Brahmanda Purana 1 (AITM)
Brahmanda Purana 1 (AITM)
Brahmanda Purana 1 (AITM)
brahmanda purana
Pa r t I
M OTILAL B A N A R S I D ASS
.Delhi Varanasi Patna
First Edition: Delhi, 1958
Reprint: Delhi, 1974, 1978, 1982, 1988, 1992, 1995, 1998, 2002
Printed in India
BYJATNENDRA PRAKASH JAIN AT SHRI JAINENDRA PRESS.
A-43 NARA1NA. PHASE*!, NEW DELHI 110 028
AND PUBLISHED BY NARENDRA PRAKASH JAIN FOR
MOTH A t. BANARSIDASS PUBLISHERS PRIVATE LIMITED.
BUNGALOW ROAt>, DELHI 110 007
C O N T E N TS
S e c t io n I P R A K R lY A I
C H A PTE R S
1. Contents o f the Brahm&iitjaPurana 5
2. The Legend o f Naimis&ranya 22
3. Evolution o f the Universe : The Creation o f
Hiranyagarbha 28
4. Constitution o f the world (T h e CosmicE gg) 32
5. Creation o f the Universe 36
S e c t io n I I A N U $ A ttG A 55
C H A PTE R S
6. Kalpas and Manvantaras; their Duration 57
7. Knowledge About the W orld 65
8. God Brahmas Mental Creation : gods,sages,
manes, and human beings created 86
9. Progeny o f Rudra : Birth o f Bhrgu and
Others 93
10. Magnificence o f God Siva : Birth o f NUa-
Iohita : His eight Names and Forms 101
11. Creation o f Sages 109
12. Race o f Agni 113
13. Real Nature o fK a la T im e: Seasons as Pitrs
(Manes) 120
14. Race o f Priyavrata 134
15. Length and extent o f the Earth : Description
o f Jambudvlpa 141
16. Description o f Bharata 149
17. Var?as o f Jambudvlpa, H ari and Ila v fta 162
18. JambQdvipa; Th e Bindu Lake
Its four streams 165
19. Plakfa and other Continents 174
20. Description o f the Netherworlds 192
21. The Solar System. Movements o f heavenly
Luminaries : Division o f Tim e 198.
22. T h e D ivine Luminaries, Varieties o f clouds.
Divisions o f Stratosphere, the Chariot o f the
Sun-God 214
23. Inform ation about H eavenly bodies. T h e
movement o f the Polar Star 222
24. T h e arrangement o f the H eavenly Luminaries.
Th e Sun, the source o f Ligh t to Luminarie s 232
25. O rigin o f the Epithet Nilakapjha. Siva
swallowing poison 247
26. O rigin o f the Linga-im age o f Siva 258-
27. Siva cursed by Daruvana sages. Installation
o f Siva Linga Injunctions regarding Ash-
bath 265
28. M eeting o f Pururavas and Pitrs. Performance
o f annual obsequies on the N ew M oon D ay 277
29. Cycle o f Yugas. Characteristics o f Yugas 287
30. Inauguration o f the Sacrificial Cult. F all o f
K in g Vasu for denunciation o f Sacrifices 296
31. T h e four Yugas : Castes and Stages o f L ife 301
32. Yugas and Classes o f People. Lineage o f Sages 313
33. Characteristics o f Sdges and o f Mantras 325
34. Vyasa and his Disciples 331
35. Legends o f Y&jfiavalkya and Vyasa, Description
o f Sviyam bhuva M anvantara 338-
36. T h e Lineage o f Manu, Manvantaras M ilking
o f the Earth 361
37. Cak?u$a M anvantara : Dynasty o f Vaivasvata
M anu 381
38. T h e Vaivasvata M anvantara : T h e M arlca
Creation 386
PART I
SECTION I
p Cr v a -b h Ag a -p r a k r i y ApA d a
CHAPTER ONE
Suta said :
excellent Brahmanas, I shall recount in due order
that sacred story which Dvaipayana, who was pleased with me,
had narrated to me. Brahmanas, I shall expound the
Pur&$a that had been related by M&tariSvan1 (the wind-god)
on being asked by the noble-souled sages o f Naimisa forest.*
37b-39. A Purana is characterised by five topics1 *8, Viz.
3
2
S a rg a { Primary creation ) %P ra tis a rg a (Dissolution and Recreation),
Varhia (Lineage o f Kings etc.), M a nvan ta ras (the regions o f
Manus or Manu-periods) and Varhi&nucarita (chronological
description o f kings and sages).
The first pclda (section) (o f this Purana) is called P r a -
b iy d -P d d a (section on rites). In this section there is the summing
TqjHa-Praim-
T h is v e n e V i . P . (V & yu P u r in a ) 1.111, bu t it reads
tana. T h is is d ie p rop er readin g and hence accepted, as &- is
baseless and hence p ro b a b ly a m isprin t.
T h e text translated a b o ve; Sabdatoxah ea Pradhdn&t to SoQmmbhuvam
fU is confusing. T h is verse V A .P . M 12 w h ich h ow ever gives a better
rea d in g:
dvrvacattook ca sv&ambhwam fts Marutm /.
1.1.1.99-110 15
148. The activities o f the living beings that arc born and
the fruits (they obtain) are described. Then the creation
o f the groups o f sages is described. It is destructive o f sins.
149-150. The appearance o f Vasi?tha and the birth o f
Sakti. His grasping o f the bone o f Saud&sa1 as brought about
by V ifvim itra. The birth o f the eminent Para Sara from Adp-
Syantl. The holy lord, the great sage was bom o f Pitfkanya and
the holy sage (ParaSara).
151. The birth o f Suka. The hatred towards sage
Vilv&mitra o f the intelligent Para Sara along with his son.
152-154. The collection o f Agni (fire) by Vasi?tha with
a desire to kill ViSvamitra. The (hindrance to it) by lord
vidhi (Brahma) who was the well-wisher o f Viivam itra as well
as by the intelligent lord Glrnaskandha (?) for the sake o f a
child.
W ith the blessings o f Sarva ( S iva), the saintly lord Vyasa
split one Veda o f four quarters into four Vedas. M any
branches o f the Vedas were evolved by his disciples and their
disciples.
155-159a. (Defective text) They did not tremble in mak
ing practical use o f the Vedas. When they were seen by Svaya-
mbhu (Brahma) those excellent sages desirous o f Dharma and
wishing to get a holy place, asked him. The lord who wished
for their welfare told them like this : The nave o f this wheel
is excellent. Its beauty and splendour is divine. It has seven
spokes. I t is incomparable and praise-worthy. As it rolls down,
all o f you follow it alertly, watchfully. Then you will reach a
place where this is broken. That place where the rim o f this
wheel is broken is a holy land. It should be considered
saced. 12
CHAPTER TWO
T h e Legend o f N a im iffra n y a
fo r con qu est), it is m ore probable that he was overw h elm ed by the sages and
g o t k illed in the scuffle. T h e sages curse and the brin gin g o f fire fro m th e
heaven etc. described in the M b h . is obviously a white-wash b y its author as
th e episode concerned th e fou n der o f the L u n a r dynasty to w hich P&vdavas
belonged. T h e sages w isely installed his son A yu s w ho, lik e a farsighted states
m an tryin g to consolidate the n ew ly-fou nded kin gdom , extended his p atro
n age to the sacrificial session. T h e B d.P. version is supported b y V i . P .
1. T h e te x t: awvaSeyais iotas tasyayuddharh bhuoi, is syntactically
n o t correct. M o re o v e r A y u , the son o f Pururavas an d U r v a ii w h o succeeded
h im is n o t know n to h ave fo u gh t w ith the sages.
V a .P .2 .2 3 b (a corresponding verse rea d s:)
aurvaUyam iotas tasya putram cakrur nrpam bhuoi T h e n they m ade
h is son b o m o f U r v a fi the k in g o v e r the earth '.
2. Prthoi uatsdtma~murtayah in this text, cp. V & .P .2 .2 6 (a correspond
For
in g verse re a d s ): (satram drebhirt kartuxh) yathdoad dharma-bhutayt accordin g
t o prescribed rites fo r the p rosperity o f D h arm a'.
3. T h e readin g o f these stanzas in Va.P.2.27/29a. :
Vcdkhdnascdh priyosakhair Vdlakhilyair marieikaih /
arpaUca tmmibhtr jufiath stirya-vaitodnara-prabhaib
(28b the same as 28b in V & .P .)
Sambhdrais tu Subhair juffarh tair evendra-sado yaihd //
(T h e sacrificial session) w as attended b y V&lakhily&s and oth er sages
b rillia n t lik e the sun, the fire and by auspicious (h o ly ) m ultitudes o f P itrs,
, as in the assem bly o f In d r a ).
26 BrahmiQfa
CHAPTER THREE
S U ta narrated :
1. Listen to their divine story that rids one o f all sins.
It is being narrated by me. It is wonderfully variegated. It has
many topics (under discussion) ; it is esteemed by the Vedas.
2. He who retains this ( in mind) permanently or listens
to this frequently maintains his family (or propagates his race)
and he is honoured in the heavenly world.
3. Listen to the topic being recounted in the manner it
had been heard and it had occurred. Listen to the five Td rd s
( stars) * that are five in number. Listen to this narrative that
is conducive to the increase o f the fame o f the ancestors.
4. The glorification o f all these persons o f meritorious
deeds and o f everlasting fame is conducive to wealth, fame,
longevity and heaven. It destroys enemies.
5-7. I bow down to Hiranyagarbha, the lordly Puru$a
who is unborn, who is the first creator o f subjects, who is the
most excellent one, through whom the Kalpa has been com
petent to have its characteristics; through whom the fire has been
capable o f being a purifying factor; and who is the self-bom
Brahma administering all the worlds. After bowing down to
Brahma, I shall recount the excellent creation o f living beings,
that begins with M a h a t (the great First Principle) and ends
with Vtie$a (special created things),*1 that has its own charac
teristic features and diversities, that has five authorities
( testimonies) ; that calmly rests in the six ones (? ) and that
which is presided over by Puru?a.
8-9. Through concentration o f mind, I shall describe to
you the excellent creation o f Bhutas. Avyakta (the unmanifest
1. F rom this verse onw ards the Prdkfta sarga, the first creation o f god
Brahm&, is described. I t takes p lace w ith ou t pre-planning o r is unprem edi
ta ted (<abuddhipUrva) lik e the sudden flash o f lig h tn in g as the B d .P . puts it.
W h ile the Vaikfta creations (fiv e in n u m b er) are plannedbuddhipQrvaka.
F ro m this verse the elem ental sheaths that envelop the c o m ic e g g
a re enum erated. A s verses 29-38 in B d .P . here and V 2 .P .4 .8 1-91 are iden tical,
w e can substitute the m issing lin e in B d.P.32. b y V i . P . 84a as follow s:
adbhxr da&arguqAbkis tu b&bpato' samdvjiam /
T h e cosm ic e g g is en veloped from outside w ith (th e sheath o f') ten
tim es (la r g e r ) w a ter .
T h is a d d itio n a l lin e is essential to m ake up the num ber seven o f these
P rftk jtic sheaths m en tion ed b elo w in verse 34 as:
ebhir saptabhi(t prdkftair vftam /
32 Purina
CHAPTER FOUR
SBta said ;
CHAPTER FIVE
S r i S U ta said :
perished, the only entity present there was that lord Brahma
with thousand eyes and thousand legs.'
3. A t that time Brahma named Narayana lay asleep in
the waters. H e had a thousand heads. He was the Purusa with
golden colour and was beyond the ken o f the sense-organs.
4. Prohibited** (?) on account o f the excess o f Sattva,
he saw the empty world. In this context, as regards Narayana
they cite this H oka ( verse).
5. Waters are called N d ra s (because) the waters are
indeed the children o f ( ) (M an) ; the waters are his place
o f resort. Hence, he is remembered as Narayana.8
6. (Defective text). He remains meditating for a period
equal to a thousand Yugas. He performs meditation on a
(lotus) with golden petals in order to reach the ideal state o f
Brahman. * *
7. Like a glow-worm at night during the rainy season,
Brahm moves about here and there in the water, stooping down
with his face turned downwards.
8-9. After knowing that the great (universe) had gone
deep into that vast expanse o f water, he thought o f uplifting
the earth with steadiness o f composure. Then he thought o f the
other eightfold cosmic body (as evolved by) , in the
beginnings o f Kalpas as before. Then the great soul thought o f
his divine form.
10. On seeing that the earth had sunk into the water
he thought what form shall I assume and uplift the
earth ?
com es in to bein g. V P .I.2 .2 2 states that this Ek& rpava doctrin e is very ancient
an d Brahma-vddins h ave elab orated it to exp lain the process o f creation and
dissolution. M t.P . 182 identifies NArAyana w ith M ah A rpava.
1. C f. Puru*a-3dkta (B -V .X .9 0 .1 ).
*nifiddha in the text is illo g ica l. V A .P .6 .4 (an id en tical verse) reads:
Prabuddha awakened* b y the dom inance o f Sattva.
2. T h e usual d erivation o f N A rA yaga found in other also but
fo r a d ifferen t d erivation vid e supra 4.28.
** V A .P .6 . reads : ruxUaih Mlam updsya sal} /
Sarvajyante prakuruU Brahmatvarh sarge-terapdt //
H a v in g passed the n igh t-tim e in sleep, a t the en d o f th e n igh t, creates
g o d BrahmA fo r th e creation o f th e universe*.
38
tongue;1 the Darbha grasses were his hairs,1 the Brahma (one
o f the four R.tviks employed at a Soma sacrifice or vedic
knowledge o f great penance was his head.3 The Vedas were his
shoulders; he had the fragrance o f the H a vis . The Havya , K atya
etc. were his velocity;4 Prdgvarhia (the sacrificial room facing
the east) was his body;6 he was brilliant; he was equipped with
different kinds o f Dik$&s { initiations); he was the master of
Yoga with Dakina for his heart; he was the lord full o f tiraddhd
(faith) and Sattva (good quality) ;e he had U pQ kam a (extra
study o f the Vedas by way o f expiation) for his R u ci7 (lustre or
taste); he had Pravargya (the ceremony preliminary to Soma
sacrifice) as his A va r tab kOfana* (ornamental whorls of hair on
his chest), the way o f the different Cchandas (Metres) was
his pathway; the Upanifads with their esoteric doctrines consti
tuted his seat. He was assisted by Maya in the capacity o f his
spouse; he had the height of the peak of a mountain; he had
the day and the night as his eyes;3 he had the ancillary subjects
o f the Vedas as the ornament unto his ears. He had the odour
o f the A jy a (ghee-offering; in the sacrifice); the Sruvd ( the sacri
ficial ladle) was his snout; he had the loud pitch in chanting
o f the Sdman hymns as his voice; he was glorious, an embodi
ment o f truth and virtue; he was honoured by the exploits
o f his actions; expiation was his claw; he was terrible; he had
the knee joints o f the animals; he was the great sacrifice in
carnate; U dgtitd was his entrail;1 the was his L in g a
(sym bol); he had fruits and seeds as great medicinal herbs*(?)
VddyantarcP (Another disputant) was his own Sastra (sacrifice)
(? ). Absence o f egotim as well as Soma juice was his blood.
23. [T h e text in Bd.P. is corrupt. The corresponding
verse in Va. P. 6.23 is as follows :]
bhutva Yajfia-varaho vai antah sa pravisat prabhuh/
adbhih safichaditam urvlm sa tarn agnan prajapatilj
upagamyojjaharaSu apas tas ca sa vinyasan //
<It is reported that he verily became Yajna-varaha and the
Lord entered the waters. That Prajapati found that earth
which was covered over with waters. Removing (displacing)
those waters, he seized and quickly lifted it up.
24. He allocated the waters of the ocean in the oceans
and those o f the rivers in the rivers. After making them
separate and equal, he gathered the mountains on the earth
for its stability.
25. These mountains had been burnt in the previous
Sarga (period o f creation) by the Sarfwartaka fire (i.e. fire o f
destruction at the time o f universal annihilation). Along
with that fire these mountains had got merged in the earth
completely.1
3
2
1. I t is the len gth o f the Sam a song sung b y the U dg& tr w hich resemb
les the lon g entrail o f the anim al.
2. Phala-btfa-mahaufadhU}' T h is read in g though accepted in the trans
la tio n is obscure. M t.P .,B m .P ., V i$$u Sm r. read Bfjaufadhi-mahaphalal}. MahA-
phala is the scrotum. T h e id e a seems to be that the herbs an d plants w h ich
produce the seed are com parable functionally to the testicle o f the Boar.
3. T h is is obscure. T h e read in g in V ippu Sm r. (1 .6 ) Vetyantar&tmd.
I t means the Vedi, the altar o f the sacrifice was the heart o f th e Boar.
1.5.26-32 41
* F o r B d.P. bfja-kumbha-latd-vrtah
(translated h ere) V ft.P.6.37b reads:
dipafr kumbhavad dvrtah
just as a lam p ligh ted in a p itch er cannot em it lig h t outside due to th e
opaqu e w all-lik e cover o f the pitcher. T h is sim ile in V & .P . is the tradition al
and m ore appropriate one here. F o r m ore discussion vid e n ote 2 on P.57
o f the translation o f K P (M L B D .)
1. T h is meditated* (Vcdkrta) creation b y A v id y i w as characterised
b y ignorance as it included im m obile* (A faga)-Iike m ountains, trees. H en ce it
is also called Mukhya. A s verse 55 b elow explains Mukhya means Sthdvara
(im m o b ile ).
2. W . 36-40 describe the second typ e and stage o f m editated
creation v iz. Tiryak-srotas. I t is h ot that the creatures in this creation always,
m ove in obliqu e direction. But, as verse 56 b elow and V P . 1.5.9-11 and 22a
explain , it includes birds an d beasts w h ich are by nature m ostly ignorant and
hence taking to w rong-w ays and egotistic. T h is is th e second stage in volution
after the im m obile one.
** V a .P .6 .43a reads: utpatha-grihi&ah taking to wrong ways* a b e tte r
reading.
3. T h e text reads aft&vhhiad-vidhdtmikAfi and the reading is su pported
b y V&.P.6.44. But V P .I.5 .1 1 a reads: aftdvi7hSadvodhAtmiidh.
U.5.39-47 43
39. The Tarakas and others are o f eight types, their des
truction o f power is remembered (? ). They have inner light
and all o f them are again externally enveloped.
40. They are called Tiryaksrotas. They have their selves
under control. They have three appellations.
41.
After creating the second universal creation; the
Tiryaksrotas and having observed that type o f creation, the
(following) idea occurred in him :
42. Even as he was pondering, the final creation of the
Sattvika type was evolved. This third creation is Ordhvasrotas
upwards currented.*1 It is based upwards.
43. ^ Since they returned upwards they are called O rdhva
srotas . They are o f a pleasant nature with much o f gaiety. They
are not enveloped within or without.'
44-46a. They are brilliant within and without. The sub
jects o f Ordhvasrotas are remembered as nine. They are Dhata
(? creator) and others. They are remembered as wise ones o f
contented mind. This third creation, the Ordhvasrotas , is remem
bered as D a iv lk a (D ivine) i.e. pertaining to gods).
When the divine creations o f the Ordhvasrotas type had
been created, lord Brahma became pleased. Thereafter, he did
not ponder over anything else.
46b-47. (Later on) the lord was desirous o f creating
another set o f created beings that would be S&dhaka (aspirant
after spiritual achievement).
Even as he was pondering over creation and since he
was o f truthful (effective) conception, the Bhautasarga (creation
o f B h M a s, i.e. living beings) manifested itself. It was down-
83. Their twelve races are divine and are endowed with
the groups o f Devas; they performed holy rites; they had
progeny and they had great sages ornamenting the race.
84. After seeing those twelve Sd ttvika beings born o f his
vital airs, the lord created the Asuras, the P itr s , the Devas
and the human beings.
85. He created the Devas from his mouth; the Pitrs
from his chest; the human beings from his organ o f generation
and he created the Asuras from his buttocks.
86. Carrying on his creative activities during the night,
the lord o f the Devas created souls o f human beings from the
moonlight. H e created the Pitrs from the nectar.
87. After creating the M u k h y a (prominent) a x u iA rm k h y a
(non-prominent) Devas and Asuras, he created from his mind
the human beings and the great Pitrs who were like their own
fathers.
88. H e created the lightning, the thunder and the
clouds, the red coloured rainbows, the Rks, the Yajus Mantras
and the Saman songs for the fulfilment o f the Yajftas.
89. The living beings, high and low, were bom of his
splendour. The creation o f subjects by Brahma comprises o f
the Devas, the sages the Pitrs and the human beings.
90. Again he creates living beings, the mobile and the
immobile ones, the Yak$as, the Pi&Lcas, the Gandharvas and
all the Apsaras, all round.
91. He created men, Kinnaras, R&k$asas, the birds, the
animals, the deer and the serpents. H e created the two types,
the mobile and the immobile, as well as the Vyaya (perishable)
and the A vyaya (Im perishable).
92-94. They attain those activities created formerly by
the self-bom lord. Though created again and again, they
betake themselves to those alone (V iz . their own previous
characteristics) such as violence and nonviolence, softness and
cruelty, virtue and evil as well as what is done and what is
not done.1 They know the three (entities) are not separate,
though bom o f them alone as separate (?). This is thus, and
not thus; this is neither the pair (thus and non-thus) nor the
1. T b it is the in exorab le L a w o f K a rm a a . E ven a fter K a lp a n ta ,
th e K a rm a follow s its d o er im m e d ia te ly a fte r th e n ew crea tion o f th e w orld .
1.1.5.95-103 49
1. D escription o f the en d o f a K a lp a .
1.1.5.129-141 53
A N U $A N G A -P A d a
CHAPTER SIX
T h e K o lp a s and M a nvan ta ras 1
T h e ir D u ra tio n
S a t a said :
1- On hearing the first Pada (section) the main theme
o f which is the Prakrti, thus recounted, Kapeya (Kasyapeya in
Va.P.) who was delighted had some doubts.
2- 3. After propitiating the Suta by means o f words
(and desirous o f hearing) another story for that purpose, (he
said) Hereafter Sage conversant with the Kalpa,
recount Pratisandhi tome. I wish to know this, viz. : the interim
period between the twoKalpas i.e. the Kalpa that has passed
and the Kalpa that is current. I wish to know the Pratisandhi
(the period o f transit) between these two. Indeed, you are
sufficiently well-versed.
4. On being thus requested by Kapeya, Suta, the most
excellent among eloquent men, began to narrate the origin of
the three worlds entirely.
S U ta said ;
surface o f the earth had become lost within that water, when
all fires were extinguished, when the wind had become totally
calm and motionless, when there had been darkness all round
without any light, this (universe) had been presided over by
this person. He is Brahma, the lord. He wished again to divide
this world. In that vast sheet o f water where the mobile and the
immobile beings have perished, Brahma becomes a person with
thousand (i.e. innumerable) eyes, thousand feet, thousand heads
one who has conquered all the sense-organs and one with
golden complexion.
^ They cite this verse regarding Narayana in this connection.
The waters arc Naras. W e have heard that they con
stitute his bodies. They are being filled in. Since he stays therein,
he is remembered as Narayana.
63. The first Prajapati (lord o f subjects) is a person of
good mind.1 He has a thousand heads, a thousand feet, a
thousand eyes, a thousand faces (mouths) and a thousand arms.
H e performs a thousand acts. He is explained as a person
identical with the three Vedas.
64. He has the lustre and colour of the sun. He is the
protector o f the universe. He is single. He is the first V i r d f
(cosmic personage). H e is Hiranyagarbha o f noble soul. He is
beyond the Ken o f mind.
65. In the beginning o f the Kalpa, the Lord abounds in
R a ja s quality and after becoming Brahma, he brought about the
creation o f the world. In the end o f the Kalpa, he abounds in
Tamas, and after becoming Kala, he devoured it again.
66. It is reported that in the cosmic ocean, Narayana
with the preponderance o f Sattva guna divides himself threefold
and abides in the three worlds.
67-68. By means o f the three (qualities or forms), he
creates, devours and sees or protects (the w orld). In the vast
sheet o f water, when the mobile and the immobile beings have
perished, at the end o f a thousand sets o f four Yugas, when
( the earth) is covered on all sides with water, Brahma named
Narayana shines himself in the universe.
69. A ll the subjects o f the four types (i.e. Svedaja , A n tfa ja ,
U d b h ijja and Ja r& yuja) are covered with Tamas, due to the
S d k ti o f Brahma. In the Maharloka, the great sages see Kala
(God o f death) sleeping.
70. At that time the great sages referred to above are
Bhrgu and others.1 The great sages, when the Kalpa comes to
a close, are the eight sages, Satya and others. The great thing
that is surrounded by them when they revolve is the M a h a t * (?)
71. The root vT ijh as the sense of G a t i (movement). The
above name (i.e. Rsi) is derived from that root.1 23
* Since they
move about with their Sattva and since they are great, they
are called M a h a r$ is (Great sages).
72. The sleeping Kala was then seen by those seven
great sages, viz. Sattva (? Satya) and others who are stationed
in the Maharloka in the previous Kalpa.
73. Thus Brahma (continuesto function) in thousands
o f nights. The great sages who were brought by him then saw
the sleeping K&la.
74. Since, in the beginning o f the Kalpa, Brahma evolv
ed fourteen assemblages (worlds) (?) o f diverse forms, it is
defined as Kalpa.8
75. H e is the creator o f all living beings again and
again, in the beginnings o f the Kalpas. The great lord is both
Vyakta (manifest) and A vyakta ( unmanifest), This entire universe
is evolved by him.
CHAPTER SEVEN
S ftta said ;
1. He passed a period o f time equal to a thousand Yugas
as his night. A t the end o f the night, Brahma creates the
universe through the cause ( potentiality) o f creation.
2. At that time, in that vast expanse o f water, Brahma
became wind and moved about (in that ocean) enveloped in
darkness when the mobile and the immobile beings had
( already) perished ( and became non-existent).
3-4a. He flooded the surface o f the earth all round with
water. When the elements had been stationed in Satya* (truth)
along with their divisions, he moved about like the glowworm
during the nights in the rainy season.
4b-5a. H e was moving about quickly as he pleased,
thinking by means o f his intellect, about the means o f stabiliza
tion.
25. Being created, they exist for the sake o f their pro
geny. They are regarded as having achieved the four Puru?a-
rthas viz. : Dharma, Artha, K&ma and Mok^a.
26. The Devas, the Pitfs and the human beings (are
created) in order; thereafter, they equipped themselves with
penance; they filled the abodes at the outset.
27. Indeed, those human beings become Brahma^tas and
souls o f spiritual achievement. Due to their Karman con
taminated by the faults o f hatred and too much o f attachment * *
they went to heaven (? )
28. While returning in an embodied state, they are born
in every Yuga. W ith the remnants o f the fruits o f their Karman,
(they are bom again and again) ; they are well known as T a d d -
tmakas (? Identified with them).
29-30. The people bound by the advent o f (a new)
Kalpa are bom from the Janaloka. That which is their cause
in the waters is indicated by means o f the Karman* * (? ). From
the Janaloka, they are born through auspicious and inauspicious
Karmans. They assume physical bodies o f diverse forms, in the
different species.
31. The subjects beginning with the Devas and ending
with the immobile beings are born (influencing) themselves
mutually. Their pure (o r sanctified) Karmans usually pre
dominated.
32. Therefore, they attained only those names and
features ( which they had before). Again and again they are
bom with names and forms in the (different) Kalpas.
33-34. Thereafter, is the creation o f Brahma who is de
sirous o f creating the U p a s f^ i ( subsidiary creation). Even as he
was meditating on those subjects, since he was o f truthful med
itation, a thousand couples came out o f his mouth. It is but
natural that they were people o f great brilliance with the
Sattva quality predominant.
94-95. They built villages and cities with their due shares,
extent and dimensions and built other settlements as well, in
accordance with their knowledge. After measuring with their
own fingers (in the beginning), they made thereafter other units
also for the sake o f measurement.1
96-100. (Defective) with A A gu la s (finger-width) as the
basis they made the units, P ra d e la , H a sta , K i$ku and Dhanus. Ten
joints o f the fingers (Angulas) constitute what is called Prad ela.
The space delimited by the tips o f the extended thumb and
index finger is called Pra d eia . The same with (the tip o f the
extended) middle finger is remembered as T d la . The same with
(the tip o f the extended) ring finger is Gokarna. The same with
(the tip of the extended) small finger is called V ita s ti. It has
twelve A A g u la i.
Twentyone A A gu la s make the unit R a tn i. Twentyfour
A A gulas make one H a sta . T w o R a tn is or forty two A A gu la s make
a K i$ ku . Four H astas make one D hanus o r(? ) D a n da . The same
is a pair o f arrows (Nalikas). Tw o thousand D hanus make one
G a v y d ti . This had been made by them then.
1. VV. 169-189 describe the duties of the four Airamas or stages in life.
2. Cf. tsfdm grhastho yordr aprajanatodd UarifdmGaut.Dh.S.lll.3.
04 Brakm tyja
CHAPTER EIGHT
S U ta said :
1. Even as he was meditating, the mental progeny were
bom along with those causes and effects arising out o f his
body.
2-4. There cropped up K fe tra jn a s (Individual souls) o f
the K $etra (Cosmic body) o f this intelligent person i.e. Brahma).
Thereafter, he was desirous o f creating thousands and thou
sands o f the four groups o f living entities viz. the Devas, the
Asuras, the Pitrs and the human beings. Prajapati engaged him
self therein and meditated upon the creation. While meditating
thus, an effort arising out o f his Tamas constituent was involv
ed. So, at the outset the Asuras were born as his sons from
Prajapatis loins.
5. A su is considered by scholars as the vital breath.
Therefore, those who were born o f it were Asuras.1 He discarded
that physical body whereby the Asuras had been created.
6-7a. That physical body discarded by him immediately
became Night. Since that physical body had the Tamas ele
ment predominant, the night too consisting of three Tdm as
(watches o f night o f the duration o f three hours each) became
Tam obahuld (one in which darkness prevails).
1. VV. 22-27 summarise the four main creations from god Brahm&'s
body and their other features as follows:
* He emended as triydmikd consisting of three Y&mas* as in verse 6
above, Va.P.9.22 (an identical verse) also reads triy&mikd.
Citation Bomfrom Brahm&'s When discardedHis Prevailing
pari of tks body Body transformed into gucuu.
l. Asuras Loins & vital Night Tamas
breath
Shining face Predominant
11. Devas Day
Sattva.
1 juncture of day and Pure Sattva,
. Pitr*. Mind
night
iv. Human mind moonlight (but dawn Rajas.
beings. in other Pur&pas)
2. Popular derivation of ambhas.
1.2.8.28-37 89
1. VV. 50-53 give the creation of Vedic literature, Vedic metres and
special sacrifices from the mouths or faces of Brahm&.
2. TrivjistomaA three-fold stoma (in which at first, the three 1st
verses of each TfcS of Rv.IX .ll are sung together, then the 2nd verses
and lastly the 3rd verses).
3. Rathantara: the verses to be sung according to S&ma-music are
fcV.VH.32.22-23 M i tod Stoa etc. = S.V. .1.11.
4. Aptorydma is a Soma sacrificean amplification of Atirdtra sacrifice.
According to T&gdya Br.XX 3.4-5, it is so called as its performance secures
whatever-one desires.
92 B rd h m d $ $ Q
CHAPTER NINE
S U ta s a id :
1. By means o f his mind, the lord then created five K a rtrs
(doers or agents o f creation), viz.: Rudra. Dharma, Manas
(m in d), Ruci and Akrti.
2. A ll these are mighty-armed and they are the causes
of the sustenance o f the subjects. When the medicinal herbs
decline again and again, it is Rudra who sustains them and
revives them.
3-4. By those who seek benefits, the Lord was well wor
shipped with whatever fruits and medicinal herbs were available
(to them). He (that God) is called Tryambaka1 as in times o f
(impending?) extinction o f medicinal herbs etc., sacrifice is
offered to him by sages with three Kapalas (plates or potsherds
containing) o f cakes sacred to him (Rudra).
5-6. It has already been mentioned by me that the three
Vedic metres, Gayatri, Trisjup and Jagatl are the sources o f
origin o f the Am bakas (i.e. K a fid la s) along with the Vanaspati
(i.e. the medicinal herbs). These three metres join together and
assume unity (i.e. when they are used in Mantras at the time
o f the consecration o f the P u r o id ia offerings). That P u ro d d fa is
infused with the virility o f each of these mantras. Hence the
P u r o id ia is remembered as T rik a p d la (having three vessels to
hold it). Therefore the P u r o id ia is Tryam baka as well. Hence
42. They were the divine lady named Akuti and auspi
cious lady Prasuti. Both o f them were auspicious, The lordly
son of the self-born lord gave Prasuti to Daksa.
43. He gave Akuti to Ruci, the Prajapati. An auspicious
pair was born of Akuti as the progeny of Ruci, the mental son
(of Brahma).
44. They were the twins Yajfla and Daksiria. Twelve
sons were born to Yajfta and Dak$ina.
45. They were the Devas named Yamas in the Svayam-
bhuva Manvantara, They were the sons o f twins, viz : Yajfta
and Daksina. Hence they are remembered as Yamas.1
46. (? ) Tw o groups o f Brahma are remembered viz :
Ajitas and Sukras. The Yamas who have the appellation D iv a u -
kas (heaven-dwellers) circumambulated the former.
47. Lord Daksa begot o f Prasuti, the daughter o f
Svayambhuva Manu, twenty-four daughters who became
mothers o f the world.
48-49a. A ll o f them were highly fortunate. A ll o f them
were lotus-eyed. All o f them were wives o f Yogins and' all o f
them were Yogic mothers. All o f them were expounders of
Brahman and all o f them were the mothers o f the universe.
49b-50. Lord Dharma accepted (the following) thirteen
daughters o f Dak$a as his wives, viz : Sraddha, Lakjml,
Dhrti, Tustf, Puffi, Medha, Kriya, Buddhi, Lajja, Vasu, Santi,
Siddhi, and K lrti as the thirteenth.
51-52. These door-ways o f his (creative activity) were
ordained by the self-born lord. The others that remained were
the eleven younger daughters o f beautiful eyes, v i z : Satl,
Khyati, Sambhiiti, Smrti, Priti, Ksama, Sannati, Anasuya.
Orja, Svaha and Svadha.
53-54. Other great sages accepted them (as wives).
They were Rudra, Bhrgu, Marici, Angiras, Pulaha, Kratu,
Pulastya, Atri, Vasi$tha, Agni and Pitrs. He gave (in marriage)
Sat! to Bhava and Khyati to Bhrgu.
55. T o Marici, he gave Sambhuti, and Smrti to Ahgiras*
T o Pulastya he gave Priti and K$ama to Pulaha.
1. VV. 58-67 personify virtues and vices and state their parentage.
Out of these W .63-68 describe the Timas* creation.
1.2.9.67-80 99
67. Their wife, son, everyone is remembered as death
less.
Thus this Tamasa creation took birth with Adhanna as
the controlling one.
68. Nilalohita was commanded by Brahma, Beget
progeny . He contemplated on his wife Sati and created sons.1
69. They were neither superior to him nor inferior. They
were his mental sons on a par with himself. He created
thousands and thousands o f such childern wearing elephant hides.
70-80. A ll o f them had these characteristics and features:
A ll of them were on a par with himself in form, brilliance,
strength and learning. They were tawny-coloured. They had
quivers and matted hair. They were dark blue-red in com
plexion. They were devoid o f tufts. They had no hairs.
They were killers with eyes ( by casting a look). They had
Kapalas (skills) with them. They had huge beautiful forms
and hideous cosmic forms. Some occupied chariots and wore
coats of mail. They were defenders wearing armours. They
had hundreds and thousands o f arms. They were able to go
through the firmament, earth and heaven; they had big heads,
eight fangs, two tongues and three eyes. (Some were) eaters
o f rice, (some) eaters o f flesh, (some) drinkers o f ghee and
(some of) Soma juice. (Some) had penises o f great size; fierce
bodies and blue necks. Some had fierce fury. They had quivers
and armours, bows, swords and leather shields. Some were
seated; some were running. Some yawning and some occupying
(seats). Some were reciting (the Vedas), some performing
Japas, Yogic practices and meditations. Some were blazing.
Some were showering, some shining and some smoking. Some
were enlightened. Some were wakeful, alert and enlightened.
Some had the property o f Brahma (? ). Some had the vision o f
Brahman. They had blue necks and thousand eyes. A ll o f them
were walking over the earth. They were invisible to all living
beings. They had great Yogic power, virility and splendour.
Th ey were shouting and running. On seeing Rudra creating
1. Derivation of SthAgu.
1.2.9.91-92 10.1-4 101
with the Asuras, by means o f his splendour. Hence the lord is
remembered as Mahadeva1 (Great god).
9 lb-92. He excels the Devas through his glorious pros
perity, the great Asuras through his power, all the sages
through his knowledge and all the living beings through Yoga.
It is thus that Mahadeva is bowed to by all the Devas. After
creating the subjects devoid o f enterprise, he refrained from
creation.
CHAPTER TEN
T h e Sage said :
1. The manifestation in this Kalpa o f the noble-souled
great lord Rudra along with the Sadhaka (spiritual aspirants)
has not been narrated by you.
S u ta r e p lie d :
1. Derivation of Mah&deva.
This chapter deals with the eight forms of god Sivaa popular concep
tion in and classical literature. It is an amplification of a similar
concept in Satopatha as noted below. This chapter is textually very
dose to Vi.p.Ch.27.
102 BrakmAtfa &
1. The abodes of the names of Nilalohita are the eight forms (affa-
mUrtis) of Siva and they symbolize the five Mahd-bhiUas (gross elements),,
the two principle vital airs Prana and Apana and the principle of the Mind.
The following tabular statement of the eight forms of Rudra, their abodes,
names of their consorts and children will clarify this chapter.
Name or Abode or Designation Name of the No of the
Form of bodies of that body consort sons
Siva alloted
1. Rudra the sun^(i.e. Raudrl Suvarcala the satum
Prajja or Heat) (Sam)
2. Bhava the water Apah Dhatrl The Venus
(Sukra)
3. Sarva the earth BhOrni Vikesi The Mara
(Angaraka)
4. I Sana the wind Vata Siv& i i) Manojava
ii) AvijfUUa-
gati
5. Pasupati the Fire Agni Sviha Skanda
6. Bhiraa the Ether $ Quarters Svarga
7. Ugra Initiated Dlk?ita Dik*a Santfna.
Brahmana Br&hmana
8. Mah&deva The Moon Candram&s Rohioi Budha
(Ap&na) or cold
104 * BrahmAjifa Purdm
CHAPTER ELEVEN
T h e C reation o f Sages*
S ftta said :
1-3. Khyati gave birth to a daugher and two sons. The.
sons were masters o f happiness and misery. They grant auspi
cious and inauspicious results unto all living beings. They
were the gods Dhatr (supporter) and Vidhatr (Dispenser o f
destiny). They used (to live and) walkabout throughout the
Manvantara. Their elder sister, goddess Sri, purified the worlds.
The splendid lady attained lord Narayana as her husband.
Bala (strength) and Unmada (lunacy) were bom o f her as the
sons o f Narayana.
4-5a. Tejas (fiery brilliance) was the son o f Bala and
This chapter deals with the progeny of the famous seven sages such as
Bhfgu, Angiras, Atri, Pulaha and others. After mentioning their important
descendants we are told that all these races passed away in the Sv&yambhuva
Manvantara.
This chapter corresponds to V.P.ch.28.
BrahmAwfa Purfya
CHAPTER TWELVE
T h i Race o f A g n i*
SUta said :
l-2a. A mental son o f Brahma is remembered as the
deity identifying itself with fire in the Svayambhuva Manvan-
I (=Dak$iiiSgni)
bom of Ara^i (cf Rv. .29.2) | The Sun
or source: j Water or Lightening Havya-udhana
Functions: km pa-vdhana pertains to Devas
(pertains to Pit^s)
(V a id y u ta )
Saharakfa
(belongs to Asuras)
2. Vi.P. 29-7 reads Brahmaudanigm instead
That reading is supported by Mt.P. The genealogy i
1.2.12.9-18 115
CHAPTER THIRTEEN
T h e R e a l N a tu re o f a la T im e : Seasons [ R tu s ) as P it r s ( M anes)
*Suta said :
1. Even as Brahma was creating sons formerly in the
Svayambhuva Manvantara, the human beings, the Asuras and
the Devas were born out o f his limbs.
2. The Pitrs also were born, considering him as their
father (? ). The mode o f their creation has been described
before. Let it be heard briefly once again.
3. After creating the Devas, Asuras and the human
beings, Brahma took pride in them. (H e conceived o f a further
creation also). (T h e Pitrs) who were being considered like
fathers, were born o f his flanks.
4. The six seasons beginning with Madhu (Spring)
(were bom o f his flanks). They call them Pitrs. The vedic text
says, The seasons are the Pitrs and Devas.
5. In all the Manvantaras, past and future (the same is
repeated). Formerly, these were bora in the auspicious Manvan
tara o f Svayambhuva.
1.2.13.6-15 121
16.1 The various units (or states) o f time are the T ith is
o f Parvans (dates o f lunar fortnights), the junctions, the fortnights
that are on a par with halves o f months, the moments, the
Kal&s, Ka$thas, Muhurtas, days and nights.
17-18. Two half-months make one M d s a (month). Two
months make what is called # tu . Three fttu s make one Ayana
and the two A y anas, (v iz .: the southern and the northern)
together constitute a year. These are the abodes for the Sthdnins.
Th eater are the sons o f Nimi. Similarly, they should be known
as six in number.
19-20. The five types of subjects (i.e. human beings,
quadrupeds, birds, reptiles and trees) are remembered as the
sons o f . They are characterised by their seasonal change.
Since the mobile and the immobile beings are born through
the Artavas (seasonal changes, menstruation etc.) the Artavas
are fathers and the R tus are grandfathers. When they come
together, the subjects of the Prajapati are born.
21. Hence the Vatsara (yea r) is considered the great
grand-father o f the subjects. These Sthdnins of the nature o f the
abodes in their respective abodes have been recounted.
22. They are declared as those who have the same names,
the same essence and the same nature as they ( i e. units of
time). It is Sarhvatsara (the year) that is considered and re
membered as Prajapati,
23. Agni, the son of Sarhvatsara, is called rta by scholars.
Since they are bom o f Rta, they are called Rtus.
24-25. Years should be known as having six seasons. To
the five types o f subjects, viz. : bipeds, quadrupeds, birds,
reptiles and the stationary beings, there are five Artavas (seasonal
changes). The flower is remembered as Kalartava (seasonal
change indicating particular period o f time o f trees. The state
o f being and A rtava is recounted as Pitrtva (the state o f
being Pitrs).
26. Thus the jltu s and the Artavas should be known as-
P itr s because all the living beings arc born o f them through the
(U u k & la ( the time o f # tu period favourable for conception).1
27. Hence these A rtavas are indeed the P itr s so we
have heard. These have stayed throughout the Manvantaras as
K d labhim d nins (identifying themselves with the K d la or time).
soul rose up from all her limbs. Kindled by the wind it reduced
her body to ashes.
62. The trident-bearing lord heard about that death o f
Sati. Sankara came to know about their conversation factually.
Hence, the lord became angry with Dak$a and the sages.
R u d ra s a id :
S Q ta said :
T h e sages asked r1
109. Who is this lordly Kala (Tim e) ? Who is this anni-
hilator o f all living beings? O f what is he the source of origin?
What is his beginning, what is the intrinsic essence, his soul ?
110. What is his eye? What is the form? What are
remembered as his limbs? What is his name ? What is his self ?
Mention these factually.
S U ta s a id :
CHAPTER FOURTEEN
T h e race o f P riy a v ra ta
SUta said :
1. In all the Manvantaras o f the past and the future,
all the subjects are bom with similar identification in regard
to names and forms.1 2
4. M ed h atith i Plak$a
5. V asu (Vapu$m fcn) S&lmala
6. Jyotitm & n K u fa
7. Dyutim &n K rau ftca
8. H avya Saka
9. Savana Puskara
10. Sattra _
136 BrahmAn^a
CHAPTER FIFTEEN
SUta said :
1-3. On hearing about the settlement o f the subjects thus,
S&miapayani asked Suta about the length and extent o f the
Earth* as it had been determined How many continents are
there ? How many oceans ? How many mountains are proclaim
ed ? How many are the V arfas (sub-continents) ? What are the
A fter verse 14 there read verse N o.28 w hich tells: the six
mountains are N ila , N ija d h a , Sveta, Hem akftta, Him av&n and Sfhgav&n.
1. T h e V arfa-parvatas are the mountains (m ountain-chains) which
d iv id e one V ar?a (sub-continent) from another. Thus they m ay b e regarded
as boundary mountains. T h e names and other characteristics are described
in the follow in g verses. T h e ir geographical location is given in supra C h ,l
fo o tn o te s on pp. 11, 12.
1.2 5.15-24 143
dividing the sub-continents). They have good ridges. On either
side they merge into the Eastern and Western oceans.
15. Himavan is practically covered with snow. Hemakuta
is full o f H em an (gold). The great mountain Nisadha is equally
pleasant in all the seasons.
16. Meru is remembered as the most beautiful.1 It has
four colours (like four castes V a n ia s ). It is golden. On its lop
its extent is thirtytwo thousand Yojanas.
17. It is circular in shape. It is symmetrical and very
lofty. It is endowed with the qualities o f Prajapati. It has
different colours at its sides.
18. It is originated from the umbilical cord o f Brahm&
born o f the unmanifest one. In the cast it is white in colour.
Hence, it is on a par with the Brahmanas.
19. Its northern side has a natural red colour. Hence,
the K?atriya-hood o f Meru on account of various reasons and
purposes. (? )
20-21. In the southern side it is yellow. So its V aiiyatva
(state o f being a Vaisya) is evident. In the West it is like the
B h rfiga p a tra ( A kind o f leaf black in colour) all round. Hence it
has the state o f Sudra. Thus the colours are recounted (as well
as the castes). Its nature through colour and magnitude has
been explained.
22. The Nila mountain is full o f sapphires (has that
colour). Th e Sveta is white and full o f gold. Smgavan
has the colour o f the peacocks tail and it is full o f gold.
23. A ll these lordly mountains are frequented by the
Siddhas and Caranas. Th eir internal diameter is said to be
nine thousand Yojanas.
24. The sub-continent o f Il^vrta is in the middle o f
Mahameru. Its extent all around is thus nine thousand
Yojanas.
Bbirau
South
1 .2 .1 5 .5 4 -6 3 147
1. T h is teems to be m od em C hina.
2. Id en tified w ith ancient S ogdian a as the description tallies w ith the
la n d , p lan t-life and p eop le o f those tim es, M .A li Ibid. p p . 83-84*
148
CHAPTER SIXTEEN
S U ta said :
I . The (mode o f) creation o f the sub-continents in the
auspicious Bh&rata had been viewed thus alone, by those who
were conversant with the greatest principles. What shall I
describe once again unto you?
T h e sage sa id :
2-3. W e wish to know (more about) this sub-continent
Bharata1 where these fourteen Manus, Svayambhuva and
others were born in the course o f the creation o f the subjects.
1. T h is to p ic is discussed in details in other Pur&gas also e.g. A P.118,
. , 45.68-137.
150 BrahnUfyja Purdtta
Romaharfana said :
4. I shall recount to you all the subjects here in the
Bh&rata Varsa.
This is a mysterious sub-continent in the middle (o f the
universe) where the fruits (ofK arm as) are enjoyed whether
auspicious or inauspicious.
5. The sub-continent that is to the north o f the ocean as
well as to the south of the Himavan, is called the sub-continent
o f Bh&rata where the subjects are Bharati (pertaining to
Bharata).
6. Manu is called Bharata because o f his (efficiency in
the) maintenance and nourishment o f the subjects. That sub
continent is thus remembered as Bharata in view o f the expres
sion defined thus.1
7. It is from here that heaven and salvation are attained
and people go to the middle (?) and ultimate end.1 23
* Nowhere
else on the Earth has the holy rite been enjoined on the human
beings.
8. Understand that there are nine different divisions or
zones o f Bharata Var$a.8 It should be known that they are
separated by oceans and it is impossible to traverse from one
to the other.
I,-
T h e So^a ( T h ese d o n ot rise in the Puranic
T h e M ahAnada (m ahAnadl) Rk$& Parvata.
T h e N arm ad a
T h e SurasA (? ) )
T h e K riy
iy a (? )
T h e M andAkinl
T h e D a & n iA (D h asan ) )
The GitrakutA ) ( These are rivers,
The Tam asA (T o n s ) ) ( from Bundel-
The Pipp&lA ) ( Seems to be on e river ca lled I ( khand (M.P.)
The SyenA ) l Pippdiiytni as in M t.P ., (m od. ) (
)( nam e : P aisu n i) }(
T h e K aram od A (K a ra m -n A iA ) ) (
T h e P i& cik A ) (
T h e C itropalA ) (
T h e V iiA lA (Bew as near Sagar in M .P .)
T h e V a flju la (A s in V A .P . it should b e Jam bdlA m od. Jam m i.
T h e V astuvahinl (B aghain, a trib u tary o f the Y am u n A )
The (S a )N e ru jA (rath er Sum erujA as in V A .P . (S on ar-B earm a)
T h e Suktim atl (K e n ) M . A li Op. Cit'. pp. 118-119.
2. A s n oted ab ove P u ran ic w riters inclu de even SatpurA hills in th e
V in d h ya ranges. T h e m o d em nam es o f the rivers a re g iven in Brackets:
T h e T A p l (T h e T a p tl an d T A p l also)
T h e ! (Pain-garvga D e, p . 150)
1 .2 .1 6 .3 4 - 3 7 155
the Colas, the Kulyas, the Setukas, the MQ?ikas, the forest
dwelling Kjaparias, the Mahar&sjras, the Mahi?ikas, the
entire realm o f the Kalingas, the Abhlras, the Ai$ikas, the
Afavyas (Forest-dwellers), the Saravas, the Pulindas, the Vin-
dhyamaullyas, the Vaidarbhas, the Dantfakas, the Paurikas,
the Maulikas, the ASmakas, the Bhogavardhanas (those who
increase sensual pleasures), the Konkanas, the Kantalas, the
Andhras, the Kulindas, the AngAras and the M&risas. These
are the lands o f the south; understand the western regions.
60-63a. (N ow ) know the realms in the western regions.1
They are the Sury&rakas, the Kalivanas, the Durgalas, the
Kuntalas, the Pauleyas, the Kiratas, the Rupakas, the Tapakas,
Kari$is, the whole o f Karamdharas, the N&sikas, the others who
are in the valleys o f the Narmada, the (Saha) Kacchas, the
(Sa)maheyas, the Sarasvatas, the Kacchipas, the Surastras, the
Anartas and the Arbudas. The above realms are the western
ones. Now listen to those who reside on the Vindhyas :*1
2
C on tin u ed
The ToSalasIt is the Southern part o f K osala or G ondw an D istrict
round T o s a li (M o d . D h a n ti) in P u fi D istrict (D e, p. 4 3 ).
The Kosalas Sircar identifies w ith D aksi^a (S ou th ern ) K osala M od .
R a ip u r, Sitapur, Santalpur D istricts.
The Vaidi$a=zEastern M a lw a w ith V id isa o r Bhilasa as the capital.
The Tripura= T h e region round T e w a r T h is covers upper Narmada,
v a lle y (present J ab alp u r and parts o f M a n d la and Narasim hapur D istricts.)
The Naifadhas= M a rw a r w ith N arw ar as the C apital (D e , p. 141).
The An Upas South M a lw a . Country on the Narm ada about N im a r
(D e , p . 8 ).
The Vitihotras= T h e country is founded in the South by the N a rm a d i
and N o rth East, W est b y the V in d h ya. T h e centre was Satwas 30 m iles N orth
W est o f H a rd a .
The Avantis= C ountry around U jja in .
The TundikeraM.. A li locates it w ithin the N arm ada basin&round the
tow n Sainkheda (p .1 6 1 ).
The Nihdras= L ocation uncertain, D . C. Sircar G A M I, p . 45.
The Hamsa-m&rgas= P eo p le o f H u in za in N orth W est K ash m ir, T h is trib e
h ad a location there D . C . Sircar Ibid. p. 38 and 43.
The Kupathas=H ill tribes in the N o rth W est o f In d ia.
1. T h e M ountain-system described in this w ith M t. M eru as th e centre
is substantiated b y the geograp h er M . A li. in Geog. q f the Purdpeu, pp. 47-59.
F o r th e m odern names o f the Pu ran ic m ountains vide Supra Ch. 1. p . l l F N .l.
162 Brahmin 4a Purina
CHAPTER SEVENTEEN
T h e sages said :
S U ta said :
CHAPTER EIGHTEEN
SUta said :
the land o f simhavan in three parts, the river S lti flowed into
the western ocean.
46-47a. The river Cak?us flows over the following climes
viz. Cinamarus, the Talas, the Camasamulikas, the Bhadraa,
the Tusaras, the Lamy&kas, the Bahlavas, the Parafas and the
Khasas. Then it falls into the sea.
47b-49a. The Sindhu flows over the following territor
ies, viz. the Daradas, along with the Kamlras, the Gandha-
ras, the Raurasas, the Kuhas, the Sivasailas, the Indrapadas,
the Vasati, (?) the Visarjamas* (? ), the Saindhavas, the
Randhrakarakas, the Samathas, the Abhiras, the Rohakas,
the Sunamukhas and the Orddhvamarus.
49b-52. The Gariga sanctifies the following praiseworthy
countries (climes) viz. the lands o f the Gandharvas, Kinnaras,
Yaksas, Raksasas, Vidyadharas and the Nagas, the residents
o f Kalapagrama, the Paradas, the Tadgarias (their cousin
tribes), the Khavas, the Kiratas, the Pulindas, the Kurus, the
Bharatas, the Paficalas, the Kasis, the Matsyas, tlie Magadhas,
the Angas, the Suhmottaras, the Vangas and the Tamraliptas.
Thereafter, obstructed by the Vindhya (?) it falls into the
briny sea.
53-55. Then the sacred Hradini flows towards the east
flooding the banks on either side, the territories o f the Naisa-
dhas, the Trigartakas, the Dhivaras( fishermen), the R?Ikas, the
Nllamukhas (bluefaced) the Kekaras, the Au?trakarnas, the
Kiratas, the Kalodaras, the Vivarnas (outcastes), the Kuma-
ras and the Svarnabhumikas * * (the golden grounds) that had
been covered up to the extent as far as the sea shore on the
east.
56-57. Then, the river PavanI too flows towards the east
flooding the Supathas, the Indradyumna lake, the Kharapathas
and the VetraSankupathas. Through the middle o f Jan aki***
it flows over the Kuthapravaranas. It enters the ocean o f
Indradvlpa, the briny sea.
Tw o rivers rise from it. They are the GandharvT and the
Nakull.
68b-69a. There is a great deep lake at the side o f the
Meru called Candra-Prabha.
CHAPTER NINETEEN
S d ta said :
1. Thu dofpa is next to Jarnbftdvipa. Its name Plak*a(a fig tree) indi
cates a land of warm temperate climate. M .Ali,4without hesitations, identi
fies this with the basin of the Mediterranean (G*og. qf Purfyas, p. 41). The
name Plakfa still persists as Ptaria, a town hi Myria.
1.2.19.3-14 175
* V&.P.49.54a. reads prabhdsu (th ey are like the lords o f the universe)
in brilliance. A better readin g.
1. M . A li exam ines the description o f this Dvipa from d ifferen t sources
an d concludes that 'th e K ra u fic a d v ip a o f the Pur&Qas is represented b y the
basin o f the B lack Sea. (o p . cit. p p . 45-46)
1.2.19.70-79 181
tain is designated as K esarin , whence the w ind blows (a ll over the w o rld ).
* V a.P.49.77b reads : Tasya pUj&m prayunjate for B d .P .s tasya pujyd
mahdnugdh.
* * T h o u gh the list o f the seven rivers o f this continent is somewhat
d ifferen t in V .P . 49.91-94., the reading Dhenukd from that list m ay be accept
ed here to avoid repetition o f Vepukd in the list o f seven rivers in this text.
184 Brakmdntfa
CHAPTER TWENTY
SUta sa id :
C ontinued
I. The Upper Regions :
S atya Loka
T ap o-lok a
Jana L ok a
M a h a r L ok a
S var L ok a
i
Bhuvar L ok a
II. T h e M id d le R e g io n :
The Earth
III. T h e Low er
R egio n s o r N e t h er-w orlds:
A tala
V i tala
Sutala
T a la tala
R asa tala
M aha-tala
P&tala
A ll these are supported b y L o r d Sesa, the S erpen t-K in g.
T h ese low er regions are n ot dark o r devoid o f sunlight. T h e y are fu ll
o f lig h t an d h a ve the afflu en ce and com forts o f the w orld o f gods. C f. Bh.
P .V .2 4 , V P .V .2 . V a . P . 50.1-54.
B aladeva U p ad h yS ya makes out a plausible case fo r id en tifyin g the
N eth er-w orld s w ith the continent o f A m erica, (v id e : Purdga-Vimaria, pp*
4 3 -4 9 ).
194 Brahm&$4a Purina
o f death and old age. His body is as white as the inner part
o f well-washed Sankha (conchshell). H e wears blue clothes.
He is very powerful.
48-49. His physical body is huge. H e is lustrous and
mighty. He wears garlands o f variegated colours. He has a
thousand faces (hoods) with mouths shining and brilliant and
resembling the golden-peaked (mountain) in purity (lustre).
He has single Kundala (Ear-ring). He appears splendid with
his thousand faces. He is refulgent, due to a series o f tongues
emitting sparks o f waving flames o f fire.
50-54. With his two thousand eyes that have the reddish
splendour o f the rising sun and with his body that is white and
glossy, he appears like the mountain Kail&sa surrounded
by clusters o f flames. He has the white complexion like
the Moon as well as the Kunda flowers. Hence the cluster
o f his eyes shines like the cluster o f midday suns on the peak
o f the white Mountain (Sveta Parvata).
He has a huge terrible body. W ith it (resting) in his
reclining pose on his couch, he appears like a thousand-peaked
mountain o f vast dimensions (resting) over the earth.
This (enormously) huge lord o f serpents, himself o f great
splendour, is being attended upon by extremely wise and noble-
souled great serpents o f huge physique. He is the king o f all
serpents. H e is Ananta, &esa, o f excessive brilliance.
55. That is the commandment ( or act) o f Vi?nu. That
is the final established boundary (o f the Nether-world). Thus
the seven netherworlds that could be discussed have been
recounted.
56-58. They are always inhabited by the Devas, the
Asuras, the great serpents and the Raksasas. Beyond this is total
absence o f light. It cannot be traversed by the Siddhas and
the Sadhus (good people). It is unknown even to the Devas.
W ith a desire to expatiate on the general position, excellent
Brahmanas, the greatness o f the earth, water, fire, wind and
the ether is undoubtedly narrated thus. Hereafter, I shall
recount the movement o f the sun and the Moon.
198 Brahmdnfa
CHAPTER TWENTYONE1
T h e S ola r System. M ovem ents o f H eavenly L u m in a ries:
D iv is io n o f T im e
S U ta s a id :
20. The entire situation has been laid down thus and
in them the creatures stay. This magnitude of the bowl o f the
Cosmic Egg has been recounted.
21-22. These worlds as well as this earth with its seven
continents are within this cosmic Egg. The worlds are Bhurloka
Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and
Satyaloka. These seven worlds have been created and they are
arranged in the shape of an Umbrella.
23-24. They arc held by means o f their own subtle
coverings individually. These sources o f origin are exterior
coverings and they are ten times more than (what they enve
lope). They are filled with special characteristics originating
mutually. A ll round this Cosmic Egg is present (as a fixed
envelop) the solidified ocean.1
25. The entire sphere o f the Earth is held by the solidi
fied water. The solidified ocean is held by a greater solidified
fire.
26. The solidified fiery element is surrounded on all
sides externally, sideways and upwards by a solidified wind
element. Being held thus it rests stabilized there.
27. The solidified wind is surrounded by the firmament.
The entire firmament is enveloped by the B hutddi (i.e. Ahaipkara
E go). The B h U td d i is enveloped by the (principle called)
Mahat.
28. The M a h a t is enveloped by the Pradhdna that is infi
nite and it is o f immutable nature.
I shall mention in due order the cities o f the guardians
o f the worlds.
29-32. ( I t is being mentioned) for the achievement of
the proof o f spreading the qualities o f the luminary bodies* (?)
f R a th er : The extent o f the movements o f the host o f luminary
bodies will now be described.]
the people o f the South-West (or, o f those who are other than
the people o f the south). It is the latter part o f the night for
them who are in the north. It is earlier part o f the night for
the people o f northeast. It is in this manner alone that the sun
shines in the northern worlds.
42. When the sun is (in the middle o f the sky) during
midday at Sukha, (the city) belonging to Varuna, he (the
sun) (appears) to rise in Vibha, the city ofSoma.
43-44. It is midnight at Amaravati and it (appears to)
set at Yamas city.
When the sun is (in the middle of the sky) during mid
day at Vibha the city o f Soma, the sun appears to rise at
Amaravati o f Mahendra. It is mid-night at Samyamana (Yam as
city) and the sun sets at the city belonging to Varuna.
45. The sun revolves rapidly like the whirling firebrand.
Moving about, the sun traverses the revolving constellations.
46. Thus the sun thereby moves to the south among the
four quarters. The sun rises and sets again and again.
47. The sun warms two Devalayas (abodes o f gods i.e.
those o f Indra and others) in the forenoon and two (other)
Devalayas in the afternoon. During the midday also, he blazes
with his own rays.
48. After rising up the sun blazes and increases in warmth
by means o f his own rays till the midday. Thereafter, with his
rays decreasing (in warmth) the sun sets.
49-50. The two quarters o f the East and West are
remembered by means of sunrise and sunset. While it blazes in
front, (the heat is felt) behind as well as at the sides.
Where the sun appears rising, it is remembered as sunrise
to the people there-of, where the sun vanishes, it is called sunset
in regard to the people there.*
51-54. The Meru is to the north o f all and the Lokaloka1
is in the south.
* C f. A it. Br. III.4 4 w hich clearly states that there is rising or setting
o f the Sun. A lso V P .II.8 .1 6 . Contrast the G reek id ea o f h avin g a new tun
every day.
1. T h is is a m yth ical m ountain surrounding the outerm ost border o f
th e w o rld . I t is so called as it divides the visible w o rld from the region o f dark
ness. F o r its description vid e W . 104-107 below .
1 .2 .2 1 .5 5 - 6 4 205
Due to the far distant position o f the sun and due to his
being covered by the line (horizon) o f the earth, the rays o f
the sun disappear (obstructed from sight). Hence it (the sun)
is not seen at night.
The setting and rising o f the planets, stars and the moon
should be understood through the magnitude o f the altitude of
the sun. So also their rising and setting.
The fire and the water have a white glimmer (? ), while
the earth has a dark shadow.
Since the sun is far off, it has no (fiery) rays even when
it has risen. Its redness is due to the fact that it has no rays
and the absence o f heat is due to the redness.
55. Wherever the sun is seen occupying the line (hori
zon), it is seen more than a hundred thousand Yojanas above.
56. When the sun sets along with his rays, the lustre
o f the sun enters the fire at night. Hence it shines from a
distance.
57. The heat o f the fire enters the sun when it rises up.
The sun blazes during the day time on being united with the
fire.
58. The lustre and the heat are the brilliance o f the sun
and the fire. They shine and flourish day and night, due to
their mutual penetration.
59. In the northern as well as southern halves o f the
earth, the night enters the water when the sun rises.
60-64. Hence due to the penetration o f the night during
the day, the waters are cool then. When the sun sets, the day
penetrates the waters. Hence the waters are warm during the
night due to the penetration o f the day. Both in the south
ern half and the northern half o f the earth, it is in this order
that the day and night enter the waters when the sun sets or
rises.
That (part o f time) is called day when there is sun
light and the night is called TamasI (full o f darkness). The
night is well defined due to this. The day is remembered
at that (period o f time) which is dependent on the sun.
Thus, when the sun traverses the middle o f the sky, it
passes^ through parts o f the earth in the course o f a Muhurta
204 & Purtya
1. Th ese verses state the fiv e parts o f the d ay, each p art b ein g o f three
M u h firtas in duration.
2. I t appears that a n ew term ca lled Vidyui is introdu ced in the units
o f T im e here.
V i . P . 50.179 reads kftafr & T h e tim e oovered b y tw ink
lin g o f th e eye etc*.
1,2.21.130-137 209
Vidyuts .
They are seventy (?) Know for certain that they are
ninety. They say that there are four hundred and two
Vidyuts (? )
130. This should be considered as the excellent part,
Na^ika Ghap (24 minutes) is the cause hereof. The five (units o f
time beginning with Sarhvatsara are diversified, due to four
measures12(?) (See verse 137).
131-132. The decisive basic unit o f all time is called
Yuga (A g e ).2 The first year is Sarhvatsara. The second is
Parivatsara. The third is I^avatsara. The fourth is Anuvat-
sara. The fifth is Vatsara. Their period of time is called Yuga.
133-134. In a solar Yuga, there shall be three thousand
(lit. thirty hundred) Parvans (junctions) and one thousand
eight hundred and thirty risings o f the sun (i.e. days.)
There shall be thirty Rtus and ten Ayanas (Defective
T ex t). There are three hundred and sixtyfive days (5 + 3 0 0
+60) in a solar year.
135. Thirty units of days and nights make one solar
month. Sixtyone such days make one Rtu.
136. The extent of a solar Ayana is one hundred and
eightythrec days.
137. The following arc the four measures (for calculating
time) viz.: Saura (Solar), Saumya (Lunar), N dk$atra (sidereal)
and Savona (based on Savana calculation o f days from sunrise
to sunset). These measures are decisively mentioned in the
Puranas.
T ap as M a gh a
T ap asya Phalguna
M ad h u C aitra
M a d h a va VaH akha
Sukra Jyestha
Suci A ?adh a
N a b has & ravapa
N abh asya Bhadrapada
I$u A svin a
O rja K a rttik a
Sabas M rgair?a
SaHBsya P a u ;a
212 BrahmAnia Purana
sum (i.e. 88000) o f those persons who perform holy rites and
who resorted to the cremation grounds. Their routine activities
in the world consist o f creation o f living beings, activities
prompted by desire or hatred, indulgence in sexual intercourse,
activities induced by lust and resorting to sensual objects.
Those Siddhas ( persons with spiritual attainment) who
resorted to cremation grounds on these or similar grounds and
those sages who seek progeny are (re-born in the Dvapara
age.
168b-169. The pathway that is towards the north o f
Nagavithl and to the south o f the group o f seven sages (i.e.
the Great Bear) is the northern path o f the sun. It is remem
bered as Devaydna. Those who stay there are Siddhas o f great
celibacy, free from impurities.
170-173. They contemptuously hate progeny. Hence,
death is conquered by them. These sages of sublimated sexual
urge are eightyeight thousand in number. They closely cling
to the northern path, till the annihilation o f all living beings
Due to their association with the world, avoidance o f sexual
intercourse, abstention from desires and hatreds, eschewal of
creation o f living beings, non-lustful contacts and seeing
defects in sound etc. (i.e. sensual objects), they have become
Siddhas. And also due to various other reasons also. Hence they
became immortal. Immortality is considered to be (the attain
ment) of those who stay till the annihilation of all living beings.
174-175a. They approach their wives once again for
the sustenance o f the three worlds.* Others o f sublimated
sexual urge are sinners as well as meritorious on account
o f their killing the child in the womb or performing horse
sacrifices. They wither away at the end of annihilation ol
all living beings.
175b-76. T o the north and above the worlds o f the
sages, where Dhruva is remembered to be present, is the divine
region ofVi$nu, the third one in the firmament. It is the shining
CHAPTER TWENTYTWO*
S u ta said :
T h e sages said :
SU ta said :
1. F o r a better and detailed description how all the stars and constel
lation s arc located as differen t parts o f the body o f this heavenly porpoise
(iSihim&ra) vid e Bh. P. V . 23.4-7. T h is system o f heavenly lum inaries is poeti
ca lly com pared to the body o f a porpoise and L o rd V asu dcva is stated therein
to have assumed the form o f the tiifumdra.
2. Bh. P. ibid V . 2 attributes the pow er o f setting in m otion this stellar
system to the A lm ig h ty K a la (T im e ) and not to Dhruva*
3. VV 12-17 describe the ancient concept o f the w ater-cycle. T h e ir
b e lie f in the in destru ctibility o f w ater (V .1 7 ) is surprisingly m odern, but the
la ter description from 19b f f shows old clim atological concepts.
216 Brahmdnda Purdna
were formed when the egg was broken and the four-faced, self-
potent god Brahma was born therein, those very pieces o f
the cosmic egg are all known as clouds.
47-48. Smoke is conducive to development o f all
o f them without any distinction. The most excellent among
them is P a rja n y a . The Elephants o f the quarters arc four in
number. (Although) these are separate, the source of origin
o f elephants, mountains, clouds and serpents is the same and
water is remembered as that origin.
49. On being directed to make the plants and trees
flourish, Parjanya and the D ig g a ja s (Elephants of the quarters)
shower snowdrops during Hemanta (early winter), born of
cool virility.
50-52a. The sixth wind named Parivaha is their support.
This powerful (wind) holds up the Ganga o f the firmament,
the holy divine river o f exquisite nectar-like water. The Ganga
is situated in the path of S va ii (i.e. firmament) in three cur
rents. With their huge trunks, the elephants o f the quarters
receive the waters oozing from the Ganga and scatter them in
the form of water spray. That is remembered as dew-drops.
52b-53. There is the mountain remembered as Hema-
kuta in the southern region. T o the north o f the Himalaya
mountain, there is the extensive city mentioned by the name
Pundra stretching from north to south.
54-56. The rain that falls over it has originated from
snow-drops. Thereupon the wind named Vaha flows over the
Himalaya, sprinkling the great mountain with water. It brings
the mountain under its control by means of its own effort.
After crossing the Himalayas it utilises the balance o f rain
water for the development o f the western region.
(Thus) two types o f rain for the purpose o f develop
ment o f two types o f vegetation have been recounted.
57. The clouds and their activity of causing the develop
ment ( o f various things) all these have been recounted. The
sun alone is mentioned as the creator of showers.
58. The rainfall has its root (source) in the sun water;
proceeds from (functions on account o f) the sun. It is after
being presided over by Dhruva that the sun works for rain.
220 BrahmUa^ia
70. The N im e$a is its axle tree at the bottom. The Lavas
are remembered as its shaft. The night is its wooden fender.
Dharma is its flagstaff that has risen up to (a great height).
71. Artha (Wealth) and Kama (L ove) these two are
remembered as the tips o f the yoke and the axle.
The Vedic metres in the form o f the seven horses carry
the yoke by the left.
72. The seven Metres arc Gayatri, Tristup, Anusfup,
Jagatl, Pankti, Brhatl and Usnik.
73. The wheel is fixed to the Axis and the axis is laid
on Dhruva. The Axis whirls along with the wheel and Dhruva
whirls (?) along with the Axis.
74. Propelled by Dhruva, the great wheel whirls along
with the Axis. Thus is the structure of his chariot in view o f
specific purpose.
75. Similarly, by means of combination the shining
chariot has been evolved. By means o f that shining chariot,
lord sun-god traverses the firmament.
76. There are two rein-cords fixed to the extremities o f
the yoke and the axis o f the chariot. Those two rein-cords re
volve in Dhruva (and perform the function) o f a pair o f wheels.
77-78. The extremities o f the yoke and the axis o f the
chariot that move in circles in the firmament are caught hold
o f by Dhruva. Both the rein-cords whirl on the axis and they
follow Dhruva who too revolves.
79. The extremities o f the yoke and the axis o f the
chariot revolve all round along with the rein-cords like the
rope fixed to a peg.
80. During Uttarayana the rein-cords become reduced
(in length) as they move in circles. During the Daksinayana
they increase in size.
81. The two rein-cords o f the chariot fixed to the extre
mities o f the yoke and the axis are caught hold o f by Dhruva
and the two rein-cords lead the sun.
82. When presided over by Dhruva, those two reincords
are dragged, the sun revolves in circles within (the orbit).
222 BrahmO#4a Purdr * /
CHAPTER TWENTYTHREE
SU ta said :
and ASvatara who arc the sons o f Kadru; the two Gandharvas
Dhftar&sjra and Suryavarcas; (the two celestial damsels)
Tilottama and Rambha; the demon Brahmapeta and the other
wellknown demon Yajfiapeta, and Rtajit and Satyajit who are
cited as Gandharvas * (rather Yak $as) all these, excellent
sages, reside in the sun during the months o f Tapas andTapasya
( Magha and Phalguna.)
24. Making the Pitrs, Devas and Human beings well
nourished, Brahmanas, Savitr the cause o f days and nights
goes on revolving.
25. These Devas reside in the sun for periods o f two
months in due order. These twelve groups o f seven (o r heptads)
identify themselves with their place o f office and residence.
26. By means o f their splendour they increase the excel
lent splendour o f the sun. By means o f words (and prayers)
composed by themselves, sages eulogise the sun.
27. The Gandharvas and the Apsaras serve him by
means o f songs and dances. The Gramanis, Yaksas and Bhutas
perform the worship o f his rays.
28. The serpents carry the sun, the demons follow him.
From sunrise to sunset, the Valakhilyas surround the sun
and lead him on.
29-31. The sun who is the lord o f all these, blazes with
his brilliance in accordance with the virility, austerities, virtues,
contacts, realities and strength o f these (Devas etc.)
Thus, these stay in the sun for periods o f two months
viz. the sages, the Devas, the Gandharvas, the serpents, the
groups o f celestial damsels, the Gramanis (or groupleaders) or
the Yaksas and especially the demons.
32-33. These blaze, shower rains, shine, blow and create.
On being glorified they dispel the inauspicious demerits o f all
living beings.
These remove the auspicious merit o f evil-minded men.
In some respects they remove the sins o f men o f good character
and conduct.
They are unimpeded and they have the swiftness o f the mind.
55-57. They are yoked but once and they continue to
bear it till the elapse o f the Yugas. In that compact chariot,
there are white serpents encircling the chariot (? ) Horses o f
the same colour, having the lustre o f conchshells carry him
(the Moon). The names of the ten horses o f the moon are
Yajus, Candamanas, Vfsa, Vajin, Nara, Haya, the famous
horses Gavisnu, Hamsa, Vyoma and Mrga.
58. These (horses) carry the Moon-lord with great
dedication (and respect). The moon traverses (its orbit)
surrounded by the Devas and the pitrs.
59. A t the end o f the dark half and at the beginning of
the bright half, when the sun is steady in the opposite direction,
the moon is filled up, and as days pass by (the digits arc
reinstilled).
60. When the (nectarine) body o f the moon has been
imbibed by the Devas, it becomes exhausted on the fifteenth
day. Then, with a single ray the sun makes it well developed.
61. By means o f the ray called Susumna (the sun) fills
a part (o f the moon) (digit by digit) everyday. On being
replenished thus by the Susumna (ray), the white and bright
digits increase.
62. During the dark half, the digits become reduced and
they are developed (replenished) during the bright half. The
moon is thus developed, due to the power o f the sun.
63. On the full Moon day, it appears bright in a com
plete disc. In the bright half, the moon is thus fully replenished
day by day.
64-65. From the second day o f the dark half to the
fourteenth day, the Devas imbibe the nectar o f the moon that
is o f thiTnature o f the essence o f the waters and that is wholly
228 BrahmSa^ia PurdQa
Pitrs on the fifteenth day, the digit o f the moon that is one
fifteenth part becomes reduced on the New moon day. Then
in the next fortnight it becomes replenished.
79. The increase and decrease o f the moon are remembered
(as occurring) on the sixteenth day at the beginning of a fort
night. It is thus that the increase and decrease in the moon
occur on account o f the sun.
80. Again (i.e. henceforth), I shall describe the
chariots o f the stars, planets and Rahu.1
The chariot o f the son o f the Moon (Budha) is bright
and full o f the splendour o f water.
81. The chariot o f Bhargava (the Venus) is glorious and
it resembles the sun in splendour. It has the rambling sound o f
the cloud. It is equipped with banner, flagstaff and other
paraphernalia.
82-83. It is yoked with various excellent horses o f
different colours bom o f the earth. It is fitted with the following
ten horses, viz. Sveta, Pisariga, Saranga, Nila, Pita, Vilohita,
Kfsna, Harita, Pr$ata and Prsni. They are o f great grandeur.
They are not lean. They have the speed of the wind.
84-86. The excellent chariot o f the Mars also is glorious
and golden. It has eight horses. With unimpeded red horses
born o f fire and capable o f going everywhere, the prince
(i.e., the Mars) goes about. They have straight movement as
well as those curved clockwise and curved anticlockwise ones.
The Jupiter (Brhaspati) o f the family o f Angiras, the
scholarly preceptor o f the Devas, moves about in golden chariot
by means o f eight grey horses born o f water. They are divine
horses with the speed o f the wind.
Staying for a year in a constellation, he goes ahead along
with Vedhas** (Brahma) (?)
87-90a. Riding in a chariot o f black steel (iron) fitted
with strong horses born of the firmament, the Saturn proceeds
ahead very slowly.
CHAPTER TWENTYFOUR
S U ta s a id :
Vdyu ( T h e W in d g o d ) said :
SQta said
8-9a. When this universe rema ned in the form of all the
original .BAfZto (Elements)and the specific particularities (distinc
tions) had been destroyed (i.e. had not been developed), the
self-born lord who manages the activities o f the universe, moved
about like a Khadyota (glow-worm ) i.e. he who illuminates
firmament) with a desire to manifest himself.
9b-l0. A t the beginning o f the world he saw the fire
supported by the Earth and Water. The lord encased it for the
purpose o f light and divided it into three parts. The fire that
is sanctifying in this world is called the P d rth iva (Terrestrial
fir e ).
11. That which blazes in the sun is remembered as S u ci
(pu re). A b ja (born o f water) should be known as Vaidyut
(Lightening etc.) I shall recount their characteristics.
12. The fires born o f water are three, viz. : Vaidyut
(Lightening) J a fh a ra (gastric) and Saura (Solar). It is on
account o f this, that the sun blazes in the heaven after drinking
water by means o f his rays.
13. The (fire) Vdrpya (originating from Var$d or rain)
contained in lighten ng, does not become cool by means o f
water. The fire that abides within the stomach o f human beings
does not become cool by means o f water.
14. Hence, the solar fire, the Vaidyuta fire and the
gastric fire are fires that have water for their fuel.
Some among the waters are considered T e ja s (fiery splen
dour) and some are seen as having water for their fuel.
15. The N irm a th y a fire (i.e. the fire produced by churn
ing or friction) has wood for its fuel. That fire is brought under
control by means o f water.
The Pavam ana fire (sanctifying fire) has sparks and flames
and the gastric fire is remembered as devoid o f lustre.
16. (T h e same is the case with) the fire without heat
that is in the zone (o f the sun). It is white and it illuminates.
When the sun sets along with its rays (i.e. withdrawing
all the rays), the solar lustre enters fire during night. Hence it
glows from far off.
17-18. The heat o f the fire, o f the terrestrial fire, enters
the as it rises with its rays. Hence the fire blazes. The
234 Brakmdn^a Purdrut
daughters of Daksa.
92. Svarbhanu (Rahu) is the son ofSimhika. He is an
Asura causing distress to all living beings.
Thus the A bhim anins (those who identify themselves)
with the moon, the stars, the planets and the sun have been
recounted.
93. These are mentioned as the abodes and those who
occupy the abodes are deities.
The abode of Vivasvan (the Sun) o f a thousand rays is
&ukla (white and resplendent) and fiery.
94. The abode o f Tvisi o f a thousand rays is white and
sparkling and consists o f water.
The abode of Manojfta (i.e. the Mercury) of five rays,
is remembered as dark in colour as well as A pya (w atery).
95. The abode o f Sukra is a lotus among the sixteen
rays. It is watery, white and sparkling.
The L o h ita (red) abode of Bhauma (the Mars) is watery.
96. The big abode o f Bphaspati is green and watery. It
has twelve rays. The abode o f Manda (the Saturn) is said to
be black and watery. It has eight rays.
9799a. The abode o f Svarbhanu is Tam asa (dark). It is
the abode o f those who cause the distress of all living beings.
A ll the stars should be known as watery and they have a
single ray each.
They are the shelters unto those o f meritorious fame. In
colour they are perfectly white. They should be known as full
242 Brahmtyia Pur&na
1. V V . 99-126. T h ese are the ideas o f the ancient In dian s about the
locations, dim ensions and 'm ovem ents o f planets and the h eaven ly bodies
in the prctelescope days. C f Bh. P . V . 22. 8-17.
1.2.24.110-123 243
124. The planets, the moon and the sun orbit in the
firmament with divine splendour. In their regular movement,
they duly come into contact with the constellations.
125. The planets, the stars and the sun may be low,
high or straight during their mutual contact or when separate,
yet they look at the subjects simultaneously.
126. These are situated face to face. They come into
contact mutually. That their mutual conjunction is without
any confusion should be understood by learned men.
127-128. Thus is the regulated arrangement o f the
Earth, the luminaries, the continents, the oceans, the mountains,
the sub-continents, the rivers and those who stay in them.
The planets have their origination in these constellations.
129. Vivasvan, the son o f Aditi, the first among the
planets, the sun-god, was born in the constellation ViSakha in
the Caksusa Manvantara.1
130. Tvisiman, the son o f Dharma, the lord moon god,
the son o f Vasu, the cool-rayed cause o f nights was bom in
the constellation Krttika.
131. Sukra ( the Venus) who is endowed with sixteen fiery
flames (rays) and who is the son o f Bhrgu and who is the
most excellent among stars and planets was bom in the star
Tisya (Pu$ya) after the sun.
132. The planet Brhaspati (the Jupiter) who has twelve
fiery flames (rays), who is the son o f Angiras and who is the
preceptor o f the Universe, was born in the Purvaphalguni.
CHAPTER TWENTYFIVE
S iita said :
1. After recounting this (astronomical information in
the last chapter) Lord Vayu (The Wind god) of very great
intellect and who is (always) engaged in what is conducive to
the welfare o f the world, commenced the J a p a (muttering in an
undertone the Mantra) that was to be chanted when the sun
reached the middle o f the sky.
2. A ll those sages who had assembled there and who had
perfect control over their own selves, stood up with palms
joined in reverence.
3. The Wind god prayed : O Nilakantha, obeisance
to you who ought to be worshipped at the end o f religious
observances, and who are the lord o f all living beings, anima
ting them all.
4-5. On hearing this, those sages o f pure souls, o f Praise
worthy religious observance and famous as V a akhilyas,
eightyeight thousand in number, who, o f sublimated sexual
impulse, walked by the side o f the sun (as his associates) and
subsisted on leaves (o f trees), wind and water, submitted to
Vayu as follows :
M a h e iv a ra sa id :
45. Formerly, when the milk-ocean was being churned
by the Devas and Danavas for the sake o f A m rta (nectar) r
a terrible poison as sparkling as the dark fire cropped up.
46. On seeing, lady o f excellent face, the multitudes,
o f Devas and Daityas became dejected. A ll o f them appro
ached Brahma.
47. On seeing the frightened groups o f Devas, Brahma,,
o f great splendour, asked : O highly fortunate ones, why are
you frightened? W hy are you dejected in the mind?
48. Three-fold prosperity and power has been conferred by
me on you all, excellent Devas. By whom has your prosperity
been turned off?
49. You are the lords and masters o f the three worlds.
A ll o f you are free from ailments. In the creation o f subjects
there is no one who dares to transgress my behest.
50. A ll o f you move about in aerial chariots. A ll o f you
go about as you please. (A ll o f you are very competent) in
regard to spiritual things, worldly beings and providential one&
for ever),
51. You are competent to make all the subjects function
in accordance with the consequence o f their previous actions.
Hence, why are you all agitated due to fear like the deer
harassed by lion ?
52. What is your misery ? What is your distress? Whence
has fear befallen you? It behoves you to explain quickly all
these things duly0.
252 Brakmdntfa Pur&na
unto you. Hail to you of divine eyes. Salute unto the lord with
the Pinaka bow in his hand* Obeisance to the god with a
thunderbolt in his hand.
65. Obeisance to the lord of the three worlds. Salute to
the lord of all living beings. Bow to the slayer o f the enemies
o f the Devas. Hail to the lord with the moon, the sun and the
fire for his eyes.
66. Obeisance unto thee who are Brahma, Rudra and
Visnu. Bow to the Samkhya; to the Yoga. Obeisance to the
assemblage o f all spirits (incarnate).
67. Hail to the destroyer o f the body o f Manmatha
(God o f L o ve). Obeisance to the lord with Time (k d la ) for
his back. Obeisance to Rudra o f excellent semen. Bow to the
lord o f the Devas and to the Vehement one.
68. Obeisance to Kapardin (one having matted h air), to
Sankara the terrible one. Hail to , the bearer o f a skull,
one o f hideous features, Obeisance to Siva the bestower o f
boons.
69. Obeisance to the destroyer o f the three cities (o f
demons). Bow to the destroyer o f the sacrifice (ofD aksa).
H ail to the lord o f the mothers. Obeisance to the Vrddha (the
ancient god) ; Obeisance to Suddha (the pure one), to the
M u k ta (Liberated on e); obeisance to the mighty one.
70. Obeisance to the sole hero among the three worlds,
to the moon, to Varuna; to A g ra (the foremost one), to U g ra
( the terrible one) ; to V ipra (knower of the Vedas) o f many
eyes.
71. Obeisance to R a ja s , to S a ttva ; obeisance unto you o f
unmanifest origin. Bow to the Eternal one; to the non-eternal
one; and to the eternal-cum-non-etemal one.
72. Hail to the manifest one, to the Unmanifest one, as
well as to the manifest-cum-unmanifest one. Obeisance to
CHAPTER TWENTYSIX
T h e Sages said :
1. 41W e wish to hear completely about the greatness o f
Mahadeva, the lordship o f that noble soul and the details o f
his excellence in supremacy.
S U ta said :
but a colum n o f fire, the begin n in g o r the foot and top o f w h ich cou ld n ot be
p rob ed b y gods V i ^ u and B ra h m i. T h e Liriga-w orship is a Pu ran ic trans-
fo rm a tio iu -o f V e d ic fire-w orship.
260 Brahmdnfa Purfar r
beings, you are the quality o f smell in the earth, the quality o f
taste in the waters and the colour in T e ja s (fiery element), you
arc the great lord.
37. lord o f the Devas, you are the quality ( called)
touch in Vayu (w in d ); you form the body o f the moon.
38. Lord o f the Devas, you are knowledge in the in
tellect; you are the seed o f Prakrti.
39. You are the annihilator o f all the worlds; you
are Kiila identical with the god of Death, the cause o f destruc
tion. You sustain the three worlds, Lord, you alone create
them.
40. With your eastern face you assume the form o f
Indra; with your southern face you withdraw the worlds again.
41. W ith your western face you are stationed in Varuna
undoubtedly. excellent one among the Devas, with your
northern face you are Soma.
42-45. In one way or in many ways, Lord, you are
the source o f origin and cause o f dissolution o f the worlds.
Lord, from you are bom these viz.: the Adityas, the Vasus,
Rudras, Maruts, the ASvins, the Sadhyas, the Vidyadharas,
the Nagas, the Caranas, the ascetics, the Valakhilyas and others
who have performed good holy rites and many others.
lord o f Devas, from you are bom these viz.: Uma,
Sita, Sinivall, Kuhti, Gayatri, Lak$ml, Klrti, Dhrti, Medha,
Lajj&,Kitnti, Vapus, Svadha, Tusti, Pusti, Kriya, Sarasvati, the
goddess o f speech, Sandhya and Ratri (N igh t).
46. Lord endowed with the potential strength and
influence o f ten thousand sets o f ten thousand suns, obeisance
be to you, lord, as white as a thousand moons. Obeisance
be to you who hold V a jra (thunderbolt) and Pinaka bow.
Obeisance be to you, lord, with arrows and bow in your
hands.
47. Obeisance to you, lord, whose limbs are
embellished with Bkasma (sacred ash). Hail to you, lord,
the destroyer o f Kamas body.
Salute unto you, lord Hiranyagarbha; obeisance
unto you, lord o f golden raiment.
48. Bow to you, lord o f golden womb. Obeisance
to you, lord o f golden navel; H ail to you, lord o f golden
1.2.26.49-58 263
SUta said :
64. After hearing this, all the Devas went to their
respective abodes, paying homage and respects unto Sankara
the great soul.
65. He who recites this hymn unto the lord, the great
soul, obtains all desires and gets rid o f all sins.
66. A ll this was narrated to them by Vi^m , the power
ful one, due to the grace o f Mahadeva, about the eternal
Brahman. Thus everything regarding the power o f Mahesvara
has been described to you.
1.2.27.1-9 265
CHAPTER TWENTYSEVEN
S iv a cursed by Ddruvana sages r1 T h e ir repentance
and P ra y e r : In s ta lla tio n o f tiiv a L ih g a T h e In
ju n c tio n R ega rd ing A sh-bath
T h e sages said :
1. Recount once again, Suta o f great intellect, the
greatness o f Mahadcva. W c are eager and curious to listen
to it.
2- How did the lord assume a loathsome form in the
forest Daruvana resorted to by the groups o f divine sages? The
great sages gained wisdom thereby.
3. On knowledge that it was Mahadeva, they became
excited and confused. In order to propitiate him they wor
shipped him but Bhava (Lord Siva) did not become pleased
with them.
4. A ll these activities o f the lord o f the Dcvas may
kindly be recounted to us in number as they took place. You
are the most excellent one among intelligent persons.
SU ta said :
1. This story how and why Siva was cursed by sages in the Daru-Vana
and how they subsequently adopted the Siva Lihga for worship is narrated
in the LP, K P, VA. P, mentioned above. The Daru-Vana mentioned here is
in the Himalayas (vide V 6 below) and not in Maharashtra as given in De
53-54.
2. W . 7-9 illustrate the different vows observed by sages while per-
forming^penance.
266 Brahm&wfa
their food. Some o f them lay within water. Some of them had
the ethereal space (for their stay). Some of them supported
themselves on the tips o f their big toes. Some had their teeth
serve the purpose o f UlUkhala ( threshing Mortar, i.e. they ate
the grains o f corn chewing them with their teeth ); others were
A fm a k u fta s (who pounded their grains on rocks before eating).
Some remained seated in heroic postures ( Virdsana ). Others
followed the way o f life o f the deer. A ll those sages o f great
intellect spent their time in severe penances.
10-12. Then the lord came to that forest in order to-
confer grace on them. His limbs were grey due to the appli
cation o f Bhasman (ashes). He was naked. He had hideous
features. His hairs were dishevelled and ugly. His teeth were
terrific. His hands eagerly got hold o f a firebrand. His eyes
were reddish brown. His penis and scrotum resembled red
chalk. His face was beautified by reddish white colour.
13. A t some places he laughed boisterously and terribly.
A t some places he showed surprise and began to sing. A t some
places he began to dance expressing amorous sentiment. A t
some places, he began to cry again and again.1
14. Deluded and enchanted by him the wives o f the sages
immediately prevented him from dancing. After coming to
the hermitage as a guest, he began to beg again and again.
15. He created a wife unto himself, similar in form and
bedecked in ornaments. He roared and bellowed like a bull and
brayed like a donkey.
16. He began to befool them making all the embodied
ones laugh. Thereupon, the sages became angry. They were
over-whelmed by fury.
17. Fascinated by his deluding power (M aya) they
approached him in order to curse him. Since you sing (bray)
like a (donkey) you will become a donkey.
1. God Siva is the best one among all gods etc. Cf. Bh. G. for such
a list of excellences and every such excellence U His part :
T a d yad v ib h u tim a t s a ttv a m . . . .
m am a tejoriiia sa m bhavam / Bh. G. X 41.
1.2.27.83-95 273
T h e L o rd said : 1
106. I shall explain this to you. I shall mention the
118. Deities and the sages are born only naked. Others,
the human beings in the world, all o f them are bom without
any garment.
119. Even the persons who are covered with a silken
garment are (n o better than) naked, should the sense-organs
be unconquered. They are well hidden (covered) i f they are
duly subdued. It is not the garment that is the real reason
(about nudity and non nudity).
120. Forgiveness, fortitude, non-violence, absence o f
attachment to all (worldly things) and equal indifference to
both honour and dishonour these constitute the excellent
covering garment.
121-124. H e who smears his limbs (body) with the
Bhasman and renders them grey in colour, he who mentally
meditates o n B h a v a (S iva ), he who takes his bath with Bhas
man, (becomes free from sins). Even i f a person commits thous
ands o f misdeeds and takes an ash-bath, the Bhasm an burns all
the sins, just like fire that burns a forest by means o f its reful
gence. Hence, if a person exerts himself always and takes
Ash-bath three times a day, he attains Gdiyapatya (the state o f
being a follower o f Ganapati). After performing all kinds o f
K ra tu s (sacrifices), after taking in the excellent nectar if the
people meditate on Mahadeva, i f they merge themselves (in
him) and are sanctified by identifying themselves with him,
they shall attain immortality (M o k $ a ) through the northern
path.
125-126. Those who, through the Southern Path, resort
to the cremation ground, attain all these supernatural powers
viz. A n im d (minuteness), M a h im d (greatness) L a g h im d (light
ness), P r d p ti (ability to reach things), G a rim d (heaviness), the
fifth quality, Prdkdm yam (freedom o f w ill), I h iv a (Masterliness),
VaSitva (ability to control) and A m a ra tv a (immortality).
127-129, Indra and other Devas performed K d m ika
(conducive to the attainment o f desires) holy rites and
became persons o f well-known splendour after attaining great
A ifv a ry a (prosperity and power).
A ll o f you be free from arrogance and delusion and
devoid o f passion; let your conduct be free from the defects o f
T a m o s and R a ja s . Understand this excellent holy rite that
1.2.28.1-6 277
CHAPTER TWENTYEIGHT
T h e sage said :
S U ta sa id :
2. SamSapayani, I shall narrate his power. I shall
narrate the contact o f the noble-souled son o f Ila with the sun
as well as with the moon.
3-5. I shall tell you about the increase and the decrease
in the size o f the moon that has its essence within, during the
two fortnights, the bright one and the dark one. I shall state
the decision in regard to one with the Pitrs (P itrm a ta h . ) as well
as to one belonging to the Pitrs ( P itry a sy a ) . I shall narrate
the acquisition o f nectar from the moon as well as the propi
tiation o f the Pitrs; I shall mention the sight o f the Pitrs viz.
the Kavyas, the Agnisvattas and the Saumyas. I shall mention
how Pururavas propitiated the Pitrs. I shall mention all these
in due order as well as the Parvans.
6. When the sun and the moon come into contact with
the star, they stay in Amavasya (New M oon) for a night in
the same zone.
278
but w ere consum ed b y fire in crem ation after death w ere A gn isvattah P itarah .
C f. V a . P . 30. 6-7.
L a ter, during the Sm rti period, the classes o f Pitrs increased and had
d ifferen t connotations. Thus here in V V . 18-23 Saumyas are sons o f Som a
and im bibers o f Som a. H ouseholders perform in g sacrifices are R tu s and
B a rh ifa d s . T h e non-perform ers o f sacrifices are A rta va s and A g n ifv d tta s . I t adds
one m ore division v iz. K avyas, the sons o f K a vi(S u k ra P ) w ho im b ib e ghee v id e
W . 72-73 below .
F o r m ore details o f this classification vid e vr\fra I I . iii 10 V V . 53, 75, 93-
and 96.
T h e readin g f tu ra gn is tu in V 4 P . 56.14.a is p referab le to ftam agnis
tu h ereof, as rtu (seasons o f the y e a r) are considered as P itr (v id e T a ittir ly a
B rA h m a gfi 1.4.10.8.
280 BrahrrUtnda
* amdvdsyd w h ich m ixed w ith the pratipad o f the next fortn igh t is called
Kuhu.
T h e text is d efective and obscure. sadgama in V .5 1 h is prob ab ly
SdAgava. the second division o f the day*. V $ .P ,4 6 b ( i f taken fo r 51a h e re o f)
reads surj'eiia sahasd muktam gatvd Pr&tastanotsavav.
1.2.28.54-67 283
* ^Kal&irayah d ep en d en t on K a ta * in V i P . 56.58.
284 Brahm&nia
CHAPTER TWENYNINE
Cycle o f Yugas : Characteristics o f T u g as1
T h e sage sa id :
Suta sa id :
T o ta l 3600,000 Years
w ith Sandhya and Sandhy&mias 4320,000 years.
1 .2 .29 .35-46 291
CHAPTER THIRTY*
f'drrdap&yani said :
1, How could Yajfia begin to function formerly in the
Svayambhuva Manvantara, at the beginning o f the Treta Yuga.
Narrate it factually to me.
2-4. When the Sandhyd (the period between two Yugas)
elapsed along with the Krta Yuga, when (thetim e unit) called
Kala [kala] began to function at the advent o f Treta Yuga,
when the creation o f rain had taken place and (the plants and)
the medicinal herbs had grown, when the practice o f culti
vation and agriculture had been fully established, when the
people devoted to the stage o f life o f a householder established
the classification o f castes and stages o f life with keen insight,
then how was Yajfta initiated after gathering together all the
requisites ?
CHAPTER THIRTYONE
life get jumbled and mixed up. The Sruti and Smrti come to
be at variance with each other in that Yuga.
7. Owing to the difference between Sruti and Smrti no
definite conclusion can be arrived at. Because o f the
absence o f definiteness, there is no (clear-cut) principle o f
Dharma.
8-10. Owing to the absence o f (a specific) Dharma,
there is difference o f opinion even among friends. Owing to
mutual difference and confusion in the points o f view there
is no definite conclusion such as This is Dharma. This is not
Dharma.
The confusion in the points o f view results from ambigui
ty and uncertainty o f the causes, inconclusiveness in regard to
the effects (o r decisions) and difference o f opinion among the
people.
Hence, utter confusion and contradiction is brought about
in the scriptural texts by persons with different points o f view.
11. It is laid down that there is only a single unified
Veda with four feet (i.e. sections, books) in the Treta Yuga.
In view of the fact that there is reduction in the span o f life, the
Veda is distinctly classified in the Dvaparaage.
12-13. The Saiiihita texts o f Rk, Yajus and Saman are
recited by the great sages differently with changes in the
settings (arrangements) o f Mantra andBrahmana portions and
alterations in the notes, accents and letters. Changes are
brought about due to the changes in the (presiding) sages and
Mantras and confusion in the view-points. They are similar in
certain places and altered utterly in certain places due to
difference in the points o f view.
14. The Brahmanas, Kalpa-Sutras and Mantra Pravaca-
nas (different scriptural texts) and other texts as well have a
similar plight. Others follow these but some oppose it and
stand apart.
15. They begin to function in Dvapara Age and recede
during the K a li Yuga.
There was only one Adhvaryava (Yajur Veda) but later it
split into two.
16-18. By means o f common and contradictory matters,
the whole scriptural text has been confounded.
1.2.31. 19-28 303
In some places the land will yield but very little but in some
other places it may be excessively fruitful (fertile).
48. The kings will not be protectors but the enjoyers o f
their share in the offerings (taxes etc.). At the close of the Yuga,
they will be eagerly devoted to the act of protecting themselves.
49. Kings will cease to be protectors. Brahmanas will
be dependent on Sudras. All excellent twice-born ones will
make obeisance to the Sudras.
50. The common people begin to sell boiled and cooked
rice; the Brahmanas begin to sell the Vedas. Young women
begin to sell their bodies when the close o f the Yuga is
imminent.
51. In this Kali age, even excellent Brahmanas be
come the sellers o f the benefits o f their penance and perform
ance of sacrifices. Many people will turn into ascetics.
52. They say that the close o f the Yuga is then, when
the lord (Indra) begins to shower mysteriously in diverse ways.
In the basest o f the Yugas, everyone will become a trader.
53. People will begin to sell merchandise through false
weights and measures. The whole society will be surrounded
by hunter-like people and heretics of evil habits and conduct
o f life.
54. When the close o f the Yuga is imminent, men will
be in a minority and there will be majority o f women. People
will be begging o f one another many times.
55. When the Yuga wanes away there will not be any
one who helps in return for anothers help. There will not be
any one who does not injure and spoil others, whose words
are not harsh; who is straight-forward and who is not malicious.
56. When the close o f the Yuga sets in, its characteris
tic feature is apprehension o f danger etc. Then the earth will
be void without wealth.
57. Rulers will not be protectors though they are (ex
pected ) to be protectors. They will take away jewels (and
valuables) of others and molest their mens wives.
58. People will be lustful in their minds. They will be
evil-minded, base and fool-hardy, addicted to criminal and
reckless acts. They will be roguish with all good activities
1.2.31.59-67 307
destroyed. They will keep their hairs loose and untied. They
will not be sympathetic.
59-63. At the close o f the Yuga, men less than sixteen
will be begetting and women less than sixteen will be giving
birth to children.
When the close o f the Yuga is imminent Sudras with
perfectly white sparkling teeth wearing ochre-coloured robes,
with clean shaven heads will subdue their sense-organs and
practice piety.1
There will be thieves stealing plants and corn, clothes
and garments. Some thieves will rob other thieves. There will
be a robber taking away valuables from another robber.
When knowledge and holy rites have disappeared, when
the whole world has become inactive (in religious matter),
worms, rats and serpents will be attacking and harassing men.
Welfare, health and capability will permanently be
difficult to obtain.
Countries afflicted by hunger and fear will be eagerly
waiting for Kausikas (persons who can find out hidden trea
sures) . Affected by misery, the maximum span of life will be
only hundred years.
64. In the K ali Yuga, all the Vedas are seen and not
seen (i.e. not read and understood clearly). Yajfias afflicted
only by sins and evils, become spoiled.
65. After the advent o f the K ali age, many types of
heretics crop up. They may be Buddhists wearing ochre-coloured
robes, Jainas, Kapalikas and others who sell the Vedas. Still
others are those who sell holy centres of pilgrimage.
66. There are others who are the enemies o f the system
and discipline o f the castes and stages of life. All these heretics
are born when the Kali Age steps in.
67. Then Sudras become experts in interpreting affairs
concerning religious activities and they study the Vedas. Kings
the forest fires but their roots are unaffected. Just as fresh
shoots of grass grow from these roots so also the people o f Krta
Yuga grow from the people o f the Kali age.
111. Thus there is an uninterrupted series o f Yugas, with
the connection o f a Yuga with another unbroken, till Manvan-
tara comes to a close.
112. Happiness, span o f life, strength, beauty, virtue,
Avealth and love these are reduced to three-fourths in each o f
the succeeding Yugas.
113. The achievement o f piety of the Yugas becomes re
duced in the Sandhy&msas. Thus is the Pra tisa n d h i (transition
between the two Yugas) that- had been mentioned by me
(before), Brahmanas.
114-119. By means o f this alone should all the sets o f
four Yugas be reckoned.
This repetition o f sets o f four Yugas multiplied by a
thousand constitutes what is called a day o f good Brahma. The
night too is declared as extending to this much period. Here
theie is straight-forwardness and state o f being insentient in all
living beings till the end o f the Yuga.
This alone is remembered as the characteristic feature of
all Yugas. The sets o f four Yugas multiplied by seventyone and
gradually transformed is called Manvantara.1 Whatever occurs
in one set o f four Yugas happens in the others also in the same
manner and in the same order.
In the same manner, differences also are produced in every
creation. They are restricted to thirty-five and they are remem
bered as neither less nor more. So also the Kalpas have the
same characteristic features as the Yugas. This alone is the
characteristic feature o f all the Manvantaras.
120. Just as the repetitions o f the Yugas had come into
vogue since a long time owing to the intrinsic nature o f the
Yuga, so also the living world (world o f living beings) being
transformed through decrease and increase does not remain
(the same permanently).
CHAPTER THIRTYTWO*
S u ta said :
1. Learn from me the different subjects viz. Asuras,
Serpents, Gandharvas, PiSacas, Yaksas and Rak?asas, that are
born in (different) Yugas.
* T h is ch apter corresponds to V a .P .C h .5 9 .
1. T h is ch apter records the b e lie f that there has been a continuous
deterioration in h eigh t o r physical b u ilt and oth er capacities o f a ll the subjects
o f creation, b e th ey gods, m en o r serpents. A rch aeological excavation s h ave not
substantiated this b elief.
314 PurAna
1. W . 37-43 g iv e a pecu liar d efin ition o f Si? (as and explan ation o f
Siffdefra. T h e identification o f Slffdcdra w ith D h arm a is in V . 57. M an u
X I I . 9 and Vasi$tha. V I . 143 defin e tiftdedra d ifferen tly.
318 Brahmdnffa Purdrta
the fish and the water. The Sattva* (? Tattva ) presided over by
the sentient one functions in the nature (Gunas).
74. On account of the cause, its effect functions in the
same way. The object functions due to the subject. The
Artha (meaning) functions due to its (state of possessing an
A rth a ).
75. Within the time (? ) when it should take place the
Bhedas (differences) o f the nature o f Karaqa** (sense-organ)
become realised. Then Mahat and other principles manifest
themselves gradually.
76. The Ahartikdra (Ego) was evolved out o f Mahat and
from it the BhUtas (Elements) and the Indriyas (sense-organs)
were born. The different BhUtas were mutually bom out of the
elements.
77-82. The effect and the cause*** (sense-organs) sud
denly get transformed itself. Just as the sparks and particles
come out o f the fire-brand simultaneously, so also the Ksetrajnas
(Individual Souls) come out o f their Material cause at the
same time.
Just as the glow-worm is suddenly seen in blinding dark
ness so also the transformed (Ksetrajfia) from the unmanifest
shines like the glow-worm. It is great and embodied. The (all)
knower became stationed there itself at the entrance to the
Dvdradld (Hall o f entry) where the great and embodied one
was present. Beyond the vast expanse o f darkness, the Mahat
is perceived on account o f its disparity. The Sruti says
He stationed himself there. The learned one ( the knowing
one) was stationed at the end o f Tamos (darkness) .
When it (th e Avyakta) transformed itself, Buddhi (Intellect)
appeared in four ways \\z.Jftana (Knowledge) Vairdgya (A b
sence o f attachment), Ativarya (Prosperity, masterliness) and
CHAPTER THIRTYTHREE
S U ta said :
1. The sons o f Rsikas should be known as the sons of
Hotr is the response o r supporting tune b y the assistant Hotf, Upadrava is the
fourth o f the fiv e parts o f a Sam an Stanza. (SyaQ a on a4avim 4a B r.).
A cco rd in g to that , a Sam an Stanza has fiv e parts. Hrirhk&ra and
Orhkdra appear subsequent additions.
330 Purdna
CHAPTER It CTYFOUR
Vayu said :
1. On hearing his words, the sages asked Suta thereafter
How were the Vedas classified once again, highly intelli
gent one, recount that to us.
SQta sa id :
l . i
Indra-Pramati Ba$kala
(4 branches)
(1 ) B odhya
(2 ) Agnim atjr
(3 ) Para$ari
(4 ) Y ijfta v a lk y a
M iv 4 u k e y a (com p lete R g v e d a )
S atypiravas (C o n t.)
334 B rabtn fyia Purdna
S&miapayana enquired :
34-35. How was that sage who was haughty and arrogant
on account of his knowledge slain during the horse-sacrifice o f
Janaka? How did the argument begin? Why did it start at
^ C o n t.)
Satyahita
Satya-$ri
i
all? With whom waa the argument done ? Mention all these as
they had happened as it is known to you.1
S U ta said :
36. There was a great assemblage (o f learned men)
during the horse-sacrifice o f Janaka. Many thousands of sages
came there.
37-38. A ll o f them were desirous o f watching that Yajiia
o f the saintly king Janaka. On seeing the Br&hmanas who
arrived, he had his curiosity aroused Who is the most
excellent Brahmana among these ? How can I come to that
decision ? After thinking thus, the king hit upon an intelligent
plan.
39-41a. He brought the following articles (as gift) viz.
A thousand cows, plenty o f gold, villages, jewels and maid
servants. The king then announced to the sages, O sages o f
excellent fortune, I bow down my head unto all o f you. The
wealth that has been brought here is for the most excellent one
among you. excellent Brahmanas, know that my wealth is
for you. *
41b-45. On hearing the words of Janaka and on seeing
the most valuable wealth, those sages well-versed in the Vedas
became greedy. They were desirous o f seizing the same.
They challenged one another in their height o f arrogance
due to Vedic knowledge, with their mind dwelling on the
riches displayed. They began to quarrel and claim thus This
wealth (ought to) be mine. This is mine and not yours .
Another said : Say, why do you swagger .
Owing to the fault o f wealth, they began to argue in
various ways.
1. T h e story h ow & kalya lost his life as a result o f his discom fiture in
his disputation w ith Y a jfia v a lk y a is based on the dispute recorded in the
Bxhadaraoyaka Upa I I I .8 . 12-26. T h e differen ce between the stories is that in
thcBihad-Upa it was after G a rg l that S&kalya accepted Y& jnavalkyas challenge.
T h is is a good picture o f disputations h eld in ro ya l courts, the appoint
m en t o f referees and the m eth od ology o f disputations in ancient In d ia .
* For me vittam vittam dvijottwn&h / o f the text V& .P.60.38b (iden tical
v e rs e ) reads: (tasmai tad ) hi vidyd-vittam dvijottamdh / T h is is brought
as the p r i& fo r scholarship' etc.
336 Brahm dnfa Purdna
But there was another scholar there who was a great seer
and also the son o f god Brahma, called Y&jfiavalkya. H e was
endowed with great splendour; he was a great ascetic and was
the most excellent among those who had realized Brahman.
Yajftavalkya who was born o f a part o f Brahma, proclaimed
loudly :
46. He said to his disciple who was the most excellent
among the knowers o f Brahman, Take this wealth, dear
one and take it home. There is no doubt about it that this is
mine.
47. I am the sole arguer in all arguments. No one else is
equal to me. I f any learned man is not pleased (with this) let
him challenge me without delay.*
48. Then the vast expanse o f the ocean-like crowd o f
Brahmanas became agitated like an ocean in the deluge. There
upon, Yajftavalkya who was absolutely calm and normal said
smilingly :
49. learned men, do not get angry. A ll o f you are
speakers o f truth. Let us speak (i.e. argue) in accordance with
our capacity, trying to understand each other .
50-51. Thereafter, their arguments were accepted with
many words and thousands o f splendid meanings originating
from subtle vision (o f Branches o f Philosophy). There were
examiners engaged by the king. They were endowed with good
qualities, embellished with places o f spiritual learning both o f
the worldly matters as well as in the Veda (i.e. they had com
petence in secular as well as religious topics for discussion).
52. The arguments between the noble-souled scholars
began for the purpose o f winning the wealth. A ll the sages were
on one side and Yajftavalkya was on the other.
53. Thereafter, all those sages were individually asked by
the intelligent Yajftavalkya. They did not reply. (They were
unable to re p ly ).
54. After conquering all the sages, that (sage) o f great
intellect, a mass o f Vedic wisdom, suddenly spoke to Sakalya,
the originator o f arguments.
55. * S&kalya, speak out what is relevant. W hy do
you remain (silent) meditating. The stake has been deposited
1.2 .34. 56-64 337
* For sa-purufam o f the text, Va. P . 60.51b reads tom parufam (spoke
harsh w ords to h im ) a better reading-
338 B r a h m t y ia
CHAPTER THIRTYFTVE
S U ta said :
1. Sakalya (otherwise known as) Devamitra, an intelli
gent noble-soul, a leading Brfihmana who was the foremost
* V i P . 60.58b reading is m ore exp licit:
idpah panto*sya v&dasya abruvan mftyum dvrajet.
1. T h e last question o f Y a jfia v a lk y a to &&kalya in the (had, Vpa
w as about Aupanifada and not about the superiority o f the path o f
S&fikhya (spiritu al w isdom ) or Y o g a (path o f m ed ita tio n ) as in this .
2. T h e Legen d that Y& jfiavalkya received a new V e d a (th e w h ite
Y a ju rv e d a ) from the Sun-god is as o ld as the M b h . S in ti 318.6-12. But this
chapter in the M b h . does not m ention his gurus order to recant the Y aju rved a
learn t by Y a jfia va lk ya from h im due to his insolence and uncharitable
rem arks about his class-mates capacity to perform that penance.
1.2.35.2-9 339
1 1 . J
M u d ga la G okhala KhaJiyan Sutapas S a iiirey a
C om p osition o f th ree Sam hitas
a n d the N iru kta (Son o f S ak alya)
1
Baskala
T h e sages said :
14. W hy are they (called) Carakddhvaryus ? T ell the
reason factually. What is the (rite) observed (by them) ? For
what reason did they attain the status o f Caraka.
S d ta said :
15. The sages had some work to do, excellent
Br&hmana. After reaching the top o f the Meru, they conferred
with one another as follows :
16. I f any excellent Brahmana does not turn up here
within seven days, he shall (have to) perform (expiation for)
Brahma^a-slaughter (B ra h m a -H a ty d ) . This is proclaimed as our
stipulated condition.
17. Thereafter, all o f them excepting Vaiampayana
went to the place where the assemblage had been fixed. (T h e y
attended along with all the members o f their groups).
Y&jnavalkya said :
20. I shall perform it single-handed. Let these sages
stand by. Purified by my own penance, I shall lift it up
with my power .
21. On being told thus, he (VaiSampayana) became
angry and expelled Yajfiavalkya. He said Return to me every
thing that has been learned by you .
22. On being told thus, (the sage) the most excellent
one among the knowers o f Brahman, vomited out the Yajur
Mantras that had perceptible forms and had been smeared
with blood.
23. Thereafter, the Brahmana meditated upon the sun-
god and propitiated him. The Veda that had come up went
over to the sun and stayed there.
24. The sun-god who was pleased with him gave unto
Brahmar&ti (i.e. Yajfiavalkya who had the fund o f Vedic know
ledge) those Yajur Mantras that had gone up to the Solar
sphere.
25-27. Martanda (the Sun) gave those Yajur-Mantras to
the intelligent Yajfiavalkya who had assumed the form o f
horse.1 (Some) Brahmanas study those Yajur Mantras by some
means or the other. The Mantras had been given to ( Yajfiaval
kya) who had assumed the form o f a horse. Hence, those
Brahmanas became Vdjins. Those by whom (the expiation for)
B ra h m a -H a ty a had been observed are remembered as Carakas
because they had performed (C a ra rid t) the atonement. The dis
ciples o f Vaisampayana are detailed as Carakas) .*1
2
Sutvan
K in g H iranya-nabha
P rin ce K r ta
C om posed 24 Sam hitas (taught one to each student)*1
K abandha
(received Black A th a rv a n )
Babhru Saindhav&yana
or Mufijakejya
346 B r a h m & n ia
CHAPTER THIRTYSIX
T h e Lin ea ge o f M a n u : M a nvan ta ras 1
M ilk in g o f the E a rth
dmSapfyana said :
1. I wish to hear about the remaining Manvantaras1 in
the proper sequence and also about the rulers of the Manvan
taras as well as those whose leaders are Sakra (In d ra) and
(other) Devas.
Sdta said :
2. Understand even as I recount succinctly and in
detail about those Manvantaras which have gone by and which
are yet to come.
3-5. The following six are the Manus o f the past viz.
Sv3.yambhuva Manu at the outset; then Svarocisa Manu, then
Uttama, Tamasa, Raivata and Caksusa. I shall mention the
eight (Manus) of the future (four o f whom arc) Savarni,
Raucya, Bhautya and Vaivasvata. I shall narrate these (later
on) before Vaivasvata Manu. The five Manus o f the past
know them to be M dnasas (M ental Sons).
6-7. I have already recounted to you the Manvantara
o f Sv&yambhuva Manu. Henceforth, I shall mention succinctly
the creation of the subjects by the second noble-souled Manu
Svarocisa.1 In the Manvantara o f Svaroci$a the Tuitas were
the gods.
8-12. So also the scholars Paravatas. Thus two groups
are remembered.
The sons o f Kratu (also known as) Svaroci? were born
ofTusita. The Paravatas were Vasisthas (? Sons o f Vasistha).
Two groups are remembered (each consisting o f) twelve. These
twentyfour Devas are considered as Chandajas .
The Tusitas areDivaspars'a, Jamitra, Gopada, Bhasura,
Aja, Bhagavan, Dravina o f great strength, Aya of powerful
arms, Mahaujas o f great virility, Cikitvan who was well-known*
Am$a and Rta the twelfth among them. These are glorified as
Tusitas.
1. Just as in the 1st M anvantara, Svayam bhuva (the son o f god BrahmS )
was the presiding M an u , Y&mas w ere the gods, Y a jA a , the incarnation o f'
V i ^ u officiated as In d ra and the seven sages w ere M a rici, A tri, Ahgiras,
Pulaha, K ra tu , Pulastya and V a sifth a w ere the Saptar^is, W . 6-20 describe
the 2nd M an van tara in w hich Sv& rocija was the M an u , the tw elve Tu?itas
and 12 P&r&vatas w ere the gods (D e v a s ), V ip a icxt was the In d ra and the seven,
sages (th e descendants o f the seven sages o f the previous M a n va n ta ra ) viz..
O ija , Stam ba, Prana, R?abha, D atta, N iic a la and A r v a r iv in w ere the Sapta-
W s and C aitra, Kim puru$a and other nine sons o f M an u S v iro c ifa .
Th u s w e fin d such sets o f gods, sages, In d ra etc. in each M an van tara in.
the follo w in g verses.
I t m ay b e noted that there are some variations in the names o f these god*,
and sages in d ifferent Pur&nas.
1.2.36.13.27 363
SUta said :
83. Listen to the succinct account, Brihmaiias o f
the creation o f Caksusa in whose family was bom Pfthu the
valorous son o f Vena.
84-86. There are other lords o f subjects (such as)
Dak$a, the son o f Pracetas.
Atri, the Piajapati, accepted Utt&napada as his son.
Since the Prajapati was a king, he became his adopted son. He
was given in adoption by Svayambhuva Manu to Atri for some
reason, after the advent o f the sixth future Manvantara o f
C&ksu$a. W ith this as introduction I shall recount it,
Brahmanas.
87-88. Sunrta, the beautiful lady o f excellent hips, the
daughter o f Dharma, gave birth to the four sons o f Uttana-
p&da. That lady, well-known by the name Sunrta, was the
splendid mother o f Dhruva. That lady o f sparkling smiles was
born o f Lak$ml, the wife o f Dharma.
89-90a. Utt&napada begot the sons Dhruva, Kirtiman,
Ayusman and Vasu. H e begot two daughters o f sparkling
smiles viz. Svara and Manasvinl. The sons o f these two ladies
(have already been) mentioned.
90b-93a. In the first Treta Yuga, the grandson o f
Svayambhuva (M anu), Dhruva o f great virility, performed a
penance without taking in food for ten thousand years accord
ing to the divine reckoning. He was desirous o f ( and prayed
for) acquiring great fame. Praying for great fame, he practised
all the Yogic rites. Brahma who was delighted with him,
bestowed on him the excellent abode among the luminaries. It
is divine and devoid o f rising and setting, till the total annihi
lation o f all living beings.
93b-95. On seeing his great grandeur and prosperity,
USanas, the preceptor o f the Daityas and the Asuras sang this
verse :
fO ! How wonderful is the power of his penance* l
(how commendable is) his learning ! (how great is) the
holy rite, whereby the seven sages stand by, after keeping this
Dhruva above them.
The heaven is attached to Dhruva. He is the master and
lord of the heaven.
1.2.36.96-107 369
96. Bhumi (the queen ofD hru va) gave birth to the two
kings, Sr?ti and Bhavya, (the sons o f) Dhruva.
Lord Srfi, told his own shadow, Become a woman .
97. Since he was a man o f truthful speech, the shadow
became a woman immediately with a divine body. She was
embellished with divine ornaments.
98. Sr?ti begot o f Chaya (His spouse, the shadow) five
sons devoid o f sins viz. Praclnagarbha, Vr$abha, Vrka, Vfkala
and Dhrti.
99-100. Suvarca, the wife o f Praclnagarbha, gave birth
to a son named Udaradhi who was Indra in his previous birth*
This lord attained the status o f Indra by practising Yogic feats
for the period o f a Manvantara, by taking food once at the end
o f a thousand years.
101. Bhadra gave birth to Divaftjaya, the son o f Uda
radhi. Varangi gave birth to Ripu (the son) o f Divaftjaya who-
was a conqueror o f his enemies.
102. Brhatl gave birth to Caksus with all splendour (as
the son) o f Ripu. Manu, the great scholar, who made the race'
o f Brahmanas and K?atriyas function, was his son. Pu?kariril
(otherwise known as) Varuni gave birth to Caksu$a Manu.
T h e sages said :
103. Wherefore is the daughter o f Prajapati, sinless
one, is called Varuni ? Mention this along with the underlying
fact. Indeed, you are an adept in detailed narration.
:
SUta replied
104. Udaka, the son o f Aranya, attained the status o f
Varuna. Therefore, she was known as Varuni. She became
well-known thus, on account o f her brother.
105. Ten splendid sons were born o f Manu and Nadvala,
the daughter o f Viraja, the Prajapati. They were o f great
vigour and vitality.
106-107a. They were Oru, Puru, Satyadyumna, Tapas-
vin, Satyavak, Krti, Agnisfut, Atiratra, Sudyumna (these nine)
and Abhimanyu the tenth. These were the sons o f Manu and.
Nadvala.
370 Brahmin$a Purina
S iiiiia p iy a n a requested 1 :
117-121. sage o f great noble rites, recount the birth
(and life-story) o f Prthu in detail, how formerly the Earth was
127. Vena was his son. He was not very much devoted
to pious activities. This lord o f the subjects was bornofSunithiL
the daughter o f Mrtyu.
128. That Vena was the son o f the daughter o f K ala
(god o f death). Hence, on account o f a (hereditory) default
o f his maternal grandfather, he turned his back on Dharma
(Virtue) and carried on his activities in the world as he
pleased.
129. That king brought to a standstill (prohibited)
holy rites and devout practice. Transgressing the (injunction o f
the) Vedas, and scriptures he became engaged in sinful
activities.
130. He was devoid o f practice o f self-study o f
the Vedas and the chanting o f Va$atkra. While he was ruling
over the kingdom, the gods never drank the Soma juice in great
Yajilas.
131. N o Yajfta should be performed. N o monetary or
other gifts should be offered , this was the cruel solemn dec
laration o f that Prajapati, when his (utter) ruin was imminent.
132. (He declared) I should be worshipped and
honoured in the Yajfta by the gods and the twice-born ones.
Yajftas should be performed (untom e) and Homas should be
offered on my behalf (i.e. with me as the object o f w oiship) .
133. As he exceeded the bounds o f decency (because)
he had many heroic acts to his credit, all the great sages with
Marlci as their leader spoke to him then.
134. O king, we are going to initiate a religious rite
lasting for a hundred years. Do not commit any sinful deed.
This is not the eternal Dharma.
135. You are bom in the family o f the god o f death.
Undoubtedly you are a Prajapati. Formerly, you had entered
into a contract stipulating, I shall protect the subjects.
136-139. As all those Br&hmaua sages said thus, Vena,
o f evil intellect, laughed and said W ho eke is an expert on
account o f the things understood by me? W ho else is the
creator o f the dharma whom ( whose words) should I listen to
(obey) ? Who is equal to me on the Earth in regard to heroism,
power o f penance and truthfulness? You are all slow-witted
souls. Certainly, you do not know me factually. I am the source
1.2.36.140-150 373
151-152. That tiger among men was saved from the hell
named p u t by his noble son. Rivers and the seas took gems and
jewels as well as water for the sacred sprinkling (at the time)
of coronation and all of them approached him. Lord Grand
father (god Brahma) came along with Angiras and the immor
tal ones (gods).
153-154a. All the living beings, both mobile and im
mobile approached the ruler o f men, the son o f Vena, the
protector o f the subjects, o f great splendour, with Supreme
sovereignty**and sprinkled him with the sacred water.
154b- 155a. That great king was anointed (as a sover
eign) by gods, the sons of Angiras. Valorous Prthu, the son o f
Vena, was the first (primordial) king o f great fortune.
155b. His subjects had been antagonized by his father
but they were conciliated and kept satisfied by him.
156-359. Thenceforth, he was named Raja (king) on
account o f his A nuraga (Affection, love). When he wished to
march against the ocean, the waters became stunned and
paralysed. Even the mountains crumbled down. But (none o f
his) flagstaff's got broken. The Earth bore rich harvest without
being ploughed. The cows yielded plenty of milk as desired by
everyone (or yielded everything desired). There was honey in
every cluster o f flowers.
A t the very same time, while he was performing a sacri
fice, while the Soma juice was extracted, Siita was born o f the
Sautya day (i.e. the day on which the Soma juice was extract
ed). After he had been born thus, Magadha (bard) was born.1
160. He was born while the Samagas (those who sing
the Saman hymns very w ell) were singing and when Subhancja* *
(?) pertaining to the Vi$ve-Devas had arrived. Hence he is
called Magadha.
the end o f that encomium, Pfthu the lord o f the subjects was
highly pleased. He gave the land o f Anupa (South M alw a) to
Siita and Magadha to Magadha. Ever since then the rulers o f
the Earth are eulogised by Sutas and Magadhas. They are
awakened (in the morning) by Sutas, Magadhas and bards
through words and expressions of benediction. On seeing him
the subjects were extremely delighted. The great sages said :
174. This ruler o f men, the son o f Vena, shall offer you
means o f sustenance . Thereupon, the subjects eagerly rushed
to the highly fortunate son o f Vena.
175-176. Give us the means o f sustenance as per pro
mise by the great sages . On being approached (and request
ed ) thus by the subjects, the mighty ruler with a desire for
the welfare o f the subjects, seized his bow and arrows and rushed
at the Earth. Thereupon, afraid o f the son o f Vena, the Earth
assumed the form o f a cow and began to flee.1
177-179. Taking the bow with him, Prthu pursued her
(i.e. the Earth in the form o f a cow) as she ran. Afraid o f
the son o f Vena, she went to Brahmas world and other worlds
as well (but eventually) saw the son o f Vena in front of her
with the bow in his raised hand. He was shining brilliantly on
account o f the refulgent sharp arrows. H e never failed in his
aim (in hitting the target). He was noble-souled with great
yogic power. He could not be assailed even by the immortal
ones. Unable to get succour from elsewhere, she resorted to the
son o f Vena himself.
180-181. She who was worthy o f always being honoured
by the three worlds, joined her palms in reverence and said to
the son o f Vena : You are not able to see any sin in killing
a woman. How can you sustain the subjects who had been nur
tured and brought up by me ? king, all the worlds are
stationed in me. This universe is being supported by me.
182-183. The subjects who have been nurtured by me
should not perish for my sake, king. It does not behove
you to kill me. You wish to do something conducive to the
Sat a said :
19.5-200. Thereupon, he removed the heaps or collections
o f rocks everywhere. The son o f Vena removed with the tip of
his bow all the mountains that had risen up. In the Manvan-
taras that had gone by, the Earth had been uneven. (N o w ) all
her uneven parts became even naturally. In the previous crea
tion when the surface o f the Earth was uneven, there had been
no distinction between cities and villages. There were no plants
or crops. There was neither agriculture nor breeding o f cattle.
There was no market place or trade route. Such had been the
condition formerely in the Caksusa Manvantara. A ll these had
been possible (or created) (only) in the Vaivasvata
Manvantara.
The subjects lived in those places wherever there was
level ground. Initially the diet o f the subjects consisted o f
fruits and roots.
201. W e have heard that at that time their sustenance
was maintained with great difficulty. Everything was made
available in this world even since the days o f the son
o f Vena.
202. After adopting Caksusa Manu as the calf, lord
Prthu milked plants and vegetables from the Earth on its own
surface.
203. Those virtuous subjects began to sustain themselves
by means o f that food ever since then. It is heard that the
Earth was once again milked by the sages.
204-206. Soma (T h e M oon) was the calf in their case.
Brhaspati (Jupiter) was the milkman. Gayatrl and other
(Vedic) Metres carried out the function o f the Utensil (milk-
pot). Penance and the eternal Brahman (Vedas) was their
milk (the y ie ld ).
Again it is heard that the Earth was milked by the groups,
o f Devas with Purandara (Indra) as their leader, taking up*
1.2,36.207-217 379
(with him) a golden vessel. Maghavan was the calf and lord
Savitf was the milkman. Drja (Power, energy, Procreative
energy) and honey was the milk. The deities sustain themselves
by means o f that.
207-209a. It is heard that the Earth was again milked
by the Pitrs by means o f a Silver Vessel. The yield was
Svadha and it was conducive to their immediate contentment.
Yama the valorous son o f Vivasvan was their calf. The power
ful god Antaka (the god o f death) was the milkman o f the
Pitrs.
209b-2l2a. It is heard that the Earth was once again
milked by the Asuras with an iron vessel and the all round yield
was the power o f Maya (deception, illusion). Virocana, the ex
tremely famous son of Prahlada, was the calf unto them.
Rtvikdvimurdha (?) the son o fD iti was their milkman. W ith
the (different types o f) Maya for their milky yield all the
Asuras became Mayavins (experts in making use o f M aya).
Those persons o f great virility sustain themselves by means o f
M&ya. That is their great source o f strength.
212b-2l5a. After adopting Taksaka as their calf, it is
heard, that the Earth was once again milked by the serpents,
with a pot o f ground (o r bottle-gourd) as their vessel and
poison as their milk. excellent Brahmana, Vasuki, the
valorous son o f Kadru, was the milkman unto those N& gas
and Sarpas (different varieties o f Serpents). Those terrible
beings sustain themselves by means o f that alone (i.e. poison).
They are excessively poisonous. They have that as their food.
They are active on account o f it. That is their source of vigour.
They solely depend on it.
215b-217. In a pot not annealed properly, the Earth
was once again milked by the Yaksas and the Punyajanas after
adopting as their calf Vai$ravana who was fond of Antardh&na
(becoming invisible). The milkman was Rajatanabha who was
the father o f Mantdhara. The son o f Yaksa was extremely res
plendent and he was endowed with great reputation. He had
perfect control over (his sense-organs)'. This is perfectly true
because they sustain themselves by means o f it (? i.e. becoming
invisible).
380 B rahm inia Purina
alone was the D h d tr i and V id k d tri ( one who created and laid
down rules and shaped the destiny), the Vasundhard (one who
holds riches) was the supporter (ofevery one). W e have heard
that the Earth (o f such potentialities), the source of origin o f
all the worldly things mobile and immobile, the foundation
o f the Universe, had been milked by Prthu for the welfare o f
worlds.
CHAPTER THIRTYSEVEN
M a n va n ta ra ; D ynasty o f Vaivasvata M a n u
Snta said :
1. As per traditional report, the Vasudh& (the Earth)
was extended here with oceans as its limits. It is glorified iiL
songs as Vasudha because it holds (within its bowels) riches
( Vasu) .
2. Formerly, it was completely inundated with the
M ed a s (fat, suet) o f (the demons) Madhuand Kaitabha. Hence
by etymological derivation it is called M e d in l by the expoun
ders o f the Brahman.
3. Thereafter, on its attainment o f the status o f the
daughter o f the intelligent king Prthu, the son o f Vena, it came
to be cited as P r t h iv i .
4-5. The division of the Earth also was formerly accom
plished by Prthu. The Earth consisting o f a series o f towns and
mines ( o f various natural products)and inhabited by the people
o f four castes was protected by that intelligent king. K ing
Prthu the son of Vena, was a person o f such power and influence,
excellent Br&hmanas.
#
6-12a. He is worthy o f being bowed down to and
honoured by entire living beings all round.
Prthu alone is worthy o f being offered o f obeisance by
Br&hmanas o f great dignity and splendour, and experts in the
382 Brahmdnfa Purdiia
* A lte rn a tiv e ly :
On account of the fire consisting of your fiery brilliance, he
(Dakja) will be just like fire. But he will make the subjects multiply and
flourish againthe subjects most of whom are consumed by fire.
1.2.37.41-52 385
T h e sage asked :
49-51. Formerly, the auspicious origin o f the Devas,
the Danavas, the Devar$is (divine Sages) and the Noble-souled
Daksa was narrated by you. The birth o f Daka from the vital
airs ofB rah m i was mentioned by you. How did the Daksa o f
great penance attain the state o f being the son o f the Pracetas
again ? Suta, it behoves you to clarify this doubt o f ours. He
was the soli o f the daughter o f Soma (M o o n ). How did he
become his father-in-law ?
SUta explained :
52. Creation and annihilation, excellent ones, do
happen perpetually among the living beings. The sages and those
386 B ra h m d % $ a P u r& p a
CHAPTER THIRTYEIGHT
Vaivasvata M a n va n ta ra :
T h e M d rlc a C rea tion
SUta said :
1. During the Seventh Manvantara o f Vaivasvata Manu,
the Devas and the great sages were born o f Kajyapa, the son
o f M a r lc i1