art spirit1 thou only art separate 
from primeval nature4  ,thou1 as the    
lord of fire1 in four manifestations1   
givest light and  fertility to ,earth4  
,thou art the eye of all and assumer of 
many shapes  and without any hinderance 
travellest the three regions of the     
universe4  ,as fire1 though one1 is     
variously lighted and though            
unchangeable in its  essence1 is        
modified in many ways1 so thou1 lord1   
who art omnipresent1  takest upon thee  

all modifications1 that exist4 ,thou art
 one supreme2  thou art that supreme and
 eternal state which the wise behold    
with the  eye of knowledge4 ,there is   
nothing else but thou1 ,o lord1 nothing 
else  has been or will be4 ,thou art    
both discrete and indiscrete1 universal 
and individual1 omniscient1 all-seeing1 
omnipotent1 possessed of all  wisdom and
 strength and power4 ,thou art subject1 
neither to increase nor  decrease4 ,thou
 art independent and without beginning4 
,thou art the  subjugator of all4 ,thou 
art not subject to weariness1 sloth1    
fear1 anger  or desire4 ,thou art free  
from sin1 supreme1 merciful1 uniform1   
undecaying1 lord over all1 the support  
of all1 the fountain of light1  and     
imperishable4 ,salutation unto thee1    
uninvested by material  envelopes1      
unexposed to sensible imaginings1       
aggregate of elemental  substance1      
spirit supreme4 ,thou assumest a shape1 
,o pervader of the  universe1 not as the
 consequence of virtue or vice nor from 

any mixture  of the two1 but for the    
sole object of upholding righteousness  
in the  universe4    ,parara            
said3--,having heard these eulogiums1   
the unborn universal ,hari1  pleased1   
said to ,brahm--,tell me1 ,brahm1 what  
your and the celestials  desire--and    
consider that already gratified4        
,beholding that divine and universal    
form of ,hari1 ,brahm again  prostrated 
himself and began to chant his          
glories--,salutation unto thee1  again  
and again1 ,o thou having a thousand    
forms1 having a thousand arms1  many    
faces and many feet4 ,salutation unto   
thee1 the illimitable author  of        
creation1 destruction and preservation  
and the inscrutable4 ,be  propitiated   
with us1 ,o god1 ,o great soul1 most    
subtile of the subtile1  most vast of   
the great2 ,o thou1 who art nature1     
intellect and  consciousness and who art
 other spirit even than the spiritual   
root of  those principles4 ,o lord1 this
 earth1 oppressed by powerful ,asuras   

and  shaken to her very foundation1     
comes to thee1 the upholder of the      
universe1 to be relieved of her burden4 
,myself1 ,indra1 the ,aswins1  ,varuna1 
,yama1 the ,rudras the ,vasus1 the sun1 
the winds1 fire and all  other deities  
are prepared to do whatever thou shalt  
and desire us to  do4 ,do thou1 who art 
perfect1 ,o king of the celestials1 give
 thy orders  to thy servants1 we are    
ready4    ,when ,brahm had said this1   
the supreme deity plucked off two hairs1
 one  white and one black and said to   
the celestials--,these my hairs shall go
  down upon earth and shall relieve her 
of the burden of her distress4 ,let  all
 the deities1 in their own portions1    
descend upon earth and fight  with the  
proud ,asuras who are there assembled   
and every one of them  shall be slain4  
,doubt not this--they shall be destroyed
 by the withering  glance of my eyes4   
,this1 my black hair1 shall be          
impersonated in the  eighth conception  
of the goddess-like ,devaki1 the wife of

 ,vasudeva and  shall destroy ,kansa1   
who is the demon ,klanemi4 ,having said 
this1 ,hari  disappeared and the        
celestials1 bowing to him1 though       
invisible1 went  back to the summit of  
the mount ,meru from where they came    
down on earth4    ,thereupon the        
illustrious ,muni ,nrada said that1 the 
supporter of the  earth1 ,vishnu1 would 
be the eighth child of ,devaki1 ,hearing
 this from  ,nrada1 ,kansa greatly      
excited with wrath1 kept ,vasudeva and  
,devaki in  secret confinement4         
,according to his promise ,vasudeva     
delivered to ,kansa each infant as soon 
as it was born4 ,it is said these1 to   
the number of six1 were the  children of
 the demon ,hiranya-,kasipu1 introduced 
into the womb of ,devaki  by ,yogonidra1
 at the behest of ,vishnu1 who was his  
illusory energy and  by whom the whole  
world is beguiled1 and who is known as  
utter  ignorance4 ,the great god said to
 her--,go1 ,nidr1 to the nether regions 
and by my command introduce there six   

princes to the womb of ,devaki4  ,when  
these shall be destroyed by ,kansa1 the 
seventh conception shall be  a portion  
of ,sesha1 who is a portion of me4      
,there is another wife of  ,vasudeva in 
,gokula named ,rohini and this you shall
 transfer to her1  before the time of   
birth4 ,the rumour shall be that ,devaki
 miscarries  through the anxiety of     
imprisonment and dread of the king of   
,bhojas4 ,and  on account of his being  
extracted from his mother's womb1 the   
child  shall be designated ,sankarshana 
and he shall be like the peak of the    
white mountain in bulk and complexion4  
,i shall myself then descend in  the    
eighth auspicious conception of ,devaki 
and you shall immediately  enter into   
the womb of ,yasoda4 ,in the night of   
the eighth lunation of  the dark half of
 the month of ,nabhas in the season of  
the rains1 ,i shall  be born4 ,you will 
be born on the ninth4 ,being aided by my
 energy  ,vasudeva shall carry me to the
 bed of ,yasoda and you to that of      

,devaki4  ,when ,kansa shall dash you   
against a stone1 ,o worshipful dame1 you
 shall  attain to the sky and then the  
thousand-eyed ,indra1 out of reverence  
for  me1 shall bow unto you and shall   
accept you as his sister4 ,having       
destroyed ,sumbha and ,nisumbha and     
thousands of other ,daityas you shall   
sanctify the earth in many places4 ,you 
are wealth1 progeny1 fame1  patience1   
heaven and earth1 fortitude1 modesty1   
nutrition1 dawn and  every other female 
7form or virtue74 ,those1 who shall     
reverentially  invoke you1 morning and  
evening1 and praise and call you ,ary1  
,durg1  ,vedagarbh1 ,ambica1 ,bhadr1    
,bhadraklik1 ,kshemi1 or ,kshemankari1  
shall  receive1 by my grace1 whatever   
they desire4 ,and pleased with their    
offerings of wine and flesh and various 
other kinds you shall gratify  the      
prayers of mankind4 ,by my favour all   
men shall have perpetual faith  in you4 
,assured of this1 go1 goddess1 and      
satisfy my orders6    ,,section ,,ii4   

,being thus ordered by the god of gods1 
,jagadhatri 7the nurse of the  universe7
 transferred six embryos into the womb  
of ,devaki4 ,and the  seventh conception
 was conveyed into the womb of ,rohini  
after which  ,hari1 for the behoof of   
the three worlds1 entered into the womb 
of  ,devaki4 ,and as commanded by the   
great god1 ,yogonidr1 on that very day  
entered into the womb of ,yasoda4 ,the  
portion of ,vishnu having descended  on 
earth1 the planets moved in auspicious  
order and the seasons became  regular   
and genial4 ,no body could gaze upon    
,devaki1 invested with  light--and      
beholding her thus dazzling1 the minds  
of the people were  disturbed4 ,the     
celestials1 invisible to men and women  
alike1 chanted the  praises of ,devaki1 
day and night1 from the time that       
,vishnu entered into  her person4 ,they 
said--,thou art that ,prakriti infinite 
and subtile1  which formerly bore ,brahm
 in its womb4 ,o nurse of the universe1 
thou  art his words--from thee have     

sprung the ,vedas1 ,o fair damsel1 ,o   
thou  existing perpetually1 thou art the
 very creation and in thy womb is the   
,sun3 thou art the seed of all--thou art
 the parent of the tri-form  ,sacrifice4
 ,thou art ,sacrifice whence all fruit  
proceeds--thou art wood  whose attrition
 creates fire4 ,as ,aditi thou art the  
mother of the  celestials1 as ,diti thou
 art the mother of the ,daityas their   
foes4 ,thou  art light which creates    
day-thou art humility--the mother of    
true wisdom2  thou art royal policy the 
mother of order--thou art modesty the   
mother of  affection4 ,thou art desire  
from whom love is produced--thou art    
contentment from which resignation is   
produced2 thou art intelligence1  the   
mother of knowledge1 thou art patience  
the parent of fortitude2 thou  art      
heavens whose children are stars1 and   
from thee proceeds all that  exists4    
,these and thousand others are thy      
mighty faculties1 ,o goddess2  and      
numberless are the contents of thy womb1

 ,o mother of the universe4  ,that      
,vishnu1 whose real form1 nature1 name1 
dimensions are above human  conception1 
is in thy womb1 with whom are identical 
the whole earth1  embellished with      
oceans1 rivers1 continents1 cities1     
villages1 hamlets1  towns2 all the      
fires1 waters and winds1 the stars1     
asterisms and  planets1 the sky         
abounding in variegated cars of the     
celestials and  ether that provides     
space for all substance2 the spheres of 
earth1 sky  and heaven2 of saints1      
sages1 ascetics and of ,brahm3 the white
 egg of  ,brahm1 with all its           
populations of ,gods1 demons1 spirits1  
snake-gods1  fiends1 demons1 ghosts and 
imps1 men and animals1 and whatever     
creatures  have life4 ,thou art ,swah1  
thou art ,swadh1 thou art wisdom1       
ambrosia1  light and heaven4 ,thou hast 
descended upon earth for the            
preservation of  the universe4 ,have    
pity upon us1 ,o goddess1 and do good   
unto the world4  ,be proud of bearing   

that deity by whom the universe is      
upheld4    ,,section ,,iii4    ,parara  
said2--,being thus eulogised by the     
celestials2 ,devaki conceived  in her   
womb the lotus-eyed deity--the saviour  
of the universe4 ,the sun of  ,achyuta  
rose in the dawn of ,devaki to cause the
 lotus-petal of the  universe to expand4
 ,on the day of his birth1 all the      
quarters were  lighted up with joy and  
it gave delight to all people like unto 
the rays  of the moon4    ,the pious    
obtained new delight2 the strong wind   
were pacified and the  river flowed     
silently when ,janrddana was about to be
 born4 ,the oceans  made music with     
their murmurings1 the ,gandharvas began 
to sing and the  ,apsaras began to      
dance4 ,at the time of ,janrddana's     
birth the  celestials1 stationed in the 
sky1 began to pour flowers and the holy 
fires glowed with a mild flame4 ,at     
midnight1 when the supporter of all  was
 about to be born1 the clouds began to  
emit low sounds and pour down  rain of  

flowers4    ,as soon as ,anakadundhubhi 
saw the child1 looking like full-blown  
lotus-petals1 having four arms and the  
mystic mark ,sribatsa an his  breast2 he
 began to chant his glories in terms of 
love and respect and  represented the   
fears he entertained of ,kansa4         
,vasudeva said1 ,i have  known thee1 ,o 
sovereign lord of the celestials1 ,o    
thou the holder of  conch1 discus and   
mace4 ,be pleased to withhold this thy  
celestial form1  for ,kansa will surely 
destroy me when he will know that thou  
hast  descended in my dwelling4 ,devaki 
said1--,god of gods1 who art identical  
with all things1 in whose person all the
 religions of the world exist  and who1 
by illusion1 hast assumed the condition 
of an infant1 have pity  me1 withold thy
 four-armed shape4 ,let not ,kansa1 the 
wicked son of ,diti1  know of this      
birth4    ,to this ,bhagavat replied--,o
 worshipful dame1 ,i was worshipped by  
thee  before to be born as thy son4 ,thy
 prayers have now been granted and ,i am

  now born as thy son4 ,so saying he was
 silent and ,vasudeva1 taking the  babe1
 went out the same night4 ,the guards   
and gate-keepers of ,mathura  were all  
charmed by ,yoganidr and none of them   
obstructed the passage of               
,anakadundhubhi4 ,it was raining heavily
 at that time and the many-headed       
serpent ,sesha followed ,vasudeva       
spreading his hoods above their heads4  
,and when he1 with the child in his     
arms1 crossed the ,yamuna1 deep as it   
was and dangerous with numerous         
whirlpools1 the waters were silent and  
rose not above his knee4 ,on the bank he
 saw ,nanda and others who had  come    
there to bring tribute to ,kansa1 but   
they did not see him4 ,at that  time    
,yasoda was also influenced by          
,yoganidr1 whom she had given birth  as 
her daughter and whom the wise ,vasudeva
 took up1 placing his son in  her place 
by the side of the mother4 ,he then     
speedily came back home4  ,when ,yasoda 
awoke1 she found she had been delivered 

of a boy as black as  the dark          
lotus-leaves2 and she was greatly       
delighted4    ,vasudeva1 taking the     
female child of ,yasoda1 reached his    
house  unperceived and placed the child 
in the bed of ,devaki4 ,he then remained
  as usual4 ,the guards were awakened by
 the cry of the new-born babe and       
starting up they informed ,kansa that   
,devaki had given birth to a child4     
,kansa immediately went to the house of 
,vasudeva where he got hold of the      
infant4 ,devaki faintingly prevented    
him1 crying out again and again--,do    
not destroy it6 ,do not destroy it4     
,kansa dashed it against a stone2 it  at
 once went up to the sky and expanded   
into a gigantic figure1 having  eight   
arms each bearing a formidable weapon4  
,this terrible figure  laughed and said 
to ,kansa4 ,what benefit have you       
derived1 ,o ,kansa1 by  hurling me to   
the ground8 ,he is born who shall       
destroy thee1 the mighty  one amongst   
celestials1 who was formerly the        

destroyer1 ,considering this  do thou   
accomplish what shall tend to thy       
welfare4 ,having said this1  the        
goddess1 decorated with heavenly        
unguents and garlands1 and  glorified by
 the spirits of the air1 disappeared    
from the sight of the  king of the      
,bhojas4    ,,section ,,iv4    ,parara  
said3--,kansa1 greatly disturbed in     
mind1 called together all the  leading  
,asuras1 ,pralamba1 ,kesin and others   
and said to them--,o ye1  leading       
,asuras1 ,pralamba1 ,dhenuka1 ,putan1   
,arishta and all others1 hear  my words4
 ,o heroes1 the wicked celestials1      
troubled by my power1 have  been trying 
to destroy me--but ,i do not much care  
for them4 ,save  murdering the ,asuras  
by fraud1 what can the weak ,indra and  
the ascetic  ,hara or ,hari do8 ,what   
have we to fear from the ,adityas1 the  
,vasus1 the  ,agnis or any other of the 
immortals who have all been defeated by 
my  resistless arms8 ,have you not seen 
the king of the celestials1 when he  had

 come out into the conflict1 quickly fly
 from the field receiving my  arrows    
upon his back1 not bravely upon his     
breast8 ,when ,indra withheld  rains    
from my kingdom1 were not the clouds    
compelled by my arrows to  pour water as
 much as was acquired8 ,are not all the 
kings of the earth  afraid of my prowess
 and subject to my orders1 save my      
father  ,jarasandha8 ,o ye leading and  
heroic ,daityas1 ,i have already got    
hatred  towards the celestials--it has  
created my laughter that they have been 
trying to slay me4 ,and it is my fixed  
determination to inflict still  deeper  
degradation upon those vicious and      
wicked-minded celestials4    ,let us    
therefore kill every man who is known   
for liberality 7in making  gifts to gods
 and ,brhmans7 and let every man who is 
celebrated for  performing sacrifices be
 slain2 and thus the celestials shall   
the  deprived of the means they live    
upon4 ,the goddess1 who has taken her   
birth as the child of ,devaki1 has said 

to me that he is again born who         
destroyed me in one of my previous      
birth4 ,let us vigorously find out all  
young children upon earth and let every 
boy in whom there are signs of  unusual 
vigour1 be killed mercilessly4          
,having passed these orders ,kansa went 
to his palace and liberated  ,vasudeva  
and ,devaki from their captivity4 ,he   
said to them4--,in vain have  ,i killed 
all your children1 for he1 who is       
destined to kill me1 has  escaped4 ,it  
is useless to regret the the past4 ,the 
children1 who shall  be born to you     
after this1 may enjoy life till its     
natural close2 no one  shall cut it     
short4 ,having thus consoled them1      
,kansa1 greatly terrified  for himself1 
went into the inner apartments of his   
palace4    ,,section ,v4    ,when       
,vasudeva was freed1 he went to the     
wagon of ,nanda and found him  greatly  
delighted that a son was born to him4   
,he then kindly said to him  ,it is a   
blessing that you have got a son in your

 old age4 ,have you  given your annual  
tribute to the king8 ,if you have       
finished your work1  you should not wait
 here for you are men of property4 ,why 
do you wait  here since the work that   
has brought you1 is finished8 ,go       
therefore1  speedily1 ,o ,nanda1 to your
 ,gokula4 ,i have also got a son there1 
born of  ,rohini1 and he should be      
brought up by you as this your own son4 
,parara said3--,thus having paid their  
dues to the king and placed their  goods
 in their wagons1 ,nanda and other      
cow-herds went to their village4  ,and  
while they were thus living in ,gokula1 
,putan the child-killer1  taking up     
,krishna1 asleep in night1 gave him her 
breast to suck4 ,and  whatever child is 
suckled by ,putan in night1 dies        
instantly having its  limbs wearied and 
exhausted4 ,but laying hold of the      
breast with two  hands1 ,krishna sucked 
it with such violence that he drained it
 of the  life and the terrible ,putan1  
roaring aloud and giving way in every   

point1 fell on the ground dead4 ,hearing
 those cries1 the inhabitants of        
,vraja1 terrified1 got up and saw ,putan
 lying on the earth with ,krishna  in   
her arms4 ,snatching up ,krishna1       
,yasoda waved over him a  cow-tail-brush
 to guard him from harm1 whilst ,nanda  
placed dried  cow-dung powdered upon his
 head2 he gave him also an amulet1      
saying at  the same time--,may ,hari the
 lord of creation1 he1 from the lotus of
  whose navel the world was produced and
 on the tip of whose tusks the  globe   
was upraised from waters1 protect thee4 
,may that ,kesava1 who  assumed the form
 of a boar1 protect thee4 ,may that     
,kesava1 who1 as the  man-lion1 rent    
with his sharp nails1 the bosom of his  
foe1 save thee4  ,may that ,kesava1 who 
appearing first as the dwarf1 traversed 
with all  his power with three paces1   
the three regions of the universe1      
constantly protect thee4 ,may ,govinda  
guard thy belly1 ,janarddana thy  legs  
and feet1 the eternal and irresistible  

,nryana thy face1 thine  arms1 thy mind 
and thy faculties of sense4 ,may all    
ghosts1 goblins and  malignant spirits1 
that shall be engaged in thy mischief1  
be destroyed  by the bow1 the discus1   
the mace1 the sword of ,vishnu and the  
by echo of  his conch shell4 ,may       
,vaikuntha guard thee in thy cardinal   
points and  ,madhusudana in the         
intermediate ones4 ,may ,hrishikesha    
defend thee in the  sky and ,mahidhara  
upon earth4 ,having recited these       
prayers to avert all  evil1 ,nanda      
caused the child to sleep in his bed    
underneath the wagon4  ,seeing the huge 
carcass of ,putan the cow-herds were    
filled with  surprise and fear4         
,,section ,,vi4    ,parara said ,once on
 a time while the slayer of ,madhu was  
asleep  underneath the wagon1 he cried  
for the breast and kicking up his feet  
he  overturned the vehicle and all the  
pots and pans were upset and broken4    
,hearing the noise the wives of the     
cow-herds came exclaiming--,ah6 ,ah6    

and there they found the child sleeping 
on his back4 ,who could have  overturned
 the wagon8 exclaimed the cow-herds4    
,that child said some  of the boys who  
saw the circumstance4 ,we saw him1 said 
the boys1  crying and kicking the wagon 
and so the wagon was upset2 no one else 
had anything to do with it4    ,the     
cow-herds were therefore greatly        
surprised and not knowing what to  do   
,nanda at once took up the boy and      
,yasoda offered worship to the  broken  
pieces of pots and to the wagon1 with   
curds1 flowers1 fruits and  unbruised   
grain4    ,being commissioned by        
,vasudeva1 ,garga performed the         
initiatory rites of  the two boys       
secretly in ,vraja4 ,the eldest was     
named ,rma and the other  ,krishna by   
the wise ,garga1 the foremost of the    
intelligent4 ,in a short  time they     
began to crawl about the ground1        
supporting themselves on  their hands   
and knees and creeping everywhere1 often
 amidst ashes and  filth4 ,neither      

,rohini nor ,yasoda was able to prevent 
them from getting  into the cow-pens or 
amongst the calves1 where they amused   
themselves by  pulling their tails4     
,when ,yasoda could not prevent the two 
boys1 who  always rambled together1 from
 playing naughtily1 she became angry and
  taking up a stick remonstrated with   
,krishna having eyes like  lotus-petals4
 ,fastening a cord round his waist she  
tied him to the  wooden mortar and being
 angry1 she said to him ,now you wicked 
boy1 get  away from here1 if you can4   
,having said this1 she went about her   
domestic affairs4 ,as soon as she had   
gone1 the lotus-eyed ,krishna1  trying  
to extricate himself1 pulled the mortar 
after him to the space  between the two 
,arjuna trees that grew near together4  
,being dragged  there the mortar became 
wedged between the two trees1 and       
,krishna having  pulled it1 the two huge
 trees covered with many leaves1 were   
uprooted4  ,hearing the cracking noise  
the inhabitants of ,vraja came to see   

what was  the matter and there they     
beheld the two huge trees with broken   
branches  and stems lying on the ground 
with the child fixed between them1 with 
a  rope round his belly1 laughing and   
shewing his white teeth1 just budded4   
,it is from this that ,krishna is called
 ,dmodara from the binding of dama      
7rope7 round his udara 7belly74 ,the    
elders among the cow-herds1 with  ,nanda
 at their head1 looked upon these       
circumstances with alarm1  considering  
them as inauspicious signs4 ,they       
said--,we cannot remain in  this        
place--let us go to some other part of  
the forest ,here many evil  omens       
threaten us with destruction--the death 
of ,putan1 the upsetting of  the wagon  
and the fall of the trees without their 
being uprooted by the  wind4 ,let us go 
away from here without any delay and go 
to ,vrindavana1  where evil omens may no
 longer disturb us4    ,having thus made
 up their minds1 the inhabitants of     
,vraja communicated  their intention to 

their families and desired them to go   
without delay4  ,accordingly they       
started with their wagons and their     
cattle1 driving  before them their bulls
 and cows and calves2 they threw away   
the  fragments of their household stores
 and in no time ,vraja was overspread   
with flights of crows4 ,vrindavana was  
selected by ,krishna1 who was above  the
 influence of actions1 for the sake of  
providing for the nourishment  of the   
kine1 for there in the hottest season   
the new grass springs up as  profusely  
as the rains4 ,having gone to           
,vrindavana from ,vraja1 the            
inhabitants of the latter up their      
wagons in the form of a crescent4    ,as
 the two boys ,rma and ,damodara grew   
up1 they lived always together in  the  
same place and engaged in the same      
boyish sports4 ,they made  themselves   
crests of the peacocks' plumes and      
garlands of forest flowers  and musical 
instruments of reeds and leaves or      
played upon the pipes  used by cowherds2

 their hair was arranged like the wings 
of the crow1  and they looked like two  
young princes and portions of the god of
 war4  ,they were robust1 and walked    
about always laughing and playing       
sometimes  with each other1 sometimes   
with other boys2 driving1 along with    
other  young cowherds1 the calves to the
 pasture4 ,thus the two protectors of   
the universe were keepers of cattle     
until they became seven years old in    
the cow-pens of ,vrindavana4    ,then   
began the rainy season when the         
atmosphere was full of clouds and  the  
quarters of the horizon were blended    
into one by the driving  showers4 ,the  
water of the rivers rose and overflowed 
their banks1 and  spread beyond all     
limits like the mind of the weak and    
wicked  transported beyond restraint by 
sudden prosperity4 ,the pure radiance of
  the moon was obscured by heavy vapours
 as the teachings of the sacred         
writings are darkened by the arrogant   
scoffs of the unbelievers4 ,the bow  of 

,indra held its place unstrung in the   
sky like a worthless person  elevated to
 honour by an indiscreet king4 ,white   
line of storks appeared  upon the back  
of the clouds in such contrast as the   
bright conduct of a  man of             
respectability opposes to the conduct of
 a scoundrel4 ,the  ever-fickle         
lightning1 being newly allied with the  
sky1 was like the  friendship of a      
profligate for a man of substance4      
,overgrown by the  spreading grain1 the 
paths became difficult of being traced  
like the  words of the ignorant carrying
 no definite meaning4    ,krishna and   
,rma1 delighted1 began to live in the   
forest in that  beautiful season        
maddening the peacocks and bees4        
,sometimes they sang  and danced with   
the cow-herds and sometimes sat under   
the cool shade of  a huge tree for rest4
 ,sometimes they beautified themselves  
with garlands  of ,kadamba flowers and  
again with garlands of peacocks'        
feathers2  sometimes they painted       

themselves with the minerals of the     
mountain2  sometimes they slept on beds 
of leaves and sometimes they rejoiced   
with  the infants of the cow-herds1     
hearing the muttering of the clouds2    
sometimes they praised the songs of the 
boys1 sometimes mimicked the cry  the   
peacocks and sometimes played on pipes4 
,thus greatly attached to each other and
 participating1 in various  emotions and
 sports1 ,rma and ,krishna delightedly  
resided in that  forest4 ,and every     
evening they used to come back home like
 two cow-boys  along with the cows and  
cow-herds4 ,and coming home in the      
evening1 the  two deities heartily      
engaged in sports giving delight to the 
sons of the  cow-herds4    ,,section    
,,vii4    ,parara said3--,once on a time
 ,krishna went to ,vrindavana1 without  
,balarma2 and there1 adorned with       
garlands of wild flowers1 roamed he1    
encircled by the cow-herds1 ,he then    
repaired to the banks of ,kalindi1      
undulating and sparkling with foam and  

as if smiling when the waves  dashed    
against the banks4 ,there he saw the    
pool with the dreadful  serpent ,kliya1 
boiling with the fires of poison4 ,by   
the touch of that  poison the huge trees
 on the banks were withered and being   
touched by  the waters raised by the    
wind the birds were scorched4 ,beholding
 that  dreadful serpent1 like the second
 mouth of death1 the illustrious ,slayer
  of ,mahdhu thought--,forsooth1 the    
wicked and poisonous serpent ,kliya     
lives here1 who1 being defeated by me1  
was constrained to leave the  ocean     
whose waters were defiled4 ,by him the  
waters of the ,yamuna1  flowing to the  
ocean1 have been poisoned1 and the      
thirsty cows and  cow-herds cannot      
satisfy their thirst4 ,i must slay this 
serpent1 so that  the inhabitants of    
,vraja may live here happily freed from 
fear4 ,i have  descended upon the land  
of mortals to chastise the wicked1 led  
astray  into vicious paths2 ,i shall    
therefore climb up the neighbouring     

,kadamba  tree and jump down into the   
pool4    ,parara said3--,having thus    
thought within himself he bound his     
clothes  tightly about him and jumped   
boldly into the pool of the             
serpent-king4  ,the huge lake was       
agitated as soon as he fell into it1 and
 the waves  raised thereby began to     
sprinkle the distant trees1 which being 
touched  by the water and wind1 thus    
poisoned1 were immediately set on fire1 
and  the whole horizon was ablaze4      
,having dived into the lake1 ,krishna   
struck  his arms defiantly4 ,hearing    
that noise the serpent-king immediately 
issued out--whose eyes were coppery and 
hoods were flaming with deadly  venom4  
,he was encircled by many other powerful
 and poisonous snakes  living upon air  
and hundreds of serpent-nymphs adorned  
with rich  ornaments1 whose earrings    
glittered with brilliance as the wearers
 moved  along4 ,coiling themselves      
around ,krishna1 they all bit him with  
teeth  from which fiery poison came out4

 ,beholding him in the lake thus        
surrounded by serpents1 his companions  
immediately went to ,vraja  bewailing   
aloud his fate4 ,krishna has foolishly  
jumped into the lake of  the serpent    
,kliya1 and is being devoured by that   
serpent-king2 do ye  come and behold    
him4 ,hearing those words1 resembling   
the fall of  thunder1 the cow-herds and 
their wives headed by ,yasoda1 proceeded
  speedily towards the lake4 ,alas where
 is ,krishna gone cried the wives  of   
the cow-herds greatly bewildered2 and   
,yasoda1 terrified1 with  faltering     
steps1 proceeded quickly4 ,rma1 gifted  
with great prowess1  ,nanda and other   
cow-herds being anxious to see ,krishna1
 arrived quickly  at the bank of the    
,yamuna and beheld him surrounded by1   
snakes1  possessed by the serpent-king  
and motionless4 ,o foremost of ,munis1  
looking at the countenance of their son1
 the cow-herd ,nanda and the  noble     
,yasoda became stupified4 ,and the wives
 of the other cow-herds  stricken with  

grief and keeping1 saw him2 and with    
words expressive of  fear and           
affliction1 they1 out of love towards   
,keshava1 said--,we shall  all with     
,yasoda enter this huge lake of the     
serpent-king2 we shall not  be able to  
go back to ,vraja4 ,what is day without 
the sun1 night without  the moon1 cow   
without a bull and ,vraja without       
,krishna8 ,without ,krishna  we shall   
not return to ,vraja1 like unto a pond  
without water1 in his  absence1 nor     
shall we roam in the forest4 ,we do not 
like to live there1  even if it be the  
house of our mothers1 where there is not
 ,hari1 having  the countenance like    
lotus-petals4 ,how shall we live        
sorrowfully without  beholding ,hari in 
pasture having eyes resembling          
full-blown  lotus-petals8 ,we shall not 
go back to the house of ,nanda in       
,gokula  without the lotus-eyed         
,krishna1 who with his pleasant         
conversation has  stolen all our hearts4
 ,o ye cow-herds6 behold1 ,krishna is   

still casting  smiling looks upon us1   
although he is encircled by snakes      
engaged by the  serpent-king4    ,parara
 said3--,hearing those wards of the     
wives of the cow-herds and  beholding   
the cow-herds stricken with fear the    
highly-powerful son of  ,rohini looked  
settled 7for some time47 ,and then      
seeing ,nanda1 with fixed  looks towards
 ,krishna and ,yasoda almost in a swoon1
 he began to chant by  signs the glories
 of ,krishna--,o god of gods1 why art   
thou displaying  these human            
characteristics8 ,dost thou not perceive
 thyself at one with  one without end8  
,thou art the centre of creation1 as the
 nave is of the  spokes of a wheel4 ,a  
portion of thee1 ,i have even also born1
 as thy  eldest brother4 ,to share in   
thy sports as men1 the celestials have  
all  descended under a like disguise4   
,having made all the goddesses descend  
in ,gokula for thy sport1 thou hast     
afterwards descended1 although thou  art
 existing perpetually4 ,wherefore       

,krishna dost thou neglect these        
celestials who1 as cow-herds1 are thy   
friends and kin--and these  sorrowing   
females1 who also are thy relations8    
,thou hast assumed1 the  character of   
man2 thou hast displayed the tricks of  
childhood4 ,now let  this dreadful snake
 although armed with poisoned fangs1 be 
vanquished  7by thee74    ,being thus   
reminded of his real character by ,rma1 
,krishna smiled gently  and immediately 
freed himself from the coils of the     
snakes4 ,and catching  with both his    
hands the middle hood of the            
serpent-king1 that highly  powerful     
7,krishna7 bent it down and set his foot
 upon the  hitherto-unbended hood2 and  
danced upon it victoriously4 ,and the   
hood of  the serpent was bruised by the 
treading of ,krishna's feet1 and        
wherever  the snake attempted to raise  
his head1 it was again trodden down4    
,trampled upon by the feet of ,krishna  
as they changed position in the  dance1 
the snakes fainted and vomitted froth   

much blood4 ,seeing the head  and neck  
of their king thus bruised and blood    
flowing from this mouth1  the females of
 the snake-king implored the mercy of   
the ,slayer of ,madhu4    ,the females  
of the serpent-king said--,we have      
recognized thee1 ,o god of  gods1 ,o    
supreme lord of all4 ,thou art a portion
 of that supreme light  and the mighty  
lord4 ,thou art the self-existent lord  
and even the  celestials are unable to  
praise thee worthily1 and how can the   
females  truly chant thy glories8 ,how  
can we sing his glories whose portions  
are  earth1 sky1 water1 fire and air8   
,even the holy ascetics have in vain    
sought to know thy real essence4 ,we bow
 to that form1 which is the most        
subtiles of atoms1 the largest of the   
large2 to him whose birth is  without a 
creator1 whose end knows no destroyer   
and who alone is the  cause of duration4
 ,there is no anger in thee1 thou       
protectest the world  and hence this    
punishment of ,kliya4 ,hear us4 ,the    

virtuous should pity  women2 and        
creatures are pitied even by the fools2 
let therefore the  foremost of the      
forgiving have compassion upon this poor
 creature4 ,thou  art the upholder of   
the universe and this snake is gifted   
with but  little strength1 if and       
oppressed by thee1 he shall in no time  
give up  his life4 ,there is a vast     
difference between this poor serpent of 
limited strength and thyself in whom the
 world reposes4 ,friendship and  enmity 
are felt towards equals and superiors   
and not for those who are  infinitely   
inferior to us4 ,this unfortunate snake 
is about to die1--give  us therefore1 as
 a matter of charity1 our husband6      
,parara said3--,when the wives of the   
serpent-king had said this1 he1  too1   
although wearied1 repeated feebly his   
prayers for clemency4 ,pardon  me he    
said--,o god of gods1 how shall ,i      
address thee1 who art possessed1        
through thine own strength and essence1 
of the eight great faculties and  art in

 energy unmatched8 ,thou art the        
,supreme1 the originator of the         
supreme2 thou art the supreme spirit and
 from thee1 the ,supreme  proceeds3 thou
 art beyond all finite objects3 how can 
,i sing thy  glories8 ,how can ,i chant 
his greatness from whom have sprung     
,brahm1  ,rudra1 ,chandra1 ,indra1 the  
,maruts1 the ,aswins1 the ,vasus and the
  ,adityas--of whom but1 a small portion
 is the whole universe1 which is        
destined to represent his essence and   
whose nature1 primitive or derived  is  
beyond the conception of ,brahm and     
other immortals4 ,how can ,i  approach  
him who is worshipped by the celestials 
with incense and  flowers culled from   
the groves of ,nandana8 ,how can ,i     
adore him whose  incarnate portion are  
being worshipped even by the king of    
celestials  and whose real nature he is 
not conscious of8 ,how can ,i approach  
him1  whom the sages1 having their minds
 withdrawn from external objects1       
worship in thought and enshrining whose 

image in their hearts present to  it the
 flowers of sanctity8 ,i am quite       
unable1 ,o god of gods1 to worship  thee
 or sing thy glories--by thy mercy only1
 be thou propitiated with me4  ,o       
,kesava1 the serpents are by nature1    
crooked4 ,i am born in that race1  so ,i
 am also wily1 which is the             
characteristic of my own race1 so ,i am 
not to blame in this1 ,o ,achyuta4      
,every thing has been created by thee   
and every thing is being destroyed by   
thee--and the species1 form and  nature 
of all things in the world1 are thy     
work4 ,even such and ,i as thou  hast   
created me in kind1 in form and in      
nature4 ,such am ,i and such are  my    
actions4 ,should ,i act differently then
 indeed should ,i deserve  punishment2  
so thou hast destined4 ,and that ,i have
 been punished by  thee1 is indeed a    
blessing--for punishment from thee alone
 is a favour4    ,behold ,i am now      
divested of strength and                
poison--deprived of both by  thee4 ,save

 my life--,i ask no more4 ,order me what
 shall ,i do4    ,being thus addressed  
by ,kaliya1 ,krishna said--,you must not
 wait here any  more2 go immediately1   
with your family and followers1 to the  
sea4  ,garuda1 the enemy of the         
serpents1 will not injure thee if he    
sees the  impressions of my feet upon   
your hood4 ,having said this1 ,hari     
liberated  the serpent-king1 who1       
respectfully bowing to his victor1 went 
to the  ocean accompanied by all his    
wives1 servants and children1 leaving   
the  sight of all and the pool he had   
lived in4 ,when the snake had departed1 
the cow-herds received back ,govinda as 
one risen from dead and embraced  him   
and bathed his forehead with tears of   
joy4 ,others1 considering the  water of 
the river pure1 were filled with        
surprise1 and chanted the  glory of     
,krishna1 who is above the influence of 
actions4 ,being thus  glorified by his  
illustrious exploits and eulogized by   
the cow-herds and  their wives1 ,krishna

 came back to ,vraja4    ,,section      
,,viii4    ,parara said3--,thereupon    
again driving their cattle1 ,kesava and 
,balarma  rambled together in the       
forest1 and on one occasion went to a   
pleasing  grove of palms4 ,there lived  
in that pleasing grove a demon named    
,dhenuka1 resembling an ass in          
appearance and living upon the flesh of 
deer4 ,beholding the fruits there ripe1 
the cow herds1 being anxious to  take   
them1 said--,o ,rma6 ,o ,krishna6       
,dhenuka always lives here and          
therefore the trees are loaded with ripe
 fruits the smell of which  perfumes the
 air4 ,we wish to eat some4 ,will you   
throw some down8  ,hearing those words1 
,krishna and ,sankarsana brought down   
some fruits on  the ground4 ,hearing the
 sound of the falling fruits1 the       
dreadful and  malignant demon ,dhenuka1 
having the countenance of an ass1       
arrived there  speedily1 and being angry
 began to kick ,rma on the breast with  
his  hinder heels4 ,catching him by his 

both hind legs1 ,rma however hurled  him
 round till he died2 then he threw up   
the dead body to the top of the  palm   
tree from the branches of which it      
struck down enough fruits like  rain    
drops poured down on earth by the wind4 
,the relatives of ,dhenuka  came running
 to his help1 and ,krishna and ,rma did 
the same thing with  them until the     
trees were filled with dead asses and   
the ground was  covered with ripe       
fruits4 ,thenceforth the cattle grazed  
unobstructed in  the palm groves and    
cropped the new pasturage where they had
 never gone  before4    ,,section ,,ix4 
,parara said3--,that demon1 in the form 
of an ass1 and all his relatives1  being
 slain1 the cow-herds and their wives   
began to roam at pleasure in  that      
picturesque grove of palms4 ,having     
slain that fiend ,dhenuka1 the  two sons
 of ,vasudeva1 greatly delighted1       
repaired to the ,bhndira  fig-tree4     
,they began to roam about shouting and  
singing and collecting  fruits and      

flowers from the trees--sometimes       
driving the cattle to a  distant        
pasture1 sometimes calling them by their
 names1 sometimes  carrying the         
foot-ropes of the kine upon their       
shoulders1 sometimes  decorating        
themselves with garlands of forest      
flowers1 they appeared  like two young  
bulls when the horns first appear4      
,dressed1 the one in  yellow and and the
 other in sable garments1 they appeared 
like two  clouds one white and one      
black1 surmounted by the bow of ,indra4 
,the two  brothers1 although lords of   
the universe1 having descended upon     
earth1  began to sport mutually with    
frolics beneficial to the world4        
,adopting  human duties and assuming    
human character and engaged in human    
sports1  they stayed about in the       
forest4 ,and these two highly powerful  
7brothers7 engaged in exercise1 in      
swinging upon the boughs of trees1 or   
in boxing and wresting and hurling      
stones4    ,having seen ,krishna and    

,balarma thus sporting1 this ,asura     
,pralamba1 on  one occasion with a view 
to carry them away stealthily arrived   
there  assuming1 the guise of a         
cow-herd4 ,and that foremost of demons1 
assuming  a human shape1 mixed with     
them1 unsuspected4 ,then seeking their  
faults  he found ,krishna irrepressible 
and made up his mind accordingly to slay
  the son of ,rohini4    ,the boys      
commenced playing at the game of leaping
 like deer1 two and two  together4      
,govinda was matched with ,sridama and  
,balarma with ,pralamba2  the other boys
 were coupled with one another and went 
leaping away4  ,krishna beat his        
companion and ,balarma his1 and the boys
 who were on  ,krishna's side1 were also
 victorious4 ,the boys who were         
defeated1  carrying the victorious boys 
on their shoulders went to the ,bhndira 
fig  and then came back to the          
starting-place4 ,and placing            
,sankarshana  speedily on his shoulders 
the demon ,pralamba did not tarry there 

and ran  away like unto a cloud with the
 moon4 ,being unable to carry the weight
  of ,rohini's son that foremost of     
fiends began to increase in bulk like   
unto a cloud in the rainy season4       
,beholding him like a scorched          
mountain1 his head crowned with a diadem
 and his neck hung round with  garlands1
 having eyes as large as cart wheels1 a 
fearful form and  shaking the earth with
 his tread1 ,balarma called out1 as he  
was carried  away1 ,krishna6 ,krishna6  
,i am carried off by some demon1        
disguised as a  cow-herd and huge as a  
mountain6 ,what shall ,i do8 ,tell me   
,madhusudana1  the villain runs away    
speedily4    ,parara said3--,the        
high-souled ,krishna1 cognisant of the  
prowess and  strength of the son of     
,rohini1 opened his mouth1 smiling and  
said--,o  thou the soul of all1 the     
cause of cause and all that is alone    
when the  world the destroyed1 why art  
thou assuming clearly the character of a
  man8 ,dost thou not know that you and 

are alike the origin of the world  and  
have come to relieve it of its load8    
,the sky is thy head2 the waters  are   
thy person2 earth is thy feet2 eternal  
fire is thy mouth2 the moon  is thy     
mind2 the wind is thy breath2 the four  
regions are thy arms and  hands4 ,o big 
souled and highly powerful lord1 thou   
hast a thousand  heads1 a thousand hands
 and feet and bodies4 ,thou art the     
beginning of  all creation--,brahm1     
sprung from lotus--and the sages have   
praised thee  in these terms for a      
thousand times4 ,no one else knoweth thy
 divine  person4 ,the celestials worship
 only thy incarnate person4 ,dost thou  
not  know that in the end the whole     
world will disappear in thee8 ,o thou of
  endless forms2 thou art upholding all 
creation1 mobile and immobile4  ,thou1  
being identical with time with its      
division of hours and minutes1          
devourest the world4 ,as the waters of  
the sea1 when swallowed up by  submarine
 fire1 are transferred into winds and   

thrown in the form of  snow upon        
,himachala1 where coming in contact with
 the rays of the sun1  re-assume the    
watery nature1 so this world1 devoured  
by thee at the time  of dissolution1 is 
again created by thee at the end of a   
,kalpa through  thy creative energy4    
,thou and ,i1 soul of the universe1 are 
but one and  the same cause of the      
creation of earth1 although for its     
protection we  exist as distinct        
individuals6 ,bringing to thy memory1   
who thou art1 ,o  being of illimitable  
prowess1 destroy thyself the demon4     
,suspending a  while your human         
character1 do what is right4    ,thus   
reminded by the noble ,krishna1 the     
powerful ,balarma laughed and  crushed  
,pralamba with his knees striking him   
simultaneously on the head  and face    
with his fists so as to beat out both   
his eyes4 ,vomitting blood  from his    
mouth and having his brain forced       
through the skull1 the demon  fell upon 
the ground and died4 ,seeing ,pralamba  

slain the cow-herds were  surprised and 
rejoiced and exclaimed ,well done6 and  
praised ,balarma4  ,thus praised by his 
play-mates and accompanied by ,krishna1 
,balarma1  after the death of the demon 
,pralamba1 came back to ,gokula4        
,,section ,x4    ,parara said3--,whilst 
,krishna and ,rma were thus sporting in 
,vraja the  rainy season ended--the     
autumn appeared and the lotuses became  
full-blown4 ,the ,safari fish in their  
watery burrows1 were oppressed by  the  
heat like a man by his selfish desires1 
who is attached to his  family4 ,the    
peacocks1 renouncing all amusements1    
became silent like the  ascetics        
withdrawing themselves from worldly     
enjoyments considering  their unreality4
 ,the clouds of shining whiteness1      
exhausted of their  watery wealth1      
deserted the sky like the wise who have 
acquired wisdom1  departing from their  
home4 ,evaporated by the rays of the    
autumnal sun1  the lakes were dried up1 
like the hearts of men withered by the  

contact  of selfishness4 ,the silent    
waters of the autumn were beautified by 
white  water-lilies1 like the minds of  
the pure by the perception of truth4    
,the  moon shone with undiminished      
brilliance in the sky crested with star 
like the saint1 who has reached the last
 stage of bodily existence in  the      
company of the pious4 ,the rivers and   
lakes slowly went far off from  their   
banks as the wise by degrees shrink from
 the selfish attachment  that connects  
them with their wife and children4 ,the 
swans again began  to frequent those    
lakes which they had abandoned before   
like false  ascetics whose devotions are
 interrupted and they are again stricken
  with numberless afflictions4 ,the     
ocean1 with silent waters1 became       
perfectly calm like the accomplished    
saint who has gone through rigid        
penances and has acquired undisturbed   
tranquility of spirit4 ,everywhere  the 
waters are as clear and pure as the     
minds of the wise who behold  ,vishnu in

 all things4 ,the autumnal sky was      
perfectly free from clouds  like the    
heart of the ascetic1 whose cares have  
been devoured by the  fire of devotion4 
,the moon allayed the fervours of the   
sun as  discrimination removes the pain 
consequent upon egotism4 ,the autumn    
removed the clouds from the sky2 the    
muddiness of the earth and the          
discoloration of the waters1 as         
abstraction draws away the senses from  
the objects of perception4 ,the water of
 the lake1 by becoming full1  stationary
 and again declined1 performed as if the
 exercise of  inspiring1 suppressing and
 expiring the vital air4    ,at this    
season1 when the heavens were clear and 
bright with stars1  ,krishna1 once      
repairing to ,vraja1 saw the inhabitants
 engaged in the  celebration of a       
sacrifice in honor of ,sakra4 ,beholding
 all the  cow-herds busily and anxiously
 engaged in making preparation1         
,krishna1  gifted with high1 intellect1 
as if1 out of curiosity asked the       

elders1  saying--,what festival of      
,sakra is this1 in which you are taking 
so much  delight8 ,to him thus asking1  
the cow-herd thus lovingly              
said--,satakratu  7performer of hundred 
sacrifices71 the king of the celestials1
 is the  lord of the clouds and waters2 
ordered by him the clouds pour down     
water  on earth1 by which the grain is  
produced1 on which we and other embodied
  beings live and by which we please the
 gods4 ,by this too these cows bear     
calves and give milk and are happy and  
well-nourished4 ,wherever the  clouds   
pour waters1 the earth is neither barren
 of corn1 nor bare of  verdure1 nor is  
man stricken with hunger4 ,having drunk 
the milk of the  earth by means of the  
rays of the sun1 ,indra1 the giver of   
water1 pours  it again on earth for the 
sustenance of all the worlds4 ,for this 
reason  all sovereign princes offer1    
with delight1 sacrifices to ,indra at   
the  end of the rainy reason1 and so    
also do we and so do the other people4  

,parara said3--,having heard the words  
of the cow-herd ,nanda regarding  the   
worship of ,sakra1 ,dmodara1 to excite  
the anger of the lord of  celestials1   
said--,we1 father1 are neither          
cultivators of the soil1 nor            
merchants--we are sojourners in the     
forests and cows are our gods4 ,there   
are four divisions of                   
knowledge--logical1 spiritual1          
practical1 and  political4 ,hear from   
me1 what is the practical science4      
,agriculture1  commerce and tending of  
cattle--the knowledge of these three    
professions1  ,o noble ,sire1 is the    
practical science4 ,agriculture is the  
means of  subsistence to the            
cultivators1 buying and selling to the  
traders1 and  tending of cattle is our  
subsistence4 ,the practical science has 
thus  been divided into three branches4 
,the object1 that is cultivated by any  
one1 should be to him1 his chief        
deity--he must worship that1 for that is
  his benefactor4 ,o father1 the man who

 worships another's deity1  receiving   
the fruit from his own1 does not obtain 
a prosperous situation  either in this  
world or in the next4 ,where the land is
 no longer  cultivated there are limits 
assigned1 beyond which begins the       
forest2  the forests are bounded by the 
hills and so far do our limits extend4  
,we  are not confined within doors or   
walls1 we have neither fields nor       
homes2 we wander about happily wherever 
we like in our wagons4#beh ,we  have    
heard that the spirits of these         
mountains1 assuming whatever shapes     
they like1 walk in the woods upon their 
own precipices4 ,if they are  displeased
 with those who inhabit the forests1    
then transforming  themselves to lions  
and beasts of prey1 they will like the  
offenders4 ,we  are thus bound to       
worship the mountains and sacrifices to 
cattle4 ,what  have we to do with       
,indra8 ,cattle and mountains are our   
gods4 ,brhmans  offer worship with      
prayer2 cultivators of the earth worship

 their  landmarks2 but we1 who tend our 
cattle in the forests and mountains1    
should worship them and our kine4 ,let  
prayer and offerings be then made  to   
the mountain ,govardhana and let us duly
 kill a victim4 ,let milk be  collected 
from all stations and let us feed       
,brhmans and all others who  wish to    
partake of it--no need of any judgment  
about it4 ,when the  oblations have been
 presented and the ,brahmans have been  
fed let the  cow-herds circumambulate   
the cows decorated with garlands of     
autumnal  dowers4 ,if the cow-herds pay 
attention to these suggestions1 they    
will  secure the favour of the mountain 
of the cattle and also mind4    ,when   
,nanda and other cow-herds heard the    
speech of ,krishna1 their faces  were   
brilliant with joy and they said that he
 had spoken well4 ,you have  judged     
aright1 child exclaimed they we will do 
exactly as you have  said and offer     
worship to the mountain4 ,accordingly   
the inhabitants of  ,braja worshipped   

the mountain presenting to it curds and 
milk and flesh2  and they fed hundreds  
and thousands of ,brhmans and many other
 guests  who came to the ceremony even  
as ,krishna had directed2 and when they 
had  made their offerings they          
circumambulated the cows and the bulls  
that  cried as loud as roaring clouds4  
,upon the summit of ,govaradhana        
,krishna  stood and said ,i am the      
mountain and partook of the food        
presented by  the cow-herds2 whilst in  
his own form as ,krishna1 he ascended   
the hill  with other cow-herds and      
worshipped his other self4 ,having      
promised them  many blessings the       
mountain-person of ,krishna disappeared1
 and the  ceremony being finished the   
cow-herds returned to their homes4      
,,section ,,xi4    ,parara said--,being 
thus disappointed of offerings in the   
sacrifice1 ,o  ,maitreya1 ,sakra1       
greatly angry1 addressed the attendant  
clouds called  ,samvarttaka saying--,o  
ye clouds6 hear what ,i say and do ye   

speedily  execute without any judgment  
my behests4 ,the foolish cow-herd ,nanda
 and  his companions1 relying upon the  
protection of ,krishna have withheld the
  usual offerings to us4 ,now therefore1
 distress the cattle1 with wind and     
rain at my command1 that are their      
subsistance and whence their  occupation
 is derived4 ,ascending my elephant1    
huge as a mountain summit1  ,i will give
 you assistance in strengthening the    
tempest4    ,parsara said3--,o          
twice-born one1 being thus commanded by 
the  celestial-chief1 the clouds came   
down in a fearful storm of rain and     
wind to destroy the cattle4 ,in a       
moment1 the earth the points of the     
horizon and the sky were all blended    
into one by the heavy and incessant     
showers4 ,being afraid of the           
lightning's scourge1 the clouds filled  
the  quarters with their muttering and  
pouring down uninterrupted torrents4    
,the clouds pouring down waters day and 
night1 the earth was filled with        

darkness2 and above below and on every  
side the world was filled with  water4  
,the cattle1 pelted by the storm1 shrank
 cowering into the  smallest size or    
gave up their breath4 ,some covered     
their calves with  flanks and some saw  
their young ones carried away by the    
flood4  ,trembling in the wind1 the     
calves cast their piteous looks at their
  mothers or begged1 in low moans1 as   
if1 the help of ,krishna4 ,beholding    
all ,gokula moved with terror and       
cow-herds and cow-herdesses and cattle  
stricken with consternations1 ,hari thus
 thought ,this is the work of           
,mahendra1 who has been offended for    
withholding sacrifices from me2 it  is  
therefore my duty to defend this village
 of herdsmen4 ,i will uplift  this      
spacious mountain from its snowy base   
and hold it up as a large  umbrella over
 the cow-pens4 ,having thus made up his 
mind1 ,krishna  immediately upheld the  
mountain ,govardhana with one hand as if
 in sport1  and said to the             

cow-herds--,behold the mountain is on   
high2 enter beneath  it speedily1 and it
 will shelter you from the storm2 here  
you will be  secure and happy in places 
defended from the wind2 enter speedily  
and  fear not that the mountain will    
fall4 ,thereupon1 all the people with   
their cattle1 wagons1 goods1 women1     
afflicted as they were by rain1 went  to
 the shelter of the mountain which he   
held steadily over their heads2  and    
,krishna1 as he supported the mountain1 
was contemplated with delight  and      
astonishment by the inhabitants of      
,vraja4 ,as his eyes expanded with  joy 
and wonder1 the cow-herds and           
cow-herdesses sang his glories4 ,for    
seven days and nights did the vast      
clouds1 despatched by ,indra1 pour  down
 showers upon the ,gokula of ,nanda1 to 
destroy the dwellers1 but they  were    
protected by the height of the mountain4
 ,and being baffled in his  purpose1 the
 ,indra1 the destroyer of ,bala1 ordered
 the clouds to cease4  ,the threats of  

,indra having been fruitless and the sky
 clear1 all the  inhabitants of ,gokula 
came out from the shelter and went back 
to their  respective habitations4 ,then 
,krishna1 in the presence of the        
inhabitants  of the forests filled with 
surprise1 restored the great mountain   
,govardhana to its original site4       
,,section ,,xii4    ,parara             
said3--,after the inhabitants of ,gokula
 had been saved by the  upholding of the
 mountain ,govardhana1 the chastiser of 
,paka 7,indra7  became desirous of      
seeing ,krishna4 ,having mounted his    
huge elephant  ,airavata1 that lord of  
the celestials1 the destroyer of        
enemies1 beheld  the mighty ,krishna on 
the mount ,govardhana1 tending cattle1  
assuming the  person of a cow-boy and   
encircled by the sons of cow-herds1     
although the  protector of the universe4
 ,he saw above his head1 ,garuda1 the   
king of  birds1 invisible to men1       
spreading out his wings to shade the    
head of  ,hari4 ,descending from his    

elephant and taking him at a distance1  
,sakra1  having his eyes expanded with  
delight1 said to the ,slayer of         
,madhu--,hear6 hear1 ,o ,krishna1 why ,i
 have come here2 why ,i have come to    
thee2 do not think otherwise of it4     
,thou1 ,o lord1 who art the supporter   
of the universe1 hast descended upon    
earth to relieve her of her burden4     
,being enraged on account of my rites   
being obstructed1 ,i sent the clouds  to
 deluge ,gokula and they have done this 
evil deed4 ,by upholding the  mountain1 
thou hast preserved the cattle and      
really1 ,o hero1 ,i am much  pleased    
with thy wonderous deed4 ,the object of 
the celestials is1 now1 ,i  think1      
accomplished1 for with thy single hand  
thou hast uplifted this  chief of       
mountains4 ,being commissioned by the   
cattle1 ,o ,krishna1 ,i have  come to   
thee1 to honour thee for thou didst save
 them4 ,at their words1 ,i  shall       
install thee as ,upendra and as the     
,indra of the cows thou shalt be  called

 ,govinda4 ,saying this1 ,mahendra took 
a ewer from his elephant  ,airavata and 
with the holy water it contained        
performed the regal  ceremony of        
sprinkling4 ,and as the ceremony was    
being performed1 the  cattle deluged the
 earth with their milk4    ,having thus 
inaugurated ,krishna1 ,indra1 the       
husband of ,sachi1 again  affectionately
 said--,i have done this at the request 
of the cattle2  hear1 ,i shall speak    
something else to thee1 ,o noble one1   
being desirous  of relieving the earth  
of her burden4 ,o foremost of men1 a    
portion of  mine1 under the name of     
,arjuna1 has descended upon earth--do   
thou protect  him always4 ,he shall     
assist thee in relieving the earth of   
her burden4  ,he should be protected by 
thee1 ,o ,slayer of ,madhu1 like thy own
 ,self4    ,the ,deity said ,i know that
 in the family of ,bharata1 thy son has 
been  born by ,pritha4 ,i shall protect 
him as long as ,i shall live on this    
earth4 ,o ,sakra1 ,o ,slayer of foes1 ,o

 lord of the celestials1 as long ,i     
shall be on this earth1 no one shall be 
able to vanquish ,arjuna in  conflict4  
,the highly powerful ,asura ,kansa and  
,arishtha ,keshi1 ,nraka and  others    
being slain1 there shall take place a   
terrible conflict1 ,o king  of the      
celestials2 know that1 ,o thousand-eyed 
deity1 as what will  relieve earth of   
her burden4 ,do thou go2 it behoves thee
 not to be  anxious for thy son4 ,no    
enemy of ,arjuna shall grow in power    
before me4  ,for ,arjuna ,i shall render
 back ,yudhishthira and his brothers to 
,kunti  after the great battle of       
,kurukshetra4    ,parara said3--,being  
thus addressed1 the king of the         
celestials embraced  ,janarddana and    
having mounted the elephant ,airavata   
again went to the  celestial region4    
,krishna too with the cows and cow-herds
 came back to  ,vraja by the way        
sanctified by the looks of the females  
of the  cow-herds4    ,,section ,,xiii4 
,parara said3--,sakra having departed1  

the cow-herds1 on seeing him  uplift the
 mountain ,govardhana1 said to ,krishna 
of wonderous deeds1  delightedly3--,o   
thou of mighty arms1 thou hast saved us 
from a great  fear2 by holding up the   
mountain thou hast protected the cows4  
,wonderful  are thy childish sports and 
insignificant is the condition of a     
herdsman  and all thy actions are those 
of a god4 ,tell us what is the meanings 
of  all this4 ,kaliya has been          
vanquished in the water2 ,pralamba has  
been  killed2 ,govardhana has been      
lifted up2 our minds are filled with    
surprise4 ,we can swear by the feet of  
,hari1 ,o thou of unbounded might1  that
 beholding thy powers we do not consider
 thee as man4 ,o ,kesava1 the  woman1   
the children and the old of ,vraja are  
all pleased with thee--even  all the    
celestials cannot perform the deeds thou
 hast done4 ,thy boyhood  and thy       
prowess2 thy humiliating birth amongst  
us1 are contradictions  that fill us    
with surprise whenever we think of them4

 ,be thou a god1 or  a demon or a       
,yaksha or a ,gandharva1 or whatever1 we
 may consider thee1  we should respect  
thee for thou art our friend4    ,when  
they had finished1 ,krishna remained    
silent for some time as if hurt  and    
wounded and then said to them1          
,herdsmen1 if you are not ashamed of  my
 relationship1 if ,i have deserved your 
praise1 then what necessity  have you to
 discuss thus concerning me8 ,if you    
have any love for me1 if  ,i merit your 
praise1 then consider me as your friend4
 ,i am neither a  god1 nor a ,gandharva 
nor a ,yaksha nor a demon--,i am born as
 thy friend  and you should not think   
otherwise of me4    ,parara said ,being 
addressed thus1 ,o great ,muni the      
cow-herds remained  silent and went into
 the woods leaving ,krishna apparently  
displeased4  ,beholding the clear sky   
with the autumnal moon1 and the air     
perfumed  with the fragrance of the wild
 water-lily in whose buds the clustering
  bees were murmuring their songs1 he   

felt inclined to join with the  females 
of cow-herds in sport4 ,thereupon with  
,rma he began singing  sweet low strains
 in various measures such as the woman  
loved2 and they1  as soon as they heard 
the music1 left their homes and hastened
 to meet  the ,slayer of ,madhu4 ,one   
damsel gently sang an accompaniment to  
his  song1 another attentively listened 
to his music3 one called him by the     
name and then shrank in bashfulness3    
whilst another1 more bold and  prompted 
by love1 pressed close to his side2 one1
 as she came out1 saw  some of the      
seniors of her family and dared not     
venture satisfying  herself with        
meditating on ,krishna with closed eyes 
and whole-minded  devotion by which     
immediately all acts of merit were      
effaced by rapture  and all sin was     
expiated by regret at not seeing him3   
and others again1  reflecting upon the  
cause of the world1 in the form of the  
,supreme  ,brahma1 obtained1 by their   
sighing1 final emancipation4 ,thus      

encircled  by the females of cow-herds  
,krishna thought the lovely moon-light  
night  of autumn suited to the ,rsa#bei 
dance4 ,many of them so imitated the    
different actions of ,krishna that in   
his absence they wandered through       
,vrindavana representing his person4 ,i 
am ,krishna exclaims one behold  the    
beauty of my movements4 ,i am ,krishna  
cries another ,listen to my  song4      
,wait6 wicked ,kliya1 ,i am ,krishna    
cries out another striking  her arms    
defiantly4 ,a fourth cries out3         
,herdsmen1 fear nothing1 be  steady1    
there is no danger of the storm any more
 for ,i uplift the  ,govardhana for your
 protection1 and a fifth exclaims--,now 
let the  cattle graze wherever they     
will1 for ,i have slain ,dhenuka4 ,in   
this wise  the females of the cow-herds 
imitated the various actions of         
,krishna1  and in his absence removed   
their sorrow by mimicking his sports4   
,one  damsel1 looking on the earth with 
the down of her person erect and        

expanded eyes1 exclaims ,see here are   
the impressions of ,krishna's feet  and 
as he has gone1 he has left those marks 
of the banner1 the  thunder-bolt and the
 goad4 ,what fortunate damsel is going  
with him  inebriate with her passion as 
her irregular footmarks prove8 ,here    
,damodara has called flowers from on    
high1 for we see alone the marks of  the
 tips of his feet4 ,here a nymph has sat
 down with him be-decked with  flowers1 
fortunate in having propitiated ,vishnu 
in a pristine birth4  ,having left her  
in a haughty mood because he had adored 
her with  flowers1 the son of ,nanda has
 gone by this road2 for see1 unable to  
follow him with equal steps his         
companion has here tripped along upon   
her toes2 and that holding his hand1 the
 damsel has passed on is evident  from  
the uneven and intermingled footsteps4  
,the wicked ,krishna merely  took her by
 the hand and then left her4 ,the       
damsel1 being disappointed1  is         
returning in faltering steps--for such  

her foot-marks indicate4  ,forsooth he  
proposed to her that he would come back 
soon1 for here are  his own footsteps   
returning with speed4 ,here he has      
entered the thick  forest but as the    
rays of the moon do not enter here his  
footsteps can  be traced no farther4    
,being hopeless of beholding ,krishna1  
the females  of the cow-herds came back 
and arriving at the banks of the        
,yamuna1 they  began to sing his songs4 
,they immediately saw the protector of  
the three  worlds1 with a smiling       
countenance1 coming speedily towards    
them1 on  which one cried out ,krishna1 
,krishna being unable to utter any thing
  else4 ,one liked to contract her      
forehead with frowns as drinking with   
the bees of her eyes the lotus of the   
face of ,hari3 another1 shutting  her   
eyes1 meditated1 in her mind1 upon his  
form as if being engaged in  an act of  
devotion4 ,thereupon coming amongst them
 ,mdhaba conciliated  some with soft    
words some with gentle looks and some he

 took by the hand  and the illustrious  
deity sported with them in the stations 
of the  dance1 after all the damsels had
 been propitiated4 ,as each of the      
damsels attempted to remain in one place
 close to the side of ,krishna1  the    
circle of the dance could not be        
constructed4 ,thereupon taking each  by 
the hand and when their eyelids were    
closed by the effects of such  touch    
,hari formed the circle4 ,then began the
 dance in accompaniment with  the music 
of their clashing bracelets and songs   
that celebrated in sweet  melody the    
beauty of the autumnal season4 ,krishna 
sang the moon of  autumn1 a mine of     
gentle rays but the damsels chanted the 
praise of  ,krishna only4 ,at times1 one
 of them exhausted by the revolving     
dance1  threw her arms1 adorned with the
 tinkling bracelets round the neck of   
the ,slayer of ,madhu3 another          
proficient in the art of singing his    
praises embraced him4 ,the drops of     
perspiration from the arms of ,hari     

were like fertilizing rain which        
produced a drop of dew upon the temples 
of the damsels of cow-herds4 ,krishna   
sang the melody that was suited to  the 
dance4 ,the damsels again and again     
repeated--,bravo1 ,krishna1 to his      
song4 ,when leading1 they followed him1 
when coming back1 they met him  and     
whether he went forwards or backwards   
they always followed his  footsteps4    
,whilst sporting thus with the females  
of the cow-herds1 they  regarded one    
moment in his absence as a myriad of    
years4 ,and although  prohibited in vain
 by their husbands and brothers1 they   
went out in  night to sport with        
,krishna1 the idol of their affection4  
,thus the deity  of unbounded prowess1  
the remover of all imperfections1       
assumed the  character of a youth       
amongst the damsels of ,vraja1 pervading
 their  natures and that of their lords1
 by his own essence all diffusive like  
the wind1 for even as in all creatures  
the elements of ether1 fire1  water1 and

 air are comprehended1 so also is he    
everywhere present and in  all4         
,,section ,,xiv4    ,one evening whilst 
,janrddana was engaged in ,rsa1 the     
demon ,aristha1  disguised as a bull1   
came there striking terror into the     
hearts of all4  ,his appearance was like
 a cloud saturated with waters--his two 
horns were  very sharp and his two eyes 
were bright like the sun4 ,as he        
proceeded1  he ploughed up the ground   
with his hoofs3 his tongue was          
repeatedly  licking his lips2 his tail  
was erect2 the sinews of his shoulders  
were  strong and between them rose a    
hump of enormous proportions2 his       
haunches were soiled with ordure and he 
was a dread to the herds2 his  dewlap   
hung low and his face was marked with   
scars from butting against  the trees4  
,terrifying all the kine1 and destroying
 hermits and ascetics  that demon1 in   
the guise of a bull1 haunts all the     
forests4 ,being  greatly stricken with  
fear on beholding that dreadful bull1   

the  cow-herds and their females cried  
out ,krishna1 ,krishna4 ,krishna then   
shouted and slapped his arms in         
defiance4 ,when the demon heard the     
noise1 he turned upon his challenger1   
and fixing his eyes and pointing  his   
horns at the belly of ,kesava1 he ran   
furiously upon the youth4  ,krishna did 
not stir from his place1 but smiling in 
sport and derision1  awaited the near   
approach of the bull1 when he seized    
him1 as an  alligator would have done   
and held him firmly by the horns1 whilst
 he  pressed his sides with his knees4  
,having thus humiliated his pride and   
held him captive by his horn1 he wrung  
his throat as if it had been a  piece of
 wet cloth2 and then tearing off one of 
the horns1 he beat the  dreadful demon  
with it until he died vomiting blood    
from his mouth4  ,seeing him slain the  
herdsmen glorified ,krishna1 as the     
companies of the  celestials of old     
praised ,indra1 when he triumphed over  
the ,asura  ,jambha4    ,,section ,,xv4 

,after these things had happened1       
,aristha1 the bull demon and ,dhenuka   
and  ,pralamba had been destroyed1      
,govardhana had been uplifted1 the      
serpent  ,kailya had been vanquished1   
the two trees had been broken1 the      
female  fiend ,putan had been destroyed 
and the wagon had been overturned1      
,nrada went to ,kansa and related to him
 the whole1 beginning with the          
transference of the child from ,devaki  
to ,yosad4 ,hearing this from  ,nrada1  
,kansa was greatly enraged with         
,vasudeva and remonstrated with  him    
hard1 and with all the ,yadavas in an   
assembly of the race4 ,then  thinking   
what was to be done he determined to    
destroy both ,krishna and  ,rma whilist 
they were yet young and before they had 
attained to  man-hood4 ,accordingly he  
made up his mind1 to invite them from   
,vraja  under the plea of the solemn    
rite of the lustration of arms1 when he 
would engage them in a trial of strength
 with his chief boxers ,chnura  and     

,mushtika1 by whom they would           
undoubtedly be slain4 ,i will send he   
said the noble ,akrura1 the son of      
,swapalka to ,gokula to bring them      
hither4 ,i will order the dreadful      
,kesin1 who frequents the forest of     
,vrindavan1 to attack him1 and he is of 
unequalled prowess and will1 for        
certain1 kill them2 or if they come     
here1 my elephant ,kuvalayapida shall   
trample to death these two cow-boy sons 
of ,vasudeva4 ,having thus  planned to  
kill ,rma and ,janrddana1 the vicious   
,kansa sent for the  heroic ,akrura and 
said to him1 ,o master of liberal gifts1
 hear my  words3 and out of friendship  
for me perform my orders4 ,ascend your  
chariot and go to the house of the      
milkman ,nanda4 ,the two vicious boys1  
portions of ,vishnu1 have been born     
there1 for the very object of  bringing 
about my destruction4 ,on the fourteenth
 lunation ,i intend  celebrating the    
rite of the lustration of arms4 ,i wish 
them to be  brought here by you to take 

part in the games and that the people   
may  behold them engage in a boxing     
match with my too skilled boxers ,chnura
  and ,mushtika2 or by chance1 my       
elephant1 driven against them by his    
rider1 shall destroy these vicious      
youngsters--the sons of ,vasudeva4 ,when
  they are out of the way1 ,i shall kill
 ,vasudeva himself1 the cow-herds  and  
my foolish father ,ugrasena and ,i will 
get there by the flocks1 herds  and all 
the properties of the rebelious         
cow-herds who have ever been  inimical  
to me4 ,save thou1 lord of liberality1  
all the ,yadavas have been  my enemies  
and ,i will find out means for their    
destruction2 and ,i shall  then govern  
my kingdom with thee without any        
disturbance4 ,if you regard  me1 do thou
 go as ,i direct thee2 and thou shalt   
command the cow-herds to  bring in      
speedily their supplies of milk and     
butter and curds4    ,being thus advised
 the illustrious ,akrura the immediately
 undertook to  see ,krishna and         

ascending his magnificent chariot he    
went1 out from the  city of ,mathura4   
,,section ,,xvi4    ,parara             
said3--,being commissioned by ,kansa's  
emissary1 ,kesin1 elated  with the      
confidence of his prowess1 reached      
,vrindavana1 being desirous  of bringing
 about the destruction of ,krishna4 ,he 
assailed the cow-herds1  spurning the   
ground with his hoofs1 scattering the   
clouds with his mane  and obstructing   
the paths of the sun and the moon4      
,being terrified by  the neighings of   
the demon1 assuming the shape of a      
steed1 the cow-herds  and their females 
fled to ,govinda for shelter exclaiming 
,save us6 ,save  us66 ,hearing their    
cries1 ,govinda replied in a voice deep 
as the  roaring of the thunder cloud4   
,srikrishna said3 ,away with the fears  
of  ,keshin1 ,o cowherds2 being born as 
,gopals1 why do you destroy my valour   
and heroism8 ,why are you afraid of one 
of such little might whose  neighings   
are his only terrors1 a galloping and   

vicious horse who is  ridden by the     
strength of ,daityas8 ,come on1 wretch4 
,i am ,krishna and ,i  will knock all   
thy teeth down thy throat1 as the       
wielder of trident did  to ,pushan4     
,thus defying him1 ,govinda went to     
fight with ,kesin4 ,the  demon with his 
mouth wide open1 ran upon ,krishna4 ,but
 ,krishna1 enlarging  his arms1 thrust  
it into his mouth and knocked down the  
teeth which fell  from his jaws like    
fragments of white clouds4 ,still the   
arm of ,krishna  in the throat of       
,krishna continued to enlarge1 as a     
disease1 neglected  in the beginning1   
increasing till the dissolution4 ,the   
torn lips of the  demon vomitted forth  
foam and blood2 his eyes rolled in      
affliction2 his  joints gave way2 he    
struck the earth with his feet2 his body
 was covered  with perspiration and he  
became incapable of any exertion4       
,having his  mouths rent open by the arm
 of ,krishna1 that dreadful demon fell  
down  like a tree struck and shattered  

by lightning1 divided into two          
portions4 ,each of those portions had   
two legs1 half a back1 half a tail1  one
 ear1 one eye and one nostril4 ,krishna 
stood1 unhurt and smiling  after the    
destruction of the demons encircled by  
the cow-herd1 who1  together with their 
females1 were filled with surprise at   
the death of  ,kesin and glorified the  
lotus-eyed deity4 ,beholding the        
destruction of  ,kesin1 the ,brhmin     
,nrada1 invisible and seated in a cloud1
 delightedly  exclaimed--,well done1 ,o 
lord of the universe who has easily     
destroyed  ,kesin1 the oppresser of the 
celestials4 ,i have never heard of such 
a  combat between a man and a horse2    
being curious to behold it1 ,i have     
come from heaven4 ,my heart is filled   
with joy and surprise1 ,o slayer of     
,madhu1 on beholding the wonderful works
 thou hast done in thy descent  upon    
earth4 ,o ,krishna ,indra and other     
celestials lived in fear of this  horse1
 who tossed his mane and neighed and    

looked down upon the clouds1  ,because  
thou hast slain the impious ,kesin thou 
shalt be celebrated in  the world by the
 name of ,kesava4 ,farewell6 ,i will now
 go4 ,i shall meet  thee again1 ,o      
subduer of ,kesin1 in two days more1    
when thou shalt be  engaged in a        
conflict with ,kansa1 ,when the son of  
,ugrasena1 with his  follwers shall have
 been slain1 then1 ,o upholder of the   
earth earth's  burden will have been    
lightened by thee4 ,many are the battles
 of the  kings that have to see1 in     
which thou shalt be renowned2 ,i will   
now go  away1 ,o ,govinda4 ,thou hast   
accomplished a great deed admired by the
  celestials1 ,i have been much pleased 
with thee and take my leave4 ,when      
,nrada had departed1 ,krishna1 who was  
the cynosure of the eyes of the  damsels
 of ,vraja1 not the least surprised1    
went back with the cow-herds  to        
,gokula4    ,,section ,,xvii4    ,parara
 said3--,having issued out of the house 
of ,kansa1 ,akrur being  desirous of    

seeing ,krishna1 proceeded towards the  
house of ,nanda in a  swift-coursing    
car4 ,he thought within himself4 ,there 
is none more  fortunate than ,i1 for ,i 
shall behold the countenance of a       
portion of the  holder of discus4       
,to-day my life has borne fruit1 my     
night is followed  by the dawn of day1  
for ,i shall behold the countenance of  
,vishnu  resembling full-blown lotuses4 
,blessed are my eyes and blessed are my 
words1 for on beholding ,vishnu a       
conversation shall take place between   
him and me4 ,i shall behold the         
countenance of ,vishnu having lotus     
eyes1  which1 when seen only in         
imagination1 removes all sins4 ,i shall 
behold  to-day the mouth of ,vishnu--the
 glory of glories1 whence proceeded the 
,vedas and all their divisions4 ,i shall
 behold the lord of the universe  by    
whom the world is sustained1 who is     
worshipped as the best ,purusha  and as 
the male of sacrifice in sacrificial    
rites4 ,i shall behold  ,keseva1 who is 

without beginning or end1 by worshipping
 whom with a  hundred sacrifices1 ,indra
 obtained the sovereignty over the      
celestials4  ,that ,hari1 whose nature  
is unknown to ,brahm1 ,indra1 ,rudra1   
the ,aswins1  the ,vasus1 the ,adityas  
and ,maruts1 will this day touch my     
body4 ,he1 who  is the soul of all      
omniscient1 is identical with           
everything1  omnipresent1 permanent1    
undecaying1 all-pervading1 shall        
converse with  me4 ,he1 the unborn1 who 
has preserved the world in diverse forms
 of a  fish1 a tortoise1 a boar1 a      
horse1 a lion1 will this day talk with  
me4  ,the lord of the universe1 who     
assumes shapes at will1 has taken upon  
him  the condition of humanity to       
satisfy some object of his heart4 ,the  
endless1 who holds the earth upon his   
crest and who has descended upon  earth 
for its protection1 will this day call  
me by my name4 ,glory to  that being1   
whose deceptive adoption of father1 son1
 brother1 friend1  mother1 and relative1

 the world is unable to comprehend4     
,salutation unto  him1 who is identical 
with true knowledge1 who is inscrutable 
and  through whom1 when seated in his   
heart the ascetic gets over the worldly 
ignorance and illusion1 ,i bow to him1  
who1 by the performers of holy  rites1  
is denominated ,yajnapurusha 7the male  
of a sacrifice71 ,vsudeva1  by the      
devotees and ,vishnu by the adepts in   
,vednta philosophy4 ,may he1  who       
comprises in himself1 cause and effect  
and the world itself1 be  pleased with  
me1 through his truth1 for ,i always    
confide in that unborn  and eternal     
,hari1 by meditating on whom man becomes
 the repository of  all auspicious      
things4    ,parara said3--,thus         
meditating upon ,vishnu1 ,akrura1 having
 his mind  animated by devout faith1    
reached ,gokula a little before sun-set2
 and  there he beheld ,krishna amongst  
the cattle1 dark as the leaf of the     
full-blown lotus2 his eyes of the same  
colour and his breast adorned  with     

,srivatsa mark2 long-armed1             
broad-chested2 having a high nose1 a    
graceful countenance with smiles2       
treading firmly on the ground with  feet
 whose nails were tinted red2 dressed in
 yellow raiments and  be-decked with a  
garland of forest flowers2 having a     
creeper just  collected in his hands1   
and a chaplet of white lotus-flowers on 
his  head4 ,akrura also saw there       
,balabhadra1 white as a jasmine1 a swan 
or  the moon dressed in a blue dress2   
having large and mighty arms and a      
countenance as radiant as a blue lotus1 
like the ,kailsa mountain  adorned with 
a wreath of clouds4    ,when ,akrura1   
beheld these two young men1 his         
countenance expanded with  joy and the  
down of his body stood erect with       
delight4 ,and he  thought--,this is the 
supreme happiness and repository2 this  
the double  manifestation of the divine 
,vsudeva2 blessed are my eyes for ,i    
have  seen the protector of the universe
 and my bodily form shall yield fruit1  

when by the favour of the deity it shall
 come in contact with his  person4      
,shall that assumer of infinite forms   
place his hand on my back  by the touch 
of whose fingers alone all sins are     
dispelled and  imperishable1 felicity is
 secured4 ,and by this hand holding the 
fierce  irresistible discus blazing with
 all the flames of fire1 lightning1 and 
the sun1 were slain the ,daitya chiefs1 
and the collyrium from the eyes  of     
their females was washed4 ,into this    
hand ,bali poured water and  obtained   
enjoyments in the region under the earth
 and immortality and  dominion over the 
celestials for a whole ,manwantara      
without danger from  any enemy4         
,although ,i am not sinful1 perhaps he  
will despise me for my  connection with 
the vicious ,kansa4 ,if so1 cursed is my
 birth who is  counted amongst the      
wicked4 ,what is there unknown to him   
who resides in  the hearts of all men1  
who is ever existent1 freed from        
imperfection1  the aggregate of the     

quality of purity and at one with true  
knowledge8  ,with a heart animated with 
devout faith ,i approach the lord of    
lords1  the descended portion of that   
excellent ,purusha1 ,vishnu1 who his    
without  beginning1 middle or end4      
,,section ,,xviii4    ,parara said ,thus
 meditating1 ,akrura1 born in the race  
of the ,yadus1  bowed his hand down to  
the feet of ,hari saying--,i am ,akrura4
 ,and  ,krishna placed his hand upon    
him1 which was marked with the flag1 the
  thunder-bolt1 the lotus1 and drew him 
towards him and affectionately  embraced
 him4    ,being thus honored by him1    
,balarma and ,kesava1 delighted1 entered
 with  him their own habitation4 ,having
 entered into conversation with them and
  been fed1 he related to them          
everything duly1 how their father       
,anakadundhubi1 the princess ,devaki and
 even his own father had been  insulted 
by the wicked demon ,kansa and for what 
purpose he had been  despatched4 ,having
 heard all from him the illustrious     

slayer of ,kesin  said--,o thou of      
liberal gift1 ,i know all thou hast     
said2 ,o great one1 ,i  shall devise    
proper measures for this--do not think  
otherwise of this2  consider ,kansa as  
already slain4 ,rma and ,i will go to   
,mathura tomorrow  along with you4 ,the 
elders of the cow-herds shall accompany 
us carrying  sufficient offerings4 ,rest
 here tonight and drive all thy anxiety4
  ,within three nights ,i will destroy  
,kansa and all his followers4    ,having
 thus commanded the cow-herds1 ,akrura  
with ,kesava and ,rma retired  to rest  
and slept soundly in the house of       
,nanda4 ,the next morning was  clear and
 the young men prepared to proceed to   
,mathura with ,akrura4 ,the  females of 
the cow-herds1 on seeing them about to  
depart1 were much  afflicted4 ,they wept
 bitterly--their bracelets were loose   
upon their  arms--and they thus thought 
within themselves--,if ,govinda goes to 
,mathura1 how will he come back to      
,gokula8 ,his ears will be pleased by   

the sweet and finished conversation of  
the damsels of the city4 ,and  being    
used to the language of the graceful    
females of ,mathura he will  never again
 like the rustic expressions of the     
,gopees4 ,hari1 the pride  of our       
village is taken away and a fatal blow  
is laid upon us by  inexorable destiny4 
,the women of the city have sweet       
smiles1 graceful language1 beautiful    
air1 elegant gait and significant       
glances4 ,hari is of rustic breeding1   
and1 captivated by their fascinations1  
what likelihood is there of his         
returning to the society of any one     
amongst us8 ,kevasa1 who has mounted    
the car to go to ,mathura1 has been     
deceived by the cruel1 vile1 and        
desperate ,akrura4 ,does not the        
unfeeling traitor know the affection    
that  we all here feel for our ,hari1   
the joy of our eyes1 that he is taking  
him away8 ,unkind that he is1 ,govinda  
is departing from us1 along with  ,rma3 
haste6 let us stop him6 ,why talk of    

telling our seniors that we  cannot bear
 his loss8 ,what can they do for us1 we 
are consumed by the  fires of           
separation8 ,the ,gopas1 with ,nanda at 
their head1 are themselves  preparing to
 depart2 no one makes any attempt to    
detain ,govinda4 ,bright  is the morning
 that succeeds to this night for the    
women of ,mathura1 for  the bees of     
their eyes will feed upon the lotus face
 of ,achyuta4 ,happy  are they who may  
go hence without impediment1 and behold1
 enraptured1  ,krishna on his journey4  
,a great festival will delight today the
 eyes of  the inhabitants of ,mathura   
when they will behold the person of     
,govinda4  ,what pleasurable dream was  
seen by the happy damsels of the city   
that  their graceful eyes shall behold  
unobstructed the countenance of         
,krishna6 ,alas6 the eyes of the females
 of cow-herds have been deprived  of    
their vision by the relentless ,brahm1  
after he had shown them this  great     
treasure4 ,hari departing with his love 

for us decayed1 the  bracelets from our 
arms slip4 ,the cruel-hearted ,akrura   
urges on the  steeds2 who does not feel 
pity for females like us who are        
bewailing8  ,alas6 behold the dust of   
,krishna's chariot-wheels6 and now he is
  distanced from us by that for even    
that dust is no longer to be seen4      
,thus lamented by the damsels1 ,kesava  
and ,rma left the hamlet of ,vraja4     
,travelling in a car drawn by           
quick-coursing steeds they reached1 at  
noon1 the banks of the ,yamuna when     
,akrura requested them to halt a  little
 whilst he performed the usual daily    
ceremonial in the river4 ,they  having  
agreed to this1 the high-minded ,akrura 
bathed in the water and  rinsed his     
mouth and then entering the stream he   
stood meditating upon  the ,supreme     
,being4 ,he beheld1 in his meditation1  
,balabhadra1 having a  thousand-hooded  
heads1 a garland of jasmine flowers1    
having large-red  eyes resembling lotus 
petals1 surrounded by ,vasuki1 ,rambba  

and other  mighty serpents1 praised by  
,gandharvas1 decorated with garlands of 
wild  flowers1 clad in dark-coloured    
raiment1 crowned with a chaplet of      
lotuses1 adorned with brilliant         
ear-rings1 drunk and standing at the    
bottom of the river in the water4 ,he   
saw on his lap ,vishnu1 having four     
arms1 and holding conch1 discus1 and    
mace1 having the complexion of  cloud1  
coppery and expansive eyes1 excellent   
ear-rings and an elegant  form1 clad in 
yellow clothes1 adorned with many       
coloured flowers and  appearing like a  
cloud adorned with streams of lightnings
 and the bow of  ,indra2 his breast was 
marked with celestial sign1 four arms   
were adorned  with keyuras and head with
 a brilliant crown3 he was attended by  
,sanandana and other holy sages1 who1   
fixing their eyes upon the tips of      
their noses1 were absorbed in profound  
meditation4    ,understanding them as   
,krishna and ,balarma1 ,akrura was      
struck with  amazement2 and he thought  

how they could so quickly have got there
 from  the chariot4 ,he desired to ask  
them of this1 but ,janarddana deprived  
him  of the faculty of speech at that   
moment4 ,having come out of the waters  
he then came to the chariot and saw     
there1 like before1 ,rma and ,krishna   
stationed in their human forms4 ,and    
having entered the stream again he  saw 
those two forms praised by ,gandharvas1 
great ascetics1 ,siddhas and  great     
serpents4 ,apprehending then their real 
nature he eulogized the  eternal deity  
gifted with discriminative knowledge4   
,akrura said3--,salutation to thee1 who 
art uniform and manifold1 all           
pervading1 ,supreme spirit1 of          
inconceivable glory and who art simple  
existence4 ,salutation to thee1 ,o      
inscrutable1 who art truth and the      
essence of oblations4 ,salutation to    
thee1 ,o ,lord1 whose nature is         
unknown1 who art beyond primeval matter1
 who existest in five forms1  identical 
with the elements1 with the faculties1  

with matter1 with the  living soul and  
with the ,supreme spirit4 ,be           
propitiated with me1 ,o soul  of the    
universe1 essence of all things1        
perishable or eternal1 whether          
addressed by the name ,brahm1 ,vishnu1  
,siva or like4 ,i adore thee1 ,o ,god1  
whose nature is indestructible1 whose   
purposes cannot be deciphered1  whose   
name even is unknown2 for the attributes
 of kind or appellation  are not        
applicable to thee1 who art that1 the   
supreme ,brahman1 eternal1              
unchangeable1 uncreated4 ,but as our    
objects can not be accomplished but     
through some specific from1 thou art    
termed by us ,krishna1 ,achyuta1        
,ananta or ,vishnu4 ,thou1 unborn       
divinity1 art all the objects of these  
impersonation2 thou art the gods and all
 other beings2 thou art the  whole      
world1 thou art all4 ,soul of the       
universe1 thou art free from  change and
 there is nothing except thee in all    
this existence4 ,thou art  ,brahm1      

,pasupati1 ,aryaman1 ,dhtri and         
,vidhtri6 ,thou art ,indra1 air1  fire1 
the regent of the waters1 the god of    
wealth and the judge of the  dead2 and  
thou1 although but one1 presidest over  
the world with various  energies        
directed to various purposes4 ,thou1    
identical with the solar  ray1 createst 
the universe3 all elementary substance  
is composed of thy  qualities2 and thy  
supreme form is denoted by the          
imperishable term ,sat4  ,i bow to him  
who is identical with true knowledge and
 who is and is not  perceptible4        
,salutation to him the lord ,vasudeva1  
to ,sankarsana1 to  ,pradyumna and to   
,aniruddha4    ,,section ,,xix4         
,parara said3--,having thus praised     
,vishnu1 standing in the stream that    
descendant of the ,yadu race worshipped 
the lord of all with flowers1  incense  
and all other beautiful articles4       
,having withdrawn his mind from  every  
thing else and devoted it to ,vishnu1 he
 engaged1 for some time1 in  the        

meditation1 ,i am ,brahman and then     
desisted from his abstraction4  ,then   
considering himself as blessed1 the     
high-minded ,akrura got up from  the    
waters of the ,yamuna and came to the   
chariot4 ,like before1 he again  saw    
stationed on the car ,rma and ,krishna4 
,seeing ,akrura thus amazed1  ,krishna  
said--,forsooth1 ,o ,akrura1 your eyes  
are expanded with surprise4  ,methinks  
you have seen something wonderful in the
 waters of the ,yamuna4    ,akruka      
said3--,o ,achyuta1 the wonder ,i saw in
 the waters1 ,i behold here1  before me 
in a bodily shape2 ,i am united with    
thee1 ,krishna1 the marvel  ,i have seen
 and whose wonderous form is the        
universe4 ,no more of this1  let us go  
to ,mathura1 ,o ,slayer of ,madhu--,i am
 afraid of ,kansa4 ,oh6 fie on  them who
 eat the bread of another4 ,saying this 
he urged on the quick  steeds and they  
arrived after sunset1 at ,mathura1 ,when
 they came in  sight of the city1       
,akrura said to ,krishna and ,rma ,you  

must now go on  foot1 whilst ,i proceed 
alone in the car2 and you must not go to
 the  house of ,vasudeva for the elder  
has been banished by ,kansa on your     
account4    ,parara said3--,having said 
this ,akrura alone entered the city of  
,mathura1 ,rma and ,krishna proceeded   
thereto following the public road4  ,all
 the females and males of ,mathura      
espied the two brothers with  delight4  
,and they went along sportively looking 
like two young  elephants4 ,as they     
roamed about1 they saw a washerman      
colouring clothes  and1 with smiling    
countenances1 they went and wanted of   
him some of his  fine linen4 ,he was a  
washerman of ,kansa and was made        
insolent by his  master's favour1 so he 
remonstrated hard with ,rma and ,kesava4
 ,thereupon  ,krishna1 in rage1 struck  
down the head of that vicious-souled    
7washerman7 on earth4 ,having thus      
killed him and taken yellow and blue    
raiment ,krishna and ,rma1 delightedly  
came to a flower-seller's shop4  ,seeing

 them1 having expansive eyes1 the       
flower-seller was astonished and        
thought1 ,o ,maitreya1 who could they be
 or whence could they have come4        
,beholding two youths so lovely1 dressed
 in yellow and blue garments1 he  took  
them to be divinities descended upon    
earth4 ,being asked for some  flowers1  
by them1 having mouths budding like     
lotuses he placed his hands  upon the   
ground and touched it with his head1    
saying--,my lords have  shown me great  
kindness1 by coming to my house1        
fortunate that ,i am2 ,i  will pay them 
homage4 ,having said this1 the          
flower-seller1 with a  smiling face1    
gave them whatever choice flowers they  
selected1 to gain  their favour4        
,prostrating himself again and again    
before them1 he  presented them again   
and again with flowers beautiful1       
fragrant and  fresh4 ,being much pleased
 with him1 ,krishna gave him the        
blessing--,fortune1 ,o good friend1 who 
depends on me1 shall never forsake      

thee4 ,thou shalt never lose strength or
 wealth and thy family shall  never be  
extinct4 ,enjoying many things1 thou    
shalt1 in the end1  remembering me1     
attain to the region of the celestials4 
,o good friend1  thy mind shall always  
be in virtue and those1 who shall be    
born in thy  race1 shall be long-lived4 
,o great one1 as long as the sun shall  
exist1  none1 in thy race1 shall be     
disturbed with famine or other troubles4
    ,parara said3--,having said this and
 been worshipped by the  flower-seller1 
,o foremost of ,munis1 ,krishna in the  
company of ,balarma1  issued out of his 
house4    ,,section ,,xx4    ,while thus
 going along the high road1 ,krishna saw
 a young girl1 who was  crooked1        
carrying a pot of unguent4 ,krishna     
addressed her in sweet words  and       
said--,for whom are you carrying that   
unguent8 ,tell me1 lovely  maiden1 tell 
me truly4 ,being thus addressed by him  
through affection1  ,kubja being        
attracted by his affection and well     

disposed towards ,hari1  replied to him 
also mirthfully3--,do you not know1 my  
lord1 that my name  is ,tribakra1 ,i am 
the servant of ,kansa and appointed to  
prepare his  perfumes4 ,kansa does not  
like perfumes prepared by any other     
female and  for this he loves me greatly
 and shows me favour4 ,krishna said3--,o
 thou  having a lovely countenance1 give
 us sufficient unguent used by the      
king1 to rub upon our bodies4 ,take it1 
,kubja said and she gave them  as much  
of the unguent as was required for their
 persons and they rubbed  it on various 
parts of their bodies and faces1 till   
they looked like two  clouds1 one white 
and one black1 decorated by the         
many-tinted bow of  ,indra4 ,then       
,krishna skilled in the curative art1   
took hold of her under  the chin1 with  
the thumb and two fingers and lifted up 
her head1 whilst  with his feet he      
pressed down her feet and in this way he
 made her  straight4 ,being thus        
rendered straight1 she became the most  

beautiful of  damsels4 ,then filled with
 affection1 she took ,govinda by the    
garment and  said ,come to my house4    
,hari1 smiling1 replied--,i shall come  
to your  house sometime after4 ,having  
thus dismissed her and cast his looks   
towards ,rma1 he laughed aloud4         
,dressed then in blue and yellow raiment
 and annointed with fragrant  unguents  
and adorned with beautiful garlands1    
,kesava and ,rma went to  the hall of   
arms4 ,they then inquired of the warder 
which excellent bow  they would take4   
,being informed1 ,krishna at once took  
up a bow and bent  it2 then drawing it  
with violence he snapped it in two and  
all ,mathura  resounded with the noise  
made by its fracture4 ,abused by the    
guards for  breaking the bow1 ,krishna  
and ,rma retorted and defied them and   
left the  hall4    ,when ,kansa came to 
know that ,akrura had returned and      
,krishna had snapped  the bow1 he then  
said to ,chnura and ,mushtika3--,two    
cow-herd boys have  arrived--,you must  

kill them both before me in a trial of  
strength1 for  they always try to kill  
me4 ,when you two1 gifted with great    
strength1  shall destroy these two      
cow-herd boys--,i shall give you        
whatever you will  desire4 ,these two   
boys are my enemies2 by means1 whether  
foul or fair1  you must kill them both4 
,they killed1 the kingdom shall be ours 
in  common4 ,having thus commanded the  
two wrestlers1 he sent for his          
elephant-driver and said to him         
loudly3--,you must place my great       
elephant ,kuvalaypida who is as huge as 
a cloud charged with rain1 near  the    
gate of the arena and drive him upon the
 two boys when they shall  attempt to   
enter4 ,having given these orders1 he   
ascertained that the  platforms were all
 ready and waited for the rising sun1   
not conscious of  his impending death4  
,in the morning the citizens assembled  
on the platforms set apart for  them1   
and the princes with the ministers and  
courtiers occupied the  royal seats4    

,kansa made all those sit in front who  
were judges of the  games whilst he     
himself sat apart1 close by1 upon a     
lofty throne4  ,separate platforms were 
also set up for the ladies of the palace
 and  they sat there4 ,nanda and        
cow-herds had places set apart for them 
at the  end of which sat ,akrura and    
,vasudeva4 ,amongst the wives of the    
citizens  was ,devaki1 mourning for her 
son1 whose lovely countenance she       
desired  to see even in the hour of     
destruction4 ,thereafter the bugles were
  sounded and ,chnura sprang forth and  
,mushtika clapped his arms defiantly    
and people cried aloud ,alas4 ,covered  
with the temporal juice and blood  of   
the elephant1 whom they had killed when 
driven against them by the  driver1     
,balabhadra and ,janarddana confidently 
entered the arena1 like  two lions      
amidst a herd of deer1 with proud looks 
towards all4 ,there  arose exclamations 
of pity and expressions of surprise from
 all the  arena and people said ,this is

 ,krishna6 ,this is ,balabhadra66 ,this 
is  that ,krishna by whom the she-demon 
,putan was killed4 ,this is that        
,krishna by whom the wagon was upset4   
,this is that ,krishna who uprooted  the
 two trees4 ,this is that ,krishna--the 
boy who danced upon the hooded  fangs of
 the serpent ,kliya and who for seven   
days upheld the mountain  ,govardhana4  
,behold1 this is that ,krishna1 who     
easily destroyed the  demons ,aristha1  
,dhenuka and ,kesin4 ,this is that      
,achyuta4 ,there is his  elder brother  
,balabhadra1 before him1 having long    
arms4 ,he is young1  sportively         
affording delight to the minds and eyes 
of the damsels4 ,it  has been foretold  
by the wise1 skilled in the sense of    
,purnas that he  shall1 as a cow-herd1  
exalt the depressed ,yadu race4 ,this is
 a portion  of the all-existing1        
all-generating ,vishnu descended upon   
earth1 who  will assuredly lighten her  
load4 ,the citizens having thus         
described  ,rma and ,krishna1 ,devaki's 

heart was filled with compassion and    
milk  oozed out of her breast out of    
affection4 ,and on beholding the faces  
of  his son1 ,vasudeva forgot his       
infirmities and felt himself young      
again4  ,the women of the palace1 and   
the females of the city beheld ,krishna 
with  eyes wide open4 ,look friends said
 they to their companions ,look at  the 
face of ,krishna2 his eyes are reddened 
by his conflict with the  elephant and  
the drops of perspiration stand upon his
 cheek outweighing  a full-blown lotus  
in autumn studded with glittering dew4  
,make your  birth blessed and the       
faculty of vision fruitful1 by beholding
 the  breast of the boy1 the seat of    
splendour and marked with the mystic    
sign  ,sribatsa2 and see his arms       
menacing destruction to the enemies4 ,do
 you  not see ,balabhadra coming with   
him1 clad in a blue raiment1 having his 
countenance fair as the jasmine1 as the 
moon and as the fibres of the  lotus    
stem8 ,see1 how he gently smiles at the 

gestures of ,mushtika and  ,chnura as   
they spring up4 ,and see ,hari is       
advancing to meet ,chnura4 ,is  there no
 elder present here who will judge      
rightly8 ,how can the delicate  form of 
,hari1 just in his youth1 match the huge
 and adamantine form of  the great demon
 ,chnura8 ,two youths of delicate and   
beautiful forms are  on the one side and
 the athletic fiends headed by ,chnura  
on the other4  ,is this fair8 ,this is a
 great sin in the umpires to allow a    
contest  between boys and strong men4   
,parara said3--,the women of the city   
having thus conversed with one  another1
 ,hari tightened his girdle and danced  
in the ring shaking the  ground on which
 he trod4 ,balabhadra too1 slapping his 
arms defiantly1  danced--and wonder it  
is that the earth was not riven asunder 
by his  trodding4 ,the highly powerful  
,krishna engaged with ,chnura and the   
demon  ,mushtika1 well-versed in        
wrestling1 began to fight with          
,balabhadra4  ,mutually entwining and   

pushing and pulling and beating each    
other with  fists1 arms and elbows and  
pressing each other with their knees1   
interlacing their arms1 kicking with    
their feet1 pressing with their  whole  
weight upon another1 fought ,hari and   
,chnura4 ,and at the time of  this      
national festival1 dreadful was the     
encounter1 though without  weapons1     
displaying strength and heroism4 ,and as
 long as the contest  continued1 ,chnura
 was gradually losing something of his  
original vigour  and the wreath upon his
 head trembled from his fury and        
distress1 whilst  the                   
world-comprehending ,krishna wrestled   
with him but sportively4 ,seeing        
,chnura losing and ,krishna gaining     
strength--,kansa1 worked up with ire1   
ordered the music to cease4 ,and as soon
 as music was stopped by ,kansa         
countless celestial bugles were sounded 
in the welkin4 ,and the  celestials1    
greatly delighted and invisible1 said   
,krishna be thou  crowned with success2 

,kesava1 do thou slay that demon        
,chnura4  ,thereupon sporting for a long
 time with ,chnura1 ,krishna1 the slayer
 of  ,madhu1 at last lifted him up and  
whirled him with the intention of       
slaying him4 ,having whirled ,chnura    
round a hundred times until his  breath 
was expended in the sky1 he dashed his  
body on the ground4 ,as  soon as it fell
 it was sundered into a hundred pieces  
and the earth was  strewn with a hundred
 pools of gory mire4 ,whilst this       
happened1 the  powerful ,baladeva was   
engaged likewise with the demon bruiser 
,mushtika4  ,striking him on the head   
with his fists and on the breast with   
his  knees1 he stretched him on the     
ground1 and pummelled him there till he 
was dead4 ,again1 ,krishna encountered  
the royal bruiser ,tomalaka1 and  felled
 him to the earth with a blow of his    
left hand4 ,when the other  athletes saw
 ,chnura1 ,mushtika1 and ,tomalaka      
killed1 they fled from the  field2 and  
,krishna and ,sankarshana danced        

victorious on the arena1  dragging along
 with them by force the cowherds of     
their own age4 ,kansa1  his eyes        
reddening with wrath1 called aloud to   
the surrounding people1  ,drive those   
two cow-boys out of the assembly2 seize 
the villain ,nanda1  and secure him with
 chains of iron2 put ,vasudeva to death 
with tortures  intolerable to his years2
 and lay hands upon the cattle1 and     
whatever  else belongs to those cowherds
 who are the associates of ,krishna4    
,upon hearing these orders1 the         
destroyer of ,madhu laughed at ,kansa1  
and  springing up to the place where he 
was seated1 laid hold of him by the     
hair of his head1 and struck his tiara  
to the ground3 then casting him  down   
upon the earth1 ,govinda threw himself  
upon him4 ,crushed by the  weight of the
 upholder of the universe1 the son of   
,ugrasena1 ,kansa the  king1 gave up the
 ghost4 ,krishna then dragged the dead  
body1 by the hair  of the head1 into the
 centre of the arena1 and a deep furrow 

was made by  the vast and heavy carcass 
of ,kansa1 when it was dragged along the
  ground by ,krishna1 as if a torrent of
 water had run through it4 ,seeing      
,kansa thus treated1 his brother ,sumlin
 came to his succour2 but he was        
encountered1 and easily killed1 by      
,balabhadra4 ,then arose a general cry  
of grief from the surrounding circle1 as
 they beheld the king of ,mathura  thus 
slain1 and treated with such contumely1 
by ,krishna4 ,krishna1  accompanied by  
,balabhadra1 embraced the feet of       
,vasudeva and of ,devaki2  but ,vasudeva
 raised him up2 and he and ,devaki      
recalling to recollection  what he had  
said to them at his birth1 they bowed to
 ,janrddana1 and the  former thus       
addressed him3 ,have compassion upon    
mortals1 ,o god1  benefactor and lord of
 deities3 it is by thy favour to us two1
 that thou  hast become the 7present7   
upholder of the world4 ,that for the    
punishment  of the rebellious1 thou hast
 descended upon earth in my house1      

having  been propitiated by my prayers1 
sanctifies our race4 ,thou art the heart
  of all creatures2 thou abidest in all 
creatures1 and all that has been1  or   
will be1 proceeds from thee1 ,o         
universal spirit6 ,thou1 ,achyuta1 who  
comprehendest all the gods1 art         
eternally worshipped with sacrifices3   
thou art sacrifice itself1 and the      
offerer of sacrifices4 ,the affection   
that inspires my heart and the heart of 
,devaki towards thee as if thou  wast   
our child1 is indeed but error1 and a   
great delusion4 ,how shall the  tongue  
of a mortal such as ,i am call the      
creator of all things who is  without   
beginning or end1 son8 ,it is           
reasonable1 that the lord of the  world 
from whom the world proceeds should be  
born of me1 except through  illusion8   
,how should he1 in whom all mobile and  
immobile beings exist1  be conceived in 
the womb and born of a mortal being8    
,have pity on me1  therefore1 ,o        
,supreme lord1 and being incarnate do   

thou protect the  universe4 ,o god1 thou
 art not my son3 thou comprisest the    
whole universe  from ,brahm to a tree4  
,therefore1 ,o great soul1 why dost thou
 beguile  me8 ,blinded by illusion ,i   
considered thee1 as my son and hence ,i 
was  afraid of ,kansa4 ,and therefore ,i
 did carry thee to ,gokula where thou   
hast grown up2 but ,i no longer consider
 thee as mine own son4 ,thou  ,vishnu   
the supreme lord of all1 whose actions  
,rudra1 the ,maruts1 the  ,aswins1      
,indra and the celestials cannot equal  
although they behold them2  thou1 who   
hast descended amongst us for the behoof
 of the universe1 art  recognized1 and  
delusion is no more4    ,,section ,,xxi4
    ,parara said3--,beholding ,devaki   
and ,vasudeva obtain true discriminative
  knowledge on seeing his wonderful     
feat1 ,krishna1 being anxious to        
beguile them and other descendants of   
,yadu race1 spread again the  illusions 
of ,vishnu4 ,thereupon he said to his   
parents--,o father1 ,o  mother1 my elder

 brother ,baladeva was all along anxious
 to behold you4  ,it is out of fear of  
,kansa he could not do so4 ,so long the 
pious do not  serve their parents that  
portion of their life is spent in vain4 
,o  father1 blessed is the birth of     
those men who serve their spiritual     
preceptors1 celestials1 ,brhmanas and   
their parents4 ,thou shouldst  therefore
 forgive us1 ,o father1 for the         
violations committed4 ,for up to  this  
time we were greatly distressed and     
under the influence of another  on      
account of the prowess and strength of  
,kansa4 ,saying this ,krishna  bowed    
unto his parents and other elderly      
members of the ,yadu race and  duly     
honoured the citizens4 ,thereupon       
,kansa's mothers and wives being        
stricken with grief and sorrow1 began to
 lament encircling ,kansa lying  dead on
 the ground4 ,hari then expressed his   
regret for what had  happened1 and with 
eyes saturated with tears he consoled   
them4 ,the  slayer of ,madhu then       

released ,ugrasena from prison and      
placed him on the  throne rendered      
vacant by the death of his son4 ,being  
installed on the  throne the            
,yadava-chief performed the funeral     
rites of ,kansa and of the  rest of the 
slain4 ,when the ceremony was finished  
and ,ugrasena had taken  his royal seat1
 ,krishna addressed him and said3--,o   
,supreme lord1 order  me freely what    
else to be done4 ,by the curse of       
,yayati1 our race cannot  govern--but   
having me as your servant you may order 
even the celestials4  ,how should kings 
disobey them8    ,parara said3--,having 
said this1 ,kesava1 assuming human shape
 summoned  mentally the deity of the    
wind1 who immediately came there1 and   
said to  him--,proceed1 ,vyu1 to ,indra 
and tell him to lay aside his pomp1 and 
resign to ,ugrasena his splendid hall   
,sudharman3 tell him that ,krishna      
commands him to send the royal hall1 the
 unrivalled gem of princely  courts1 for
 the assemblage of the race of ,ydu4    

,accordingly ,vyu went  and delivered   
the message to the husband of ,sachi1   
who immediately gave  up to him the hall
 ,sudharman1 and ,vyu conveyed it to the
 ,ydavas1 the  chiefs of whom           
thenceforth possessed this celestial    
court1 emblazoned  with jewels1 and     
defended by the arms of ,govinda4 ,the  
two excellent ,yadu  youths1 versed in  
all knowledge1 and possessed of all     
wisdom1 then  submitted to instruction1 
as the disciples of teachers4           
,accordingly they  repaired to          
,sndipani--who1 though born in ,ksi1    
resided at ,avanti--to  study the       
science of arms1 and1 becoming his      
pupils1 were obedient and  attentive to 
their master1 exhibiting an example to  
all men of the  observance of instituted
 rules4 ,in the course of sixty-four    
days they  had gone through the elements
 of military science1 with the treatises
 on  the use of arms1 and directions for
 the mystic incantations1 which  secure 
the aid of supernatural weapons4        

,sndipani1 astonished at such           
proficiency1 and knowing that it        
exceeded human faculties1 imagined that 
the sun and the moon had become his     
scholars4 ,when they had acquired all   
that he could teach1 they said to him1  
,now say what present shall be  given to
 you1 as the preceptor's fee4 ,the      
prudent ,sndipani1 perceiving  that they
 were endowed with more than mortal     
powers1 requested them to  give him his 
dead son1 drowned in the sea of         
,prabhsa4 ,taking up their  arms1 they  
marched against the ocean2 but the      
all-comprehending sea said  to them1 ,i 
have not killed the son of ,sndipani2 a 
demon named  ,panchajana1 who lives in  
the form of a conch shell1 seized the   
boy2 he  is still under my waters4 ,on  
hearing this1 ,krishna plunged into the 
sea2 and having slain the vile          
,panchajana1 he took the conch shell1   
which was formed of his bones 7and bore 
it as his horn71 the sound of  which    
fills the demon hosts with dismay1      

animates the vigour of the  gods1 and   
annihilates unrighteousness4 ,the heroes
 also recovered the boy  from the pains 
of death1 and restored him in his former
 person to his  father4 ,rma and        
,janrddana then returned to ,mathura1   
which was well  presided over by        
,ugrasena1 and abounded in a happy      
population both of  men and women4      
,,section ,,xxii4    ,parara said3--,the
 mighty ,kansa had married the two      
daughters of  ,jarsandha1 one named     
,asti1 the other ,prpti4 ,jarsandha was 
king of  ,magadha1 and a very powerful  
prince1 who1 when he heard that ,krishna
 had  killed his son-in-law1 was much   
incensed1 and1 collecting a large force1
  marched against ,mathura1 determined  
to put the ,ydavas and ,krishna to  the 
sword4 ,accordingly he invested the city
 with three and twenty  numerous        
divisions of his forces4 ,rma and       
,janrddana sallied from the  town with a
 slender1 but resolute force1 and fought
 bravely with the  armies of ,magadha4  

,the two youthful leaders prudently     
resolved to have  recourse to their     
ancient weapons1 and accordingly the bow
 of ,hari1 with  two quivers filled with
 exhaustless arrows and the mace called 
,kaumodaki1 and the ploughshare of      
,balabhadra1 as well as the club        
,saunanda1 descended at a wish from     
heaven4 ,armed with these weapons1  they
 speedily discomfited the king of       
,magadha and his hosts1 and  re-entered 
the city in triumph4    ,although the   
wicked king of ,magadha1 ,jarsandha1 was
 defeated1 yet  ,krishna knew that      
whilst he escaped alive he was not      
subdued2 and in  fact1 he soon returned 
with a mighty force1 and was again      
forced by ,rma  and ,krishna to fly4    
,eighteen times did the haughty prince  
of ,magadha  renew his attack upon the  
,ydavas1 headed by ,krishna2 and was as 
often  defeated and put to the rout by  
them1 with very inferior numbers4 ,that 
the ,ydavas were not overpowered by     
their foes1 was owing to the present    

might of the portion of the discus-armed
 ,vishnu4 ,it was the pastime of  the   
lord of the universe1 in his capacity of
 man1 to launch various  weapons against
 his enemies2 for what effort of power  
to annihilate his  foes could be        
necessary to him1 whose fiat creates and
 destroys the  world8 ,but as subjecting
 himself to human customs1 he formed    
alliances  with the brave1 and engaged  
in hostilities with the base4 ,he had   
recourse to the four devices of policy1 
or negotiation1 presents1 sowing        
dissension1 and chastisement2 and       
sometimes even betook himself to        
flight4 ,thus imitating the conduct of  
human beings1 the lord of the  world    
pursued at will his sports4    ,,section
 ,,xxiii4    ,parara said3--,syla having
 called ,gargya1 the ,brhmana1 whilst at
 the  cow-pens1 impotent1 in an assembly
 of the ,ydavas1 they all laughed2 at   
which he was highly offended1 and       
repaired to the shores of the western   
sea1 where he engaged in arduous penance

 to obtain a son1 who should be  a      
terror to the tribe of ,yadu4           
,propitiating ,mahdeva1 and living upon 
iron sand for twelve years1 the deity at
 last was pleased with him1 and  gave   
him the desired boon4 ,the king of the  
,yadanas1 who was childless1  became the
 friend of ,grgya2 and the latter begot 
a son by his wife1 who  was as black as 
a bee1 and thence called ,klayavana4    
,the ,yavana king  having placed his    
son1 whose breast was as hard as the    
point of the  thunderbolt1 upon the     
throne1 retired to the woods4 ,inflated 
with the  conceit of his prowess        
,klayavana demanded of ,nrada who were  
the most  mighty heroes on earth4 ,to   
which the sage answered4 ,the ,ydavas4  
,accordingly ,klayavana assembled many  
myriads of ,mlechhas and  barbarians1   
with a vast armament of elephants1      
cavalry1 chariots1 and  foot1 advanced  
impatiently against ,mathura and the    
,ydavas2 wearying  every day the animal 
that carried him1 but insensible of     

fatigue  himself4    ,when ,krishna knew
 of his approach1 he reflected that if  
the ,ydavas  encountered the ,yavana1   
they would be so much weakened by the   
conflict1  that they would then be      
overcome by the king of ,magadha2 that  
their  force was much reduced by the war
 with ,magadha1 whilst that of          
,klayavana was unbroken2 and that the   
enemy might1 therefore1 be  victorious4 
,thus the ,ydavas were exposed to a     
double danger4 ,he  resolved therefore  
to construct a citadel for the ,yadu    
tribe1 that  should not be easily taken2
 one that even women might defend1 and  
in  which therefore the heroes of the   
house of ,vrishni should be secure2 one 
in which the male combatants of the     
,ydavas should dread no peril1  though  
he himself should be drunk or careless1 
asleep or abroad4 ,thus  reflecting1    
,krishna solicited a space of twelve    
furlongs from the ocean1  and there he  
built the city of ,dwrak1 defended by   
high ramparts1 and  beautified with     

gardens and reservoirs of water1 crowded
 with houses and  buildings1 and        
splendid as the capital of ,indra1      
,amarvati4 ,thither  ,janrddana         
conducted the inhabitants of ,mathura1  
and then awaited at  that city the      
approach of ,klayavana4    ,when the    
hostile army encamped round ,mathura1   
,krishna1 unarmed1 went  forth1 and     
beheld the ,yavana king4 ,klyavana1 the 
strong-armed1  recognising ,vsudeva1    
pursued him2 him whom the thoughts of   
perfect  ascetics cannot overtake4 ,thus
 pursued1 ,krishna entered a large      
cavern  where ,muchukunda1 the king of  
men1 was asleep4 ,the rash ,yavana      
entering  the cave and beholding a man  
lying asleep there1 concluded it must be
  ,krishna1 and kicked him2 at which    
,muchukunda awoke1 casting on him an    
angry glance1 the ,yavana was instantly 
consumed1 and reduced to ashes4  ,for1  
in a battle between the gods and demons1
 ,muchukunda had formerly  contributed  
to the defeat of the latter2 and being  

overcome with sleep1  he solicited of   
the gods as a boon that he should enjoy 
a long repose4  ,sleep long and soundly1
 said the gods2 whoever disturbs you    
shall be  instantly burnt to ashes by   
fire emanating from your body4          
,having burnt up the iniquitous ,yavana1
 and beholding the foe of ,madhu1       
,muchukunda asked him who he was4 ,i am 
born1 he replied1 in the lunar  race1 in
 the tribe of ,yadu1 and am the son of  
,vasudeva4 ,muchukunda1  recollecting   
the prophecy of old ,garga1 fell down   
before the lord of  all1 ,hari1 saying4 
,thou art known1 supreme lord1 to be a  
portion of  ,vishnu2 for it was said of 
old by ,garga1 that at the end of the   
twenty-eighth ,dwpara age1 ,hari would  
be born in the family of ,yadu4  ,thou  
art he1 without doubt1 the benefactor of
 mankind for thy glory ,i am  unable to 
endure4 ,thy words are of deeper tone   
than the muttering of the  rain cloud2  
and earth sinks down beneath the        
pressure of thy feet4 ,as in  the battle

 between the gods and demons1 the       
,asuras were unable to  sustain my      
lustre1 so even am ,i incapable of      
bearing thy radiance4 ,thou  alone art  
the refuge of every living being who has
 lighted on the world4  ,do thou1 who   
art the alleviator of all distress1 show
 favour upon me1  and remove from me all
 that is evil4 ,thou art the oceans1 the
 mountains1  the rivers1 the forests2   
thou art earth1 sky1 air1 water1 and    
fire2 thou  art mind1 intelligence1 the 
unevolved principle1 vital airs1 the    
lord1  life--the soul2 all that is      
beyond the soul2 the all-pervading2     
exempt  from the vicissitudes of birth2 
devoid of sensible properties1 sound and
  the like3 undecaying1 illimitable1    
imperishable1 subject neither to        
increase nor diminution2 thou art that  
which is ,brahm1 without  beginning or  
end4 ,from thee the immortals1 the      
progenitors1 the ,yakshas1  ,gandharvas1
 and ,kinnaras1 the ,siddhas1 the nymphs
 of heaven1 men1  animals1 birds1 deers1

 reptiles1 and all the vegetable world1 
proceed2  and all that has been1 or will
 be1 or is now movable or fixed4 ,all   
that  is amorphous or has form1 all that
 is subtile1 gross1 salable1 or         
movable1 thou art1 ,o creator of the    
world2 and beside thee there is not     
anything4 ,o lord1 ,i have been whirled 
round in the circle of worldly          
existence for ever1 and have suffered   
the three classes of affliction1  and   
there is no rest whatever4 ,i have      
mistaken pains for pleasures1  sultry   
vapours for a pool of water2 and their  
enjoyment has yielded me  nothing but   
sorrow4 ,the earth1 dominion1 forces1   
treasures1 friends1  children1 wife1    
dependants1 all the objects of sense1   
have ,i possessed  imagining them to be 
sources of happiness2 but ,i found that 
in their  changeable nature1 ,o lord1   
they were nothing but vexation4 ,the    
gods  themselves though high in heaven1 
were in need of my alliance4 ,where     
then is everlasting repose8 ,who1       

without adoring thee1 who art the       
origin of all worlds1 shall attain1 ,o  
supreme deity1 that rest which  endures 
for ever8 ,beguiled by thy delusions1   
and ignorant of thy nature1  men1 after 
suffering the various penalties of      
birth1 death1 and  infirmity1 behold the
 countenance of the king of ghosts1 and 
suffer in  hell dreadful tortures1 the  
reward of their own deeds4 ,addicted to 
sensual objects through thy delusions1  
,i revolve in the whirlpool of          
selfishness and pride2 and hence ,i come
 to thee1 as my final refuge who  art   
the lord deserving of all homage1 than  
whom there is no other  asylum2 my mind 
afflicted with repentance for my trust  
in the world1 and  desiring the fullness
 of felicity1 emancipation from all     
existence4    ,,section ,,xxiv4    ,thus
 praised by the wise ,muchukunda1 the   
sovereign of all things1 the  eternal   
lord1 ,hari1 said to him1 ,go to        
whatever celestial regions you  wish1   
lord of men1 possessed of might         

irresistible1 honoured by my  favour4   
,when you have fully enjoyed all        
heavenly pleasures1 you shall be  born  
in a distinguished family1 retaining the
 recollection of your  former births2   
and you shall finally obtain            
emancipation4 ,having heard  this       
promise1 and prostrated himself before  
,achyuta1 the lord of the  world1       
,muchukunda1 went forth from the cave   
and beholding men of  diminutive        
stature1 now first knew that the ,kali  
age had arrived4 ,the  king therefore   
departed to ,gandhamddana1 the shrine of
 ,naranryana1 to  perform penance4      
,krishna having by this stratagem       
destroyed his enemy returned to ,mathura
  and took captive his army1 rich in    
horses1 elephants and cars1 which he    
conducted to ,dwrak1 and delivered to   
,ugrasena1 and the ,yadu race was       
relieved from all fear of invasion4     
,baladeva1 when hostilities had         
entirely ceased1 being desirous of      
seeing his kinsmen1 went to ,nanda's    

cow-pens1 and there again conversed with
 the herdsmen and their females1  with  
affection and respect4 ,by some1 the    
elders1 he was embraced2  others1 the   
juniors1 he embraced2 and with those of 
his own age1 male or  female1 he talked 
and laughed4 ,the cowherds made many    
kind speeches to  ,halayudha2 but some  
of the ,gopis spoke to him with the     
affectation of  anger1 or with feelings 
of jealousy1 as they inquired after the 
loves of  ,krishna with the women of    
,mathura4 ,is all well with the fickle  
and  inconstant ,krishna8 said they2    
,does the volatile swain1 the friend of 
an instant amuse the women of the city  
by laughing at our rustic efforts  7to  
please him78 ,does he ever think of us1 
singing in chorus to his  sons8 ,will   
come here once again to see his mother8 
,but ,but why talk of  these things8 ,it
 is a different tale to tell for him    
without us1 and for  us without him4    
,father1 mother1 brother1 husband1 kin1 
what have we not  abandoned for him2 but

 he is a monument of ingratitude4 ,yet  
tell us1  does not ,krishna talk of     
coming here8 ,falsehood is never1 ,o    
,krishna1 to  be uttered by thee4       
,verily this is ,dmodara1 this is       
,govinda1 who has  given up his heart to
 the damsels of the city1 who has no    
longer any  regard for us1 but looks    
upon us with disdain4 ,so saying1 the   
,gopis1  whose minds were fixed on      
,krishna1 addressed ,rma in his place1  
calling  him ,dmodara and ,govinda1 and 
laughed and were merry2 and ,rma        
consoled  them by communicating to them 
agreeable1 modest1 affectionate1 and    
gentle messages from ,krishna4 ,with the
 cow-herds he talked mirthfully1  as he 
had been wont to do1 and rambled along  
with them over the lands of  ,vraja4    
,,section ,,xxv4    ,whilst the mighty  
,sesha1 the upholder of the globe1 was  
thus engaged in  wandering amidst the   
forests with the herdsmen1 in the       
disguise of a  mortal--having rendered  
great services to earth1 and still      

considering  what more was to be        
achieved--,varuna1 in order to provide  
for his  recreation1 said his wife      
,vruni 7the goddess of wine71 ,thou1    
,madir1  art ever acceptable to the     
powerful ,ananta2 go therefore1         
auspicious and  kind goddess1 and       
promote his enjoyments4 ,obeying these  
commands1  ,vruni went and established  
herself in the hollow of a ,kadamba bee 
in  the woods of ,vrindvana4 ,baladeva1 
roaming about1 came there1 and  smelling
 the pleasant fragrance of liquor1      
resumed his ancient passion  for strong 
drink4 ,the holder of the ploughshare   
observing the vinous  drops distilling  
from the ,kadamba tree1 was much        
delighted1 and gathered  and quaffed    
them along with the herdsmen and the    
,gopis1 whilst those who  were skilful  
with voice and lute celebrated him in   
their songs4 ,being  inebriated with the
 wine1 and the drops of perspiration    
standing like  pearls upon his limbs1 he
 called out1 not knowing what he said1  

,come  hither1 ,yamun river1 ,i want to 
bathe4 ,the river1 disregarding the     
words of a drunken man came not at his  
bidding3 on which ,rma in a rage  took  
up his ploughshare1 which he plunged    
into her bank1 and dragged her  to him1 
calling out1 ,will you not come1 you    
jade1 will you not come8  ,now go where 
you please 7if you can74 ,thus saying1  
he compelled the  dark river to quit its
 ordinary course1 and follow him        
whithersoever he  wandered through the  
wood4 ,assuming a mortal figure1 the    
,yamun1 with  distracted looks1         
approached ,balabhadra1 and entreated   
him to pardon  her1 and let her go3 but 
he replied1 ,i will drag you with my    
ploughshare in a thousand directions1   
since you condemn my prowess and        
strength4 ,at last1 however1 appeased by
 her reiterated prayers1 he let  her go1
 after she had watered all the country4 
,when he had bathed1 the  goddess of    
beauty1 ,lakshmi1 came and gave him a   
beautiful lotus to place  in one ear1   

and an ear-ring for the other2 a fresh  
necklace of lotus  flowers1 sent by     
,varuna2 and garments of a dark blue    
colour1 as costly  as the wealth of the 
ocean3 and thus decorated with a lotus  
in one ear1  a ring in the other1       
dressed in blue garments1 and wearing a 
garland1  ,balarma appeared united with 
loveliness4 ,thus decorated1 ,rma       
sported  two months in ,vraja1 and then 
returned to ,dwrak1 where he married    
,revati1 the daughter of king ,raivata1 
by whom he had two sons1 ,nishtha  and  
,ulmuka4    ,,section ,,xxvi4           
,bhishmaka was king of ,vidarbha1       
residing at ,kundina4 ,he had a son     
named  ,rukmin1 and a beautiful daughter
 termed ,rukmini4 ,krishna fell in love 
with the latter1 and solicited her in   
marriage3 but her brother who  hated    
,krishna1 would not assent to the       
espousals4 ,at the suggestion of        
,jarsandha1 and with the concurrence of 
his son1 the powerful sovereign         
,bhishmaka affianced ,rukmini to        

,sisupla4 ,in order to celebrate the    
nuptials1 ,jarsandha and other princes1 
the friends of ,sisupla1  assembled in  
the capital of ,vidharba2 and ,krishna1 
attended by  ,balabhadra and many other 
,ydavas1 also went to ,kundina to       
witness the  wedding4 ,when there1 ,hari
 contrived on the eve of the nuptials1  
to carry  off the princess1 leaving ,rma
 and his kinsmen to sustain the weight  
of  his enemies4 ,paundraka1 the        
illustrious ,dantavakra1 ,viduratha1    
,sisupla1  ,jarsandha1 ,salya1 and other
 kings1 indignant at the insult1 exerted
  themselves to kill ,krishna1 but were 
repelled by ,balarma and the  ,ydavas4  
,rukmin1 vowing that he would never     
enter ,kundina again until he  had slain
 ,kesava in fight1 pursued and overtook 
him4 ,in the combat that  ensued1       
,krishna destroyed with his discus1 as  
if in sport the host of  ,rukmin1 with  
all its horses1 and elephants1 and foot1
 and chariots1 and  overthrew him1 and  
hurled him on the ground2 and would have

 put him to  death1 but was withheld by 
the entreaties of ,rukmini4 ,he is my   
only  brother1 she exclaimed1 and must  
not be slain by thee2 restrain your     
wrath1 ,o divine ,lord1 and give me my  
brother in charity4    ,thus addressed  
by her1 ,krishna1 whom no acts affect1  
spared ,rukmin2 and  he 7in pursuance of
 his vow7 founded the city ,bhojakata1  
and ever  afterwards dwelt therein4     
,after the defeat of ,rukmin1 ,krishna  
married  ,rukmini in due form1 having   
first made her his own by the ,rkshasa  
ritual4 ,she bore him the gallant       
,pradyumna1 a portion of the deity of   
love4 ,the demon ,sambara carried him   
off1 but he slew the demon4    ,,section
 ,,xxvii4    ,maitreya saidr--,how1     
,muni1 happened it that the hero        
,pradyumna was  carried away by         
,sambara8 ,and in what manner was the   
mighty ,sambara  killed by ,pradyumna8  
,parara said3--,when ,pradyumna was but 
six days old1 he was stolen from  the   
lying-in chamber by ,sambara1 terrible  

as death2 for the demon  foreknew that  
,pradyumna1 if he lived1 would be his   
destroyer4 ,taking  away the boy1       
,sambara cast him into the ocean1       
swarming with monsters1  into whirlpool 
of roaring waves1 the haunt of the huge 
creatures of the  deep4 ,a large fish   
swallowed the child1 but he died not1   
and was born  anew from its belly3 for  
that fish1 and others1 was caught by the
  fishermen1 and delivered by them to   
the great ,asura ,sambara4 ,his wife    
,mydevi1 the mistress of the household1 
lorded over the cooks4 ,and she  espied1
 when the fish was cut open1 a beautiful
 child looking like a new  shoot of tree
 of love4 ,when struck with curiosity   
she was asking ,who is  this child8 ,how
 has it come into the belly of the fish8
 ,nrada came and  said to her3--,this is
 the son of ,krishna who creates and    
destroys the  universe4 ,he was stolen  
away from the nursery room by ,samvara4 
,he was  devoured by the fish when      
thrown into the ocean2 now he has come  

under  thy control2 do thou1 ,o         
beautiful damsel1 tenderly rear this    
jewel of  mankind4    ,parara           
said3--,thus addressed by ,nrada1 she   
took charge of the child  and brought it
 up from boyhood being attracted by the 
beauty of his  person4 ,o great saint1  
when the boy attained to youth1 ,myvati1
 moving  like a she-elephant1 began to  
cherish desire for him4 ,and fixing her 
mind and eyes upon the high-minded      
,pradyumna1 ,myvati1 blinded with  lust1
 gave unto him all her magic powers1    
,beholding that lotus-eyed  damsel thus 
passionately attached unto him1         
,krishna's son said to  her3--,why dost 
thou indulge in feelings which do not   
become a mother8  ,she said to          
him3--,thou art not my son2 thou art the
 son of the  illustrious ,vishnu2 ,kla  
,samvara stole thee and threw thee into 
the  ocean2 thou wast swallowed by a    
fish but rescued by me from its belly   
cut open4 ,o lord thy loving mother is  
still weeping for thee4    ,parara      

said2--,hearing those words ,pradyumna  
invited ,samvara for battle4  ,and      
worked up with ire that highly powerful 
one fought with him4 ,in the  battle the
 son of ,mdhava killed the entire host  
of ,samvara4 ,having  seven times       
baffled the delusions and mastered them 
in the eighth he  destroyed that demon  
,samvara4 ,and having got into the      
welkin with her he  proceeded to his    
father's house4 ,and beholding him      
descend into the  inner apartment with  
,myvati1 ,krishna's wives considered him
 as ,krishna  himself4 ,the highly      
beautiful ,rukmini with her eyes full of
 tears  lovingly said3--,blessed is the 
woman who has got such a son in the     
bloom  of youth4 ,had he been alive my  
own son ,pradyumna would have been his  
age4 ,who is the fortunate mother       
adorned by thee8 ,from the affection ,i 
feel for thee and from thy appearance ,i
 think thou art assuredly the son  of   
,hari4    ,parara said3--,at this time  
,krishna arrived there with ,nrada2 and 

the  latter delightedly said to         
,rukmini4 ,this is thy own son who has  
come  here after slaying ,sambara1 by   
whom he was carried away when a child   
from the lying-in chamber4 ,this is the 
pious ,myvati1 his spouse and  not the  
wife of ,samvara4 ,hear the reason2 when
 ,manmatha had perished1  the goddess of
 beauty1 being desirous of effecting his
 revival1  fascinated ,samvara by the   
charms of her delusive form4 ,and she1  
having  eyes rolling with inebriation1  
exhibited herself to him in various     
illusory enjoyments4 ,this thy son is   
the incarnation of ,kama and this  his  
spouse is the goddess ,rati4 ,do not    
doubt the least that she is your        
daughter-in-law4    ,thereupon ,rukmini 
and ,keshava were worked up with delight
 and the whole  city resounded with the 
exclamations of praise4 ,and beholding  
,rukmini  regain a son who bad been long
 lost all the people of ,dwrak were     
surprised4    ,,section ,,xxviii4       
,parara said3--,rukmini bore ,krishna   

these other sons ,charudeshna1          
,sudeshna1 ,charudeha1 ,sushena1        
,charugupta1 ,bhadracharu1 ,charuvinda1 
,sucharu and the very powerful ,charu2  
also one daughter ,charumati4  ,krishna 
had seven other beautiful               
wives3-,klindi1 ,mitravrind1 the        
virtuous ,ngnajiti1 the queen ,jmbavati2
 ,rohini1 of beautiful form2 the        
amiable and excellent daughter of the   
king of ,madra1 ,mdr2 ,satyabhm1  the   
daughter of ,satrujit2 and ,lakshman1 of
 lovely smiles4 ,besides  these1 he had 
sixteen thousand other wives4 ,the      
highly powerful  ,pradyumna took the    
beautiful daughter of ,rukmin at her    
public choice of  a husband and she too 
accepted ,hari's son4 ,of her was born a
 highly  powerful son ,aniruddha1 fierce
 in fight on account of prowess and the 
subduer of enemies4 ,keshava demanded in
 marriage the grand daughter of  ,rukmin
 and though the latter was inimical to  
,krishna he gave him his  grand         
daughter4 ,on the occasion of his       

nuptials ,rma and other ,ydavas         
accompanied ,krishna to ,bhojakata1 the 
city of ,rukmin4 ,after the wedding  had
 been finished several of the kings     
headed by him of ,kalinga said to       
,rukmin ,although the wielder of        
plough-share is ignorant of dice he has 
got a great passion for it2 why may we  
not fight with him and beat him  in     
play8    ,parara said3--,the powerful   
,rukmin replied to the kings1 saying so 
be  it and he engaged ,balarma at a game
 of dice in the palace4 ,balarma  lost  
to ,rukmin a thousand gold coins2 he    
betted a second time and lost  another  
thousand to ,rukmin4 ,and the third time
 he staked ten thousand  ,niskshas and  
this time also won ,rukmin the foremost 
of those expert of  gambling1 ,at this  
time the king of ,kalinga laughed aloud 
and the weak  and vain ,rukmin groaned  
and said3--,by me this ,baladava1       
ignorant of  gambling1 has been         
defeated2 and blinded by a vain passion 
for play he  think that he understands  

dice4 ,beholding the king of ,kalinga   
laugh  aloud and hearing the            
contemptuous words of ,rukmin the       
wielder of  plough-share was worked up  
with ire and increased his stake to ten 
millions of ,niskshas ,rukmi accepted   
the challenge and threw dice4    ,this  
time ,baladeva won and cried aloud4     
,this stake is mine4 ,rukmin  cried     
loudly and said that he was the winner4 
,tell no lies ,bala1 cited  he4 ,it is  
true that the stake is yours1 but ,i did
 not agree to it2  although this be won 
by you1 yet still ,i am the winner4     
,thereupon a deep voice was heard in the
 welkin increasing the more the  ire of 
the high-minded ,baladeva1              
saying3--,baladeva has justly won the   
whole amount2 ,rukmin speaks lies2      
although he did not accept the pledge   
in words he did so by his acts4 ,thus   
inflamed and having his eyes  reddened  
with rage1 ,balarma got up and struck   
,rukmin with the board on  which the    
game was played and slew him4 ,and      

holding the trembling king  of ,kalinga1
 ,bala forcibly knocked out the teeth   
which he had shown when  he laughed4    
,and uprooting a huge golden column he1 
enraged1 killed  therewith all those    
princes who had assisted his            
adversaries4 ,thereupon1  ,o twice-born 
one1 ,bala being enraged1 the whole     
circle cried out with  fear and fled on 
all sides from his terror4 ,when the    
slayer of ,madhu  heard that ,rukmin had
 been slain by ,bala he could not speak 
anything1  being afraid of ,rukmin on   
one hand and ,bala on the other4        
,thereupon  taking with him the newly   
wedded ,aniruddha and the ,yadu tribe he
  returned to ,dwrak4    ,,section      
,,xxix4    ,parara said3--,thereupon    
,sakra1 the lord of the three worlds1   
came  mounted on his infuriated elephant
 ,airvata to visit ,sauri at ,dwrak4    
,having entered ,dwrak and been welcomed
 by ,hari he communicated unto  him the 
actions of the demon ,naraka4 7,he said7
 ,o slayer of ,madhu1 by  thee1 the lord

 of the deities1 although situated in   
mortal condition1  all afflictions have 
been soothed2 thou hast slain ,arishta1 
,dhenuka1  ,chnura1 ,mushtika1          
,kesin1--all the demons who were slaying
 the ascetics4  ,kansa1 ,kavalayapida   
and child-destroying ,putan1 as well as 
other  oppressors of the world have all 
been slain by thee4 ,the three worlds   
being protected by thy valour and       
wisdom1 the deities1 obtaining the      
share of sacrifices undertaken by the   
devout1 enjoy satisfaction4 ,hear1  ,o  
,janrddana1 for why ,i have come to thee
 and try to remedy it4 ,o slayer  of    
enemies1 residing in the city of        
,pragyotish1 the demon ,naraka1 son of  
,bhumi1 has been inflicting the         
creatures4 ,carrying off the maidens of 
the celestials1 saints1 demons and kings
 he shuts them up in his own  palace4   
,he has carried away the umbrella of    
,varuna1 always producing  water1 the   
jewel mountain crest of ,mandara1 and   
the nectar-dropping  ear-rings of my    

mother ,aditi2 and he now demands my    
elephant ,airvat4 ,o  ,govinda1 ,i have 
thus related unto thee the oppressions  
of the demon  ,naraka--do thou now      
consider what thou shouldst do in this4 
,having heard  this1 the illustrious son
 of ,devaki gently smiled and taking    
,vsava by  the hand rose up from the    
excellent seat4 ,thereupon the lord     
thinking of  the eater of serpents      
,garuda1 he immediately appeared there4 
,and having  first placed ,satyabhm on  
his back he ascended and flew to the    
city of  ,pragyotish4 ,having ascended  
the elephant ,airivat1 ,indra1 the lord 
of the  celestials1 set out for his city
 in the sight of the inhabitants of     
,dwrak4    ,o foremost of twice-born    
ones1 the four sides of the city        
,pragyotish to  the extent of a yojana  
were environed by nooses made by the    
demon ,mura1  whose edges were as sharp 
as razors4 ,but throwing his discus     
,sudarshana  amongst them ,hari sundered
 them into pieces4 ,thereupon ,mura rose

 up but  ,krishna killed him and burnt  
his seven thousand sons like so many    
moths  with the flame of the edge of his
 discus4 ,having slain ,mura1           
,hayagriva1  and ,panchajana the wise   
,hari soon reached the city of          
,pragyotish4 ,there  ensued a dreadful  
conflict with ,naraka's troops in which 
,govinda slew  thousands of demons4 ,and
 the annihilator of the demon tribe cut 
in two  with his discus ,bhumi's son    
,naraka who came there showering arrows 
and  weapons upon the celestials4 ,the  
demon ,naraka being slain1 ,earth1      
taking  the two ear-rings of ,aditi1    
approached the lord of the world and    
said ,o  lord1 when ,i was upheld by    
thee in the shape of a boar1 then this  
my son  was engendered by thy contact4  
,thou didst confer this son upon me and 
thou hast slain him now4 ,do thou now   
take this pair of ear-rings and  protect
 his progeny4 ,thou1 ,o lord1 whose     
aspect is ever pleasing1 hast           
incarnated on this sphere a portion of  

thyself to lighten my burden4  ,thou art
 the eternal creator1 preserver and     
destroyer of the universe1  the origin  
of all the worlds and identical with the
 universe2 how can we  worthily chant   
thy glories8 ,thou art the pervader and 
that which is  pervaded1 the act1 the   
agent and the effect--thou art the soul 
of all  creatures and how can we        
sufficiently chant thy glories8 ,thou   
art the  great soul--the sentient and   
living soul of all beings and           
imperishable--there is no praise worthy 
of thee--how can we chant thy  glories8 
,have pity1 ,o universal soul and       
forgive the iniquities which  ,naraka   
has committed4 ,verily it is for his    
purification that he hath  been killed  
by thee4    ,parara said ,having replied
 to the ,earth saying so be it the lord1
  who is the substance of all creatures1
 took various jewels from ,naraka's     
abode4 ,having entered the female       
apartment the highly powerful ,krishna  
saw sixteen thousand and one hundred    

damsels4 ,he also found in the  palace  
sixteen thousand huge elephants each    
having four tusks1  twenty-one lakhs of 
horses of ,kmboja and other excellent   
breeds4 ,all  those ,govinda sent to    
,dwrak in charge of the servants of     
,naraka4  ,thereupon he placed ,varuna's
 umbrella and the golden mountain on    
,garuda's back1 ,and having ascended    
with ,satyabhm he repaired to the  city 
of celestials to restore to ,aditi her  
ear-rings4    ,,section ,,xxx4          
,carrying the umbrella of ,varuna1 the  
jewel mountain and ,hrishikesh with  his
 spouse on his back1 ,garuda went along 
lightly and sportively4 ,when  ,hari    
arrived at the gate of ,swarga he blew  
his conch on which the  celestials came 
forward to meet him bearing respectful  
offerings4 ,having  received the homage 
of the celestials he proceeded to the   
palace of the  mother of gods whose     
turrets resembled the white clouds and  
found ,aditi  there4 ,thereupon having  
bowed unto her along with the king of   

celestials  he conferred the pair of    
ear-rings upon her and related unto her 
the  destruction of the demon ,naraka4  
,well-pleased1 ,aditi1 the mother of    
,gods  with her thoughts wholly devoted 
unto ,hari1 the protector of the        
universe1 began to chant his            
glories3--,salutation unto thee1 ,o thou
  having lotus eyes1 who removest all   
fear of the devotees1 who art  eternal1 
the soul of all creatures1 the creator  
of all and identical  with all4 ,thou   
art at one with the three qualities and 
the creator of  mind1 intellect and     
senses4 ,thou art beyond the three      
qualities1 exempt  from contraries1     
pure1 residing in the hearts of all2    
void of colour1  extension and every    
transient modification and uninfluenced 
by the  changes of birth and death and  
sleep and waking4 ,thou art evening1    
night  and day1 earth1 sky1 air1 water  
and fire1 mind1 intellect and           
individuality4 ,thou art the agent of   
creation1 preservation and  destruction 

and the lord over the agent--thou       
appearest in various forms  which are   
,brahm1 ,vishnu and ,siva--and thou art 
the master of all these  thy forms4     
,thou art ,gods1 ,yakshas1 ,daityas1    
,rkshasas1 ,sidhas1 ,pannagas1          
,kushmandas1 ,pischas1 ,gandharvas1 men1
 animals1 deer1 elephants1  reptiles1   
trees1 shrubs1 creepers1 climbers1 and  
grasses--all things1  large1 middling1  
and small1 immense or minute2 thou art  
all bodies  whatsoever composed of      
aggregated atoms4 ,those who are        
ignorant of thy  true nature cannot     
understand thy illusion--the fools      
7only7 follow the  illusion and think   
'this is mine'4 ,o ,lord1 thy illusion  
is the mother of  the world--and the    
notions ',i am1 this is mine' are but   
delusions4 ,o  ,lord1 those men1 who    
attentive to their duties1 worship thee1
 obtain  salvation after traversing     
these illusions4 ,brahm and all the     
celestials1 men and animals are alike   
enshrouded by the thick darkness  of    

delusion in the abyss of the illusions  
of ,vishnu4 ,this is also thy  delusion1
 ,o lord1 that men having worshipped    
thee seek the gratification  of desires 
and their own preservation4 ,that people
 having worshipped  thee desire for the 
total annihilation of themselves is but 
the outcome  of thy delusion4 ,that ,i  
have worshipped thee for son and the    
destruction  of the enemies and not for 
salvation is also the result of thy     
fascination4 ,it is the fruit of the    
iniquitous acts of the impious 7to  pray
 for vain things to one who is able to  
give better things7 like  asking for a  
rag to cover nakedness from the tree    
that confers whatever  is solicited from
 it4 ,be propitious with me1 ,o thou    
imperishable1 who  hast deceived the    
whole universe with thy delusion4 ,o    
lord of creatures1  do thou remove this 
ignorance of mine--the notion that ,i am
 wise2  salutation unto thee1 the holder
 of discus2 salutation unto thee the    
wielder of bow2 salutation unto thee1   

the holder of a club2 salutation  unto  
thee1 the holder of a conch4 ,o god1 ,i 
do perceive thy perceptible  form--but  
cannot perceive thy real form2 do thou  
therefore be propitious  with me4       
,parara said3--,the mother of gods1     
having thus chanted the glories of      
,vishnu1 he smiling said3--,thou art our
 mother1 ,o goddess1 be thou  propitious
 and confer upon me a boon4    ,aditi   
said3--,so be it1 ever as thou wilt2 ,o 
foremost of men1 as long as  shalt thou 
dwell in the land of mortals thou shalt 
be invincible by  celestials and demons4
 ,thereupon ,satyabhm1 along with       
,sachi1 bowed  unto ,aditi again and    
again and said1 ,be thou pleased4       
,whereto ,aditi  replied                
saying3--,fair-browed dame1 by my favour
 thou shalt never  experience           
decrepitude or loss of beauty2 thou     
shalt be of a blameless  person and     
asylum of all graces4    ,parara        
said3--,being commanded by ,aditi1 the  
lord of the celestials duly  honored    

,janrddana4 ,thereupon ,krishna1        
accompanied by ,satyabhm beheld         
,nandana and other pleasant gardens of  
the celestials4 ,there ,kesava1 the     
lord of the universe and the slayer of  
,kesi1 saw ,prijta1 the favourite  of   
,sachi1 having golden bark1 young       
sprouting leaves of a copper colour  and
 bearing numerous fragrant clusters of  
flowers1 and which was  produced when   
the ocean was churned for ambrosia4     
,beholding that tree1 ,o  foremost of   
twice-born ones1 ,satyabhm said to      
,govinda4 ,why should not  this         
celestial tree be taken to ,dwrak4 ,if  
what you always say is true  that ,i am 
really dear to you then take this tree  
from here for the  gardens of my        
dwelling4 ,o ,krishna1 you always say   
',o ,satya1 neither  ,rukmini nor       
,jmbavati is beloved unto me like thee1'
 if this is true and  not mere flattery 
then let this ,prijta be the ornament of
 my dwelling4  ,wearing the flowers of  
this tree in the braids of my hair ,i   

wish to  appear graceful amidst my      
fellow queens4    ,parara said3--,thus  
requested by ,satyabhm ,hari1 smiled and
 taking the  ,prijta plant placed it    
upon ,garuda4    ,the guards said3 ,o   
,govinda1 this tree belongs to ,sachi1  
the queen of  the king of celestials2 it
 is not becoming for thee to remove it4 
,when  the ocean was churned by the     
celestials this tree was produced for   
the  purpose of providing ,sachi with   
flowery ornaments2 thou shalt not go    
with it uncatched4 ,this is the property
 of one whose countenance the  king of  
the celestials delights to look2 it is  
out of ignorance that  thou dost attempt
 to take it--taking this no one shall be
 suffered to  depart in peace4 ,forsooth
 shall the celestial chief punish this  
audacity2 and when he shall take up his 
thunderbolt all the deities  shall      
follow him4 ,o thou imperishable1 it is 
not proper for thee1 to  enter into     
conflict with all the divinities4 ,the  
wise never undertake a  work that       

terminates fatally4 ,the guards having  
said this ,satyabhm  was greatly worked 
up with ire and said3 ,how does this    
,prijta belong  to ,sachi8 ,who is      
,sakra1 the lord of the celestials8 ,if 
this had been  produced when the ocean  
was churned by the celestials then all  
have  equal right over it--why shall    
,vsava alone possess it8 ,o ye warders  
of  the garden1 ambrosia1 the moon and  
,lakshmi are the common properties of   
all2 so is this ,prijta tree4 ,if ,sachi
 has taken possession of it  forcibly by
 the valour of her husband1 do ye go and
 communicate unto her  that ,satyabhm is
 taking it away and let not ,sachi      
forgive her4 ,do ye  soon go to her and 
according to my instructions tell her   
that ,satyabhm  has given vent to these 
proud words4 ',if thou art dear unto thy
 husband1  if he is under thine control 
then let him take back the ,prijta tree 
which my husband is taking away4 ,i know
 thy husband ,sakra is the master  of   
the three worlds4 ,still being a mortal 

,i take away this ,panjata  tree4'      
,parara said3--,being thus accosted1 the
 warders went to ,sachi and             
communicated unto her everything duly4  
,and ,sachi excited the lord of the     
three worlds4 ,thereupon accompanied by 
the army of the celestials1  ,indra1    
issued out to fight with ,hari1 in      
defence of the ,prijta tree4  ,the      
celestials were armed with clubs1       
swords1 maces and darts and ,indra      
wielded the thunderbolt4 ,as soon as    
,govinda beheld the king of the         
celestials proceeding against him       
mounted on his elephant attended by  the
 immortals he blew his shell so that all
 regions were filled with the  sound    
thereof and he smilingly showered       
myriads of shafts upon his  assailants4 
,when the celestials saw that all the   
directions and  atmosphere were         
overspread with arrows they also in     
return hurled  numberless missiles4 ,but
 all these1 the slayer of ,madhu1 and   
the lord of  the three worlds1 sundered 

easily into a thousand pieces with his  
shafts4 ,garuda1 the devourer of        
serpents1 laid hold of the noose of the 
king of seas and tore it to pieces with 
his beak as if it had been a  little    
snake4 ,devaki's son hurled his mace at 
the club of ,yama and cast  it broken   
upon the ground2 he sundered in pieces  
the litter of the lord  of riches with  
his discus2 his eye-looks overclouded   
the radiance of the  sun2 he cut ,agni  
into a hundred parts with his shafts and
 scattered the  ,vasus through the      
realms of the space2 he sundered with   
his discus the  points of the tridents  
of the ,rudras and cast themselves upon 
the earth2  and with the arrows shot    
from his bow he scattered the ,sadhyas1 
,viswas1  ,maruts and ,gandharvas       
through the sky1 like fleeces of cotton 
from the  pods of the ,simal tree4      
,garuda also diligently plied his beak  
and wings  and bit and bruised and      
scratched the celestials who opposed his
 lord4  ,like unto two heavy clouds     

showering raindrops the king of the     
celestials and the slayer of ,madhu     
overpowered each other with  numberless 
arrows4 ,garuda fought with ,airavata in
 that conflict and  ,janrddana engaged  
with his discus with all the celestials4
 ,when all  other weapons had been      
sundered into pieces ,indra stood armed 
with his  thunderbolt and ,krishna with 
the discus ,sudarshana4 ,beholding them 
thus  ready for fight all the           
inhabitants of the three worlds1 cried  
aloud  ,alas6 ,alas6 ,in vain did ,indra
 hurl his bolt for ,hari caught and     
arrested it4 ,he however1 did not hurl  
his discus1 but only called out to      
,indra to stay4 ,beholding ,indra       
disarmed and his elephant disabled by   
,garuda and the deity about to fly away 
,satyabhm said to him3--,o king  of     
three worlds1 it becomes not the husband
 of ,sachi to run away4 ,she  will      
approach you adorned with ,prijta       
garlands4 ,what shalt thou do  with the 
kingdom of heaven when no longer thou   

dost behold ,sachi  approach thee1 like 
before1 embellished with ,prijta        
garlands8 ,fly not  ,o ,sakra2 you must 
suffer shame1 take the ,prijat2 let the 
celestials be  no longer annoyed4       
,worked up with the pride of her husband
 ,sachi has not  welcomed me to her     
dwelling with her respectful presents4  
,o king of the  celestials1 ,i am a     
woman and therefore of light purpose and
 am anxious  of my husband's fame2 for  
this ,i have instituted this fight with 
thee4 ,i  do not require the ,prijat any
 more4 ,why shall we steal another's    
property8 ,what female is not inflated  
with the pride of her husband8 ,but  she
 is proud of her beauty4    ,parara     
said3--,thus addressed by her the king  
of the celestials turned  back and      
said3--,o wrathful dame1 thou shouldst  
not afflict thy friend  with further    
reproaches4 ,i am not ashamed of being  
defeated by him who  is the author of   
the creation1 preservation and          
destruction of the  world1 who is the   

substance of all things1 and in whom the
 universe  exists1 without beginning or 
middle1 and from whom and by whom at one
  with all things1 it proceeds and will 
cease to be4 ,o goddess1 what  disgrace 
it is to any one1 to be vanquished by   
him who is the agent of  creation1      
preservation and destruction8 ,his form1
 though infinitely  subtle1 is the      
parent of all worlds and is known to    
those only by whom  all that may be     
known is known2 who is capable of       
defeating the unborn1  unconstituted1   
eternal lord1 who has1 of his own       
accord1 descended for  the behoof of the
 world8    ,,section ,,xxxi4    ,thus   
chanted by the king of the celestials1  
,kesava smiled and replied  gravely     
saying3--,thou art1 ,o ,indra1 the king 
of the celestials3 we are  mere mortals1
 ,o king of the universe4 ,thou must    
therefore forgive me1  for the offence  
,i have committed4 ,let this ,prijat    
tree be taken to its  proper place4 ,i  
remove it to satisfy ,satya's desire4   

,take back also this  thy thunderbolt   
which thou didst hurl at me2 for this is
 your proper  weapon--,o slayer of thy  
enemies4 ,whereto ,indra replied1       
saying3--,o lord1  thou dost beguile us 
in calling thyself mortal4 ,we are      
endowed with  subtlety of discernment   
and therefore know thee as gifted with  
six  qualities4 ,whoever thou mayst be1 
,o slayer of thine enemies1 thou art    
engaged in the active preservation of   
earth and thou removest the thorns      
implanted in her bosom4 ,o ,krishna1 do 
thou take this ,prijat tree to  the city
 of ,dwrak and when thou shalt renounce 
this land of mortals it  shall no longer
 remain on earth4    ,parara            
said3--,having agreed to the proposal of
 the king of the  celestials ,hari      
returned to earth eulogised by attendant
 sages1 saints  and quiristers of       
heaven4    ,when ,krishna arrived over  
the city of ,dwrak he blew his conch and
  delighted the inhabitants with the    
sound4 ,thereupon alighting from        

,garuda he proceeded with ,satyabhm to  
her garden1 and there planted the  great
 ,prijta tree the smell of which        
extended over the earth for three       
furlongs and an approach to which       
enabled every one to recollect the      
events of a pristine existence4 ,and    
beholding their faces in that tree  the 
,yadavas know themselves in their       
7original7 celestial forms4 ,then       
,krishna took possession of wealth1     
elephants1 horses and men which he  had 
recovered from ,naraka and which had    
brought to ,dwrak by the  servants of   
the demon2 and at an auspicious hour he 
married all the  maidens whom ,naraka   
had carried off from their friends2 and 
simultaneously at the same time in      
different mansions he received the      
hands the damsels4 ,the number of the   
maidens was sixteen thousand and  one   
hundred and in so many forms did the    
slayer of ,madhu appear1 so that  every 
one of them thought that he had wedded  
her in his single person4  ,hari the    

creator of the world and the assumer of 
the universal shape  lived severally in 
the mansion of each of these his wives4 
,,section ,,xxxii4    ,parara said3--,i 
have enumerated to you ,pradyumna and   
other sons  begotten on ,rukmini by     
,krishna4 ,satyabhm bore ,bhanu and     
,bhairika4 ,the  sons of ,rohini were   
,diptimat1 ,tamrepakshi and others2     
,jamvabati gave  birth to the powerful  
,samba and other sons4 ,bhadravinda and 
other  valiant youths were the sons of  
,nagnajiti4 ,saivya bore several sons of
  whom ,sangramajit was the chief4      
,vikra and others were begotten by ,hari
  on ,madri4 ,lakshman gave birth to    
,gatravat and others2 and ,sruta and    
others were the sons of ,klindi4        
,besides ,krishna had sons by his other 
wives1 in all one hundred and eighty    
thousand4 ,the eldest of the whole  was 
,pradyumna1 the son of ,rukmini2 his son
 was ,aniruddha1 whose son was  ,vraja2 
his mother was ,ush1 the daughter of    
,bna the grand daughter of  ,bli1 whom  

,aniruddha won in war4 ,on that occasion
 a dreadful onset  endued between ,hari 
and ,sankara in which the thousand arms 
of ,bna were  cut off by the discus of  
the former4    ,maitreya said3 ,how is  
it1 ,o venerable ,brahman1 that a       
contest took  place1 on account of ,ush1
 between ,siva and ,krishna8 ,and in    
what manner  did ,hari cut off the      
thousand arms of ,bna8 ,i am stricken   
with curiosity  to hear this story of   
,hari--do thou1 ,o venerable ,sir1      
relate this4    ,parara said3 ,having   
seen ,prvati dallying with her lord     
,sambhu1 ,ush1  the daughter of ,bna1   
was inspired with a similar desire4 ,the
 charming  ,gauri1 knowing the hearts of
 all1 said to her3--,do not grieve2 you 
shall  have a husband4 ,but when will   
this be and who shall be my husband8    
thought ,ush within herself1 on which   
,prvati said3--,he who shall appear  to 
you1 princess1 in a dream1 on the       
twelfth lunation of the light half  of  
,vaishk1 shall be your lord4            

,accordingly1 in consonance with the    
goddess' foretelling a youth appeared in
 dream to ,ush on that lunar  day1 of   
whom she became enamoured4 ,when she got
 up and no longer saw him  she was      
distressed with grief and not caring for
 modesty asked of her  companion whither
 he had gone4 ,this companion and friend
 of the princess  was ,chitralekha1 the 
daughter of ,kubandha1 the minister of  
,bna4 ,she  said to ,ush of whom do you 
speak8 ,but ashamed she did not reply4  
,however gaining her confidence         
,chitralekha heard from her everything4 
,and again ,ush requested her who had   
been informed of all1 to devise  means  
by which she might be united with the   
person whom she had beheld  in dream4   
,parara said3--,thereupon ,chitralekha  
painted the figures of the most  eminent
 celestials1 demons1 spirits and mortals
 and showed them to ,ush4  ,putting     
aside the likenesses of celestials1     
spirits1 snake-gods and  demons1 the    
princess selected those of mortals and  

amongst them the  heroes of the races of
 ,andhaka and ,vrishni4 ,and when she   
found the  portraits she was bewildered 
by shame2 then she took her eyes away   
with  shame from the portrait of        
,pradyumna4 ,but as soon as she saw the 
picture  of his son1 the object of her  
passions1 she set aside all bashfulness 
and with wide expanded eyes1 cried      
aloud1 ,this is he6 this is he6 ,her    
friend1 who was gifted with magic power1
 requested her to be cheerful  and      
started for ,dwrak through the air4     
,,section ,,xxxiii4    ,parara          
said3--,before this1 once ,bna prayed to
 the three-eyed deity  saying ,o lord ,i
 am humiliated by the possession of a   
thousand arms2 let  some conflict take  
place in which ,i may make use of my    
arms4 ,without any  war what is the use 
of these arms2 they are but a burden to 
me4    ,sankara said3--,when this       
peacock banner shall be broken thou     
shalt have  war1 the delight of the evil
 spirits that live on human flesh4      

,thereupon pleased and bowing unto      
,sankara he returned to his house where 
he found the standard broken which      
increased his joy4    ,at that time the 
foremost of ,apsaras1 ,chitralekha1 came
 back from  ,dwrak and by virtue of her 
magic powers brought ,aniruddha with    
her4  ,finding him there with ,ush1 the 
warders of the inner apartments         
reported it to the king1 who immediately
 sent a number of his retinue to  seize 
the prince4 ,but taking up an iron club 
the powerful youth killed  all his      
adversaries4 ,thereat ,bna ascended his 
chariot1 proceeded  against him and     
tried to kill him4 ,finding however that
 ,aniruddha was  not to be vanquished by
 power he followed the counsel of his   
minister  and brought his magical       
faculties into the conflict1 by which he
  succeeded in capturing the ,yadu      
prince and binding him in serpent bonds4
    ,when ,aniruddha was found missing  
from ,dwrvati and the ,ydavas were      
inquiring of one another whither he had 

gone1 ,nrada came and  communicated unto
 them that he was a prisoner of ,bna    
having been taken  by a female by virtue
 of her magical abilities to ,sonitpura4
 ,when they  heard that he had been     
taken to ,sonitpura1 by a damsel1       
conversant with  magical powers1 they   
did not place confidence in his words4  
,thereupon  ,krishna thought of ,garuda 
who immediately arrived there4 ,and     
mounting  upon him along with ,bala and 
,pradyumna he started for the city of   
,bna4  ,on their approach to the city   
they were opposed by the attendant      
spirits  of ,rudra2 but they were soon  
slain by ,hari and he and his companions
  entered the city4 ,thereupon mighty   
fever1 an emanation of ,maheshwara1     
having three feet and three heads1      
fought desperately with the holder of   
conch in defence of ,bna4 ,baladeva1    
upon whom his ashes were scattered1  was
 seized with burning heat and his       
eye-lids trembled--but he obtained      
relief by clinging to the body of       

,krishna4 ,thereupon fighting with the  
holder of bow1 the fever1 emanating from
 ,siva1 was soon driven out from        
,krishna's person by the fever          
engendered by himself2 ,beholding the   
,saiva  fever bewildered by the strokes 
of the arms of ,krishna1 ,brahm1 the    
patriarch of the deities1 entreated him 
to desist1 upon which the slayer  of    
,madhu refrained and absorbed into      
himself the fever he had created4  ,the 
rival fever then went away saying to    
,krishna2 ,those men who shall          
recollect the fight between us shall be 
freed from febrile disease4             
,thereupon ,vishnu overcame and         
destroyed the five fires and with       
perfect  ease slew the ,dnavas4 ,then   
the son of ,bali1 with the entire       
,daitya  army1 aided by ,sankara and    
,kartikeya fought with ,krishna4 ,a     
dreadful  battle ensued between ,hari   
and ,sankara4 ,scorched by their burning
  weapons1 all the regions trembled and 
the celestials thought for certain  that

 the end of the universe was at hand4   
,with the weapon of ,yawning  ,krishna  
set ,sankara agape2 then the attendant  
demons and demi-gods  attendant upon    
,siva were slain on all sides1 for      
,hara1 overcome with  incessant gaping1 
sat down in his car and was unable to   
fight with  ,krishna any longer1 who is 
above the influence of any acts4 ,the   
deity of  war ,kartikeya1 wounded in the
 arm by ,garuda1 struck by the weapons  
of  ,pradyumna and disarmed by the shout
 of ,hari1 fled away4 ,beholding        
,sankara disabled1 the demons slain1    
,guha fled and ,siva's attendants       
destroyed1 ,bna proceeded in his huge   
car1 the steeds of which were  harnessed
 by ,nandisha1 to fight with ,hari and  
his associates ,bala and  ,pradyumna4   
,attacking the army of ,bna1 the valiant
 ,balabhadra wounded  them in diverse   
ways with his shafts and put them to a  
shameful  confusion4 ,and their king saw
 them dragged about by ,rma with his    
ploughshare or beaten by him with his   

mace and pierced by ,krishna with  his  
shafts2 he therefore attacked ,krishna  
and a fight took place between  them2   
they hurled at each other burning arrows
 that pierced through  their armour2 but
 ,krishna intercepted with his arrows   
those of ,bna and  sundered them into   
pieces4 ,bna however wounded ,kesava and
 the wielder  of the discus wounded     
,bna2 and both of them1 desirous of     
victory and  endeavouring angrily to    
bring about the death of his antagonist1
 hurled  diverse missiles at each other4
 ,when a number of weapons had been     
sundered into pieces and the weapons    
began to be exhausted1 ,krishna         
determined to slay ,bna4 ,thereupon the 
destroyer of the demons took up  his    
discus ,sudarshana shining with the     
radiance of a hundred suns4 ,as he  was 
about to meet it the mystical goddess of
 ,kotair1 the magic lore of  the demons1
 stood naked before him4 ,beholding her 
before him1 ,krishna1  with open eyes1  
cast ,sudarshana to cut off the arms of 

,bna4 ,the discus  lopped off           
successively the numberless arms of ,bna
 which proved useless  the missiles     
discharged by the celestials4 ,when the 
slayer of ,madhu  again took in his hand
 the discus1 after ten thousand arms had
 been  sundered1 for the total          
destruction of ,bna the destroyer of    
,tripura  came to know it4 ,beholding   
blood gushing out from the dissevered   
arms of  ,bna the husband of ,um        
approached ,govinda and requested him to
 put off  his hostilities1 said3--,o    
,krishna1 the lord of the universe1 ,i  
know  thee1 the excellent ,purusha1 the 
supreme lord1 the infinite felicity     
without beginning or end and beyond all 
things4 ,this sport of universal  being 
in which thou assumest the person of    
god1 animals and men is a  subordinate  
attribute of thy energy4 ,be propitious1
 therefore ,o lord1  unto me4 ,i have   
given ,bna assurance of safety1 do not  
thou falsify my  words4 ,o thou eternal1
 this ,bna has grown old under my       

protection1 let  him not incur thy      
displeasure4 ,i conferred a boon on this
 ,daitya and  therefore ,i am begging   
thy forgiveness4    ,being thus         
addressed1 ,govinda1 dismissing his     
resentment against the  ,asura1         
smilingly said to ,um's lord1 the holder
 of trident ,o ,sankara1  let this ,bna1
 the king of demons draw his breath     
since thou hast  conferred a boon upon  
him2 to honour thy words1 ,i withhold my
 discus2  the assurance of safety given 
by thee1 is also given by me4 ,do not   
consider me as distinct from thee4 ,the 
celestials1 ,asuras and men and  the    
whole universe are not distinct from us4
 ,those who have been  possessed by     
ignorance consider me as separate from  
thee4    ,having said this ,krishna went
 to where ,aniruddha was2 and the snakes
  that bound him were destroyed by the  
breath of ,govinda4 ,and placing him    
along with his wife upon the celestial  
bird1 ,krishna with ,pradyumna and  ,rma
 returned to ,dwrak4    ,,section       

,,xxxiv4    ,maiteya said3--,having     
achieved a mortal form ,sauri performed 
mighty  achievements and discomfitted   
,sakra and ,siva and all other attendant
  divinities4 ,o great sir1 do thou also
 describe unto me1 his other  exploits  
by which he humiliated the prowess of   
the celestials2 ,i am  desirous to hear 
them4    ,parara said3--,hear with      
respectful attention1 ,o ,brhman1 as    
described  by me of the burning of      
,vrnashi by ,krishna in the course of   
his  relieving the burden of the earth4 
,there was a king of ,pundra1 who was   
known as ,vasudeva and flattered by  the
 ignorant people as the descended deity 
until he thought himself to  be the     
,vsudeva who had come down upon earth4  
,forgetting his real  character he      
assumed the emblems of ,vishnu and sent 
an ambassador to the  high-minded       
,krishna with this message4 ,give up thy
 discus1 ,o foolish  man1 lay aside all 
my insignia1 my name and the character  
of ,vsudeva  and come and do me homage  

and ,i shall grant thee1 the means of   
subsistence4 ,hearing those words and   
laughing1 ,janrddana said to the        
messenger ,go back1 messenger to        
,paundraka and tell him in my name ',i  
shall hand over my emblem1 the discus to
 him4 ,thou wilt properly  understand my
 meaning and consider what is to be     
done2 for ,i shall come  to thy city    
bringing the discus with me and shall   
surely give it over to  thee4 ,if thou  
dost command me to come ,i immediately  
obey and be with  thee tomorrow and     
shall not delay1 and having sought thy  
protection ,i  shall so manage1 ,o king1
 that ,i shall not have to fear anything
 from  thee4' ,so saying he sent away   
the messenger to communicate these words
  unto the sovereign1 and summoning     
,garuda mounted him and started for the 
city of ,paundrka4    ,when the king of 
,ksi heard of the preparations of       
,kesava he sent his  army to help       
,paundrka1 himself bringing up the rear1
 and with the army  of the king of ,ksi 

and his own troops1 the false ,vasudeva 
marched to  meet ,krishna4 ,he beheld   
him at a distance standing in his car   
holding a  disc1 a club1 a mace1 a      
scimitar and a lotus in his hands       
adorned with a  garland of flowers1 and 
bearing a bow2 and having his standard  
made of  gold1 he had also the mystical 
mark ,sribatsa on his breast2 he was    
robed  in yellow raiment and embellished
 with ear rings1 and a tiara4 ,when the 
god1 whose emblem is ,garuda1 saw him1  
he laughed aloud and engaged in         
encounter with the hostile army of      
cavalry and elephants fighting with     
swords1 scimitars1 maces1 tridents      
spears and bows4 ,showering upon the    
enemy the arrows from his ,sranga bow   
and hurling at them his mace and  discus
 he soon destroyed both the army of     
,paundrka and that of the king  of ,ksi4
 ,he then addressed the former who was  
foolishly wearing his  emblems          
saying3--,paundrka1 you wanted me       
through your messenger1 to  resign to   

you all my insignia1 ,i now deliver them
 to you4 ,here is my  discus2 here is my
 mace2 and here is ,garuda1 let him     
mount upon thy  banner4 ,saying this he 
discharged the discus and mace by which 
,paundrka was sundered to pieces and    
cast on the ground2 whilst the  ,garuda 
which was on the banner of ,paundrka was
 destroyed by the ,garuda  of ,vishnu4  
,beholding this the people cried ,alas6 
alas2 but the brave  king still siding  
the imposture of his friend carried on  
the encounter  till ,sauri cut off his  
head with his arrows and shot into the  
city of  ,ksi to the surprise of all the
 inhabitants4 ,having thus destroyed    
,paundrka and the king of ,ksi with all 
their retinue ,sauri came back to       
,dwrak where he resided enjoying        
heavenly delights4    ,when the         
inhabitants of ,ksi beheld the head of  
their king shot into the  city they were
 much surprised and wondered how it     
could have been  accomplished4 ,having  
come to know that the king had been     

slain by  ,krishna1 the king's son      
together with the priest of the family  
propitiated ,sankara4 ,well pleased on  
account of being worshipped in the      
sacred place ,avimukt the deity asked   
the prince to pray for a boon1 on  which
 he said3--,o lord1 mighty god1 through 
thy favour1 let thy mystic  spirit slay 
,krishna1 the murderer of my father6    
,it shall be so answered ,sankara and   
from out of the southern fire up  sprang
 a vast and formidable female like flame
 out of fire1 blazing with  ruddy light 
and fiery radiance streaming amidst her 
hair4 ,worked up with  ire she called   
upon ,krishna and departed to ,dwrak4   
,there the people  seeing her were      
struck with terror and fled for         
protection to the slayer  of ,madhu the 
refuge all worlds4 ,understanding that  
the fiend had been  created by the son  
of the king of ,ksi through his worship 
of the deity  whose emblem is the bull1 
the wielder of the discus being engaged 
in  sport and playing at dice said to   

the discus ,kill this dreadful  creature
 whose tresses are of plaited flame4    
,accordingly ,sudarshana1  the discus of
 ,vishnu1 attacked the fiend in no time1
 dreadfully covered  with fire and      
wearing tresses of plaited flame4       
,terrified at the might  of ,sudarshana1
 the creation of ,maheswara did not wait
 for his attack but  fled quickly       
followed by him with equal velocity     
until she arrived at  ,varnashi repelled
 by the superior prowess of the discus  
of ,vishnu4    ,the arms of the king of 
,ksi and the whole number of the        
attendant  divinities of ,siva armed    
with various weapons marched out to     
oppose the  discus4 ,but an expert in   
the use of arms he consumed the whole   
host by  his radiance and then set fire 
to the city1 in which the magic power of
  ,siva had concealed herself4 ,thus was
 ,varanashi burnt with all its  princes 
and their followers1 its inhabitants1   
elephants1 horses and men1  treasures   
and granaries1 houses1 palaces and      

markets4 ,the whole of the  city that   
was inaccessible to the celestials was  
thus covered with  flames by the discus 
of ,hari and was totally destroyed4 ,the
 discus1 with  unsoothed wrath1 blazing 
fiercely and not satisfied with the     
accomplishment of so easy a task1 then  
returned to the hands of ,vishnu4       
,,section ,,xxxv4    ,maitreya said3--,o
 ,brahman1 ,i have a great desire to    
listen to some other  exploits of       
,balarma2 do thou describe them unto me4
 ,you have related to  me1 ,o reverend  
,sir1 his dragging the ,yamuna and other
 mighty deeds2 do  thou now recount some
 other of his acts4    ,parara          
said3--,listen ,o ,maitreya1 to the     
exploits accomplished by ,rma  who is   
the eternal1 illimitable ,sesha1 the    
upholder of the earth4 ,at the  choice  
of a husband by the daughter of         
,duryodhana1 the princess was  taken    
away by the hero ,smba1 the son of      
,jmbavati4 ,being pursued by            
,duryodhana1 ,karna1 ,bhishma1 ,drona   

and other illustrious chiefs who were   
enraged for his audacity1 he was        
defeated and taken prisoner4 ,when the  
,ydavas heard of this event they were   
greatly enraged with ,duryodhana  and   
his companions and addressed themselves 
to fight with them4 ,but  ,baladeva1 in 
accents suppressed by the effects of    
inebriety1 forbade  them and said1 ,i   
will go alone to the sons of ,kuru and  
at my request  they will let ,smba free4
 ,accordingly he went to ,hastinpur and 
took  his abode in a grove outside the  
town which he did not enter4 ,when      
,duryodhana and others were informed of 
his arrival1 they sent him a cow1  a    
present of fruits and flowers and water4
 ,bala received the offering in  the    
customary form and said to the          
descendants of ,kuru ,ugrasena  commands
 you to liberate ,smba4 ,when           
,duryodhana1 ,karna1 ,bhishma1 ,drona   
and others heard this they were worked  
up with ire1 and ,bhlika and  other     
friends of the ,kauravai who considered 

the ,yadu race as having no  claims to  
regal dignity said to the wielder of the
 club4 ,what is this1  ,o ,balarma1 that
 thou hast uttered8 ,what ,yadava shall 
command the chiefs  of the ,kurus8 ,if  
,ugrasena thus commands the ,kuravas1 we
 will take away  the white umbrella     
which he has usurped and which is only  
fit for the  kings4 ,you should go away 
therefore1 ,balarma2 you are entitled to
 our  respect2 but ,smba has been guilty
 of an improper conduct and we shall    
not let him free either at ,ugrasena's  
commands or yours4 ,the ,kukkura and    
,andhaka races might not pay the homage 
due to us1 their superiors1 but  who    
ever heard of a servant commanding his  
master8 ,you have been  rendered        
arrogant by our treating you equally    
with seat and food2 we  have committed a
 great mistake in neglecting the policy1
 for our great  friendship for you4 ,the
 present that we sent you today was a   
sign of  personal regard1 but it was not
 fit for us to have offered nor for     

yours  to have expected4    ,having said
 this1 the ,kuru chiefs unanimously     
refused to liberate ,hari's  sons and   
came back to their city4 ,moving about  
with intoxication and  anger caused by  
their insolent words1 ,bala struck the  
ground furiously  with his heel so that 
it burst to pieces with a loud sound    
that  reverberated through the regions  
of space4 ,his eyes reddened with rage  
and his brow curved with frowns he      
exclaimed4 ,what pride is this in  such 
vile and pithless creatures4 ,the       
sovereignty of ,kauravas as well as  our
 own is the work of destiny whose decree
 it also is that they now  disrespect or
 disobey the commands of ,ugrasena4     
,indra may1 as is his  right1 command   
the celestials and ,ugrasena exercises  
equal authority  with the lord of       
,sachi4 ,fie upon the pride that boasts 
a throne1 the  leavings of a hundred    
mortals4 ,is not he the sovereign of    
earth1 the  wives of whose servants     
adorn themselves with the blossoms of   

the  ,prijta tree8 ,ugrasena shall be   
the undisputed lord of kings2 for ,i    
will not return to his capital until ,i 
have rid the world wholly of the  sons  
of ,kuru4 ,i will destroy ,karna1       
,duryodhana1 ,drona1 ,bhishma1 ,bhlika1 
,dusssana1 ,bhurisrava1 ,somadatta1     
,salya1 ,bhima1 ,arjuna1 ,yudhishthira1 
the twins1 and all the other wretched   
sons of ,kuru with their horses1        
elephants and chariots4 ,i will liberate
 the hero ,smba and carry him  along    
with his wife to ,dwrak where ,i shall  
again behold ,ugrasena and  the rest of 
my kinsmen4 ,or commanded by the king of
 celestials1 to  remove the burden of   
the earth1 ,i will take this capital of 
the ,kauravas  with all the sons of     
,kuru1 and throw ,hastinpur into the    
,bhgirathi4    ,saying this with his    
eyes reddened with ire1 ,baladeva1 the  
wielder of  the club1 plunged the blade 
of his ploughshare downwards beneath the
  ramparts of the city1 and drew them   
towards him4 ,when the ,kauravas  beheld

 ,hastinpur tottering1 they were much   
afraid1 and called loudly on  ,rma1     
saying1 ,o ,rma6 ,rma6 hold1 hold2      
supress your anger and have  compassion 
upon us4 ,here is ,smba and his wife    
also delivered up to you4  ,forgive the 
sins committed by us ignorant of your   
wondrous power4  ,accordingly the       
,kauravas hurried out of the city and   
delivered ,smba and  his wife to the    
mighty ,balarma1 who1 bowing to         
,bhishma1 ,drona and  ,kripa1 who       
pacified him1 said1 ,i am satisfied1 and
 desisted4 ,the city  bears the mark of 
the shock even to the present day--such 
was the might  of ,rma proving both his 
strength and power4 ,the ,kauravas then1
 offering  homage to ,smba and ,bala1   
sent away the former with his wife and  
dowry4    ,,section ,,xxxvi4    ,parara 
said3--,listen1 ,o ,maitreya1 to another
 achievement accomplished  by the       
powerful ,balarma4 ,the great ,asura1   
,naraka1 the enemy of the  friends of   
the celestials1 had a friend of         

exceeding might in a monkey  named      
,dwivida1 who was worked up with        
implacable hostility against the        
celestials1 and vowed to revenge on all 
of them the destruction of  ,naraka by  
,krishna at the instigation of the king 
of the celestials1 by  preventing       
sacrifices and bringing about the total 
destruction of the  world4 ,blinded by  
ignorance therefore1 he interrupted all 
religious  practices1 put down all      
righteous observances1 and brought about
 the  death of living creatures2 he set 
fire to forests1 to villages and  towns2
 sometimes he deluged cities and        
villages with a downpour of rocks  or   
lifting up mountains in the waters he   
cast them into the ocean2 then  placing 
himself in the midst of the deep1 he    
agitated the waves until  the foaming   
sea rose above its confines and swept   
away the villages and  cities situated  
upon its shores4 ,dwivida1 who was      
capable of assuming  shapes as he liked1
 enlarged his bulk to an immense        

proportion1 and  rolling and tumbling   
and trampling amidst the corn-fields1 he
 crushed  and spoiled the harvest4 ,the 
whole world1 disorganised by this       
vicious  monkey1 was deprived of sacred 
study and religious ceremonies1 and was 
greatly afflicted4    ,once on a time   
,halyudha was drinking in the groves of 
,raivata along  with the illustrious    
,revati and other beautiful females2 and
 the  celebrated ,yadu whose glories    
were sung and who was pre-eminent amidst
  graceful and sportive women1 resembled
 ,kuvera1 the god of riches1 in his     
palace4 ,in the meantime1 the monkey    
,dwivida came there and stealing the    
ploughshare and the club of ,balarma1   
grinned at and mocked him1 and  laughed 
at the women and threw over and broke   
the cups filled with wine4  ,enraged at 
this1 ,balarma threatened the monkey2   
but the latter  disregarded his threats 
and chattering noise4 ,thereupon        
,balarma started  up and seized his club
 in anger1 and the monkey laid hold of a

 large  rock which he hurled at the     
hero4 ,and casting his club at it as it 
approached him1 ,bala broke it into a   
thousand pieces1 which together  with   
the club1 fell upon the ground4         
,beholding the club thus fallen1 the    
monkey sprang over it and struck the    
,ydava violently on the breast with  his
 paws4 ,bala returned it with a blow of 
his fist upon the fore-head of  ,dwivida
 which felled him1 vomiting blood and   
lifeless to the earth4 ,the  crest of   
the mountain on which he fell was       
sundered into a hundred  pieces by the  
weight of his body1 as if the ,thunderer
 had shivered it  with his thunder-bolt4
 ,the celestials threw down a shower of 
flowers  upon ,rma and approached him   
and praised him for the glorious feat he
  had performed4    ,well has the world 
been freed said they by thy prowess1 ,o 
hero1 of  his vile ape1 who was the     
enemy of the celestials4 ,then well     
pleased1  they and their attendant      
spirits returned to heaven4 ,many such  

inimitable deeds were performed by the  
illustrious ,baladeva1 the              
impersonation of ,sesha1 the supporter  
of the earth4    ,,section ,,xxxvii4    
,in this way1 ,krishna1 aided by        
,baladeva1 destroyed1 for the behoof of 
the earth1 demons and iniquitous kings1 
and along with ,phalguna also did  he   
relieve earth of her burden by the death
 of seven ,akshauhini hosts4  ,having   
thus relieved the earth of her load and 
destroyed many impious  kings1 he       
exterminated1 by the plea of an         
imprecation denounced by  ,brhmanas1 his
 own ,ydava race4 ,thereupon quitting   
,dwrak and  renouncing his mortal frame1
 the self-born with all his emanations  
re-entered his own sphere of ,vishnu4   
,maitreya said3--,tell me how ,janrddana
 brought about the extermination of  his
 own family under the pretext of a      
,brminical curse and in what  manner did
 he renounce his human body4    ,parara 
said2--,at the holy place of ,pindarika1
 ,viswmitra1 ,kanwa and the  great sage1

 ,nrada1 were seen by some boys of the  
,yadu family4 ,inflated  with their     
youths and influenced by predestined    
results1 they dressed  and adorned      
,smba1 the son of ,jmbavati1 as a female
 and taking her to  the sages1 they     
addressed them with usual reverence1    
saying3--,what child  will this female1 
the wife of ,babru1 who is anxious to   
have a son1 give  birth to8 ,the sages1 
who were gifted with divine wisdom1     
enraged at  this insult1 said3--,she    
will give birth to a club that will     
exterminate  the entire ,ydava race4    
,thus addressed by the sages1 the boys  
went to ,ugrasena and related to  him   
what had happened2 and after sometime1  
as foretold1 a club was  produced from  
the belly of ,smba4 ,ugrasena had the   
club1 which was made  of iron1 ground to
 dust and thrown into the sea1 and      
particles of the  dust there became     
rushes1 ,there was one part of the iron 
club which was  like the blade of a     
lance and which the ,andhakas could not 

break2 this  when thrown into the sea   
was swallowed by a fish2 the fish was   
caught1  the iron spike was extracted   
from its belly1 and was taken by a      
hunter  named ,jra4 ,the all-wise and   
illustrious slayer of ,madhu did not    
think  it proper to counteract the      
predestination of fate4    ,in the      
interval an emissarry despatched by the 
celestials came to  ,krishna and said to
 him in private3--,i am sent to thee1 ,o
 lord1 by the  celestials2 and do thou  
hear what ,indra together with the      
,viswas1  ,maruts1 ,adityas1 ,sdhyas and
 ,rudras respectfully represent4 ,more  
than a  century has gone by since thou  
in compliance with the request of the   
celestials1 descended upon earth for the
 purpose of relieving it of its  load4  
,the demons have been destroyed and the 
burden of earth has been  removed2 now  
let the immortals once again see their  
king in heaven4 ,more  than a hundred   
years have passed1 and if thou dost     
wish1 do thou return  to heaven4 ,this  

is the prayer of the celestials4 ,and if
 this be not thy  will1 do thou remain  
here as long as it may be desirable to  
thy  dependants4 ,whereto ,krishna      
replied1 ,i am well aware of all thou   
hast  said4 ,the earth is not relieved  
of her load until the ,ydavas are       
extirpated4 ,i shall also speedily bring
 it about in my descent1 and it  shall  
take place in seven nights4 ,having     
restored the land of ,dwrak to  the     
ocean and destroyed the race of ,yadu1  
,i shall proceed to the region  of the  
celestials4 ,inform the celestials that 
having renounced my mortal  frame and   
been accompanied by ,sankarshana1 ,i    
will then return to them4  ,the tyrants 
that oppressed the earth1 ,jarsandha and
 the rest1 have been  slain and a youth 
even of the race of ,yadu is so less    
than they an  incumbrance4 ,having      
removed this huge weight of the earth1  
,i will  proceed to the mansions of the 
celestials4 ,say this to them4          
,parara said3--,o ,maitreya1 being thus 

addressed by ,vsudeva1 the  messenger of
 the celestials bowed and took his      
heavenly course to the  king of the     
deities4 ,the illustrious ,krishna too  
now espied signs and  portents both on  
earth and in heaven prognosticating day 
and night the  destruction of ,dwrak4   
,beholding those evil omens1 he said to 
the  ,ydavas2 ,behold these dreadful    
portents2 let us hasten to ,prabhsa to  
avert them4 ,when he had thus said to   
the eminent ,ydavas1 the  illustrious   
,uddhava saluted and said to him3 ,tell 
me1 ,o lord1 what it  is proper that ,i 
should do1 for it seems to me that thou 
wilt destroy  all this race4 ,the signs 
that are manifest declare nothing less  
than the  annihilation of the race4     
,then ,krishna replied3--,do thou1 by my
 favour  proceed1 this celestial course1
 to the holy place ,badriksrama in the  
,gandhamdana mountain1 the shrine of    
,nara ,nryana2 and on that spot         
sanctified by them1 thou1 meditating    
upon me1 shalt obtain perfection        

through my favour4 ,having extirpated   
this ,yadu race1 ,i shall proceed to    
,baikuntha2 and after ,i have quilted   
,dwrak2 the ocean shall inundate  it4   
,parara said3--,being thus addressed by 
him and commanded by ,kesava1  ,uddhava 
proceeded to the holy shrine of ,nara   
,nryana4 ,and the ,ydavas1  with        
,krishna1 ,balarma and others1 having   
ascended swift-coursing cars1  proceeded
 to ,prabhsa4 ,having reached ,prabhsa1 
the ,kukkuras and  ,andhakas bathed     
there and1 being excited by ,krishna1   
indulged in liquor4  ,as they drank1 the
 destructive fire of dissension was     
engendered amongst  them by mutual      
collision and fed with the fuel of      
abuse4 ,worked up with  ire by the      
divine influence1 they attacked one     
another with missile  weapons1 and when 
these were finished1 they had recourse  
to the rushes  growing nigh4 ,the rushes
 in their hands became like             
thunder-bolts1 and  they assailed one   
another with them4 ,pradyumna1 ,symba1  

,kritavarman1  ,satyaki1 ,aniruddha1    
,prithu1 ,vipathu1 ,charuvannan1        
,charuka1 ,akrura1 and  many others1    
struck one another with the rushes1     
which became hard like  thunder-bolts4  
,thereupon ,krishna arriving there      
prevented them3 but they  thought that  
he was taking part with each severally  
and continued the  conflict4            
,thereupon1 enraged1 ,krishna took up a 
handful of rushes to destroy them1      
which became a club of iron2 and with   
this he killed many of the  murderous   
,ydavas1 whilst others fighting fiercely
 destroyed one  another4 ,at this time  
in the very presence of ,krishna's      
charioteer1 his  swift steeds carried   
off his ,jaitra car and entered into the
 sea4 ,the  discus1 the club1 the bow1  
the quiver1 the shell and the sword of  
,kesava1 having circumambulated their   
master1 flew along the path of the  sun4
 ,in a short time there was not a single
 ,ydava left alive save the  mighty     
,krishna and ,druka4 ,going towards     

,rma1 who was sitting at the  root of a 
tree1 they saw a huge serpent coming out
 of his mouth4 ,having  issued out of   
his mouth1 the mighty snake proceeded   
towards the ocean  hymned by saints and 
other great snakes4 ,bringing an        
offering of  respect1 the ocean came to 
him and then the majestic being         
worshipped of  all the attendant snakes1
 entered into the waters of the deep4   
,beholding  the departure of the spirit 
of ,baladeva1 ,kesava said to           
,druka--,do thou  go to ,vasudeva and   
,ugrasena and communicate unto him this4
 ,go and inform  them of the departure  
of ,balabhadra1 and the destruction of  
the ,ydava  race1 and also that ,i shall
 engage in religious meditation and     
renounce  my body4 ,do thou also inform 
,ahuka and the inhabitants of ,dwrak    
that  their city shall be inundated by  
the ocean4 ,and do ye await the arrival 
of ,arjuna at ,dwrak4 ,when ,arjuna1 the
 descendant of ,pndu1 shall issue  out  
of the city1 none of you should wait    

there but go whither the  descendant of 
,kuru shall repair4 ,do thou also go to 
the son of ,kunti and  tell him that he 
may at my request protect my family     
according to his  might4 ,then go to    
,hastinpur with ,arjuna and all the     
inhabitants of  ,dwrak and let ,vajra be
 installed king over the race of ,yadu4 
,parara said3--,thus instructed and     
having bowed unto and circumambulated   
,krishna again and again1 ,druka        
departed as he had been desired2 and    
having conducted ,arjuna to ,dwrvati1   
the intelligent servant of ,krishna     
established ,vajra as king4 ,thereupon  
having concentrated in himself that     
supreme spirit which is identical with  
,vsudeva1 the divine ,govinda was       
identified with all beings4 ,respecting 
the words of the ,brhmana1 the  curse of
 ,durvsas1 the illustrious ,krishna sat 
engaged in meditation1  placing his foot
 upon his knee4 ,then there came a      
hunter named ,jra1  whose arrow was     
tipped with a blade made of the iron    

club1 which had not  been reduced to    
powder2 and espying from a distance the 
foot of ,krishna1  he mistook it for a  
part of a deer1 and shooting his arrow1 
lodged it in  the sole4 ,approaching his
 mark1 he saw the four-armed king and   
falling  at his feet1 repeatedly        
besought his forgiveness1 exclaming1 ,i 
have  done this deed unknowingly1       
thinking ,i was aiming at a deer4 ,have 
pity  on me who am consumed by my crime2
 for thou art able to consume me4       
,thereupon ,bhagavn said3 ,thou needst  
not have the least fear1 hunter2  by my 
favour1 thou shall repair to the region 
of the celestials4 ,as  soon as ,krishna
 had said this1 the celestial car       
arrived there1  ascending which the     
hunter repaired to the region of the    
celestials4    ,thereupon the divine    
,krishna having united himself with his 
own pure1  spiritual1 inexhaustible1    
inconceivable1 unborn1 undecaying1      
imperishable1 and universal spirit1     
which is one ,vsudeva1 renounced his    

mortal frame and his connection with the
 three qualities4    ,,section ,,xxviii4
    ,parara said3--,having found the    
bodies of ,krishna and ,rma1 ,arjuna    
performed for them and the rest of the  
slain the obsequial rites4 ,the  eight  
queens of ,krishna1 who have been named 
with ,rukmini at the head1  embraced    
,hari and entered the funeral fire4 ,o  
foremost of the pious1  embracing the   
corpse of ,rma1 ,revati too entered fire
 which was cool to  her happy heart in  
contract with her lord4 ,thereupon      
hearing all this  ,ugrasena and         
,vasudeva with ,devaki and ,rohini      
entered fire4 ,having  performed duly   
the obsequious rites of the ,yadavas1   
,arjuna1 with the  inhabitants of ,dwrak
 and ,vajra1 issued out of the city4    
,and ,kunti's  son proceeded slowly with
 thousands of ,krishna's wives and the  
residents  of ,dwrak4 ,with the         
departure of ,krishna from the land of  
mortals both  the ,sudharman palace and 
the ,prijta tree proceeded to heaven2   

and on  the same day that ,hari departed
 from the earth the dark-bodied ,kali   
age  set in4 ,the ocean rose and        
inundated the whole of ,dwrak1 except   
only  the dwelling of the deity of the  
race of ,yadu4 ,the sea has not been    
able  to wash away that temple and there
 even up to the present day ,kesava     
constantly resides2 whoever visits that 
holy shrine where ,krishna  pursued his 
sports is freed from sins4    ,o        
foremost of ascetics1 one day while     
proceeding1 ,arjuna1 the son of         
,pritha1 halted the people he had       
brought from ,dwrak in the ,panchanada  
country2 in a rich and fertile spot2 the
 desires of the neighbouring  robbers   
were excited ,when they saw a number of 
widowed females and  immense riches in  
the possession of ,arjuna alone4 ,worked
 up with their  cupidity they assembled 
their villainous herds and said to      
them3--,this  ,arjuna1 alone with his   
bow1 is passing amongst us having       
immense riches  and numberless women    

with him1 whose husbands have been      
slain2 cursed is  thy strength          
therefore4 ,his pride hath been         
increased by the death of  ,bhishma     
,drona1 ,jayadratha1 ,karna and others2 
he is not cognisant of the  prowess of  
the simple villagers4 ,up1 up1 take your
 long thick staves2  this stupid fellow 
hates us4 ,why should we not lift up our
 arms8 ,saying  this they rushed armed  
with cudgels and clods of earth1 upon   
the people  who were without their lord4
 ,arjuna met them and said to them in   
contempt3 ,go away1 ,o ye wretches1     
ignorant of what is right1 if you do    
not wish to die4 ,but they neglected his
 threats seized his treasures  and      
women1 the wives of ,viswaksena4        
,thereupon ,arjuna began to brace his   
celestial bow ,gndiva1 irresistible  in 
encounter1 but it was in vain1 for in   
spite of his efforts to lighten  it1 it 
continued flaccid2 neither could he     
recollect the incantation of  superhuman
 weapons4 ,losing all patience he       

discharged1 as best as he  could1 his   
arrows upon the foes1 but they merely   
scratched the skin4 ,the  shafts that   
were given him by ,agni for certain     
destruction1 were  themselves destroyed 
and proved fatal to ,arjuna in his      
encounter with  herdsmen4 ,thereupon he 
tried to recall the prowess of ,krishna 
by the  strength whereof his shafts had 
slain many a mighty king2 but he tried  
in vain1 for they were either put aside 
by peasants or they flew at  random wide
 of their marks4 ,his arrows being all  
exhausted he beat the  robbers with the 
horn of his bow4 ,they laughed at his   
blows and in the  very sight of ,arjuna 
the barbarians carried off all the women
 of the  ,vrishni and ,andhaka tribes   
and went their way4 ,thereupon ,jishnu  
was  greatly sorry1 and lamented        
bitterly saying ,alas6 ,alas6 ,i am     
deserted  by my lord4 ,and immediately  
the bow1 the heavenly arms1 his car and 
steeds perished entirely like a donation
 to an unlearned ,brahmin4 ,alas6  how  

powerful is the destiny said he deprived
 of my illustrious friend  ,i have been 
defeated by the base4 ,these two arms   
are mine2 mine is this  fist1 this is my
 place2 ,i am ,arjuna1 but without that 
righteous help all  these are pithless4 
,the bravery of ,arjuna1 the strength of
 ,bhima was all  his work2 without him  
,i am defeated by peasants2 it cannot be
 from any  other cause4 ,saying this1   
,arjuna went to the city of ,mathur and 
there  installed the ,ydava prince      
,vajra as a king4 ,there he saw ,vysa   
who was  living in a forest and he      
approached the sage and saluted him     
respectfully4 ,the ascetic observed him 
for some time as he lay prostrate  at   
his feet and said to him4 ,how is it    
that ,i see you shorn of lustre8  ,have 
you been guilty of an illicit           
intercourse with a woman or             
,brahmincide8 ,or have you suffered any 
grievous disappointment that you  are so
 dejected4 ,have your prayers for       
offspring or other good gifts  proved   

fruitless8 ,or have you indulged        
improper passions that your  lustre has 
been clouded8 ,or have you devoured the 
meal given to  ,brahmanas8 ,arjuna1 say1
 have you seized upon the property of   
the poor8  ,has the wind of a winnowing 
basket lighted upon you8 ,or has an evil
 eye  gazed upon you that you look so   
miserable4 ,have you been touched by the
  water of a finger nail8 ,or has the   
water of a water-jar sprinkled you8     
,or1 what is most probably the case1    
have you been beaten by your  inferiors 
in battle8    ,having sighed deeply     
,arjuna described to ,vysa all the      
circumstances of  his defeat1 and       
said3--,hari who was our strength1 our  
heroism1 our  might1 our prowess1 our   
prosperity and brightness1 has left us  
and  departed4 ,deprived of our         
illustrious friend who was ever kindly  
speaking we have become as feeble as if 
made of straw4 ,excellent  ,purusha1 he1
 who was the living vigour of my weapon1
 my arrow1 my bow1  has departed4 ,when 

he looked upon us1 fortune1 fame1 wealth
 and dignity  crowded us2 but ,govinda  
has departed from our midst4 ,that      
,krishna has  left earth by whose power 
,bhishma1 ,drona1 the king of ,anga1    
,duryodhana  and the rest were slain4   
,not ,i alone but earth has grown old1  
miserable  and lustreless in the absence
 of the holder of the discus4 ,krishna1 
through devotion to whom ,bhishma and   
other powerful men perished like  moths 
in the flame of my valour1 has departed 
and ,i am now vanquished by  cow-herds4 
,the bow ,gndiva1 that was celebrated   
all over the  three-worlds1 has been    
foiled1 on account of his departure1 by 
the  sticks of peasants4 ,the numberless
 women1 over whom ,i was lord1 have     
been carried off from me by thieves     
armed only with cudgels2 the whole      
household of ,krishna1 ,o ,krishna1 has 
been forcibly carried off by  peasants1 
who with their staves have put my       
strength to shame4 ,i do not  wonder    
that ,i am shorn of my lustre2 it is a  

marvel that ,i live4 ,surely  grandsire1
 ,i am so shameless that ,i survive the 
stain of indignity  inflicted by the    
vile4    ,vaysa replied to ,arjuna and  
said1 ,think no more my son of the      
indignity2 it does not behold you to    
grieve4 ,know that time subjects all    
beings to similar vicissitude3 ,time    
brings out the production and           
dissolution of all creatures4 ,all that 
exists is founded on time4 ,know  this1 
,arjuna1 and preserve thy fortitude4    
,rivers1 oceans1 mountains1 the  entire 
earths1 celestials1 men1 animals1 trees1
 are all created and will  all be       
destroyed by time4 ,be thou sober1      
knowing that all that is the  effect of 
time4 ,these mighty works of ,krishna1  
whatever they have been1  have been     
performed to relieve earth of her load2 
for this he has come  down4 ,oppressed  
by her load earth has had recourse to   
the assembly of  the celestials and     
,janrddana1 who is identical with time1 
has descended  on that account4 ,this   

object has now been accomplished3 all   
the kings of  the earth have been       
destroyed2 no more remained for him to  
accomplish4  ,therefore the lord has    
departed whither he pleased1 his ends   
being all  fulfilled4 ,at the period of 
creation the god of gods creates2 in    
that of  duration he preserves1 at the  
end of all he is the powerful destroyer4
  ,now all is done4 ,therefore ,o       
,arjuna1 be not pained by thy defeat2   
the  power of mortals is the gift of    
time4 ,bhishma1 ,karna and other kings  
have been slain by this alone2 this was 
the work of time2 and why should  not   
therefore thy defeat by those inferior  
to thee occur8 ,in the same  manner as  
through thy devotion to ,vishnu these   
were overthrown by thee1  so has thy    
discomfiture by cursed thieves been     
brought about by time4  ,that divinity1 
assuming various shapes1 preserves the  
world2 and in the  end the lord of      
creatures destroys it4 ,o son of ,kunti1
 on the occasion  of thy good fortune1  

the illustrious ,janrddana was thy help2
 in thy  decline thy enemies have been  
favoured by ,kesava4 ,who will now      
believe1  that thou didst alone defeat  
,bhishma and other ,kauravas4 ,who would
  believe peasants have defeated thee8  
,know it for certain1 ,o son of         
,pritha1 that it is but the sport of the
 ,universal ,hari that the ,kauravas    
have been slain by thee and thou hast   
been vanquished by herdsmen4 ,as        
regards the women for whom thou dost    
grieve and who have been carried  off by
 the thieves1 hear from me an ancient   
story that will explain why  this has   
happened4    ,in ancient time1 a        
,brhman1 named ,ashtvakra1 was pursuing 
his  religious penances1 standing in    
water and meditating on the eternal     
spirit for many years4 ,on account of   
the overthrow of the ,asuras there  was 
a great festival on the summit of ,meru2
 on their way to which  ,rambh1         
,tilottam and hundreds of other         
beautiful nymphs praised and  hymned him

 for his devotions4 ,they bowed unto him
 and eulogised him when  he was immersed
 in water up to his throat1 his hair    
twisted in a braid4  ,they sang in      
honour of him whatever they thought     
would be agreeable to  that most eminent
 of ,brhmanas4 ,ashtvakra at last said  
to them3--',i am  well pleased with you1
 illustrious damsels2 ask of me whatever
 you wish  and ,i will give it however  
difficult it may be of attainment'4     
,thereupon  all these nymphs1 ,rambh1   
,tillottam and others mentioned in the  
,vedas1  replied3--',it is enough for us
 that thou art pleased1 what else need  
we  say1 ,o ,brhman8' ,but some amongst 
them said3--',if you are indeed pleased 
with us1 ,o illustrious sire1 thou grant
 us a husband1 the best of men  and     
sovereign of ,brhmanas'4 ,thereupon     
saying 'so be it1' ,ashtvakra  came up  
from the waters4 ,when the nymphs       
observed him coming out of the  water   
and saw that he was very ugly and       
crooked in eight places they  could not 

restrain their merriment and laughed    
aloud4 ,the ,muni was very  angry and   
imprecated them with a curse1 saying    
',since you have been so  impertinent as
 to laugh at my deformity1 ,i denounce  
upon you this curse2  through the favour
 ,i have shown unto you1 you shall      
obtain the first of  males for your     
husband2 and on account of my curse1 you
 shall afterwards  fall into the hands  
of thieves'4 ,when the nymphs heard this
 imprecation  they tried to appease the 
,muni1 and they so far succeeded that he
 told  them that they should finally go 
to the region of the celestials4 ,it is 
on account of the curse of the ascetic  
,ashtvakra that these women1 who  were  
the wives of ,kesava1 have fallen into  
the hands of the barbarians2  and there 
is nothing for you1 ,arjuna to regret it
 in the least4 ,all this  destruction   
has been brought about by the lord of   
all1 and your end is  also near at hand1
 since he has withdrawn from your       
strength1 splendour1  valour and        

pre-eminence4 ,death is the doom of     
every one who is born2  fall is the end 
of exhaltation2 union terminates in     
separation and  growth tends only to    
decay4 ,knowing all this1 wise men are  
neither  subject to grief nor joy2 and  
those who know these ways are equally   
free  from pleasure or joy4 ,do you     
therefore1 most excellent prince1       
understand this truth and along with    
your brothers relinquish everything  and
 repair to the holy forest4 ,go now and 
say from me to ,yudhishthira  that he1  
to-morrow with his brethren1 will tread 
the path of heroes4    ,thus instructed 
by ,vysa1 ,arjuna went and described to 
the other sons of  ,pritha all that he  
had seen1 experienced and heard4 ,when  
he had related  unto them the message of
 ,vysa1 the sons of ,pandu placed       
,prikshit on  the throne and went to the
 forest4    ,i have thus described to   
you1 ,o ,maitreya1 in detail the actions
 of  ,vsudeva when he was born in the   
race of ,yadu4    ,,the ,,end ,,of      

,,part ,v4    ,,part ,,vi4    ,,section 
,i4    ,maitreya said3--,thou hast      
described unto me in detail1 ,o         
illustrious  sage1 the creation of the  
universe1 the genealogies of the        
,patriarchs1  the duration of the       
,manwantaras and the dynasties of the   
princes4 ,i am  willing to hear from you
 an account of the dissolution of the   
universe1  the time of total destruction
 and that which occurs at the expiration
 of  a ,kalpa4    ,parara said3--,hear  
from me exactly1 ,o ,maitreya1 the      
circumstances  attending the dissolution
 of the world either at the expiration  
of a  ,kalpa or that which occurs at the
 close of the life of ,brahm4 ,a month  
of men constitutes a day and night of   
the progenitors2 a year of men is  a day
 and night of the celestials4 ,twice a  
thousand aggregates of the  four ages is
 a day and night of ,brahmh4 ,the four  
ages are the ,krita1  ,treta1 ,dwpara   
and ,kali1 comprehending altogether     
twelve thousand years  of the           

celestials4 ,there are infinite         
successions of those four ages of  a    
similar description1 the first of which 
is always called ,krita and the  last   
the ,kali4 ,in the first1 the ,krita is 
that age which is created by  ,brahm2 in
 the last1 which is the ,kali age1 a    
dissolution of the  universe takes      
place4    ,maitreya said3--,o venerable 
,sir1 ,it behoves thee to give a        
description  of the nature of the ,kali 
age in which the four-footed virtue     
suffers  total extinction4    ,parara   
said3--,hear1 ,o ,maitreya1 of the      
nature of the ,kali age1  regarding     
which you have enquired and which is now
 approaching  completion4    ,in the    
,kali age1 people will not serve caste1 
order and institutes1 nor  the          
ceremonial enjoined by the ,sma1 ,rik   
and ,yayur ,vedas4 ,marriages in  this  
age will be celebrated according to the 
rituals1 nor will the rules  that       
connect the spiritual protector and his 
disciple be in force2 the  laws that    

regulate the conduct of husband and wife
 will be neglected and  oblations to the
 celestials with fire no longer be      
offered4 ,a powerful  and rich man1 in  
whatever family he may be born1 will    
have right to  marry maidens of every   
tribe4 ,in the ,kali age1 a ,brhmana    
will be always  regarded as such even if
 he be not initiated properly1 and many 
forms of  penance will be prescribed4 ,o
 ,maitreya1 ,o twice-born one1 all texts
 will  be considered as ,sastras in the 
,kali age2 all celestials will be       
considered in equal light and all orders
 of life will be common alike to  all   
persons4 ,in this ,kali age1 fasting1   
austerity1 liberality practised         
according to the pleasures of those by  
whom they are observed will  constitute 
piety4 ,every trifling property will    
make men proud of their  wealth4 ,pride 
of beauty will be inspired by hair4     
,gold1 jewels1  diamonds1 clothes will  
all have perished1 and then hair will be
 the only  ornament with which women can

 decorate themselves4 ,wives will desert
  their husbands when they will lose    
their wealth2 and the rich only will  be
 considered by woman as their lords4 ,he
 who will distribute immense  wealth1   
will be considered as master of men and 
prestige of birth will  no longer be a  
title to supremacy4 ,accumulated wealth 
will be spent on  ostentatious          
dwellings4 ,the minds of men will be    
wholly occupied with  earning money and 
that even will be spent on the          
gratification of  selfish desires4      
,women will follow their own            
inclinations and be given  up to        
pleasure-seeking4 ,men will endeavour to
 acquire riches even  dishonestly4 ,no  
man will part with the smallest fraction
 of his wealth  at the sacrifice of his 
own interest even when requested by his 
friends4  ,in the ,kali age all people  
will consider themselves as equal with  
the  ,brhmanas2 and cows will be held in
 reverence only because they supply     
milk4 ,people will be always in fear of 

dearth and scarcity and will  watch     
accordingly the appearances of the sky4 
,they will all live1 like  anchorets1   
upon leaves and roots and fruits and put
 a period to their  lives through fear  
of famine and want4 ,deprived of wealth1
 people will  be perpetually subject to 
famine and other afflictions2 and they  
will  never enjoy pleasure and          
happiness4 ,at the advent of the ,kali  
they will  take their food without      
previous ablutions and without          
worshipping fire1  celestials or guests 
or offering obsequial libations to their
  progenitors4 ,the women will be       
fickle1 short of stature1 gluttonous2   
they will all have many children and    
little means4 ,and scratching their     
heads with both hands they will pay no  
attention to the commands of  their     
husbands or parents4 ,they will be      
selfish1 abject and slovenly2  they will
 be scolds and liars2 they will be      
indecent and immoral in  their conduct  
and will ever attach themselves to      

dissolute men4 ,and  disregarding the   
rules of studentship youths will study  
the ,vedas4  ,householders will neither 
sacrifice nor practise becoming         
liberality4  ,anchorets will live upon  
food accepted from rustics and          
mendicants will  be influenced by regard
 for friends and associates4 ,princes   
will plunder  their subjects instead of 
protecting them and under the pretext of
  levying customs they will rob         
merchants of their property4 ,in the    
,kali  ,vuga every one1 possessing cars 
and elephants and horses1 will be a     
,raja2 every one who is feeble will be a
 slave4 ,vaiyas will abandon            
agriculture and commerce and gain a     
livelihood by servitude or exercise  of 
mechanical arts2 ,sudras1 seeking a     
subsistence by begging and  assuming    
outward marks of religious mendicants1  
will become the impure  followers of    
impious and heretical doctrines4        
,oppressed by famine and taxation men   
will desert their native countries  and 

repair to the lands which are fit for   
coarser grains4 ,the path of  the ,vedas
 being obliterated and people having    
deviated into heresy1  iniquity will    
flourish and the duration of life will  
therefore decrease4  ,on account of the 
horrible penances enjoined by scripture 
and of the  vices of the rulers1        
children will die in their infancy4     
,women will bear  children at the age of
 five1 six or seven years and men will  
beget them  when they are eight1 nine or
 ten4 ,men will grow old at the age of  
twelve  and no one will live more than  
twenty years4 ,men will possess little  
sense1 vigour virtue and will therefore 
die in a short time4 ,o ,maitreya1  the 
wise then estimate the approach of ,kali
 when the number of heretics  increases4
 ,whenever1 ,o ,maitreya1 number of the 
pious devoted to the  lessons of the    
,vedas1 diminishes1 the efforts1 of the 
individuals who  cultivate virtue1      
become relax2 the first of males becomes
 no longer the  object of sacrifice2    

respect for the teachers of the ,vedas  
declines and  regard is cherished for   
the disseminators of heresy1 the wise   
estimate  the augmented influence of the
 ,kali4    ,o ,maitreya1 in the ,kali   
age corrupted by unbelievers1 men will  
refrain  from adoring ,vishnu1 the lord 
of sacrifice and the creator and        
sovereign  of all and will say ,of what 
authority are the ,vedas8 ,what are the 
celestials or ,brahmanas8 ,what need    
there is of purification with water8    
,at the approach of the ,kali1 ,o       
,vipra1 the clouds will yield scanty    
rain2  the corn will be light in ear and
 the grain will be poor and of little   
sap3 garments will be mostly made of the
 fibres of the ,san3 the  principal of  
trees will be the ,sami2 principle caste
 will be the ,sudra2  millet will be the
 more common grain2 the milk in use will
 be chiefly  that of goats2 unguents    
will be made of ,ushira grass4 ,the     
mother and  father-in-law will be       
venerated in the place of parents2 and a

 man's  friend will be his              
brother-in-law or one who has a wanton  
wife4 ,men will  say ,who has a father8 
,who has a mother8 ,every one is born   
according to  his deeds2 therefore they 
will regard the wife's or the husband's 
parents as their own4 ,gifted with      
little sense they will be subject to    
all sorts of infirmities of mind1 speech
 and body and will daily commit  sins2  
and every thing that is likely to       
afflict beings1 vicious1 impure  and    
wretched will be generated in the ,kali 
,yuga4 ,thus1 ,o ,brahman1 when  holy   
study1 oblations to fire and            
convocations of the celestials shall  be
 stopped some few people shall live at a
 holy place4 ,and at this place  with   
the least trouble that piety shall be   
accumulated which could be  acquired    
with the greatest exertions in the      
,krita age4    ,,section ,,ii4          
,parara said3--,hear1 ,o highly         
illustrious one1 ,i shall describe fully
  what the great ,vysa has related upon 

the subject4    ,once on a time1 the    
sages assembled and discussed at what   
season the  least morality obtained the 
greatest reward and by whom it was most 
easily displayed4 ,in order to terminate
 the discussion they went to ,veda      
,vysa to remove their doubts4 ,they saw 
the illustrious sage1 my son1  immersed 
in the water of the ,ganges1 and        
awaiting the close of his  ablutions1   
the sages remained on the banks of the  
sacred river under the  shelter of a    
grove of trees4 ,as my son plunged into 
the water and rose  up from it the sages
 heard him exclaim4 ,excellent is the   
,kali age4  ,again dived he and again   
did he exclaim in their hearing4 ,well  
done1  well done1 ,sudra1 thou art      
happy4 ,again he sank down and again did
 they  hear him say ,well done1 well    
done1 women1 they are happy who are more
  fortunate than they4 ,after this my   
son finished his bathing and the  sages 
met him as he approached to welcome     
them4 ,after they had been  seated and  

offered their respects the son of       
,satyavati said to them ,for  what you  
have come here8 ,the ,rishis said4      
,having entertained some  doubts        
regarding a subject we have come here to
 consult thee2 but let  that remain at  
present2 explain to us some thing else4 
,we heard you say  ',excellent is the   
,kali ,yuga6' ,we are anxious to learn  
why this was said  and why you          
repeatedly called them happy4 ,explain  
to us the meaning of  it if it be not a 
mystery4 ,we will then place before you 
the question  that engages our thoughts4
    ,being thus accosted by the ascetics
 ,vysa smiled and said to them ,hear    
excellent sages1 why ,i said ',well done
 ,well done6' ,the fruit of penance  of 
continence1 of silent prayer and the    
like1 practised in the ,krita age  for  
ten years1 in the ,treta for one year1  
in the ,dwpara for a month is  obtained 
in the ,kali age in a day and night2    
therefore ,i did say  ',excellent1      
excellent is the ,kali age'4 ,the       

reward1 which a man obtains  in the     
,krita age by abstract meditation in the
 ,treta by sacrifice1 in  the ,dwpara by
 adoration1 he receives1 in the ,kali   
,yuga by merely  reciting the names of  
,kesava4 ,o pious and great ascetics1 in
 the ,kali  age1 by very little exertion
 men attain to exalted virtue and it is 
for  this reason ,i speak highly of the 
,kali ,yuga4 ,formerly the ,vedas were  
to  be acquired by the twice-,born      
through the diligent observance of      
self-denial and it was their duty to    
celebrate sacrifices in accordance  with
 the ritual4 ,thereafter1 idle prayers1 
idle feats1 fruitless  ceremonies were  
performed1 only to mislead the          
twice-born2 for although  observed by   
them devoutly1 yet in consequence of    
some irregularity in  their celebration 
sin was incurred in all these works and 
what they ate  or what they drank did   
not bring about the fulfilment of their 
desires4  ,in all their objects the     
twice-born enjoyed no independence and  

attained  their respective spheres only 
with exceeding pain4 ,on the other hand1
  the ,sudra1 more fortunate than they1 
attains to his assigned station by      
rendering their service and performing  
merely the sacrifice of preparing  food 
in which no rules determine what may or 
may not be eaten1 what may  or may not  
be drunk4 ,therefore1 excellent sages1  
the ,sudra is fortunate4    ,men should 
acquire wealth by means not incompatible
 with their  religious duties and it    
should be given to the worthy and spent 
upon  sacrifices4 ,there is great       
trouble in their acquisition as well as 
their  preservation4 ,and it is equally 
difficult for them to spend them on     
pious observances4 ,o excellent         
,brhmanas1 by undergoing these troubles 
and other diverse ones people attain to 
the holy region of ,prajpati4 ,a  woman 
has only to honour her husband in act1  
thought and speech to reach  the same   
region to which he is elevated and she  
thus accomplishes her  object without   

any great exertion4 ,this was the       
meaning of my  exclamation #8,well done'
 the third time4 ,i have thus related to
 you what  you asked4 ,now put to me in 
any way you please the question for     
which  you came and ,i will make you a  
clear reply4    ,the ascetics then said 
to ,vysa4 ,the question that we purposed
 to put  to you has already been        
answered by you in your reply to our    
subsequent  enquiry4 ,hearing this      
,krishna-,daipyana laughed and said to  
the pious  sages who had come to see him
 whose eyes were wide open with         
surprise4  ,by virtue of my divine      
knowledge ,i perceived the question you 
intended  to put to me and in reference 
to this ,i uttered the expressions      
',well  done6 ,well done6' ,in fact in  
the ,kali age duty is performed by the  
mortals with very little trouble1 whose 
sins are all washed away by the  water  
of their individual piety--by ,sudras   
through the diligent service  of the    
twice-born ones and by women through the

 slight effort of  obedience to their   
husbands4 ,it is for this reason ,o     
,brhmanas1 that ,i  did thrice express  
my admiration of their happiness2 for in
 the ,krita  and other ages great were  
the toils of the regenerate to perform  
their  duty4 ,i did not wait for your   
enquiry but replied at once to the      
question you wanted to put4 ,now what do
 ye1 conversant with virtue1 wish  me to
 tell you8    ,thereupon the ascetics   
saluted and praised ,vyasa and freed by 
him from  uncertainty departed as they  
came4 ,i have also communicated to you4 
,o  excellent ,maitreya1 the            
secret--this one great virtue of the    
otherwise  vicious ,kali age4 ,i shall  
now describe to you the dissolution of  
the  world and the aggregation of the   
elements4    ,,section ,,iii4    ,parara
 said ,the dissolution of existing      
beings is of three kinds1  incidental1  
elemental and absolute4 ,the incidental 
is that which relates  to ,brahm and    
takes place at the end of a ,kalpa3 the 

elemental is that  which occurs after   
two ,parrdhas2 the absolute is final    
liberation from  existence4    ,maitreya
 said3--,tell me1 ,o excellent          
preceptor1 what is the enumeration  of a
 ,parrdha1 the expiration of two of     
which is the period of elemental        
dissolution4    ,parara                 
said3--,parardha1 ,o ,maitreya1 is that 
number which takes place in  the        
eighteenth place of figures enumerated  
according to the rule of  decimal       
notation4 ,at the end of twice that     
period elemental dissolution  takes     
place when all the discrete products of 
nature are withdrawn into  ,their       
indiscrete source4 ,the shortest period 
of time is ,mtr which is  equal to the  
twinkling of the human eye2 fifteen ,mtr
 make a ,kshth2  thirty ,kshths one     
,kal3 fifteen ,kals one ,ndhik4 ,a      
,ndhik is  determined by a measure of   
water with a vessel made of twelve      
,palas and  a half of copper in the     
bottom of which there is to be a hole   

made with  a tube of gold of the weight 
of four ,mshas and four inches long4    
,according to the ,mgadha measure the   
vessel should hold a ,prastha 7or       
sixteen ,palas7 of water4 ,two of these 
,ndis make one ,muhurta2 thirty of      
which make one day and night4 ,thirty   
such periods constitute a month2  twelve
 months make a year1 or a day and night 
of the celestials2 and  three hundred   
and sixty such days1 constitute a year  
of the celestials4  ,an aggregate of    
four ages consists of twelve thousand   
divine years2 and  a thousand periods of
 four ages complete a day of ,brahm4    
,that period is  also termed a ,kalpa   
during which fourteen ,munis preside and
 at the end  of it takes place the      
incidental or ,brahm dissolution4 ,the  
nature of  this dissolution is very     
dreadful2 hear1 ,i shall describe this  
as well  as that which takes place as   
the elemental dissolution4    ,at the   
end of a thousand period of four ages   
the earth is for the most  part         

exhausted4 ,a total dearth takes place  
which lasts for a hundred  years2 and on
 account of the failure of food all     
beings become languid  and exanimate and
 at last entirely die4 ,the eternal     
,vishnu then takes  the character of    
,rudra the destroyer and comes down to  
reunite all his  creatures with himself4
 ,he enters into the seven rays of the  
sun1 drinks  up all the waters of the   
earth and causes all moisture1 whatever 
in  living bodies or in the soil to     
evaporate1 thus drying up the whole     
earth4 ,thus fed with his intervention  
with profuse moisture1 the seven  solar 
rays dilate to seven suns1 whose        
radiance glows above1 below and  on     
every side and sets the three worlds and
 ,ptla on fire4 ,the three  worlds1     
consumed by these suns1 become rugged   
and deformed all over  their mountains1 
rivers and seas2 and the earth bare of  
verdure1 and  destitute of moisture     
alone remains resembling in appearance  
the back of  a tortoise4 ,hari1 the     

destroyer of all things1 in the form of 
,rudra1 who  is the flame of time1      
becomes the scorching breath of the     
serpent ,sesha  and thereby reduces     
,ptla to ashes4 ,the great fire1 when it
 has reduced  all the divisions of ,ptla
 to ashes1 proceeds to the earth and    
consumes  it also4 ,a vast whirlpool of 
eddying flame then spreads to the region
 of  the atmosphere and the sphere of   
the celestials and wraps them in ruin4  
,the three spheres shew like a frying   
pan amidst the surrounding flames  that 
prey upon all movable and stationary    
things4 ,o great saint1 the  inhabitants
 of the two upper spheres1 having       
satisfied their respective  duties and  
being assailed by the heat1 repair to   
,maharloka4 ,when that  becomes heated  
its inhabitants1 who after the full     
period of stay1 are  desirous of        
ascending to higher regions depart for  
the ,janaloka4    ,having consumed the  
whole universe in the person of ,rudra1 
,janrddana1  breathes fourth heavy      

clouds1 and those called ,samvartta     
resembling huge  elephants in bulk      
overspread the sky1 roaring and darting 
lightnings4  ,some are as white as the  
water-lily1 some are dusky like smoke2  
some are  yellow2 some are of a dun     
colour1 like that of an ass2 some like  
ashes  sprinkled on the forehead2 some  
are deep blue1 as the lapis lazuly2 some
  azure like the sapphire2 some are     
white at the couch or the jasmine2  some
 are black as colly rum2 some are like  
the lady-bird2 some are of  fierceness  
of red arsenic and some are like the    
wing of the painted joy4  ,such is the  
colour of these massy clouds2 in form   
some resemble towns1  some mountains1   
some are like houses and hovels and some
 are like  columns4 ,huge in size and   
loud in thunder they fill space4        
,showering  down torrents of water1     
those clouds quench the dreadful fires  
which  involve the three worlds and then
 rain incessantly a hundred years and   
deluge the whole universe4 ,showering   

down in drops as large as dice  these   
rains overspread the earth and fill the 
middle region and inundate  the         
celestial sphere4 ,the world is now     
enshrouded in darkness and all  things  
animate and inanimate having perished1  
the clouds continue to  pour down waters
 for more than a hundred years4         
,,section ,,iv4    ,parara said3--,o    
great ascetic1 the waters having reached
 the region of  the seven ,rishis the   
whole of three worlds becomes one ocean4
 ,the breath  of ,vishnu1 thereupon1    
becomes a strong wind1 which blows for  
more than a  hundred years until all the
 clouds are dispersed4 ,the wind is then
  re-absorbed and he1 of whom all beings
 are made1 the lord by whom all  things 
exist1 he1 who is inconceivable1 without
 beginning of the  universe1 reposes    
sleeping upon ,sesha in the midst of the
 ocean4 ,the  creator ,hari1 sleeps upon
 the ocean in the form of ,brahm        
glorified by  ,sanaka and the saints who
 had departed to the ,janaloka and      

contemplated  by the holy inhabitants of
 ,brahmaloka1 anxious for final         
liberation--involved in mystic slumber1 
the celestial personification of  his   
own illusions and meditating on his own 
ineffable spirit which is  called       
,vsudeva4 ,this1 ,o ,majtreya1 is the   
dissolution called incidental1  because1
 ,hari1 in the form of ,brahm1 sleeps   
there as its incidental  cause4    ,when
 the universal spirit wakes1 the world  
revives3 when he clears his  eyes1 all  
things fall upon the bed of mystic      
sleep4 ,in the same manner a  thousand  
great eyes comprise a day of ,brahm so  
his night consists of  the same period3 
during which the world is submerged by a
 vast ocean4  ,awaking at the end of his
 night the unborn ,vishnu1 in the       
character of  ,brahm1 creates the       
universe anew in the manner formerly    
described unto  you4 ,i have thus       
related to you the intermediate         
dissolution of the  world taking place  
at the end of every ,kalpa4 ,i will now1

 ,o ,maitreya1  describe to you         
elemental dissolution4 ,when by dearth  
and fire all the  worlds and ,patalas   
are dried up and the modification of    
,mahat and other  products of nature are
 by the will of ,krishna destroyed the  
progress of  elemental dissolution is   
begun4 ,at first the waters swallow up  
the  property of earth which is the     
rudiment of smell2 and earth1 deprived  
of  its property1 proceeds to           
destruction4 ,devoid of the rudiment of 
odour  the earth becomes identical with 
water4 ,the water then being much       
increased roaring and rushing along fill
 up all space whether agitated  or      
still4 ,when the universe is thus       
pervaded by the waves of the watery     
element its rudimental flavour is licked
 up by the element of fire and  on      
account of the destruction of these     
rudiments the waters themselves  are    
destroyed4 ,devoid of the essential     
element of flavour they become          
identical with fire and the universe is 

therefore entirely filled with  flame   
which drinks up the water on every side 
and gradually overspreads  the whole of 
the world4 ,while space is envelope in  
flame above1 below  and all around the  
element of the wind seizes upon the     
rudimental  property or form which is   
the cause of light1 and that being      
withdrawn1  all becomes of the nature of
 air4 ,the rudiment of form being       
destroyed  and fire deprived of its     
rudiment1 air extinguishes fire and     
spreads  resistlessly over space which  
is deprived of when fire mages into air4
  ,air then accompanied by sound which  
is the source of ether1 extends         
everywhere throughout the ten regions of
 space until ether seizes upon  contact1
 its rudimental property2 by the loss of
 which air is destroyed  and ether      
remains unchanged3 devoid of form1      
flavour1 touch and smell1  it exists    
unembodied and vast and pervades the    
whole of space4 ,ether1  whose          
characteristic property and rudiment is 

sound exists alone  occupying all the   
vacuity of space4 ,at then the radical  
element egotism  devours sound and all  
the elements and faculties are at once  
merged into  their original4 ,this      
primary element is conscientiousness    
combined with  the property of darkness 
and is itself swallowed up by ,mahat    
whose  characteristic property is       
intelligence2 and earth and ,mahat are  
the  inner and outer boundaries of the  
universe4 ,in this manner1 as in the    
creation were the seven forms of nature 
7,prakriti7 reckoned from ,mahat  to    
earth2 so at the time of elemental      
dissolution these seven  successively   
re-enter into each other4 ,the egg of   
,brahm is dissolved in  the waters that 
surround it1 with its seven zones1 seven
 oceans1 seven  regions1 and their      
mountains4 ,the investure of water is   
drunk up by  fire2 the stratum of fire  
is absorbed by that of air3 air blends  
itself  with ether2 the primary element 
of egotism devours the ether and is     

itself taken up by intellect1 which1    
along with all those1 is seized  upon by
 nature4 ,equilibrium of the three      
properties1 without excess or           
deficiency1 is called nature            
7,prakriti71 origin 7,hetu71 the chief  
,principle 7,pradhna7 cause 7,krana71   
supreme 7,param74 ,this ,prakriti is    
essentially the same1 whether discrete  
or indiscrete2 only that which is       
discrete finally is lost or absorbed in 
the indiscrete4 ,spirit also  which is  
one1 pure1 imperishable1 eternal1       
all-pervading is a portion of  that     
supreme spirit which is all things4     
,that spirit which is other than        
embodied spirit1 in which there are no  
attributes of name1 species or  the     
like--which is one with all wisdom and  
is to be understood as sole  existence1 
that is ,brahm1 infinite glory1 supreme 
spirit1 supreme  power1 ,vishnu1 all    
that is from whence the perfect sage    
returns no more4  ,prakriti1 which ,i   
have described to you as being          

essentially both  discrete and          
indiscrete and spirit both resolve into 
spirit1 supreme  spirit is the upholder 
of all things and the ruler of all      
things and is  glorified in the ,vedas  
and in the ,vedanta by the name of      
,vishnu4    ,works as sanctioned by the 
,vedas are of two kinds1 active and     
quiescent2  by both of which the        
universal person is worshipped by       
mankind4 ,he1 the  lord of sacrifice1   
the male of sacrifice1 the most         
excellent ,purusha1 is  worshipped by   
men in the active mode1 by rites        
enjoined in the ,rik1  ,yayur and ,sama 
,vedas4 ,the soul of wisdom1 the person 
of wisdom1 ,vishnu1  the giver of       
emancipation is worshipped by the sages 
in the quiescent  form through          
meditative devotion4 ,the exhaustless   
,vishnu is whatever  thing that is      
designated by long1 short or prolated   
syllables or that  which is without a   
name4 ,he is that which is dissolute or 
that which is  indescrete3 he is        

exhaustless spirit1 supreme spirit1     
universal spirit1  ,hari1 the assumer of
 universal forms4 ,nature1 discrete or  
indiscrete is  absorbed unto him1 and   
spirit also merges into the all         
diffusive and  unobstructed spirit4 ,the
 period of two ,parrdhas1 as ,i have    
related to  you1 ,o ,maitreya1          
constitutes a day of that powerful      
,vishnu1 and whilst  the products of    
nature are merged into this source1     
nature into spirit  and that into the   
supreme1 that period is called his night
 and is of  equal duration with his day4
 ,but in reality1 to that supreme spirit
  there is neither day nor night and    
these distinctions are only             
figuratively applied to the ,almighty4  
,i have thus explained to you the       
nature of elemental dissolution and will
 now explain to you which is  final4    
,,section ,v4    ,parara said3--,o      
,maitreya1 having investigated kinds of 
worldly pain and  having acquired true  
wisdom and detachment from worldly      

objects the wise  man obtains final     
liberation4 ,the first of the three     
pains1 or  ,adhyatmika is of two        
kinds--physical and mental4 ,bodily     
pain1 as you  shall hear1 is of many    
sorts4 ,affections of the head1 catarrh1
 fever1  cholic1 fistula1 spleen1       
hemorrhoids1 intumescence1 sickness1    
opthalmia1  dysentary1 leprosy1 and many
 other diseases constitute physical     
affliction4 ,mental pains are love1     
anger1 fear1 hate1 covetousness1        
stupefaction1 despair1 sorrow1 malice1  
disdain1 jealousy1 envy and many  other 
passions that are created in the mind4  
,these and diverse other  afflictions1  
mental or physical1 are comprised under 
the class of  worldly sufferings which  
is called ,adhyatmika1 ,the pain        
,adhibhautika1 ,o  excellent ,brhman1 is
 every kind of evil that is inflicted   
upon men by  beasts1 birds1 men1        
goblins1 snakes1 fiends1 or reptiles and
 the pain  that is called ,adhidaivika  
or superhuman is the work of cold1 heat1

  wind1 rain1 lightning and other       
phenomena4 ,affliction1 ,o ,maitreya1 is
  multiplied in thousands of shapes in  
the progress of conception1 birth1      
decay1 disease1 death and hell4 ,the    
tender animal exists in the embryo      
surrounded by abundant filth1 floating  
in water and distorted in its  back1    
neck and bones2 enduring severe pain    
even in the course of its  development  
and disordered by the acid1 bitter1     
pungent and saline  articles of its     
mother's food2 incapable of extending or
 contracting its  limbs1 reposing amidst
 slime of ordure and urine2 every way   
incommoded  with conciousness and       
calling to memory many hundred previous 
births4  ,thus exists the embryo in     
profound affliction bound to the worlds 
by its  former works4    ,when the child
 is about to be born1 its face is       
besmeared by excrement1  urine1 blood1  
mucus1 and semen2 its attachment2 to the
 uterus is  ruptured by the ,prajpati   
wind3 it is turned head downwards and   

violently expelled from the womb by the 
powerful and painful winds of           
parturition2 and the infant1 losing2 for
 a time all sensation when  brought in  
contact with the external air1 is       
immediately deprived of its             
intellectual knowledge4 ,then born the  
child is tortured in every limb1  as if 
pierced with thorns or cut to pieces    
with a saw1 and falls from  its fetid   
lodgement as from a sore1 like a        
crawling thing upon the  earth4 ,unable 
to feel itself1 unable to turn itself1  
it is dependent on  the will of others  
for being bathed and nourished4 ,laid   
upon a dirty  bed1 it is bitten by      
insects and mosquitoes and has not power
 to drive  them away4 ,many are the     
pangs attending birth and many are those
 which  succeed to birth2 and many are  
the afflictions that are inflicted by   
elemental and superhuman powers in the  
state of childhood covered by the  gloom
 of ignorance2 and internally bewildered
 man knows not whence he  is1 who he is1

 whither he goeth nor what is his       
nature2 by what bonds he  is bound2 what
 is cause and what is not cause2 what is
 to be done and  what is to be left     
undone2 what is to be said and what is  
to be kept  silent1 what is             
righteousness and what is iniquity2 in  
what it consists  or how2 what is right1
 what is wrong2 what is virtue1 what is 
vice4 ,thus  man1 like a brute beast    
addicted only to animal gratification1  
suffers  the pain that ignorance brings 
about4 ,ignorance1 darkness1 inactivity 
influence those devoid of knowledge so  
that pious works are neglected2  but    
hell is the consequence of neglect of   
religious acts1 according to  the great 
sages1 and the ignorant therefore suffer
 affliction both in  this world and in  
the next4    ,when old age comes in1 the
 body is infirm1 the limbs are relaxed2 
the  face is emaciate and shrivelled2   
its skin is wrinkled and scantily       
covers the veins and sinews2 the eyes   
discern not a far off1 and the  pupil   

gazes on vacuity3 the nostrils are      
stuffed with hair2 the trunk  trembles  
as it moves2 the bones appear beneath   
the surface2 the back is  bowed and the 
joints are bent2 the digestive fire is  
extinct and there  is little appetite   
and little vigour2 walking1 rising      
sitting1 sleeping  are all painful      
efforts2 the ear is dull2 the eye is    
dim2 the mouth is  disgusting with      
dribbling saliva2 the senses no longer  
are obedient to  the will2 and as death 
approaches1 the things that are         
perceived even  are immediately         
forgotten4 ,the utterance of a single   
sentence is  fatiguing and wakefulness  
is perpetuated by difficult breathing1  
coughing and painful exhaustion4 ,the   
old man is lifted up by some body  else2
 he is an object of contempt to his     
servants1 his children and his  wife4   
,incapable of cleanliness1 of amusement1
 or food1 or desire1 he is  laughed at  
by his dependents1 and disregarded by   
his kin2 and dwelling  on the exploits  

of his youth1 as on the actions of a    
past life1 he sighs  deeply and is      
sorely distressed4 ,such are some of the
 pains to which old  age is doomed4 ,i  
will now describe to you the agonies of 
death4    ,the neck droops1 the feet and
 hands are relaxed2 the man is          
repeatedly  exhausted1 subdued and      
visited with interrupted knowledge2 the 
principle  of selfishness afflicts him  
and he thinks what will become of my    
wealth1  my lands1 my children1 my wife1
 my servants1 my house8 ,the joints of  
his  limbs are tortured with severe     
pains as if cut by a saw or as if they  
were pierced by the sharp arrows of the 
destroyer2 he rolls his eyes and  tosses
 about his hands and feet2 his lips and 
palate are parched and dry  and his     
throat obstructed by foul humours and   
deranged vital airs1 emits  a rattling  
sound2 he is afflicted with burning     
heat1 thirst and hunger3  and he at last
 passes away tortured by the servants of
 the judge of the  dead1 to undergo a   

renewal of his sufferings in another    
body4 ,these are  the afflictions to    
which a man is doomed when he dies4 ,i  
will now  describe to you the tortures  
which they suffer in hell4    ,men are  
bound1 when they die1 by the servants of
 the king of ,tartarus1  with cords1 and
 beaten with their sticks and have then 
to encounter the  fierce aspect of ,yama
 and the horrors of their terrible      
route4 ,in the  different hells there   
are various intolerable tortures with   
burning  sand1 fire1 machines1 and      
weapons2 some are severed with saws1    
some  roasted in forges1 some are       
chopped with axes1 some buried in the   
ground1 some are mounted on stakes1 some
 cast to wild beasts to be  devoured1   
some are gnawed by the vultures1 some   
torn by tigers1 some are  boiled in oil1
 some rolled in caustic slime1 some are 
precipitated from  great heights1 some  
are tossed upwards by engines4 ,the     
number of  punishments inflicted in     
hell1 which are the consequences of sin1

 is  infinite4 ,but not in hell alone do
 the souls of the deceased undergo      
pain3 there is no cessation even in     
heaven for its temporary inhabitant  is 
even tormented with the prospect of     
descending to earth again4 ,he is  again
 liable to conception and to birth2 he  
is merged again into the  embryo and    
repairs to it when about to be born2    
then he dies1 as soon as  born1 or in   
infancy1 or in youth1 or in manhood or  
in old age4 ,death  sooner or later is  
inevitable4 ,as long as he lives he is  
immersed in  manifold afflictions1 like 
the seed of the cotton amidst the down  
that  is to be spun into thread4 ,in    
acquiring1 losing1 and preserving wealth
  there are many griefs2 and so there   
are in the misfortunes of our  friends4 
,whatever is produced that is most      
acceptable to man2 that1  ,maitreya1    
becomes a seed whence springs the tree  
of sorrow4 ,wife1  children1 servants1  
houses1 lands1 riches1 contribute much  
more to the  misery than to the         

happiness of mankind4 ,where could man1 
scorched by  fires of the sun of this   
world1 look for felicity1 were it not   
for the  shade afforded by the tree of  
emancipation8 ,attainment of the divine 
being is considered by the wise as the  
remedy of the three-fold class of  ills 
that beset the different stages of life1
 conception1 birth and  decay1 as       
characterised by that only happiness    
which effaces all other  kinds of       
felicity however abundant1 and as being 
absolute and final4    ,it should       
therefore be the assiduous endeavour of 
wise men to attain  unto god4 ,the means
 of such attainment are said1 great     
,muni1 to be  knowledge and works4      
,knowledge is of two kinds1 that which  
is derived  from scripture1 and that    
which is derived from reflection4       
,brahma that  is the word is composed of
 scripture4 ,brahma that is supreme is  
produced  of reflection1 ignorance is   
utter darkness1 in which knowledge1     
obtained  through any sense1 shines like

 a lamp2 but the knowledge that is      
derived  from reflection breaks upon the
 obscurity4 ,what has been said by      
,manu1  when appealing to the meaning of
 the ,vedas with respect to this        
subject1  ,i will repeat to you4 ,there 
are two forms of spirit or god1 the     
spirit1  which is word1 and spirit1     
which is supreme4 ,he who is thoroughly 
imbued  with the word of god obtains    
supreme spirit4 ,the ,atharva ,veda also
  states that there are two kinds of    
knowledge2 by the one1 which is the     
supreme1 god is attained3 the other is  
that which consists of the ,rik  and    
other ,vedas4 ,that which is            
imperceptible1 undecaying1              
inconceivable1  unborn1 inexhaustable1  
indescribable2 which has neither form1  
nor hands  nor feet2 which is almighty1 
omnipresent1 eternal2 the cause of all  
things1 and without cause1 permeating   
all1 itself unpenetrated1 and from      
which all things proceed1 that is the   
object which the wise behold1 that  is  

,brahma1 that is the supreme state1 that
 is the thing spoken of by the  ,vedas1 
the infinitely subtle1 supreme condition
 of ,vishnu4 ,that essence  of the      
supreme is defined by the term          
,bhagavat3 the word ,bhagavat is the    
denomination of that primeval and       
eternal ,god3 and he who fully          
understands the meaning of that         
expression1 is possessed of holy wisdom1
  the sum and substance of the three    
,vedas4 ,the word ,bhagavat is a        
convenient form to be used in the       
adoration of that supreme being1 to     
whom no term is applicable2 and         
therefore ,bhagavat expresses that      
supreme spirit which is individual1     
almighty1 and the cause of causes of    
all things4 ,the letter ,bh implies the 
cherisher and supporter of the          
universe4 ,by ga is understood the      
leader1 impeller1 or creator4 ,the      
dissyllable ,bhaga indicate the six     
properties3 dominion1 might1 glory1     
splendour1 wisdom1 and dispassion4 ,the 

purport of the letter va is that        
elemental spirit in which all beings    
exist1 and which exists in all  beings4 
,and thus this ,great word ,bhagavn is  
the name of ,vsudeva1 who  is one with  
the ,supreme ,brahma and of no one else4
 ,this word therefore1  which is the    
general denomination of an adorable     
object1 is not used in  reference to the
 supreme in a general but a special     
signification4 ,when  applied to any    
other thing or person it is used in its 
customary or  general import4 ,in latter
 case it may purport one who knows the  
origin  and end and revolutions of being
 and what is wisdom and what ignorance4 
,in the former it denotes wisdom1       
energy1 power1 dominion1 might1 glory1  
without end and without defect4    ,the 
term ,vsudeva means that all beings     
abide in that supreme spirit and  that  
he abides in all beings as was formerly 
explained by ,kesidhwaja to  ,khndikya  
called ,janaka when he enquired of him  
an explanation of the  name of the      

immortal ,vsudeva4 ,he said ,he dwelleth
 internally in all  beings and all      
things dwell in him2 and thence the lord
 ,vsudeva is the  creator and preserver 
of the world4 ,he though identical with 
all beings  is beyond and separate from 
material nature1 from its products1 from
  properties and from imperfection2 he  
is beyond all investing substance2  he  
is universal soul2 all the interstices  
of the universe are filled up  by him2  
he is one with all good qualities2 and  
all created beings are  endowed with but
 a small portion of his individuality4  
,assuming at with  various shapes he    
bestows benefits on the whole world1    
which was his  work4 ,glory1 might1     
dominion1 wisdom1 energy1 power and     
other attributes  are collected in him4 
,supreme of the supreme1 in whom no     
imperfections  abide1 lord over finite  
and infinite1 god in individuals and    
universals1  visible and invisible1     
omnipotent1 omnipresent1 omnicient1     
almighty4 ,the  wisdom1 perfect1 pure1  

supreme1 undefiled and one only by which
 he is  conceived1 contemplated and     
known1 that is wisdom2 all else is      
ignorance4    ,,section ,,vi4    ,parara
 said3--,the ,purusottama is also known 
by holy study and devout  meditation2   
and either1 as the cause of attaining   
him1 is entitled  ,brahma4 ,from study  
let a man proceed to meditation and from
 meditation  to study2 by perfection in 
both supreme spirit becomes manifest4   
,study  is one eye wherewith to behold  
it and meditation is the other3 he who  
is  identical with ,brahma sees not with
 the eye of flesh4    ,maitreya         
said3--,revered preceptor1 ,i am        
desirous to know what is meant  by the  
term ,yoga1 by understanding which ,i   
may behold the supreme being1  the      
upholder of the universe4               
,parara3--,i will repeat to you1 ,o     
,maitreya1 the explanation formerly     
given by ,kesidhwaja to the high-minded 
,khndikya also called ,janaka4          
,maitreya3 ,tell me1 first4 ,brahman1   

who ,khndikya was1 and who was          
,kesidhwaja2 and how it happened that a 
conversation relating to the  practice  
of ,yoga occurred between them4         
,parara4 ,there was ,janaka named       
,dharmadhwaja who had two sons          
,amitadhwaja and ,kritadhwaja2 and the  
latter was a king ever devoted to  the  
existent supreme spirit2 his son was the
 celebrated ,kesidhwaja4 ,the  son of   
,amitadhwaja was ,janaka called         
,khndikya4 ,khndikya was diligent  and  
celebrated on earth for pious           
observances4 ,kesidhwaja on the other   
hand was gifted with spiritual          
knowledge4 ,these two were engaged in   
hostilities and ,khndikya was driven    
from his principality by  ,kesidhwaja4  
,expelled from his dominions he wandered
 with a few  followers1 his priest and  
his counsellors1 amidst woods and       
mountains  where destitute of true      
wisdom1 he performed many sacrifices    
expecting  thereby to obtain divine     
truth and to escape from death by       

ignorance4    ,once on a time1 while    
,kesidhwaja1 the best of those who are  
skilled in  devotion1 was engaged in    
devout practices a fierce tiger slew his
 milch  cow in the lonely forest4 ,when 
the ,raja heard that the cow had been   
killed he asked the ministering priests 
what sort of penance would  expatiate   
the crime4 ,they said that they did not 
know and referred him  to ,kaseru4 ,and 
consulted by the king ,kaseru told him  
that he did not  know and ,sunaka would 
be able to tell him4 ,accordingly the   
,raja went to  ,sunaka2 but he said too4
 ,i am as unable1 ,o great king1 to     
answer your  question as ,kaseru has    
been2 there is no one on earth who can  
give you  the information except your   
enemy ,khndikya1 whom you have          
vanquished4    ,being thus accosted     
,kesidhwaja said3--,i will go then and  
pay a visit to  my enemy2 no matter1 if 
he kill me1 for ,i shall then obtain the
 reward  that attends being slain in a  
holy cause2 whereas if on the other hand

  he tells me what penance to perform   
then my sacrifice will be unimpaired  in
 efficacy4 ,accordingly he ascended his 
car1 having clothed himself in  the     
deerskin and went to the forest where   
the wise ,khndikya lived4 ,when         
,khndikya saw him approach his eyes     
reddened with ire and he took up his    
bow and said to him ,you have armed     
yourself with deerskin to bring  about  
my destruction thinking that in such a  
dress you will be safe from  me2 but    
fool1 the deer upon whose backs this    
skin is seen are slain by  you and me   
with sharp arrows so ,i will slay you2  
you shall not go free  whilst ,i am     
living4 ,you are an unprincipled felon1 
who have robbed me of  my kingdom and   
are deserving of death4 ,to this        
,kesidhwaja replied3 ,i  have come here 
,khndikya1 to consult you about my      
doubts and not with  any hostile        
intention2 lay aside therefore both your
 arrow and anger4  ,thus addressed      
,khndikya retired for a while1 with his 

counsellors and  his priest and         
consulted with them what course to      
adopt4 ,they strongly  urged him to slay
 ,kesidhwaja who was in his grasp and by
 whose death he  would again become the 
monarch of the whole world4 ,khndikya   
replied to  them3 ,it is undoubtedly    
true that by such an act ,i would become
 the  monarch of the whole world but he 
would thereby conquer the next world3   
whilst the earth would be mine4 ,and if 
,i do not slay him ,i shall conquer  the
 world to come and leave him this earth4
 ,it appears to me that this  world is  
not so much valuable as the next3 for   
the subjugation of the  next world      
continues for ever while the conquest   
over this is but  temporary4 ,i will    
therefore not kill him but tell him what
 he wishes to  know4    ,coming         
accordingly to ,kesidhwaja1 ,khndikya   
asked him to propose his  question which
 he promised to answer4 ,and ,kesidhwaja
 related to him what  had taken place1  
that death of the cow and desired to    

know what penance  be should perform4   
,khndikya1 in reply1 explained to him   
fully the  expiation that was suited to 
the occasion2 and then with his         
permission  ,kesidhwaja returned to the 
place of sacrifice and regularly        
fulfilled  every necessary act4 ,having 
completed the ceremony with its         
supplementary rites ,kesidhwaja         
accomplished all his objects3 but he    
then  reflected thus ,the priests whom  
,i invited to attend have all been duly 
honoured2 all those who had any request 
to make have been pleased with  my      
complying with their desires2 all that  
is proper for this world has  been      
effected by me2 why then my mind should 
feel as if my duty had been             
unfulfilled4 ,thinking this he          
remembered that he had not presented to 
,khndikya the gift that it is proper to 
offer to a spiritual preceptor  and     
mounting his chariot he immediately     
started for the dense forest  where the 
sage resided4 ,upon his reappearance    

,khndikya took up arms to  slay him2 but
 ,kesidhwaja exclaimed ,forbear1        
venerable sage2 ,i have not  come hither
 injure you2 throw off your wrath1      
,khndikya1 know that ,i  have come here 
to offer you that present which is due  
to you as my  instructor4 ,through your 
lesson ,i have fully completed my       
sacrifice and  ,i am therefore desirous 
to give you a gift4 ,demand what it     
shall be4    ,having once more consulted
 his counsellors1 ,khndikya told them   
the  purpose of his rival's visit and   
asked them what he should demand4 ,his  
friends recommended him to take back his
 whole kingdom for prudent men  acquire 
them without conflicting hosts4 ,the    
king ,khndikya reflecting  laughed and  
said to them ,why should a person like  
me be desirous of a  temporary earthly  
kingdom8 ,indeed you are very good      
advisers as regards  the present worldly
 affairs--but you are undoubtedly       
ignorant of the life  to come4 ,saying  
this he returned to ,kesidhwaja and said

 to him ,is it  true that you wish to   
make me a gift as to your preceptor8    
,indeed ,i  do answered ,kesidhwaja4    
,whereto ,khndikya replied ,then1 as it 
is known  that you are learned in the   
spiritual learning that teaches the     
doctrine  of the soul1 if you will      
communicate that knowledge unto me you  
will  have discharged your debt to your 
preceptor4 ,communicate unto me what    
acts are efficacious for the alleviation
 of human sufferings4    ,,section      
,,vii4    ,kesidhwaja said ,but why have
 you not demanded of me my kingdom free 
from all troubles2 what else save       
dominion is acceptable to the  warrior8 
,whereto ,khndikya replied ,i will tell 
you why ,i did not make  such a demand  
nor require that territory which is an  
object of ignorant  ambition4 ,it is the
 duty of the warrior to protect his     
subjects in peace  and to kill in fight 
the enemies of his way4 ,it is no fault 
that you  should have taken my kingdom  
from one who was unable to defend it1 to

  whom it was a bondage and who was thus
 freed from the incumbrance of          
ignorance4 ,my desire of dominion       
originated from my being born to        
possess it2 the ambition of others which
 proceeds from human frailties1  is not 
compatible with virtue4 ,to solicit gift
 is not the duty of a  prince and       
warrior4 ,it is for this reason ,i have 
not demanded of you the  kingdom1 a     
request which is the outcome of         
ignorance4 ,those only1 who  are        
ignorant1 whose minds are attached to   
selfishness and who are  intoxicated    
with the liquor of self-sufficiency1    
desire kingdoms2 not  such as ,i am4    
,parara said3--,being greatly delighted1
 the king ,kesidhwaja praised  ,khndikya
 and said to him affectionately ,listen 
to my words4 ,through  the desire of    
escaping death by the ignorance of works
 ,i exercise the  regal power1 celebrate
 various sacrifices and enjoy pleasures 
subversive  of purity4 ,fortunate it is 
for you that your mind has attached     

itself to  the dominion of              
discrimination4 ,pride of your race now 
listen to the  real nature of ignorance4
 ,the mistaken notion that self consists
 in what  is not self and that property 
consists in what is not one's own       
constitute the double seed of the tree  
of ignorance4 ,the ill judging  embodied
 being1 bewildered by the darkness of   
fascination situated in a  body composed
 of five elements1 loudly asserts ',this
 is ,i' but who would  ascribe spiritual
 individuality to a body in which soil  
is distinct from  ether1 air1 fire1     
water and earth4 ,what man of           
understanding assigns to  disembodied   
spirit corporeal fruition or what lands1
 houses and the like  that it should    
say1 ',these are mine8' ,what wise man  
entertains the idea  of property in sons
 or grandsons begotten of the body after
 the spirit  has abandoned it8 ,man     
performs all acts for the purpose of    
bodily  fruition and the consequence of 
such acts is another body2 so that their

  result is nothing but confinement to  
bodily existence4 ,in the same  manner  
as a mansion of clay is plastered with  
clay and water1 so the  body which of   
earth is perpetuated by earth and water4
 ,the body  consisting of five elements 
is nourished by substances equally      
composed  of those elements2 but since  
this is the case1 what is there in this 
life that man should be proud of8       
,travelling the path of the world for   
many thousands of births1 man attains   
only the weariness of bewilderment  and 
is smothered by the dust of imagination4
 ,when that dust is washed  away by the 
bland water of real knowledge1 then the 
weariness of  bewilderment1 sustained by
 the wayfarer through repeated births1  
is  removed4 ,when that weariness is    
relieved the internal man is at peace   
and he obtains that supreme felicity    
which is unequalled and  undisturbed4   
,this soul is pure and composed of      
wisdom and happiness4 ,the  properties  
of pain1 ignorance and impurity are     

those of nature and not  of soul4 ,o    
,muni1 there is no affinity between fire
 and water but when  the latter is      
placed over the former in a cauldron1 it
 bubbles and boils  and exhibits the    
properties of fire4 ,in the same manner 
when soul is  associated with ,prakriti 
it is vitiated by egotism and the rest  
and  assumes the qualities of grosser   
nature although essentially distinct    
from them and compatible4 ,such is the  
seed of ignorance as ,i have  explained 
it to you3 there is but one remedy for  
earthly sorrows--the  practice of       
devotion2 no other is known4            
,thereupon ,khandikya said3--,do you    
then the foremost of those versed in    
contemplative devotion explain to me    
what that is1 for in the race of  the   
descendants of ,nimi you are best       
acquainted with the sacred writings  in 
which it is taught4 ,whereto ,kesidhwaja
 replied3 ,hear the account of  the     
nature of contemplative devotion1 which 
,i am imparting to you and by           

perfection in which the sage attains    
resolution into ,brahma and never       
suffers birth again4 ,the mind of man is
 the cause both of his bondage  and his 
liberation its addiction to the objects 
of sense is the means of  his bondage2  
its separation from objects of sense is 
the means of his  liberation4 ,the sage1
 who is capable of discriminative       
knowledge1 must  therefore restrain his 
mind from all objects of sense and      
therewith  meditate upon the supreme    
being1 who is identical with spirit1 in 
order  to obtain liberation2 for that   
supreme spirit attracts to itself him   
who  meditates upon it1 and who is of   
the same nature1 as the lodestone       
attracts the iron by the virtue which is
 common to itself and to its  products4 
,contemplative devotion is the union    
with ,brahma effected by  that condition
 of mind which has attained perfection  
through those  exercises which complete 
the control of self2 and he1 whose      
contemplative devotion is characterised 

by the property of such absolute        
perfection1 is in truth1 ,o sage1       
expectant of final liberation from the  
world4    ,the ,yogi1 when he first     
gives himself up to the practice of     
contemplative devotion1 is called the   
novice or practitioner2 when he  has    
attained spiritual union1 he is called  
the adept or he whose  meditations are  
accomplished4 ,should the thoughts of   
the former be  unvitiated by any        
obstructing imperfection1 he will obtain
 freedom after  practising devotion     
through several lives4 ,the latter      
speedily obtains  liberation in that    
existence1 all his acts being consumed  
by the fire of  contemplative devotion4 
,the sage1 who would bring his mind into
 a proper  state for the performance of 
devout contemplation1 must be devoid of 
desire and observe invariably           
continence1 compassion1 truth1 honesty1 
and disinterestedness2 he must fix his  
mind upon the supreme ,brahma1          
practising holy study1 purification1    

contentment1 penance and  self-control4 
,these virtues1 respectively termed the 
five acts of  restraint and five of     
obligation bestow excellent rewards when
 practised  for the sake of reward and  
eternal liberation and when they are not
  prompted by the desire of transient   
benefits4 ,endowed with these merits1   
the sage1 self-restrained1 should sit in
 one of the modes termed  ,bhadrsana and
 engage in contemplation4 ,bringing his 
vital airs called  ,prna under          
subjection1 by frequent repetition is   
thence called  ,prnyma which is1 as it  
were1 a seed with a seed4 ,in this1 the 
breath  of expiration and that of       
inspiration are alternately obstructed  
constituting the act two-fold2 and the  
suppression of both modes of  breathing 
produces a third4 ,the exercise1 of     
yogi1 whilst endeavouring  to bring     
before his thoughts the gross form of   
the eternal1 is  denominated ,alambana4 
,he is then to perform ,pratyhra1 which 
consists  in restraining his organs of  

sense from susceptibility to outward    
impressions1 and directing them entirely
 to mental perceptions4 ,by these  means
 the entire subjugation of the unsteady 
senses is effected3 and if  they are not
 controlled the sage will not accomplish
 his devotions4 ,when  by the ,prnyma   
the vital airs are restrained and the   
senses are  subjugated by ,pratyhra then
 the sage will be able to keep his mind 
steady in its perfect asylum4           
,khndikya then said to ,kesidhwaja      
,illustrious sage1 inform me what is    
that perfect asylum of the mind resting 
on which it destroys all the  products  
of human infirmity4 ,to this            
,keshidhwaja replied4 ,the asylum  of   
mind is ,brahma1 which1 of its own      
nature1 is two-fold2 as being with  or  
without form2 and each of these1 is     
supreme and secondary4  ,apprehension of
 ,brahma or spirit is again three-fold4 
,i will explain the  different kinds to 
you1 they are that which is called      
,brahma1 that which  is named from      

works1 and that which comprehends both  
is the third4 ,so  that mental          
apprehension is three-fold4 ,sanandana  
and other were endowed  with the        
apprehension of the nature of ,brahma4  
,the celestials and others  whether     
animate or inanimate are possessed of   
that which regards acts4  ,the          
apprehension1 that comprehends both     
works and spirit1 exists in             
,hiranyagarbha and others1 who are      
possessed of contemplative knowledge  of
 their own nature and who also exercise 
certain active functions as  creation   
and the rest4 ,until all acts1 which are
 the causes of notions  of              
individuality1 are discontinued1 spirit 
is one thing and universe is  another1  
to those who contemplate objects as     
distinct and various2 but  that is      
called true knowledge or knowledge of   
,brahma which recognises no             
distinctions1 which contemplates only   
simple existence which is  undefinable  
by words and is to be discovered solely 

in one's own spirit4  ,that is the      
supreme unborn1 imperishable form of    
,vishnu1 who is without  form and       
characterised as a condition of the     
supreme soul1 which is  variously       
modified from the condition of universal
 form4 ,the sages1 in  the early stage1 
cannot perceive this form so they must  
direct their  minds to the gross form of
 ,hari1 which is of universal           
perceptibility4  ,they must meditate    
upon him as ,hiranyagarbha1 as the      
glorious ,vsava1 as  ,prajpati1 as the  
winds1 the ,vasus1 the ,rudras1 the     
suns1 stars1  planets1 ,gandharvas1     
,yakshas1 ,daityas1 all the celestials1 
and their  progenitors1 men1 animals1   
mountains1 oceans1 rivers1 trees1 all   
beings  and all sources of beings1 all  
modifications of natures1 and its       
products1 whether sentient of           
unconscious1 one-footed1 two-footed1 or 
many-footed2 all these are the sensible 
form of ,hari1 to be apprehended  by    
three kinds of apprehension4 ,all this  

universal world1 this world of  moving  
and stationary beings is pervaded by the
 energy of ,vishnu1 who is  of the      
nature of supreme ,brahma4 ,this energy 
is supreme1 or when it is  that of      
conscious embodied spirit it is         
secondary4 ,ignorance1 or that  which is
 denominated from works1 is a third     
energy2 by which the  omnipresent energy
 of embodied spirit is ever excited and 
whence it  suffers all the pains of     
repeated worldly existence4 ,obscured by
 that  energy1 the energy that is       
denominated from embodied spirit1 is    
characterised by different degrees of   
perfection in all created beings4  ,in  
inanimate things it exists in a very    
small degree2 it is more in  things that
 have life1 but are 7without motion72 in
 insects it is still  more abundant1 and
 still more in birds3 it is more in wild
 animals and  in domestic animals the   
faculty is still greater3 men have more 
of this  faculty than animals1 and      
thence arises their authority over them2

 the  faculty exists in a supreme degree
 in ,ngas1 ,gandharvas1 ,yakshas1       
celestials1 ,sakra1 ,prajpati and       
,hiranyagarbha2 and is above ail        
predominant in that male 7,vishnu7 of   
whom all these various creatures  are   
but the diversified forms1 permeated    
universally by his energy1 as           
all-pervading as the other4    ,that    
state of ,vishnu1 which is without form1
 is to be meditated upon by  the sages  
and this imperceptible and shapeless    
form of ,brahma is called  by the wise  
'that which is' and in which all the    
energies1 described  before1 reside4 ,o 
lord of men1 from this state of ,vishnu 
and which is  formless1 proceeds his    
universal form and other great form and 
other  forms endowed with his diverse   
energies4 ,for the behoof of the        
universe  he assumes various forms1 that
 of the celestial1 birds and men--but he
 is  never born being influenced by his 
pristine actions2 he is                 
all-comprehending and irresistible4     

,this universal form of his is to be    
meditated upon by the sage for the      
purpose of purification for it washes   
away all sins4 ,as the fire1 combined   
with wind1 consumes twigs with its      
increased flame1 so this form of        
,vishnu1 when meditated upon by the sage
  in his heart1 destroys all sins4 ,let 
us therefore fix our mind  resolutely   
upon him who is the asylum of three fold
 energies and this is  the operation of 
the mind which is called perfect ,dhran3
 and thus the  perfect asylum of        
individual as well as universal spirit1 
that which  beyond the three modes of   
apprehension1 is attained for the       
eternal  emancipation of the sage4 ,o   
foremost of men1 the gods and others who
  rest in the minds are impure and      
spring from acts4 ,the apprehension by  
the mild1 of that visible form of       
,vishnu without regard to subsidiary    
forms is thence called ,dhran and ,i    
will now describe to you the            
perceptible form of ,hari which no      

mental retention will manifest except   
in a mind that is fit to become the     
receptacle of the idea4 ,the  meditating
 sage must think of ,vishnu as having a 
delightful and lovely  countenance with 
eyes like the leaf of the lotus1 smooth 
cheeks1 and a  broad and brilliant      
forehead2 ears of equal size1 the lobes 
of which are  embellished with splendid 
pendants1 a painted neck and a broad    
breast on  which shines the mystic mark 
of ,sribatsa2 a belly falling in        
graceful  fold1 with a deep-seated      
navel2 eight long arms or else four2 and
 firm  and well knit thighs and legs1   
with well-formed feet and toes4 ,let    
him1  with well-governed thoughts1      
contemplate1 as long as he can persevere
  with undivided attention1 ,hari as    
clad in a yellow raiment1 wearing a     
rich diadem on his head and brilliant   
armlets and bracelets on his arms  and  
bearing in his hands1 the bow1 the      
shell1 the mace1 the sword1 the  discus1
 the rosary1 the lotus and the arrow4   

,the ,yogi may believe his  retention to
 be perfect when this image never       
vanishes from his mind1  whether he be  
going or standing1 or be engaged in any 
other voluntary  act4 ,the sage may then
 meditate upon the form of ,vishnu      
without his arms  as the shell1 mace1   
discus and bow and as placid and bearing
 only his  rosary4 ,when the idea of    
this image is firmly retained1 then he  
may  meditate on ,vishnu without his    
diadem1 bracelets or other ornaments4   
,he  may next contemplate him as having 
but one single limb and may then fix    
his whole thoughts upon the body to     
which the limbs belong4 ,the process  of
 forming a lively image in the mind     
exclusive of all other objects1         
constitutes ,dhyna1 or meditation1 which
 is perfected by six stages and  when an
 accurate knowledge of self1 free from  
all distinction1 is  attained by this   
mental meditation that1 is termed       
,samadhi4    ,after accomplishing this  
stage the ,yogi acquires discriminative 

knowledge1 which is the means of        
enabling living soul when all the three 
kinds of apprehension are destroyed to  
attain the attainable supreme  being4   
,embodied spirit is the user of the     
instrument1 which instrument  is true   
knowledge2 and by it that identification
 of the former is  attained4 ,liberation
 which is the object to be effected     
being  accomplished discriminative      
knowledge ceases4 ,when endowed with the
  apprehension of the nature of the     
object of enquiry1 then there is no     
difference between the individual and   
supreme spirit2 difference is the       
outcome of the absence of true          
knowledge4 ,when that ignorance which is
  the cause of the difference between   
the individual and universal spirit  b  
destroyed finally and for ever who shall
 ever make that distinction  between    
them which does not exist8 ,thus ,i     
have1 ,o ,khndikya1 in reply to  your   
question1 explained to you what is meant
 by contemplative devotion  both fully  

and summarily4 ,what else do you wish to
 hear8    ,khndikya replied to          
,keshidhwaja and said3--,the explanation
 that has  been given by you of the real
 nature of contemplative devotion1 has  
satisfied all my wishes and removed all 
impurity from my mind4 ,the  expression 
'mine' that ,i have been accustomed to  
use is untruth and  cannot be otherwise 
declared by those who know what is to be
 known4 ,the  words ',i' and 'mine'     
constitute ignorance2 but practice is   
influenced by  ignorance4 ,supreme truth
 cannot be defined for it is not to be  
explained  by words4 ,depart1 therefore1
 ,keshidwaja2 you have done all that is 
necessary for my real happiness1 in     
teaching me contemplative devotion1  the
 exhaustible bestower of liberation from
 existence4    ,after receiving becoming
 homage from ,khndikya1 ,keshidhwaja    
came back to  his capital4 ,and having  
made his son ,raja he repaired to woods 
to  accomplish his devotions1 his whole 
mind being intent on ,govinda4 ,his     

whole mind being devoted to one object  
only and being purified by the  practice
 of self-restraint1 self-control and the
 rest he obtained  absorption into the  
pure and perfect spirit which is termed 
,vishnu4 ,and  in order to obtain       
liberation ,keshidhwaja became averse   
from his own  perishable works and lived
 amidst objects of sense and practised  
religious rites without expecting any   
benefit therefrom4 ,being freed  from   
ail sins by pure and auspicious fruition
 he obtained that  perfection which     
removes all miseries4    ,,section      
,,viii4    ,parara said3--,i have thus  
explained to you the third kind of      
worldly  dissolution1 that which is     
absolute and final which is liberation  
and  resolution into eternal spirit4 ,i 
have related unto you the primary and   
secondary creation1 the families of     
patriarchs1 the periods of the          
,manwantaras and the genealogical       
histories of the kings4 ,i have         
described briefly to you1 who were      

desirous of hearing it1 the             
imperishable ,vaishnava ,purna which    
destroys all sins1 the most  excellent  
of all sacred writings and the means of 
attaining the great  end of man4 ,if you
 have any thing else to ask1 put the    
question and ,i  will answer it4        
,maitkeya said3--,holy preceptor1 you   
have indeed said unto me all ,i  wished 
to know and ,i listened to it with      
devoted attention4 ,o great  saint1 all 
my doubts have been removed and my heart
 has been purified4  ,by thy favour1 ,i 
have been acquainted with the account of
 creation1  preservation and            
destruction4 ,i have also learnt from   
you of ,vishnu in  his collective       
fourfold form2 his three energies2 and  
the three modes of  apprehending the    
object of contemplation4 ,by thy favour 
,i have acquired  a thorough knowledge  
of all this and there is nothing else   
worthy to be  known when it is once     
understood that ,vishnu and his world   
are not  mutually distinct4 ,by your    

kindness1 ,o great ,muni1 you have      
removed all  my doubts since you have   
instructed in the duties of the several 
tribes  and in other deities2 the nature
 of active life and discontinuance of   
action and derivation of all that exists
 from works4 ,and ,i have nothing  else 
to enquire of you1 ,o ,venerable        
,brahmin2 and pardon me1 if by          
answering to my questions you have been 
fatigued in any way4 ,pardon me  for the
 trouble ,i have given you through that 
amiable quality of the  virtuous which  
makes no distinction between a disciple 
and a child4    ,parara said3--,i have  
related to you this ,purna which is     
equally as  sacred as the ,vedas by     
hearing which all sins are expatiated4  
,in this1  have been described to you   
the primary and secondary creation1 the 
families of the patriarchs1 the         
,manwantaras1 the regal dynasties2 the  
celestials1 ,daityas1 ,gandharvas1      
serpents1 ,rkshasas1 ,yakshas1          
,vidhyidharas1 ,siddhas1 and heavenly   

nymphs2 ascetics1 endowed with          
spiritual wisdom and practisers of      
devotion1 the distinctions of four      
castes1 and the actions of the most     
eminent amongst men2 holy places on  the
 earth1 holy rivers and oceans1 sacred  
mountains1 and legends of the  truly    
wise1 the deities of the different      
tribes and observances enjoined  in the 
,vedas4 ,by hearing this1 all sins are  
obliterated4 ,in this also  the glorious
 ,hari has been revealed the cause of   
the creation1  preservation and         
destruction of the world2 the soul of   
all things and  himself all things2 by  
the repetition of whose name man is     
freed from  all sins which fly to the   
wolves that are frightened by a lion4   
,the  repetition of his name with devout
 faith is the best remover of all  sins1
 destroying them as fire purifies the   
metal from the dross4 ,by the  mere     
recollection of the name of ,hari all   
the stains of ,kali ,yuga are  removed  
and piety is increased4 ,that ,hari1 who

 is all existing things1  who is        
,hiranyagarbha1 ,indra1 ,rudra1 the     
,adityas1 the ,aswins1 the winds1  the  
,kinnaras1 the ,vasus1 the ,sdhyas1     
,viswadevas the celestials1 the         
,yakshas1 serpents1 ,kikshasas1 the     
,sidhas2 ,daityas1 ,gandharyas1 ,dnavas1
  nymphs1 the stars1 asterism1 planets1 
the seven ,rishis1 the regents and      
warders of the quarters1 men1 ,brhmans  
and the rest1 animals tame and  wild1   
insects1 birds1 ghosts and goblins1     
trees1 mountains1 woods1  rivers1       
oceans1 legions living underneath the   
earth1 the divisions of  the earth and  
all perceptible object--he who is       
identical with all  things1 who knoweth 
all things1 who is the form of all      
things being  himself without form and  
who is everything from the mount ,meru  
to an  atom1 he the glorious ,vishnu and
 the destroyer of all sins1 is described
  in this ,purna4 ,the reward1 which one
 obtains by hearing this ,purna1 is     
equal to that obtained by the           

performance of a horse-sacrifice or by  
fasting at the holy places of ,pryaga1  
,pushkara1 ,kurukshetra or ,arbuda1     
,hearing this ,purna once only is as    
efficacious as offering oblations in  a 
perpetual fire for one year4    ,the    
man1 who having controlled his passions1
 bathes at ,mathur on the  twelfth day  
of the month of ,jyeshtha and beholds   
the image of ,hari1  obtains a great    
reward and so does he who with his mind 
devoted to  ,kesava1 recites this       
,purna4 ,the man1 who bathes in the     
river ,jamun1 on  the twelfth lunation  
of the light fortnight of the month in  
which the  moon is in the mansion       
,jyeshtha1 and who fasts and worships   
,achyuta in  the city of ,mathur1       
receives the recompense of an           
uninterrupted  horse-sacrifice4         
,beholding the ancestors of some eminent
 amongst men1  attaining prosperity by  
the pious observances of their          
descendants1  another man's parents and 
their parents exclaim1 ,if any of our   

descendants1 having bathed in the ,jamun
 and fasted1 worships ,govinda in       
,mathur1 in the light fortnight of      
,jyestha1 he will secure for us an      
elevated position4 ,having worshipped   
,janrddana in the light fortnight  of   
,jyeshtha a man of good birth will offer
 cakes to his fortunate  ancestors in   
the ,yamun4 ,by reading with devotion   
one section of this  ,purna one can     
acquire the same merit which he will    
reap by bathing in  the ,yamun during   
the light fortnight of ,jyeshtha1 by    
giving gifts to  the manes and          
worshipping ,janrddana with a devoted   
merit4 ,those who  have fallen into the 
ocean of worldliness and been stricken  
with terror1  may be liberated by       
reading this ,purna which frees one from
 bad dreams  and imperfections4    ,this
 ,purna was originally composed by the  
,rishi ,nryana and was  communicated by 
,brahm to ,ribhu2 he described it to    
,pryabrata who again  related it to     
,bhguri4 ,bhguri recited it to          

,tambamitra1 and he to  ,dadicha1 who   
gave it to ,sraswata4 ,bhrigu received  
it1 who imparted it  to ,purukutsa and  
he taught it to ,narmad1 ,the goddess   
gave it to the  ,nga ,king1             
,dhritarashtra and to ,purna of the same
 race1 by whom it was  given to their   
king ,vsuki4 ,he imparted it to ,vatsa  
and he to ,ashawtara  from whom it      
successively proceeded the ,kambala and 
,elapatra4 ,when the  ascetic ,vedasiras
 descended to ,ptla1 he there received  
the whole  ,purna from the ,ngas and    
communicated it to ,pramati4 ,pramati   
imparted  it to the wise ,jtukarna and  
he taught it to many other holy persons4
 ,by  the blessing of ,vasistha ,i have 
been acquainted with it and ,i have     
faithfully related it to you4 ,o        
,maitreya1 you will teach it at the end 
of the ,kali age to ,samika4 ,whoever   
hears this great mystery which  removes 
the stain of ,kali shall be freed from  
his sins4 ,he who hears  this every day 
acquits himself of his obligations to   

his manes1  celestials and men4 ,hearing
 ten chapters of this ,purna one obtains
 the  rare and great merit that a man   
acquires by the gift of a brown cow4 ,he
  who hears the whole of this ,purna    
meditating on his mind1 ,achyuta1 who   
is all things and of whom all things are
 made1 who is the stay of the  whole    
universe--the asylum of spirit2 who is  
knowledge and that which is  to be      
known2 who is without beginning or end  
and the benefactor of the               
celestials--certainly obtains the reward
 which can be acquired by the           
uninterrupted celebration of the        
horse-sacrifice4 ,he who recites and    
retains with faith this ,purna in the   
beginning1 middle and end of which  is  
described the glorious ,achyuta1 the    
lord of the universe in every           
stage--the master of all that is        
stationary or movable composed of       
spiritual knowledge acquires such purity
 as exists not in any world the  eternal
 state of perfection which is ,hari4    

,the man who fixes his mind on  ,achyuta
 does not go to hell2 he who meditates  
upon him considers even  celestial bliss
 as an impediment2 he1 in whose mind he 
abides1 thinks  little of the region of 
,brahm2 for when present in the minds of
 those  who are pure1 he bestows upon   
them eternal freedom4 ,what wonder is   
there  that all sins shall be removed by
 chanting the name of this ,vishnu8     
,what  else should be heard of but that 
,hari1 whom1 those devoted to acts      
worship with sacrifices continually as  
the god of sacrifice2 whom those        
devoted to meditation contemplate as    
primary and secondary2 composed of      
spirit2 by obtaining whom man is not    
born1 nor nourished nor subjected  to   
death2 who is both cause and effect2 who
 as the progenitors receives  the       
libations made to them2 who1 as the     
gods1 accepts the offerings  addressed  
to them1 the glorious being who is      
without beginning or end2  whose name is
 both ,swh and ,swadh2 who is the asylum

 of all spiritual  power2 in whom the   
limits of finite1 things cannot be      
measured1 and who1  when he enters the  
ear destroys all sin4    ,salutation    
unto the first of gods1 ,purusottama who
 is without end and  beginning1 without 
growth and decay and death1 who is      
substance that  knows no change4        
,salutation unto that undecaying        
,purusha1 ,vishnu who  assumed sensible 
qualities1 who though pure became as if 
impure1  assuming various shapes1 who is
 gifted with divine wisdom and who is   
the  lord of the preservation of all    
creatures4 ,salutation unto him who is  
the instrument of meditative wisdom and 
active virtue1 who confers  enjoyments  
upon human beings2 who is identical with
 three-fold  qualities2 who is without  
any change and is the cause of the      
evolution  of the world and who is      
without any birth or decay4 ,salutations
 unto him  who is called heaven1 air1   
fire1 water1 earth and who confers all  
objects that satisfy sense1 who benefits

 mankind1 and who is  perceptible1      
subtle1 and imperceptible4 ,may that    
unborn eternal ,hari1  who is seen in   
manifold forms1 whose essence consists  
of both nature and  spirit1 confer      
humanity that blessed condition which is
 without birth or  decay4    ,,finis4   
#a ,this mystic monosyllable plays a    
prominent part in ,sanskrit  scriptural 
literature4 ,composed1 according to     
some1 of the letters a1 u1  and ma4     
signifying ,brahm1 ,creator2 ,vishnu1   
,preserver2 and ,siva1  ,destroyer2--it 
expresses the three in ,one2 and is said
 to possess great  power                
spiritually4--,t4    #b ,in this        
translation1 such epithets as1 although 
compounded of  general terms1 have      
through usage come to mean some         
particular  individual1 have been       
retained untranslated1 their renderings 
being only  appended in                 
footnotes4--,vasudeva is ,vasudeva's    
son1 an appellation of  ,krishna2 which1
 again1 although the name of the most   

celebrated  incarnation of ,vishnu1     
means--dark blue or brown4--,t4    #c   
,pundarika-aksha--having eyes resembling
 the pale lotus4--,t4    #d             
,hrishika--organ of sense1 and          
ica--lord4 ,hirshikesha--sovereign of   
the  senses1--i4e4 the cause of their   
action and abstention4--,t4    #e       
,vishnu means all-pervading4--,t4    #f 
,the three cardinal qualities--goodness1
 passion and darkness4--,t4    #g       
,unformed ,nature is designated by      
several epithets--,pradhana1  ,prakriti1
 ,avyakta 7unmanifested71 etc4--,t4     
#h ,wealth is of eight kinds1 viz41     
anim1 laghim1 prpti1 prkamya1  mahim1   
iitwa1 vaitwa1 and kmvayit4--,anim is   
the power of  reducing one's self to the
 minutest proportions2 laghim is that of
  rendering one's self exceedingly      
light1--prpti is the power of  obtaining
 anything that is wished2 prkamya is    
irresistibility of the  ,will2 iitwa is 
supremacy2 vaitwa is the power of       
bringing all under  sway2 and ,kmvayit  

is the power of suppressing desire4--,t4
    #i ,a ,purna treats of these five   
subjects1 viz41 7#a7 the creation1 7#b7 
destruction and renovation of the world1
 7#c7 royal dynasties1 7#d7 reigns  of  
the ,manus1 and 7#e7 geneologies4--,t4  
#aj ,the reigns of ,manus4    #aa ,a    
kalpa is a day and night of ,brahm1     
consisting of #d1cbj1jjj1jjj  solar     
sidereal years1 or years of mortals1    
measuring the duration of the           
world4--,t4    #ab ,an order of saints4 
#ac ,the text has puman--male           
beings4--,t4    #ad ,an oblation of     
various ingredients offered by way of   
respect4--,t4    #ae ,an arrangement of 
the text of the ,vedas into short       
sentences2 or a  compilation4--,t4      
#af ,vasudeva is named from his residing
 in all objects and his endowing  them  
with splendour4 ,moksha ,dharma4--,t4   
#ag ,vyakta and ,avyakta--the names     
respectively of formed and unformed     
matter4--,t4    #ah ,according to the   
,sankhya system1 which the author       

follows in his  cosmogony1 prior to     
creation1 the ,universe existed in      
,nature like a  mangoe tree existing    
latent in a mangoe-stone2 and in the    
fullness of  time1 favored by the       
,primeval male and ,time1 the evolution 
of all was  brought about4--,t4    #ai  
,male being4--,t4    #bj ,followers of  
the ,sankhya ,philosophy hold that the  
equilibrium of  the three principles or 
modes1 is ,prakriti--,primal            
nature4--,t4    #ba ,here let us remind 
our readers of the argument by which we 
are led  to conclude that the visible   
system 7vyakta7 is not the whole        
universe1  and that there must be an    
invisible order of things 7,avyakta7    
which will  remain and possess energy   
when the present system has passed away4
 ,it  is1 moreover1 very closely        
connected with the present system1      
inasmuch  as this may be looked upon as 
come into being through its means4 ,the 
italics are mine4 ,unseen ,universe1 p4 
#aeg4    #bb ,emanation of ,divinity4   

#bc ,or ,buddhi--the ,intellect4 ,this  
is also called ,mahat--the ,great one4  
,it is the substance or essence by which
 the soul obtains a knowledge of        
external things4--,t4    #bd ,ahankara  
is the substance or ens connected with  
thought ,buddhi1 in  which consciousness
 inheres4 ,it is the ,mid-stuff of      
,prof4 ,clifford1  assumed as the       
original ground of our being i4e4 of all
 formal being4--,t4    #be ,connected   
successively with goodness1 passion and 
foulness4--,t4    #bf ,ahankara relating
 to foulness4    #bg ,cardinal ,point1  
,wind1 ,sun1 ,pracheta regent of water1 
,acwini  ,kumara1 ,fire1 ,indra1        
,upendra1 ,krishna1 ,mitra1 and         
,prajpati4--,t4    #bh ,mind says       
,maudesley in ,physiology of mind used  
in the sense of  substance or essence1  
and brain used in the sense of organ of 
mental  function1 are1 at bottom1 names 
of the same substance4 ,in the system of
  ,kapila1 which the author follows1    
everything connected in function with   

sensuous objects1 is as material as the 
objects themselves1 being  equally an   
emanation from ,prakriti--,t4    #bi ,as
 ,hiranyagarbha4--,t4    #cj ,lit4 the  
,great one--so consciousness or egoism  
is styled4--,t4    #ca ,vide ante4--,t4 
#cb ,the three gunas--generally         
translated qualities1--but more properly
  modes or principles--have a physical  
as well as a moral significance in  the 
sacred literature of the ,hindus4 ,they 
are not mere accidents of  nature1 but  
are of its essence and enter into its   
composition4 ,davis'  ,hindu            
,philosophy4--,t4    #cc ,vide          
ante4--,t4    #cd ,this is an           
appellation of ,vishnu1 meaning1 he who 
is worshipped4  ,this ,purana as the    
locus classicus of the ,vaishnavas1     
recognises ,vishnu  as in one the       
,greater and the ,destroyer1 without    
assigning the function  of destruction  
to ,siva4--,t4    #ce ,the              
hundred-hooded serpent1 ,sesha or       
,ananta1 also conceived as a  form of   

,vishnu himself4--,t4    #cf ,the acts  
of human beings1 etc41 are also his     
property4    #cg ,a nimesha is the      
twinkling of an eye4    #ch ,dwpara and 
,kali4    #ci ,the division of the      
,yugas4    #dj ,a generic name of the   
,progenitors of mankind4    #da ,i fail 
to perceive the sense of this1 unless it
 meant as they have  been created       
aforetime4--,t4    #db ,lacs4    #dc    
,one million4    #dd ,ten millions4     
#de ,manwantaras4    #df ,extending over
 as many ,manwantaras4    #dg ,persons  
practising a certain process entitled   
,yoga4    #dh ,the time of creation4    
#di ,a divine personage sprung from     
,brahm4--,t4    #ej ,a name of          
,vishnu4--,t4    #ea ,this term1 a      
common appellation of ,krishna1 is      
derived variously4  ,go--language the   
language of the ,vedas and vinda--who   
knows2 or  go--heaven or a cow1 and     
vid--to obtain1--by whom heaven is      
obtained1 or  who obtains felicity by   
protecting kine4--,t4    #eb ,madhava   

being one of the names of ,krishna1     
,madhavi means related to  ,madhava4--,t
    #ec ,oblation into fire with the    
utterence of ,vashata4--,t4    #ed ,the 
utterence of ,om4--,t1    #ee ,another  
appellation of ,krishna1 from the root1 
hri--to take or  seize4 ,hari possibly  
means he that takes men's hearts4--,t4  
#ef i4e4 belonging to the ,sama ,veda1  
which used to be sung4--,t4    #eg ,an  
appellation of ,krishna1 derived from   
,ka--,brahm1 and ica--,siva and  va--who
 goes--i4e4 one that goes before ,brahm 
and ,siva1 or from  ,kesa--hair1 and    
va--who possesses--fair-haired4--,t4    
#eh ,sacrificial stake4    #ei ,hymns of
 the ,rig ,veda4--,t4    #fj ,hindu     
scriptures are broadly divided into 7#a7
 ,sruti--audition2 and  7#b7            
,smriti--reminiscence4 ,the former      
corresponds to the ,christian           
,revelation1 and the other is           
tradition4--,t4    #fa ,this approaches 
wonderfully the theory of ,spontaneous  
creation1  which is accepted by the     

out-and-out apostles of ,modern         
,science--,the most  uncompromising     
advocates of ,evolution could not outdo 
the ,hindu sage of  yore1 in formulating
 their faith in 7to give a ,spencerian  
turn to the  expression7 the unknowable 
force1 which1 unintelligent itself1     
brings  about this wonderful system of  
things instinct with infinite wisdom and
  love6 ,queer1 however1 would the      
classification read1--,parara1 ,darwin1 
,spencer1 ,huxley1 ,heckel1 ,tyndall1   
etc4--,t4    #fb ,ancestral manes4      
#fc ,tamas brings about love of one's   
own person1 etc41 moha produces a  sense
 of authority over offspring1 etc4      
mahamoha generates desire of  sensual   
gratification1 tamisra causes anger on  
any impediment coming in  the way of    
enjoyment1 and through andhatamisra one 
is led to conserve  health and the good 
things of life4--,t4    #fd ,lit4 the   
stream of beings living according to    
nature4--,t4    #fe ,some of these are  
physical1 such as leprosy1 deafness1    

blindness1  inertia1 dumbness1          
smellessness1 impotence2 some are mental
 and moral4  ,it is1 however1 difficult 
for us of these times to see how beasts1
 c4  are more subject to these evils    
than human beings4 ,the author may      
possibly have a meaning of his own1     
which1 in the absence of adequate       
commentary1 we fail to arrive at4--,t4  
#ff ,the stream of being1 tending       
upwards4--,t4    #fg ,lit4              
soul-satisfying4--,t4    #fh ,the first 
circumstance1 remarks the commentator1  
is owing to the  presence1 the next1 to 
that of passion4--,t4    #fi ,lit4 the  
creation of the elements4    #gj i4e4   
pertaining to ,indriyas--the organ of   
sense4    #ga ,from ,prakriti--nature4  
#gb ,creation of the gods4    #gc ,an   
order of deities4    #gd i4e4 relating  
to the excited condition of anything4   
#ge ,this passage is very obscure4 ,it  
is not clear how acts1 whether  fair or 
foul or indifferent1 can apply to       
immobile objects1 the very  statement of

 whose name carries with it a negation  
of movement4--,t4    #gf ,in ,sanskrit  
tamas means darkness1 along with the    
principle of  foulness4    #gg ,meaning1
 going before twilight4    #gh ,from    
,raksha--protect4    #gi ,from the verb 
ha leave4    #hj ,serpents4    #ha      
,serpents4    #hb ,a fabulous animal1   
having eight legs1 inhabiting the snowy 
mountainous regions4--,t4    #hc ,bos   
,gavus4    #hd ,a species of deer4      
#he i4e4 belonging to village4--,t4     
#hf ,the most sacred hymn in all the    
,vedas1 in praise of the ,sun1 as       
representing the ,supreme ,sun of the   
spiritual ,universe4--,t4    #hg ,hymns 
of the ,rig-,veda4    #hh ,a kind of    
sacrifice4    #hi ,a division of the    
,sama ,veda1 so named4    #ij ,a        
sacrifice4    #ia ,a division of the    
,vedas4    #ib ,song of the ,sama ,veda4
    #ic ,a part of the ,sama ,ved4      
,vrihat means great4    #id ,a metre of 
the ,sama ,veda4    #ie ,songs of the   
,sama ,veda4    #if ,a kind of          

,sacrifice4    #ig ,a kind of           
,sacrifice4    #ih ,inferior spectres   
reveling in the morally foul and the    
physically  filthy4--,t4    #ii         
,horse-hipped beings4    #ajj           
,horse-faced beings4    #aja ,a profound
 view1 in imaginative vesture1 of       
,heredity4 ,the ,author  imparts a      
comprehensiveness and sublimity to the  
doctrine which is  unsurpassed--,t4     
#ajb ,a little liberty has been indulged
 in translating this sentence1  at the  
construction of the original is involved
 and complicated4--,t4    #ajc subject  
to duality1 i4e4 came under the ,law of 
,relativity1 in the  sense of ,professor
 ,bain4 ,see ,senses and ,intellect4    
#ajd ,rice of various kinds2 of which   
eight only are enumerated by the        
authorities4    #aje ,a medicinal plant1
 and perfume1 ,panicum ,italicum4       
#ajf ,a species of grain eaten by the   
lower people ,paspalum ,kora4    #ajg ,a
 sort of panic1 ,p4 miliaceum4    #ajh  
,a sort of kidney bean3--phaseolus      

radiatus4    #aji ,phaseolus mungo4     
#aaj ,a sort of pulse or lentil--,eroum 
,hirsutum2 cassia alata4    #aaa        
,dalichos biflorus4    #aab ,cytius     
cajan4    #aac ,from grma--village4     
#aad ,from aranya--wood4    #aae        
,panicum mantacium4 ,also ,p4 coloumn4  
#aaf ,wild sessamum4    #aag ,coix      
barbata4    #aah ,a fruit4    #aai i4e4 
the ,wind-god4    #abj ,ambrosia4       
#aba ,a formula1 embodying the name of  
,vsudeva4    #abb viz4 the upper1       
middle1 and nether regions4    #abc     
,mildness    #abd ,insolence    #abe    
,meek4    #abf ,wild4    #abg ,white4   
#abh ,dark4    #abi ,having an hundred  
forms4    #acj ,sacrifice4    #aca ,gift
 in sacrifice to ,brahmanas4    #acb    
,veneration    #acc ,the goddess of     
wealth4    #acd ,patience4    #ace      
,satisfaction4    #acf ,nourishment4    
#acg ,intelligence4    #ach ,act4       
#aci ,intellect4    #adj ,bashfulness4  
#ada ,body4    #adb ,success4    #adc   
,fame4    #add ,righteousness4    #ade  

,renown4    #adf ,chaste4    #adg       
,birth4    #adh ,memory4    #adi        
,gratification4    #aej ,forgiveness4   
#aea ,reverence4    #aeb ,good-natured4 
#aec ,energy4    #aed ,this and the last
 are words uttered while one is offering
  oblations4    #aee ,sexual desire4    
#aef ,lakshmi4    #aeg ,pride4    #aeh  
,restraint4    #aei ,satisfaction4      
#afj ,contentment4    #afa ,nourishment4
    #afb ,greed4    #afc ,intellect4    
#afd ,knowledge4    #afe ,action4       
#aff ,punishment4    #afg ,justice4     
#afh ,humility4    #afi ,intellect4     
#agj ,apprehension4    #aga ,body4      
#agb ,exertion4    #agc ,felicity4      
#agd ,fame4    #age ,cheerfulness4      
#agf ,malice4    #agg ,unrighteousness4 
#agh ,falsehood    #agi ,wickedness4    
#ahj ,fear4    #aha ,hell4    #ahb      
,illusion4    #ahc ,pain4    #ahd       
,death4    #ahe ,tapa--lit4 heat--here  
means the three kinds of pain1--natural1
  supernatural and that coming from     
spirits4 ,the word tapa for pain refers 

to the physical phenomenon accompanying 
all pain--namely1 heat in the  part     
affected4 ,and physical pain in any part
 of the body is invariably  found to be 
accompanied with heat at that           
locality4--,t    #ahf ,misery4    #ahg  
,disease4    #ahh ,decrepitude4    #ahi 
,grief4    #aij ,thirst4    #aia ,anger4
    #aib ,the reader will readily       
perceive that all this is allegorical1  
although the allegory is by no means on 
all fours4 ,the entire fabric1 it  may  
truly be said1 of ,hinduism is upreared 
upon an allegorical  foundation2 but the
 allegory having been missed1 it has    
degenerated  itself into a system of    
degrading superstition4--,t4    #aic    
,clarified butter as offered in         
oblations to fire with cakes of  ground 
barley meal that have been well steeped 
in it4--,t4    #aid ,the room opposite  
to that which contains the materials for
 an  oblation and in which the family   
and friends of the sacrifice            
assemble4--,t4    #aie ,an oblong with  

quadrangular sides4    #aif ,a          
sacrificial stake4    #aig ,the hymns of
 the ,sama ,veda4    #aih ,a division of
 time4    #aii ,wife of ,yama4    #bjj  
,time taken up by the twinkling of an   
eye4    #bja ,a kind of celestial tree4 
#bjb ,ten thousand4    #bjc ,a          
designation of ,om1 for which see       
before4    #bjd ,lit4--celestial        
saints--an order of saints4    #bje ,the
 preceptor of the deities4    #bjf ,lit 
three-eyed--a name of ,siva4    #bjg    
,suns keeping company with the ,sun     
proper1 who presides over them4    #bjh 
,the bow1 or the ,trident of ,siva4     
#bji ,the ,wind-god4    #baj            
,himansu--name of the ,moon4    #baa    
,the ,esculapius of the ,hindus4    #bab
 ,a vessel so named4    #bac ,a hymn of 
the ,rig ,veda4    #bad ,a scimitar--a  
sacrificial knife4    #bae ,lit4--the   
performer of an hundred sacrifices4 ,it 
is a name of  ,indra4    #baf ,another  
name of ,vishnu4    #bag ,the genius of 
ill-luck1    #bah ,according to the     

commentator this distinction is derived 
from the  ,vedas4 ,the first class or   
,agnishwattas consists of those         
householders  who when alive1 did not   
offer burnt sacrifices2 the second of   
those who  presented oblations with     
fire4    #bai ,the other wife of the    
king4    #bbj ,contact with the         
universe--meaning who is not restricted 
by its  boundaries4    #bba ,the        
material universe4    #bbb ,brahm the   
creator4    #bbc ,manu4    #bbd         
,receiving oblations ,indra pours rains 
by which harvest grows and  upon which  
the world lives4--,t4    #bbe ,another  
text reads ,vivardhita1 meaning--,and   
they were thenceforth  piled upon one   
another4    #bbf ,a class of deities to 
whom daily offerings are to be made4    
#bbg ,are the personifications of ,vedic
 rites and prayers4    #bbh ,the milky  
way4    #bbi ,the three kinds of        
affliction referred to in the ,sankhya  
,philosophy1 internal1 bodily or mental 
affliction4 ,external1 such as  injuries

 received from men or animals4          
,superhuman--such as miseries  inflicted
 by gods1 or through some supernatural  
agency4    #bcj ,there is another       
reading which has been translated by    
,wilson4 ,the  mighty-armed and ,valiant
 ,taraka4    #bca i4e4 ,those who obtain
 this highest knowledge regarding the   
condition of ,brahma are freed from     
future births i4e4 they are not         
required any more to go through the     
cycle of births4    #bcb ,this lake is  
still to be seen near ,ajmere4    #bcc  
,markandeya and ,vayu ,puranas have     
,kamya as the name of the daughter  of  
,kardama4 ,wilson has adopted this name4
    #bcd ,he is the great serpent upon  
which ,vishnu rests during the          
intervals of divine creations4 ,and the 
world is supported on his  thousand     
heads4    #bce ,there is another reading
 ,vastu ,vastatmakan kuta3 which when   
translated stands as ,whence they can be
 considered as essentially the  same    
with the either4    #bcf ,this is       

,prakriti or supreme nature4    #bcg    
,there is another reading ,pradhana     
purushattakam qualifying the  universe  
i4e4 universe consisting of inert nature
 and soul4    #bch ,the three naves are 
the three portions of the day namely1   
morning1  noon and night2 the five      
spokes are the five cyclic years and the
 six  peripheries are the six seasons4  
#bci ,it is a vedic verse in the shape  
of a short prayer to the sun4    #bdj   
7a7 ,the ,saura containing the sun's    
passage through a sign of      zodiac2  
7b7 ,chandra containing thirty          
lunations2 7c7 ,savana      containing  
thirty days of sunrise and sunset2 7d7  
,nakshatra or the      moon's revolution
 through the twenty-eight lunar         
mansions4    #bda ,that is performing   
the expiatory rites for their master4   
#bdb ,therein another reading ,agnisoma 
,bhutaya which professor ,wilson  has   
adopted i4e41 who as fire and the moon4 
#bdc ,these are the subsidiary portion  
of the ,vedas--namely 7a7 ,siksha1      

rules for reciting prayers 7b7 ,kalpa1  
ritual 7c7 ,vyakarana1 7grammar7  7d7   
,nerukta1 glossary 7e7 ,chandas1 metre  
7f7 ,voytish1 astronomy4    #bdd ,the   
third ,muhurtta about two hours before  
sunrise4    #bde ,the mundane egg       
floating on the water at creation1 of   
that metal1  or similar colour from     
which the deity issued according to some
 legends2  i4e4 he should treat him with
 all reverence4    #bdf ,the ,brhmans   
here are classed into ,trinachiketa1    
,trimadhu and  ,trisuparna4 ,the first  
is so called from reciting three        
,anuvakas of the  ,katha-,ka branch of  
the ,yajur-veda1 beginning with the term
 ,trinachiketa  c42 the second from     
three ,anuvakas of the ,sama ,veda      
beginning ,madhuvata2 and the third from
 a similar portion commencing           
,brahmavan namami4    #bdg ,there is    
some difference between veda vit and    
,srotya--,the first  studies the ,vedas 
only and the second practises the rites 
thereof4    #bdh ,yogi is one who       

practices strictest penances4    #bdi ,a
 chanter of the principal ,sama-veda4   
,portions of it contained in  the       
,aranyaka are called the ,jyestha       
#8elder' or principal ,saman4    #bej   
,it is a ceremony which comprehends     
offerings to both paternal and  maternal
 ancestors or ancestors in general4     
#bea ,havishya i4e4 offerings made of   
rice or other grains with  clarified    
butter4    #beb ,the expression ,gavya  
literally means all that is derived from
 cow4  ,but being associated with flesh 
readers may mistake it for the flesh of 
a cow4 ,though the sacrifice of a cow or
 calf formed part of the ancient        
,srddha it is proscribed in the present 
age4 ,so it must mean here milk  or any 
preparation of it4    #bec ,eunuch4     
#bed ,one ejected from the society4     
#bee ,a woman in her course4    #bef    
,sagara is still the name of the ,bay of
 ,bengal at the mouth of the  ,ganges   
which is held in great reverence by the 
,hindus4 ,there is an  island there of  

the same name where there is a          
pilgrimage of ,kapila  where still now  
takes place an annual fair4    #beg ,for
 this the ,gang is called ,jhnavi i4e4  
issuing from ,jahnu4    #beh ,the word  
in the text is chakracharina--it means  
also those  ascetics1 who make wherever 
they arrive in the evening1 their homes4
    #bei ,the ,rsa dance is danced by   
men and women holding each other's      
hands going round in a circle singing   
the airs to what they dance4