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ŚIVA1-4 LIŃGA 5-6 BHĀGAVATA 7-11 GARUDA 12-14 NĀRADA 15-19 KŪRMA 20-21 BRAHMĀNDA 22-26 AGNI 27-30 VARĀHA 31-32 BRAHMA 33-36 VĀYU 37-38 PADMA 39-48 SKANDA, PARTS I-XIII, 49-61 [VOLUMES UNDER PREPARATION]

SKANDA, PARTS XIV-XXIV BHAVISYA BRAHMAVATVARTA DEVĪBHĀGAVATA KĀLIKĀ MĀRKANDEYA MATSYA VĀMANA VISNU VISNUDHARMOTTARA

THE

BRAHMĀNDA PURĀNA Translated and Annotated by

DR. G.V. TAGARE

PART I

M O T I L A L BANARSIDASS P U B L I S H E R S PRIVATE LIMITED • D E L H I

First

Edition:

Reprint:

Delhi,

1983 2000

ISBN: 81-208-0354-x

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PUBLISHER'S N O T E T h e purest gems lie hidden in the b o t t o m of the ocean or in the d e p t h of rocks. O n e has to dive into the ocean or delve into t h e rocks -to find t h e m out. Similarly, t r u t h lies concealed in t h e language which with the passage of time h a s become obsolete. M a n has to learn t h a t language before he discovers t h a t t r u t h . But he has n e i t h e r the means n o r the leisure to embark on t h a t course. We have, therefore, planned to help h i m acquire knowledge by an easier course- We have started the series of Ancient Indian Tradition and Mythology in English T r a n s l a t i o n . O u r goal is to universalize knowledge t h r o u g h the most p o p u l a r international m e d i u m of expression. T h e publication of t h e P u r Ä n a s in English translation is a step towards t h a t goal.

PREFACE T h e present volume contains the Brahmānda Purāna, P a r t I ( C h a p t e r s 1-38) completing the first-two sections (Prakriyā a n d Anusañga) of t h e text in English Translation. T h i s is the Twenty-second volume in the series which we h a v e planned on Ancient Indian Tradition and Mythology. T h e project of the Series was envisaged a n d financed in 1970 by Lala Sundar Lai J a i n of Messrs Motilal Banarsidass. Hitherto twentyone volumes of the Series (comprising English translation of Śiva, Liñga, Bhāgavata, Garuda, Nārada a n d Kūrma Purānas) have been published a n d released for sale. T h i s P u r ā n a , like all o t h e r P u r ā n a s , is encyclopaedic in c h a r a c t e r . It deals with miscellaneous topics such as Cosmogony, Religion, Philosophy History, Geography a n d Astronomy. It is called Brahmānda since it gives explanation of the real state of affairs a b o u t the universe. It is divided i n t o four sections : Prakriyā, Anusañga, Upodghūta a n d Upasamhāra. It is a c c o m p a n i e d by Lalitā-Māhātmya ( t h e glorification of t h e Goddess L a l i t ā ) in 40 c h a p t e r s . T h e present volume consists of two Sections viz. Prakriyā a n d Anusañga. Section I Prakriyā consists of five chapters which deal w i t h the creation of the universe in the light of the V e d i c metaphysics which it expounds in detail in the P u r ā n i c m a n n e r . T h i s section describes the original state of e q u i l i b r i u m of gunas ( q u a l i t i e s ) , the laying of the Golden Egg, t h e e m e r gence of the creator lord B r a h m a from it. T h e second section Anusañga, which this volume includes, contains 33 chapters ( 6 - 3 8 ) . It is a connected continuation of the theme of Prakriyā p&da inasmuch as it recounts t h e a c c o u n t of the b i r t h as well as the genealogies of Brahmarsis (Brahmanical sages), Devarsis (Celestial sages) a n d Rājarsis (Royal sages). T h e two sections which complete this volume illustrate the two characteristics of a M a h ā p u r ā n a viz., Sarga ( C r e a t i o n ) a n d Vathśa ( g e n e a l o g y ) , a l t h o u g h t h e l a t t e r trait is resumed in t h e third section, n a m e l y t h e Upodghāta of t h e next volume.

(

via )

T h e aim of this series is to universalize knowledge t h r o u g h t h e most p o p u l a r i n t e r n a t i o n a l m e d i u m of expression, namely English. O l d Sanskrit T e x t has been rendered i n t o English as precisely as possible. The translation is based on the standard edition of the Veńkateśvara Press. T h e text is well edited, still it presents problems, h a r d to be overcome by m e r e translation. T h e need of annotations is evident therefore. T h e learned t r a n s l a t o r has a d d e d a m p l e materials in t h e footnotes which facilitate correct interpretation of the text. He has p u t elabo r a t e c o m m e n t s in these notes on each a n d every problem of i m p o r t a n c e a n d discussed textual variations in the verses common to other P u r ā n a s . His critical I n t r o d u c t i o n needs no •comment in t h e preface. T h e comparative study of the Javanese text of B r a h m ā n d a P u r ā n a in K a v i language w i t h the Sanskrit text of the present P u r ā n a is a feature t h a t shall be most wel comed by the reader. We h a v e included Abbreviations in this p a r t . T h e y will be r e p e a t e d in the succeeding p a r t s too w i t h such additions as are m a d e in t h e notes of those parts. T h e general I n d e x will be a p p e n d e d to t h e last p a r t . Acknowledgement of Obligations It is our pleasant d u t y to p u t on record o u r sincere t h a n k s t o D r . R . N . D a n d e k a r a n d the U N E S C O authorities for their kind encouragement a n d valuable h e l p which render this work m o r e useful t h a n it would otherwise have been. We a r e extremely grateful to D r . G. V. T a g a r e w h o has meticu lously a n d delightfully accomplished this onerous task. T h e critical I n t r o d u c t i o n , the lucid translation a n d comprehensive a n n o t a t i o n s are, in fact, his m o n u m e n t a l contributions to the studies i n Indology. W e must t h a n k Shri T . V . Paramesh•war Iyer for his valuable assistance in the p r e p a r a t i o n of this work. We should also express o u r g r a t i t u d e to all those persons w h o have offered suggestions for improving the s a m e .

—Editor

CONTENTS

PREFACE

xiii

ABBREVIATIONS

INTRODUCTION I

xvii xvii

T h e title B r a h m ā n d a

xviii-xix

E x t e n t , Position, Transmission

xix

T h e p l a c e of Composition II

Text-criticism : Materials (i) C h a p t e r Concordance of B r a h m ā n d a a n d Vāyu P u r ā n a s

xx the XX

(ii) T h e B r a h m ā n d a a n d N ā r a d a P u r ā n a s

xxii

(iii) T h e O l d J a v a n e s e B r a h m ā n d a P u r ā n a

xxvi

III

T h e Brahmānda as a Mahā-Purāna

XXX

Religious Sects i n the B r ā h m ā n d a P u r ā n a : Śaivism—Vaisnavism — Sāktism — T h e S u n worship — An obscure c u l t : — G o d h a r m a — Non-Vedic religions

xliv

D h a r m a Ś ā s t r a — A n c i e n t L o r e s — T h e Science of Music

Iviii

Religion a n d Philosophy i n the B r a h m ā n d a Purāna: Vedānta—Sāńkhya—Yoga—Bhakti— T a n t r a — o t h e r points

lxiii

T h e P a r a ś u r ā m a Legend

lxvi

V VI

VII VIII IX X

Historical T r a d i t i o n i n the B r a h m ā n d a P u r ā n a

lxxiv

T h e D a t e o f the B r a h m ā n d a P u r ā n a

lxxix

Appendix to the d a t e of the B r a h m ā n d a P u r ā n a

lxxxi

(

)

PART I SECTION

I—PRAKRIYA

CHAPTERS

1. 2. 3. 4. 5.

SECTION

Contents of the B r a h m ā n d a P u r ā n a T h e Legend of N a i m i s ā r a n y a Evolution of the Universe : T h e Creation of Hiranyagarbha Constitution of the world ( T h e Cosmic E g g ) Creation of t h e Universe

28 32 36

II—ANUSAÑGA

3 22

CHAPTERS 6. 7. 8. 9. 10. 11. 12. 13. 14. 15.

K a l p a s and M a n v a n t a r a s ; their D u r a t i o n Knowledge About the World God Brahma's Mental Creation : g o d s , sages, manes, a n d h u m a n beings created Progeny of R u d r a : Birth of Bhrgu and Others Magnificence of God Śiva : Birth of Nilalohita : His eight Names a n d Forms Creation of Sages R a c e of Agni R e a l N a t u r e o f K ā l a — T i m e : Seasons as Pitrs (Manes) R a c e of Priyavrata L e n g t h a n d extent of the E a r t h : Description of J a m b ū d v ī p a

16. Description of B h ā r a t a 17. Varsas o f J a m b ū d v ī p a , H a r i a n d I l ā v r t a 18. J a m b ū d v ī p a ; T h e Bindu L a k e — I t s four streams 19. Plaksa a n d o t h e r Continents 20. Description of t h e Netherworlds 2 1 . T h e Solar System. M o v e m e n t s of heavenly Luminaries : Division of T i m e

57 6586 93 101 109^ 113 120134 141 149 162 165 174 192 19ft

(

)

22.

T h e Divine Luminaries, Varieties of clouds. Divisions of Stratosphere, the C h a r i o t of the Sun-God 23. Information a b o u t Heavenly bodies. The m o v e m e n t of the Polar S t a r 24. T h e a r r a n g e m e n t of the Heavenly L u m i n a r i e s . T h e Sun, the source of Light to L u m i n a r i e s 25.

Origin

the

Epithet

214 222 232

N ī l a k a n t h a . Siva

swallowing poison 26. O r i g i n of t h e Lińga-image of Siva 27. Śiva cursed by D ā r u v a n a sages. I n s t a l l a t i o n of Śiva Liñga—Injunctions regarding Ashbāth 2 8 . M e e t i n g of P u r u r a v a s a n d Pitrs. Performance of a n n u a l obsequies on the New Moon D a y 29. Cycle of Yugas. Characteristics of Yugas 30. I n a u g u r a t i o n of the Sacrificial Cult. Fall of K i n g Vasu for denunciation of Sacrifices 31. T h e four Yugas : Castes a n d Stages of Life 32. Yugas a n d Classes of People. Lineage of Sages 33. Characteristics of Sages a n d of M a n t r a s 34. Vyāsa and his Disciples 35. Legends of Yājñavalkya a n d Vyāsa, Description of S v ā y a m b h u v a M a n v a n t a r a

247 258

265 277 287 296 301 313 325 331 338

36.

T h e Lineage o f M a n u , M a n v a n t a r a s Milking of the E a r t h

361

37.

Cāksusa M a n v a n t a r a : Dynasty of Vaivasvata Manu

381

38. " T h e Vaivasvata M a n v a n t a r a : Creation

The

Mārīca 386

ABBREVIATIONS

C o m m o n a n d self-evident abbreviations such a s c h ( s ) — c h a p t e r (s), p — p a g e , p p — p a g e s , v—verse, w — v e r s e s , F t n — footnote, Hist. I n d . Philo—History of I n d i a n Philosophy a r e n o t included in this list. ABORI

Annals of the Bhandarkar Institute, P o o n a .

AGP

S. M. Ali's The Geography of Purānas, P P H , New Delhi, 1973.

AIHT

Ancient Indian Historical Tradition, F. E. Pargiter, Motilal Banarsidass ( M L B D ) , Delhi.

AITM

Ancient Indian Tradition and Mythology Series, M L B D , Delhi, 1972 onwards. Agni Purāna, G u r u M a n d a l Edition ( G M ) , Calcutta, 1957.

AP Arch. S. R e p .

Oriental Research

Archaeological Survey R e p o r t .

Atharva Veda, Svadhyaya M a n d a l , A u n d h .

Bd. P.

Brahmānia Purāna, M L B D , D e l h i 1973.

Bhagavadgitā.

Bh. P.

Bhāgavata Purāna, Ahmedabad.

Br.

Brāhmana (preceded Satapatha).

Bhagavat, by

Vidyapeeth,

name

such as

Bs. P.

Bhavisya Purāna, Vishnu Shastri Bapat, W a i .

Bv. P.

Brahma Vaivarta Purāna, G M , 1955-57.

Caturvarga Cintāmani by H e m ā d r i .

CVS

Carana Vyūha Sūtra by Ś a u n a k a ; C o m . by

Devi Bhāgavata, G M , 1960-61.

Mahidāsa.

( De or G D A M I

«v

)

The Geographical Dictionary of Ancient and Mediaeval India, N. L. D e , Orienta Reprint, Delhi, 1971.

D h . S.

Dharma Sūtra

(preceded by

the a u t h o r ' s

ERE

Encyclopaedia of Religion and Ethics—Hastings.

Garuda

n a m e such as G a u t a m a ) . Purāna,

Ed. R. S. Bhattacharya,

C h o w k h a m b a , Varanasi, 1964. GS

Grhya Sūtra (Preceded by the n a m e of the a u t h o r such as Āpastamba)

History of Dharma

Śāstra

by P. V. K a n e ,

G.O.S. IA

The Indian Antiquary.

IHO_

The Indian Historical Quarterly.

Kaufiliya

MKP MN

Kūrma Purāna, Venkateshwara Press Edt. Bombay, also Kashiraj Trust E d t . , V a r a n a s i 1971. Liñga Purāna, G M , 1960; also M L B D , Delhi, 1981. Manu Smrti. Mahābhārata, Gītā Press, G o r a k h p u r , VS 2014. Mārkandeya Purāna. Mahābhārata Nāmānukramani, G ī t ā Press,

M t . P.

Matsya Purāna, G M , 1954.

Monier Williams Sk. English Dictionary M L B D , Delhi, 1976.

N&radiya or Nārada Press, Bombay.

PCK

Bhāratavarsiya Prācina Caritra koia, Siddheshwar

LP Manu Mbh.

Arthaś&stra.

G o r a k h p u r , VS 2016.

Purāna; Venkateshwar

Shastri, Poona, 1968. P d . P. PE

Padtna Purāna, G M . , 1957-59. Puranic Encyclopaedia by V. Marti, English, M L B D , Delhi, 1975.

(

)

PJ.

Purāna ( J o u r n a l of t h e K a s h i r ā j T r u s t ) , Varanasi.

PR or P R H R C

Puranic Records on Hindu Rites and R. G. H a z r a , C a l c u t t a , 1948.

Rg Veda, Svadhyaya M a n d a l , A u n d h

Śat. Br

Śatapatha Brāhmana.

Customs

SC or S M C

Smrti Candrikā—Dcv&nna. B h a t t a .

SEP

Studies in Epics and Purānas by A. D. Pusalkar B h a r a t i y a V i d y a B h a v a n ( B V B ) , Bombay.

INTRODUCTION 1.

The Title Brahmānda

T h i s P u ŕ ā n a is called ' B r a h m ā n d a ' , as god B r a h m a n a r r a t ed it w i t h special emphasis on the description of the B r a h m ā n d a (the Cosmic Egg) a n d deals with the future Kalpa-periods. 1 K P . states t h a t this P u r ā n a , sanctified by the description of the B r a h m a n was recounted by B r a h m a to Sages engaged in a S a t t r a in Naimisa forest. 2 T h e NP ( N ā r a d a P u r ā n a ) calls it ' a n ancient treatise dealing with the events of the A d i - K a l p a . s T h e B d . P . 4 ( B r a h m ā n d a P u r ā n a ) repeatedly declares its m a i n object to give 'the explanation of the real state of affairs or the reality a b o u t the Universe or the world (loka-tattva). T h e t e r m B r a h m ā n d a connotes a mix of ancient I n d i a n concepts a b o u t cosmography, cosmology a n d cosmogony. T r a d i t i o n a l l y 5 the P u r ā n a is divided into four p a r t s (Pādas) of u n e q u a l length as follows : 1) Prakriyā P ā d a (No. of Chs. 5) 2) A n u s a ñ g a P ā d a (No. of Chs. 33) 3) ' U p o d g h ā t a P ā d a (No. of Chs. 74) 4) U p a s a i h h ā r a P ā d a (No. of Chs. 4) 1.

B r a h m a brahtnānda-māhātmyam adhikrtyā'bravit p u n a h / t a c c a dvādaśa-sāhaśrarh B r a h m ā n d a m dviśatādhikam // B h a v i s y ā n ā m ca kalpānārii śrūyate yatra vistarah /

t a d Brahmānda-purānam ca Brahmanā samudāhrtam // Mt.P. 53-54-55. KP. I I . 4 3 . 4 . atra pūrvarh sa B h a g a v ā n rsīnām sattram āsatām / sa vai p r o v ā c a B r a h m ā n d a m P u r ā n a m Brahma-bhāvitam // AP. 272.22 repeats Mt. P. 53.54a, b.c.

N P . 109.1

loka-tattvārtham a k h i l a m V e d a - s a m m a t a m / —Bd.P.l.l.l.1-8. loka-tattva-vidhānārtham—ibid. 12

Bd.P. 1.1.1.39 : E v a m pādāstu catvārah NP. 109.29 calles Bd. P. ' c a t u s p ā d a '

xviii

Brahman da Purāna

This seems to be the original division as followed in the Pūrva Sarhhitā(Fa. P. 11.61.58-59), b u t later on, P ā d a s 1 a n d 2 -were included u n d e r Pūrva bhāga, P ā d a 3 u n d e r the middle p a r t (MadhyaBhāga) a n d P ā d a 4 as Uttara-bhāga (the latter p a r t ) . T h e original B d . P . ended with the 4th C h . of the Upasamhāra Pāda as its concluding verses ( I I I IV.4.41-73) state t h a t all the sages of N a i m i s ā r a n y a , the performers of the sacrificial session, went to heaven. It further gives the genealogy of the teachers of Bd. P. who h a n d e d down the T e x t (and i t — t h e Genealogy—is m u c h m o r e comprehensive t h a n t h a t in the begin n i n g — I . i . 1.8-12). Moreover, we find t h a t the Lalitā M ā h ā t m y a starts with a fresh M a ń g a l ā c a r a n a a n d has a new p a i r of interlocutors. Its contents—manifestation of goddess Lalitā to kill Bhandāsura, h e r m a r r i a g e with K ā m e ś v a r a , (Śiva) a n d glorification of M a h ā p a d m ā etc.—show t h a t it is an- i n d e p e n d e n t work a n d not an integral p a r t of the Bd. P. Lalitā M ā h ā t m y a of 40 chapters is thus a later accretion or an Appendix, as it is not m e n t i o n e d in the N P . C h . 109 n o r in the J a v a n e s e version of the Bd. P. 2.

Extent :

As to the extent of the Purāna,majority of the P u r ā n a s 1 regard "Bd. P. as consisting of 12000 verses" (dvādaśa-sāhasrath Brahmāndam). T h o u g h Ml. P. 53.54 gives 12,200 as the n u m b e r of verses in Bd.P., the Venkateshwar Press edition of this P u r ā n a , however, contains 14286 verses. Obviously Venk. Press edition is inflated with an interpolation of 2286 verses. T h e absence of Lalitā m ā h ā t m y a in the J V P . a n d t h a t of the so-called 'Prophetic history of future dynasties' in the Indonesian edition of the Bd.P. show t h a t the original Bd. P. was smaller. 3.

Position

All P u r ā n a s , however, agree a b o u t the. 18th position of Bd. P. in the list of P u r ā n a s (vide KP.III.6.21-24, Bh. P. X I I . 13. 4-8, LP, I.39.6I-63, Mt. P. 53.12ff, SK. P . V I I . 2 . 5 - 7 ) . 1.

e.g. Bh.P. X I I . 13.8., AP. 272.23-

Introduction 4.

xix

Transmission

T h e Bd.P. records the following two lines of transmission Of this P u r ā n a : I. God B r a h m ā - * S a g e Vasistha->Parāśara-»-Jātukarnya D v a i p ā y a n a (Vyāsa) — S ū t a Ro (Lo) m a h a r s a n a (Bd.P. 1.1.1 8-17). JVP. (109.33-36) substitutes Śakti for P a r ā ś a r a a n d adds V ā y u (the W i n d - g o d ) between J ā t u k a r n y a a n d Vyāsa. I I . This is much longer t h a n the I above, a n d is given in the concluding portion of the P u r ā n a (Bd.P. Hl.iv.4.58-66). It is as follows : God B r a h m ā - v M ā t a r i ś v a n (The W i n d - g o d ) - * Uśanas-*Brhaspati-VThe Sun-god-*The G o d of death-»-Indra->Vasistha -+Sārasvata->Tridhāman -^-ŚaradvataTrivista-»-antarīksa-> Trayyāruni->-Dhanañjaya -> K r t a ñ j a y a Bharadvāja --> G a u tama->Niryyantara-»-Vājaśravas->-Somaśusma Trnabindu-*Daksa->Śakti->Parāśara (while in womb)->Jātukamya->.Dvaip ā y a n a (Vyāsa)->-Sūta R o ( L o ) m a h a r s a n a . O n e wonders why Vasistha did not transmit this P u r ā n a directly to his son Śakti a n d Why fifteen generations of teachers or c o n t e m p o r a r y teachers h a d to intervene between the father (Vasisfha) a n d the son ( Ś a k t i ) . T h e VS.P. 103.58-66 gives this very list of teachers who transmitted the text of t h a t P u r ā n a . It must however be conceded t h a t all the teachers in the list are a c c o m m o d a t e d in the longer II list. 5.

The Place of Composition

It is difficult to pin-point the place of the composition of Bd.P. In Bd.P. I.ii. 16.43-44 the a u t h o r states : " T h e region towards the n o r t h e r n extremity of the Sahya m o u n t a i n where the Godāvarī flows is the]most fascinating realm in the whole of the e a r t h . A city n a m e d G o v a r d h a n a was b u i l t there by R ā m a . Heavenly trees a n d divine medicinal herbs were planted there by sage Bharadvāja to please R ā m a . H e n c e t h e region of t h a t excellent city is c h a r m i n g " . '• In my note on G o v a r d h a n a , * I have n o t e d t h a t G o v a r d h a n a •Note 1 on p. 157.

Brahmānda Purāna

was an i m p o r t a n t centre of learning a n d was m e n t i o n e d several times in the famous inscription of U s a v a d ā t a (100 B.C.)—Epi. Ind. V I I I , p. 78. Brahmins hailing from t h a t area are known as G o v a r d h a n a B r ā h m a n a s . Some of the details of the Ś r ā d d h a ritual (Śrāddha Kalpa) in Bd.P. ( H . i i i . Chs. 10 to 20) are c o m m o n to those of the M ā d h y a n d i n Brahmins ( M ā d h y a n d i n Brahmins seem to have colonised the Godāvarī valley right from its source at Tryambakeshwar). K a n e regards this area as the place of composition ofBd. P. (HD.V.ii.895 a n d I V . 710 Footnote 1618), I still think t h a t s o m e m o r e clinching evidence is necessary to support this claim, for in C h . 16 u n d e r reference a n d elsewhere a n u m b e r of places in I n d i a are mentioned in glowing terms. I I . Text-Criticism

: Materials

II. i. Chapter Concordance of the Brahmānda and Vāyupurāna Brahmānda

Vāyu .

Prahriyāpāda 1.1 (174) 2 (48) 3 (38) 4 (34) 5 (141)

1 (205) 2 (45) 4 (92) 5 (54) 6 (79)

Anusańgapāda 6 (77)

7 (80)

Brahmānda 7 (195) 8 (66) 9 (92) 10 (88) 11 (45a) 12 (53) 13.1-86 (86) 13.87-151 (65) 14 (75)

Vāyu 8 (209) 9.1-84 (64) 10.1-67 (67) 27 (60) 28 (39) 29 (49) 30.1-78 (78) 31 (61) 33 (65):

Introduction

XXI

Brahmānda 15.1-51a (50) I5.51a-61b

Vāyu 34.1-57 (57) 43.1-9 (9) 45.1-20a (20) 45.67-13? (71) 46 (37) 47' (80) 49 (186)

Bd.P. 32 (122) 34 (68) 35.1.4a

Vā.P. 59.1-106a (106) 60.1-62 (62) 60.63-66a

l5.61b-80 (20) 16 (69) 17 (37) 18 (84) 19 (197) 20 (58) 21 (176) 22 (84) 23 (108) 24 (152) 25 (117) 26 (65)

50.1-57a (57) 50.57b-224 (167) 51 (76) 52 (99) 53 (123) 54 (117) 55 (68)

II.l (125) 2 (32) 3 (131) 4 (37) 5 (106)

65.1a-120 (120) 65.120b-159 (39) 66

28 (100)

56 (94)

6 (39)

68 (39)

29 ' (92)

57.1-85 (85)

7. (479)

69 (355)

30 (48)

57.86-125 (40)

8. (162)

70 (91)

31 (127)

58 (126)

9 (76)

71 (79)

(*)

S5.4b-215 (211) 36 (227) 37 (60) 38 (33;

61 (186) 62 (193) 63 (56) 64 (31)

Upodghātapāda

(152) 67.1-47 (47) 67.68-135 (88)

xxii

Brahmānda Purāna

Bd.P.

Vā.p.

Bd.P.

V&.P.

10.1 -52a (52)

72 (50)

19 (74)

83.1-107 (107)

10.52b-120 (68)

73 (73)

20 (23)

83.108-129 (22)

ll.l-35a (35)

74 (32)

59 (86)

84 (86)

11.35b-116 (81)

75 (77)

60 (28)

85 (28)

12 (46)

76 (43)

61 (53)

86 (69)

13 (143)

77 (135)

14 (117)

78 (28)

15 (68)

79 (95)

III.l (243)

100 (246)

16 (59)

80 (62)

2 (316)

101 (355)

17 (22)

81 (26)

3 (113)

102 (135)

18 (15)

82 (15)

4 (73)

103 (73)

Upasamhirapida

It is d u e to this close correspondence between t h e texts of Bd. P. a n d Vā P. t h a t I referred to the r e a d i n g in the corres p o n d i n g verse in t h e V ā . P . in case the r e a d i n g in B d . P . is corrupt, incorrect or doubtful. * II. ii.

The Brahmānda and the Narada Purānas

T h e N P . , in C h . 109, briefly gives a list of topics in the Bd. P. T h e y are n o t 'a T a b l e of c o n t e n t s ' in the m o d e r n sense of t h e t e r m b u t are found described at various places in t h e Bd.P.

xxiii

Introduction

Below is a comparative table of the topics in the Bd. P. as recorded in the N P . Bd.P. Pūrva bhāga Prakriyā pāda

NP.Ch. 109 V.4

Stipulation of duties

1.1.1.

Story of the Naimisa forest

1.1.2.

T h e origin of H i r a n y a g a r b h a

1.1.3.

T h e conception of different worlds.

1.1.4 Bd.P. Pūrva-Bhāga-Anusańga Pāda

N.P. Ch. 109 V.5

V.6

V.7

V.8

N a r r a t i o n of K a l p a s a n d M a n v a n t a r a s ,

I.ii.6

K r o w l e d g e a b o u t worlds

I.ii.7.

N a r r a t i o n of m e n t a l creation

I.ii.8.

R u d r a ' s offspring

I.ii.9.

Prowess of M a h ā d e v a

I.ii.10.

Creation by Sages

I.ii.ll.

Agnivarhśa

I.ii.12

T h e wheel of T i m e

I.ii.13.

Dynasty of Priyavrata

I.ii.14

T h e extent of the e a r t h

I.ii.15

Description of Bhārata

I.ii.16

Review of other sub-continents

I.ii.17

Description of J a m b ū d v ī p a a n d other continents

V.9

I.ii. 18 & 19.

T h e description of the nether-worlds

I.ii.20

E n u m e r a t i o n of the u p p e r worlds

I.ii.21.20

T h e movements of planets

I.ii.23.

P l a n e t a r y system

I.ii.21,22

ff.

xxiv

Brahmānda Purāna NP

Bd.P.

E n u m e r a t i o n of Divine plants V.10

E x p l a n a t i o n of the n a m e N i l a k a n t h a Prowess of M a h ā d e v a

V.ll

I.ii.24 I.ii.25 I.ii.26, 27

Description of the New M o o n day

I.ii.28

Review of the Principles of Yuga

I.ii.29.

T h e Institution of Yajñas

I.ii.30.

T h e last two Yugas described

I.ii.31

Characteristics of h u m a n beings in different Yugas I.ii.32. Spiritual lineage of Sages I.ii.32 V.12

T h e classification of the Vedas

I.ii.34.

S v ā y a m b h u v a M a n u a n d his M a n vantara I.ii.35. E n u m e r a t i o n of remaining M a n u

V.13

epochs

I.ii.36.

Milking of the E a r t h

I.ii.36.

T h e Cāksusa M a n v a n t a r a

I.ii.37.

JVP. T h e creation of Seven Sages V.14

V.15

Bd.P. HI Upodghāta Pāda H.iii.l.

T h e family of Prajāpati a n d the b i r t h of Devas

II.iii.2, 3

Birth of M a r u t s

II.iii.5

T h e race of K a ś y a p a

II.iii.7

T h e families of Sages

II.iii.8

Pitf-Kalpa

II.iii.9

Śrāddha-Kalpa

H . i i i . Chs.10-20.

Introduction

XXV

NP. V.16

Bd.P.

T h e origin of Vaivasvata M a n u a n d his creation

II.iii.59

T h e family of M a n u ' s sons

II.iii.60

T h e review of G a n d h a r v a s (Science of M u s i c ) V.17

V.18

II.iii.61.

T h e race of Iksvāku

II.iii.63.

T h e race of Atri

II.iii.8

T h e r a c e of Amāvasu

II.iii.66

T h e story of Raji

II.iii.66

T h e story of Yayāti

II.iii.68

T h e race of Yadu T h e story of K ā r t t a v l r y a

II.iii.69

T h e story o f J a m a d a g n i a n d P a r a śurāma II.iii.21-46. V.19

T h e r a c e o f Vrsni

II.iii.71.

T h e b i r t h of Sagara II.iii.47.75-100. T h e story of Bhārgava a n d the killing of K ā r t t a v ī r y a V.2C

II.iii.37-46.

T h e story of S a g a r a

II.iii.45-56

T h e story of Bhārgava again

II.iii.57-58.

Battle between Devas a n d Asuras

II.iii.72.67-195 a n d 73.1-68.

Birth of K r s n a V.21

II.iii.71.195-241.

I n d r a ' s ( P r o b - Ś i v a ' s ) p r a y e r by Śukra II.iii.72.163ff Greatness of Visnu

V.22

II.iii.73.

T h e race of Bali

II.iii.74.26

T h e future kings of Kali Age

II.iii.74

ff.

Bd. P. UttaraBhāga-Upasamhāra V.23 V.24

Pāda

Description of Vaivasvata M a n v a n t a r a I I I . i v . 5 ff. Stories of future M a n u s

III.iv.1.7

ff.

XXVI

Brahniānda Purāna NP

V.25

V.26

Bd.P.

K a l p a a n d Pralaya

I U . i v . l & 3.

Measures of T i m e

III.iv.2.90

14 Worlds a n d their character

III.iv.2.-8-89.

ff.

Description of Hells

III.iv.2.145-195.

Prakritic P r a l a y a

IV.3.

V.27

Description of Siva's city Threefold goals

IV.iv.2.

V.28

Description of B r a h m a n

IV.iv.iv.4.

It will be seen from the above c o m p a r a t i v e T a b l e t h a t Lalitā-Māhātmya does n o t form a p a r t of Bd.P. according to Nārada. II. (Hi) The Old-Javanese Brahmān4a Purāna* T h e first scholar to invite a t t e n t i o n to t h e old-Javanese ( O J . ) Bd. P. was R. Friederich who, in A . D . 1847, n o t e d it in. his 'Provisional R e p o r t of t h e Isle of Bali'. But t h a t P u r ā n a in. Kavi language c a m e to be edited a n d translated in D u t c h by the great scholar Prof. D r . J. G o n d a of U t r e c h t in 1932-33. (Het. oud-javaansche B r a h m ā n d a P u r ā n a Edited a n d a n n o t a t e d , B a n d u n g 1932 a n d I I translated, B a n d u n g 1933). Like other O J . texts (e.g. m a n y Parvans of the M b h . ) the Bd. P. in K a v i L a n g u a g e is an abridged prose translation of t h e S K . Bd. P. or was a translation of an abridged form of t h e original S K . written in the Śloka style. It p r u n e s superfluous adjec tives a n d other trammels a n d succinctly presents the story. It follows S K . passages which were borrowed a n d translated very closely. Although it is m u c h shorter, it does not generally speak ing, omit, from the chapters w h a t is essential. W h a t is especially

•Based on Prof. D r . J.

G o n d a ' s paper :

alt-jāvānische Brahmānda Purāna in Acta

Oritntalia

to Dr. G o n d a for inviting my attention to 1.12.82).

Einige Mitteibingen uber dasXI.

this

218-259.

article

I am grateful

( H i s letter

dated.

Introduction

xxvii

interesting is t h a t m a n y Ślokas, double or single pādas a r e lite rally borrowed a n d interspersed at irregular intervals. T h e s e S K . quotations constitute fragments of an i n d e p e n d e n t t r a d i t i o n of these texts. T h e Javanese Bd. P. is closely r e l a t e d to the B r a h m ā n d a - V ā y u recension though different in m a n y respects from it a n d is a valuable source of knowledge for studying t h e textual tradition of t h e P u r ā n a s . D r . G o n d a examines t h e struc t u r e of the J a v a n e s e Bd. P. a n d draws a t t e n t i o n to the following p a r t i c u l a r s w h i c h shed light on its relation with S K . Bd. P. a n d the inter-relation between the S K . P u r ā n a s themselves: 1. T h e introduction mainly agrees with S K . V ā . P . , w i t h the sacrifice of K i n g Adhisīma-Krsna. A m o n g B r ā h m a n a s a n d Sages w h o a t t e n d e d was Bhagavān R o m a h a r s a n a . H e , a t t h e i r request, proceeds to n a r r a t e the Manuvamśakrama i n c l u d i n g P u r a n i c stories. O J . ( O l d - J a v a n e s e ) Bd. P . p . 4 8 . 5 — p , 53.30 correspond t o V ā . P . 1.8-28. V ā . P. 1.1-9 a r e completely missing. 2. R o m a h a r s a n a commences his n a r r a t i o n by describing the creation of t h e universe B d . P . l , 3, 8. After describing P r a d h ā n a , the O J . text informs about the creator : R u d r a , K ā l a a d d i n g some notices of (originally Sāńkhya b u t Puranised c o n cepts like) m a h ā n , a h a m k ā r a , ekādaśendriya, t a n m ā t r a s a n d the origin of t h e cosmic egg.. Then, the creation of nine devar^is,. t h e b i r t h of R u d r a (cf. Bd.P. G h . l O ) , t h e origin of S a ń k a l p a a n d D h a r m a (Gf. V ā . P. 9.7 ff), the creation of gods, Asuras, pitrs. T h e first q u o t a t i o n in O J . Bd. p. corresponds to Bd. P. 1.3.8 a n d the last to 1.8.54-55. 3. After some details a b o u t t h e chronology of c r e a t i o n a n d origin of four V a r n a s , t h e O J . text treats the b i r t h of S v ā y a m bhuva M a n u and Śatarūpā, their marriage and birth of R a t i etc. T h e n a r r a t i v e runs parallel to Bd. P. 1.9.32 ff (Vā. P. 10.8ff) b u t t h e O J . version is shorter a n d presents the topics in different order. While dealing with D a k s a ' s wife Prasūti a n d her twentyfour children ( O J . Bd.P. p. 58.1.21 ff) t h e text agrees with K P . 8.15 r a t h e r than with the m o r e detailed Bd.P. 1.9.47-49 ( V ā . P . 10.23-24) showing t h a t the Javanese a u t h o r h a d a shorter S K . redaction of the Bd. P. T h e text Bd. P. ch. 11 (Vā. P. c h . 28) a n d O J . Bd. P. r u n parallel b u t O J . version drops Agnivamśa-varnana. The

xxviii

Brahmānia Pur an a

short note on Pitrs (Bd. P. 1.13.1 ff. V ā . P. 30.1 ff) is also missing. 4. O J . Bd. P. is silent on Deva-vamśa Varnana (Bd. P. 1.13.87-151, V ā . P. 3 1 ) . 5. Ksattriya-Sarga i.e. the genealogy of M a n u Svāyamb h u v a in O J . Bd. P. p. 68.1.2 ff corresponds to Bd. P. 1.14 a n d V ā . P. 33. In SK. Bd. P. a n d V ā . P. the description of J a m b ū d v i p a (Bd. P. 1.15, V ā . P. 34. 1-57, 53.1-9, 45.1.20a) follows rationally a n d chronologically after n a r r a t i n g the a p p o i n t m e n t of M a n u ' s seven grandsons to seven dvipas, b u t C h s . Bd. P. 15-31, V ā . P. 34-58 are not found in O J . Bd. P. It gives the geography of J a m b ū d v ī p a at a later place. 6. T h e O J . Bd.P. p.72.1,ff. containing yuga-prajS-laksanam a n d Rsi-pravaravarnanam corresponds to Bd. P. 1.32.1 ff). T h e duration of life of gods, demons, m e n , d h a r m a , āśramas etc. a r e discussed to some length. 7. Bd. P. C h . 33 containing sages a n d sacred formula (rs-nām n ā m ā n i , m a n t r a - l a k s a n a m , m a n t r ā n ā m n&nāvidhatvam e t c . ) is missing in O J . Bd. P., t h o u g h the contents are to follow later on (p. 14 ff.). T h o u g h the subject m a t t e r of Bd. P. 34 is generally speaking adequately represented in the O J . text, there is m u c h diversity in details (so in V ā . P . as w e l l ) . 8. T h e episode of the pupils of D e v a m i t r a Śākalya a n d Śākapūni are common to O J . a n d SK. Bd.P. (Ch. 35 of Bd. P . ) ; so are the next subjects such as division of Yajurveda, Vaiśamp ā y a n a ' s brahma-hatyā, behaviour of Yājñavalkya who, after 'vomitting' old Yajurveda, acquires a new (white) Yajurveda a n d names of 86 pupils of V a i ś a m p ā y a n a etc. T h e O J . text spells m a n y names differently. T h e r e is a curious statement in O J . Bd. P. p. 90.1 where Yājñavalkya is shown to refuse V a i ś a m p ā y a n a ' s request to observe p e n a n c e to atone for his B r a h m a h a t y ā . But b o t h SK. Bd.P. 1.35.20 a n d V ā . P. 61.17 state the willing ness of Yājñavalkya to obey: aham ekal carisyāmi tisthantu munayas tvime 9. T h e next section on the rsis of four Vedas, the mantras, their use differs considerably in details from SK. Bd. P. C h . 33 b u t V ā . P. too differs a n d so the origin of deviation is I n d i a n a n d not Indonesian.

Introduction

xxix

10. W h e n O J . text (p. 112.30) reaches S K . Bd. P. 1.35.201 a n d Vā. P. 61.172, it ( O J . B d . p . p. 112.30) observes : " L i k e t h a t the n a r r a t i v e goes in the Prakriyāpāda of B r a h m ā n d a samhitā as told by t h e revered V y ā s a " ) . But the Prakriyā-pāda in SK. P u r ā n a s ends m u c h earlier viz. at t h e end of C h . 5 in Bd. P. a n d 6 in V ā . P. It is puzzling how the term Prakriyāpāda is used in t h e O J . T e x t w h i c h shows no knowledge of the four fold division (viz. Prakriyā, Anusañga, Upodghāta a n d Upasarhhāra> of t h e mūla-purāna. 11. T h e long section dealing with other M a n u s a n d t h e descendants of Svāyambhuva M a n u esp. t h e V e n a - P r t h u episode r u n s parallel in general with Bd. P.,Vā.P. Kirfel points out t h e difference between redaction of the V e n a - P r t h u episode in Bd. P., V ā . P. a n d in other P u r ā n a s like B r a h m a , H a r i v a m ś a a n d concludes t h a t t h e O J . text betrays t h e activity of the same r e d a c t o r w h o a r r a n g e d the I n d i a n Bd. P.-Vā. P. texts. H e r e after O J . text treats the description of J a m b ū d v ī p a , Bhuvanavinyāsa a n d a p a r t of Jyotihpracāra which constitute Bd. P. C h . 1.15 a n d V ā . P. C h . 34. T h e harmonization of this r e m a r k a b l e transposition of the topics is a problem. 12. Bd. P. 1.15-24, V ā . P. 34-54 a n d M t . P . 112-128 constitute a large coherent treatise of geography a n d cosmogra p h y . O J . text (p. 128.22 ff) refers to B h a t t ā r a Bāyu " T h e L o r d V ā y u " as an a u t h o r i t y (cf. t h e beginning of B d . P . 1.15, V ā . 34) a n d deals w i t h J a m b ū d v ī p a , its m o u n t a i n s (esp. M e r u ) t h e S a p t a v a r s a of J a m b ū d v ī p a a n d closes w i t h K u r u v a r s a . 13. Next O J . text (p. 136, 30-143, 4) gives the descrip tion of B h ā r a t a v a r s a . T h e order of Stanzas in Bd. P . , V ā . P. is similar to O J . text b u t curiously enough the line Bd. P. 1.16.8 a n d V ā . P. 45, 78 regarding the m u t u a l u n a p p r o a c h a b i l i t y of t h e nine regions of B h ā r a t a - V a r s a is u n t r a c e d in O J . text a n d S K . M t . P. 14. T h e next section deals with other varsas of J a m b ū dvīpa ( K i m p u r u s a e t c . ) , the p e n a n c e of B h a g ī r a t h a , the descent of G a ń g ā , lakes, rivers a n d V a d a v ā m u k h a or Aurvāgni. T h e O J . shows the influence o f M t . P . a n d the q u o t a t i o n i n O J . text p. 152.12 ( y a s y ā m j a m b ū n a d a l i s m r t a h ) has m o r e in c o m m o n w i t h M t . P. 120.67 r a t h e r t h a n B d . P . 1.18.69a a n d V ā . P. 47.66b.

BrahmSnda Purāna

XXX

15. T h e next section deals with other dvipas, Saka, K u ś a e t c . On this cosmographic topic SK. P u r ā n a s resolve into three groups (1) Bd. P., V ā . P. etc. (2) M t . P., V a r ā h a (3) P d . P. a n d M b h . T h e J a v a n e s e version joins the Matsya recension of this cosmography. 16. T h e last section deals with astronomy. Bd. P. 20, V ā . P. 50.1-57 give the description of the nether-worlds. But O J . deletes this a n d goes with M t . P. As to the description of stars, planets, division of stratosphere, the Solar car (Bd.P. 1.22), the O J . text follows m o r e closely M t . P . I n M t . P., Bd. P , V ā . P . t h e n a r r a t i o n (of the stars etc.) continues b u t the O J . text a b r u p t l y comes to a close where the above I n d i a n parallel texts do not even finish the c h a p t e r . F r o m this Prof. D r . G o n d a concludes t h a t the O J . text is incomplete. T h e Vamśānucarita traditionally dealt with in the P u r ā n a is completely absent as it was of little i m p o r t a n c e to J a v a n e s e readers* A p a r t of this O J . text containing the V e n a - P r t h u episode, the geography a n d p a r t of cosmography has come down to us in a metrical a d a p t a t i o n in a MS called Prthuvijaya, the n a m e of the poet being Asta-guna. III.

The Brahmānda as a Mahā-Purāna

It m a y be due to the interpolatory n a t u r e of C h . 1 of our P u r ā n a , t h a t the ancient division of this P u r ā n a in four partsPādas) follows the Pañca-laksana*\\st characterising Mahāp u r ā n a s , as the former is given in W. 38b-39 a n d the latter in W . 37b-38b o f the opening c h a p t e r . B e i t a s i t may, the l a t t e r — the Pañca-laksana definition of a P u r ā n a is very p o p u l a r as it is repeated in a n u m b e r of P u r ā n a s e.g. A P . 1.14, K P . 1.1.12, M K . P.134.13-14, V a r ā h a P. 2.4, V ā . P. 4.10-11. It is interesting to note how this ancient P u r ā n a of " f o u r feet" (Catuspāda) a d a p t s itself to the Pañca-laksana formula * I t is equally possible that the MS of S K . B d . P ' taken to J a v a m i g h t have been at a period before the so-called 'future kings'. H e n c e their n o n mention.

xxxi

Introduction

a d o p t e d by it. T h e five characteristics (laksanas) of a P u r ā n a given by it, a r e : (1) Sarga (creation of the U n i v e r s e ) , (2) Pratisarga (Dissolution a n d re-creation of the w o r l d ) , (3) Manvantaras (Periods of T i m e presided over by M a n u s ) , (4) Vamśa (Genealogies of gods, the P a t r i a r c h s , T h e Sun a n d T h e M o o n ) a n d (5) Vamśānucarita (accounts of dynasties of different ruling families). (1)

Sarga—Creation of the Universe

T h e P u r ā n a gives the following theories of the creation of t h e Universe : (1)

Creation from the Brahman

T h e eternal B r a h m a n , the source of t h e Universe is beginningless a n d endless. It is the source of the beginning a n d the place of u l t i m a t e merging a n d rest (of the U n i v e r s e ) . It is incomprehensible a n d beyond Sat a n d Asat. It pervaded the entire universe which was dark (unmanifested), as the gunas were in a state of equilibrium. At the time of creation, Ksetrajña presided over Pradhāna a n d agitated the gunas which thereby b e c a m e uneven (due to loss of their e q u i l i b r i u m ) a n d the great principle Mahat was evolved. As the Sattva-guna p r e d o m i n a t e d in t h e Mahat, the lińga Sarira psychic-subtle-body) was evolved a n d was presided over by the Ksetrajña. Sañkalpa (thoughtp o w e r ) a n d Adhyavasāya ( d e t e r m i n a t i o n ) are r e m e m b e r e d to be his functions. W i t h a desire to create, he created this great creation (1.1.3.10-24). (//)

The Purānic Theory*

T h e Ksetrajña called B r a h m a who awoke in the egg of Prakrti (Cosmic Egg) is the first embodied being a n d he is called Purusa (One lying in the abode of t h e cosmic e g g l . T h i s god B r a h m a , the first creator of Bhūtas (elements or beings) existed first. T h i s four-faced H i r a n y a g a r b h a a p p e a r e d at first in this (Cosmic E g g ) . Both at the time of creation a n d re-crea tion (after d e s t r u c t i o n ) , he is the Ksetrajña called B r a h m a . *A few verses in the text of Bd. P. are corrupt and unintelligible. So this theory is g i v e n on the basis of the corresponding verses of t h e V ā . P. 4. 76-79 as both these PurāBM h o v e identical verse

xxxii

Brahmānda Purāna

In the Vedic tradition, H i r a n y a is the Light-Life principle. He in whom this principle vibrates is Hiranyagarbha*. O u r P u r ā n a states t h a t the Cosmic Egg contains seven worlds, the e a r t h along w i t h Seven continents, oceans—nay everything including the Sun, the M o o n , Stars, Planets a n d the m o u n t a i n Lokāloka (1.1.3.26-31). T h e egg is enveloped from outside with seven sheaths of the fowŕ" elements (water, fire, wind a n d t h V ' e t h e r ) , of the Bh&lādi, Al/that and PradKańa e a c h sKeatīTten times bigger t h a n the former. Sāńkhya influence is obvious here. This is the Prākrtacreation, a vivartaoithe B r a h m a n presid ed over by Ksetrajña ( B r a h m a ) . It takes place without preplanning (abuddhipurva) like the flash of a lightening ( I . 1.3.24-37). (///)

Prākrta

Sarga

O u r P u r ā n a presents the Sāńkhya T h e o r y of Creation as follows : Before the creation of the Universe, the Unmanifest was stationed in itself a n d the p r o d u c t (the Universe) was withdrawn. T h e Pradhana a n d Purusa remained w i t h their characteristics T a m a s a n d Sattva respectively. Laya means equilibrium of Gunas a n d Creation means dis-equilibrium of these Gunas. T h r e e divinities viz. B r a h m a , Visnu a n d R u d r a were b o r n out of the qualities Rajas, Sattva a n d T a m a s respectively. But it is Visnu who, as the enlightener a n d revealer of the Rajas, becomes B r a h m a a n d t h a t of the T a m a s adopts the form of K ā l a ( R u d r a ) a n d of these Sattva assumes the form of Visnu. T h u s , the trinity of gods, though separate with separate functions, are b u t one entity. " T h e self-born deity has three states. He has four faces as B r a h m a a n d possessing Rajas exclusively, creates the worlds; as K ā l a , he has the gunas—Rajas and T a m a s , a n d he annihilates. As P u r u s a with a thousand heads, he is exclusively Sāttvika. T h i s is the position of G u n a s in the case of the Self-born d e i t y " (I.i.4.17-19) T h a t Deity is Om. Omniscient, Ādya, (first), Aja ( U n b o r n ) Hiranyagarbha, K ā l a a n d eternal, (ibid.26-34).

" T h e Purānas amplify V e d i c tradition. For the concept 'Hiranyagarbha' v i d e V. S. Agrawala—Hirartyagarbha (Purāna II i.ii.285-306).

Introduction (IV)

XXXLll

The Nine Creations of Brahma

At the beginning, there was one vast ocean (Ekārnava, also called M a h ā r n a v a , Stabdha-Salila or Tugānta-Toya ' W a t e r at the end of Yugas' in other P u r ā n a s ) . T h i s primeval watery flood expresses the infinite unmanifest cause of the Universe (called the Kārana Brahman by N i l a k a n t h a on HV.P.3.9.1-4). B r a h m a n a m e d N ā r ā y a n a w i t h a thousand heads slept there. He r e m a i n e d m e d i t a t i n g for a thousand Yugas. He moved alone in waters a n d knew t h a t the Universe h a d sunk into t h a t vast expanse of w a t e r a n d t h o u g h t of the other eight-fold cosmic body (evolved b y ) O r h k ā r a in the beginning of K a l p a s as before (I.i.5.1-9). He assumed the form of a boar a n d lifted up the e a r t h * a n d re-arranged the m o u n t a i n s , oceans etc. on the e a r t h as before 'again a n d again at the beginning of every K a l p a ' (ibid 9-27). W i t h a desire to create, he m e d i t a t e d a n d as he was m e d i t a t i n g Avidyā w i t h its five 'knots' (parvans) viz. T a m a s ( i g n o r a n c e ) , M o h a (Delusion) M a h ā m o h a (great Delusion a n d ) others (These are the Kleśas in the Togaśāstra) unfolded itself a n d immobile (mukhya or sthāvara) creation took place. B r a h m a was n o t satisfied with this m e d i t a t e d (Vaikrta) creation a n d created the a n i m a l world called Tiryak-srotas as it functioned bliquely. T h i s second creation was T ā m a s i k a a n d B r a h m a being dissatisfied w i t h it created the T h i r d d i v i n e — S ā t t v i k a — of gods (called Urddhvasrotas). These are the three ' m e d i t a t e d ' a n d (ibid. 28-46). Later, god B r a h m a desired set of beings a n d Lo ! a ' d o w n r c u r r e n t e d ' beings full of Rajas a n d T a m a s yet capable goals was created (ibid 47-50).

P r i m a r y creations to create a n o t h e r category of m o r t a l of achieving these

T h e fifth creation is called Anugraha Sarga (favoured crea t i o n ) as it was created t h r o u g h the favour of Avyakta or Prakrti. It consists of four classes a n d they a r e b o r n a g a i n a n d a g a i n ( W . 5 1 - 5 2 a n d V V . 100-104). * T h e beautiful allegoric description of Y a j ñ a - V a r ā h a should be read in. the original V V . 11 ff.

xxxiv

Brahmānda Purāna

T h e sixth creation is the Bhūta-Sarga (creation of elements, Tanmātras). T h e r e seems to be some confusion (probably d u e to the uncritical n a t u r e of the T e x t ) . But to recapitulating the names of these sargas: /.

Primary Creation : (1)

Creation of Mahat

(2)

Creation of Tanmātras, (called Bhūta sarga here again)

(3)

Vaikārika

(Creation of Aindriya Sarga)

These are the Prākrta (created from Prakrti) Primary crea tions a n d //.

Secondary Creation : (4)

Mukhya Sarga

(5)

Tiryak-Srotas mals).

(Creation of insentients or ofimmobiles). (Creation of lower creatures a n d ani

(6)

Ūrddhva Srotas (Creation of gods a n d divine beings).

(7)

Arvāksrotas

(8)

Anugraha-Sarga

(Creation of h u m a n beings) (Both Sāttvika a n d T ā m a s i k a )

These five (4-8) are called Vaikrta (Secondary) creations a n d these function without consciousness or fore-knowledge (a-buddhi-pūrvaka). III.

Primary-Cum-Secondary (?)

(9) T h e Kaumāra Creation—Creation by mind-born sons. But when S a n a t - K u m ā r a a n d others became Yogins a n d did n o t procreate, B r a h m a created mind-born sons viz. Bhrgu, Ańgiras, M a r ī c i , Pulastya, P u l a h a , K r a t u , Daksa, Atri a n d Vasistha from various parts of his body (I. i.5.70-76). These are termed as nine Brahmās as they participated in creation, b u t his m e n t a l sons S a n a t - K u m ā r a a n d K r a t u b e c a m e Yogins. L a t e r on ( W . 1 0 7 - 1 0 8 ) , the Rgvedic idea a b o u t the creation of four V a r n a s from different parts of the Lord's body, is stated. In spite of the overlapping of these theories, they represent a m e t a p h o r i c a l amplification a n d continuation of Vedic concepts w i t h a strong a d m i x t u r e of Sāńkhya (e.g. the concept of the

Introduction

XXXV

T r i n i t y o f g o d s — B r a h m a , Visnu a n d R u d r a ) . T h e corner stone of P u r ā n i c lore, is a m i x of the Vedic Brahman a n d t h e S ā ń k h y a concept of three gunas etc. PRATI-SARGA (DISSOLUTION AND

RE-CREATION)*

T h e Pralaya is of four types : (1)

Nilya—-usual

(2)

Naimittika

(3)

Prākrtika

(4)

Atyantika

(Periodical). (of P r a k r t i , the. p r i m o r d i a l n a t u r e ) (Absolute

or final).

(1) T h e Nitya Pralaya is w h a t goes on deaths of beings.

every d a y e.g.

(2) The Naimittika Pralaya takes place at the completion of a K a l p a i.e. at the end of one thousand sets of (Gatur) Yugas. G o d B r a h m a begins to absorb the subjects in h i m . A continuous d r o u g h t for h u n d r e d years, the Sun w i t h his seven rays burns up everything a n d evaporates the oceans. T h e S a m v a r t a k a fire burns down the four worlds viz. Bhū, Bhuvar, Svar a n d M a h a r . Thereafter, S a m v a r t a k a clouds p o u r down torrential rains a n d everything mobile a n d immobile is destroyed a n d dissolved i n t o one vast expanse of w a t e r a n d god B r a h m a becomes a thou»and-eyed, thousand-headed entity a n d goes to sleep for a period of one thousand sets of four Yugas (God B r a h m a ' s n i g h t ) ( I I . iv. 132-190). At the end of B r a h m a ' s night, he wakes up a n d recreates. T h e day a n d night of B r a h m a i.e. the complete day of B r a h m a is called Viśesa K a l p a (ibid. 190-210) (3) The Prākrlika Pralaya takes place at the end of B r a h m a ' s period. W h e n the P r a t y ā h ā r a ' (withdrawal of the Universe) is i m m i n e n t , Bhūtas (elements, both gross a n d subtle) are a n n i hilated, evolutes of Prakrti beginning w i t h Mahat a h d e n d i n g with Viśesas are destroyed. T h e waters swallow the special quality—smell—of the e a r t h , the fire t h a t of the water u p t o Ākāśa which merges into Bhūtādi. In this way the higher evolute of Prakrti "swallows u p " the lower one, till at last t h e Mahat dis solves itself into Guna-sāmya (equilibrium of Gunas). Only, the •Cf. KP.1I.45. 1-10. VP.1.7.41-43, V I . 3 . 2 ff.

xxxvi

Brahmānda Purāna

A t m a n remains. T h i s process of reabsorption of Principles (Tattva-Sāmya) is r e c u r r e n t (II.iv.3-1-24). (4) Ātyantika Pralaya takes place when one becomes liberated t h r o u g h spiritual knowledge. He does n o t take up a n o t h e r body j u s t as a sprout (never comes o u t ) w h e n t h e seed is b u r n t , (ibid. 80-84). This is called "dissolution due to d a w n i n g of knowledge (II.iv.1.131). Manvantaras P u r ā n a s look u p o n T i m e as a form of G o d . 1 His power to create t h e universe by disturbing t h e equilibrium of gunas of P r a k r t i , the destroyer of all beings 2 a n d t h e empirical timesequence. T h e Bd. P. is c o m m i t t e d to the description of all M a n v a n t a r a s a n d K a l p a - p e r i o d s 3 a n d i t describes T i m e f i g u r a tively in terms of units of time : " T h e S a n is his source a n d t h e period of nimefa* (twinkling of an eye or u t t e r a n c e of a short vowel) is his beginning. D a y a n d night constitute his form a n d nimesa-wa.it his limbs. T h e year is his essence. T h i s lord of sub jects (Prajāpati) is of t h e n a t u r e of t h e present, past a n d f u t u r e " . 5 T h e m a i n division of time are t h e day, the fortnight, t h e m o n t h , the season a n d Ayanas. 8 T h e M a n v a n t a r a s a r e based o n t h e concept o f Y u g a periods. Originally a Yuga consisted of five years called (1) Samvatsara, (2) Parivatsara, (3) Id or-Idāvatsara, (4) Anuvatsara a n d (5) V a t s a r a 7 . We find t h e same d u r a t i o n of Yuga in M b h . S a b h ā 11.37-38) K a u t i l y a 8 a n d Vedāńga-jyotisa. 8 1.

Yugābhimāni Kālātmā-Rudrafr / I.ii. 13.139

I.ii.13.109.

I.i.1.46

Sarva-bhūtāpahārakah / also see V. 149.

4. It m e a n s e i t h e r ' w i n k i n g of the e y e ' or 'time required short letter, (laghvakfaram) vide Bd. P. I.ii.29.5. nimtsakāla-tulyarh hi vidyāllaghvaksaram ca yat 5.

I.ii.l3.III-113a.

Ibid. 113b-114a.

Ibid. 114b-115.

to utter a

& Pañca-samvafsart yugam—Arlha-śāstra 11.20 p. 109. 9. Paftca-sarrwatsara-mayam Tugādhyaksam Prajāpatim V. 1. H e n c e K a n e conjectures that 'yuga' i n RV.III.26.3,111.55.18 m e a n s *a period of 5 years'.

xxxvii

Introduction

L a t e r on, the period of Yuga came to be extended to 12000 years e.g. Bd. P.I.ii.29.25-29, state 12,000 years as the total n u m b e r of years of four Yugas (including the ' t w i l i g h t ' y e a r s ) — a period endorsed by M a n u 1 a n d M b h . 8 . N o w h e r e is there a h i n t t h a t these are n o t h u m a n years b u t divine ones. But later on, the concept of 'divine' or s u p e r - h u m a n years developed as c a n be seen from units of time given as follows 8 . 15 nimesa «= K ā s t h ā ; 30 K ā s t h ā = K a l a 30 K a l ā s = M u h ū r t a ; 30 M u h ū r t a s = D a y a n d night (24 hours) 30 days = A m o n t h = O n e day a n d night of Pitrs 30 h u m a n m o n t h s = 1 year of Pitrs 360 h u m a n m o n t h s = 1

year o f Pitrs

H u m a n U t t a r ā y a n a =• 1 d a y of the Devas H u m a n D ā k s i n ā y a n a = 1 night of the Devas 1 h u m a n year = A complete d a y a n d night of Devas 30 H u m a n years = A m o n t h of Devas 360 H u m a n years = O n e year of Devas 3030 H u m a n years = 1 Saptarsi year 9090 H u m a n years = 1 D h r u v a year 360,000 H u m a n years = 1 , 0 0 0 years of gods. T h u s the Yuga periods w i t h the twilight period

(San-

dhyāmSa) of each Yuga is as follows:

1. 2. 3. 4.

Krta-yuga : Tretā-yuga : Dvāpara-yuga: Kali-yuga :

Period years 4000 4000 3000 3000 2000 2000 1000 1000

T o t a l period of four yugas (Caturyugi or MahS-yūga) 1.

Manu

V a n a . 188.27.

1.71.

Bd. P. I.U.29.5.-21.

Sandhyā 400 300 200 100

Sandhyāmśa 400 300 200 100

12,000

Total

= =

4800 3600

= -

2400 1200 years.

xxxviii

Brahmānia Purāna

But these are 'divine' years. A n d o u r P u r ā n a converts t h e m into h u m a n years as 4320,000. T h i s n e w concept of Yugas is adopted in P u r ā n a s vide K P . I . C h s . 5 1 , 5 3 N P . I. C h . 4 1 , M b h . V a n a , Chs. 149, 188, V P . 1.3, V ā . P . Chs. 2 1 , 22, 57, 58. T h e d a y of god B r a h m a consists of 1000 catur-yugis in which fourteen M a n u s ruled. It m e a n s a m a n v a n t a r a = catur^yKgtJ 14 or 71T«y catur-yugas or 12000 x 360 x 71 + 17,28000), or 30,67,20,000 h u m a n years 1 . Strangely e n o u g h , this yuga-theory is limited to B h ā r a t a - v a r s a . 2 T h e theory of Yugas a n d K a l p a s began to take shape in 300 B.C. a n d was fully developed in t h e first centuries of t h e Christian E r a . 3 The Characteristics of Yugas : O u r P u r ā n a offers a few remarks a b o u t t h e state of society in Krta-yuga : T h e r e was social equality. People were ever young, equal in b e a u t y a n d longevity. T h e y were w i t h o u t malice a n d h a d no conflicts. T h e institution of Varnāśrama-dharma (classification of Society into Vamas a n d Stages in life) was yet to be established. People lived in n a t u r a l surroundings as the climate was pleasant. Strangely enough, birds, beasts a n d reptiles were non-existant. K n o w l e d g e was valued the most. 4 The Tretā-Tuga : T h o u g h D h a r m a lost 'one leg' Vedic m a n t r a s a n d Siddhis which were 'lost' at the end of the (last) K a l p a , manifested themselves to sages. T h e belief in the eternal n a t u r e of mantras a n d their d i s a p p e a r a n c e at t h e end of a K a l p a only to manifest themselves at t h e beginning of a n o t h e r K a l p a is peculiar to P u r ā n a s . In T r e t ā Yuga, t h e r e was only one Vedic 8 Samhitā. T h e beginning of this Yuga was m a r k e d w i t h rainfall a n d l u x u r i a n t vegetations. People gave up their previous n o m a d i c

Bd. P. 3 8 , 3 9 ; also V P . I. 3.19-21.

Catvāri Bhārate varje yugāni kavayo'bruvan /

Kane—HD.III.888-890.

Bd.

I b i d 74-195 and C h . 29.52-92.

I.ii.7.45-59.

Ibid. 23

Introduction

xxxix

habits a n d settled by constructing houses in m o u n t a i n s , along the rivers a n d also establishing villages, townships etc. T h e y m a i n t a i n e d themselves by products from the trees b u t due to some climatic change, the vegetation was 'swallowed u p ' by the e a r t h a n d the e a r t h h a d to be 'milched' as per god B r a h m a ' s direction (i.e. Agriculture was d e v e l o p e d ) . T h e Social structure based on fixed prescribed duties (Varnāśrama-dharma) came to be established. T h e Saptarsis (Seven sages) laid down Śrauta a n d Smārta dharmas. T h e institution of Kingship a n d of L a w a n d order (Dandaniti) became established. Ritualistic sacrifice c a m e in vogue in T r e t ā . The Dvāpara-Yuga W i t h two 'legs' of D h a r m a lost, this Yuga shows the deterioration a n d confusion of social, religious a n d o t h e r conditions providing the background for the chaos of K a l i Yuga. It is in every D v ā p a r a t h a t a Vyāsa is born to a r r a n g e the floating Vedic hymns into four Sarhhitās. This idea of an i n c a r n a t i o n of a Vyāsa is found in other P u r ā n a s such as V P . I I I . 3, Bh. P. 1.4. 24-25, K P . I. 52, V ā . P. 23.107-213. T h e list of the Vyāsa per each D v ā p a r a is as follows : 2 1. Svayambhū (Self-born god B r a h m a ) , 2. P r a j ā p a t i , 3 . U ś a n a s , 4 . Brhaspati, 5. Savitr, 6. M r t y u , 7. Indra,8.Vasistha, 9. Sārasvata, 10. T r i d h ā m a n , 11. T r i v a r s a , , 1 2 . Sanadvāja 13. Antarīksa, 14. D h a r m a , 15. T r a i y y ā r u m , 16. D h a n a ñ j a y a , 17. Krtañjaya, 18. Rjīsa, 19. Bharadvāja, 20. G a u t a m a , 2 1 . U t t a m a , 2 2 . Haryavarhśa, 23. V e n a , 24. Vājaśravasa, 25. Somam u k h y ā y a n a , 26. T r n a b i n d u , 27. T a t a j a , 28. Śakti, 29. P a r ā ś a r a . 30. J ā t u k a r n a , 3 1 . D v a i p ā y a n a . 32. F u t u r e Vyāsa, D r o n i (Aśvatthāman). So here we have a bonus of three m o r e Vyāsas in lo the prescribed twenty-eight. 3

addition

Kali Tuga :* Almost all P u r ā n a s depict a gloomy p i c t u r e of t h e K a l i Age e.g. M b h . V a n a . Chs. 188, 190, Śānti 69.80-97, 1.

Bh. P. Ch. 3 1 .

Ibid. Ch. 35.116-126.

T h e r e are different n a m e s in t h e list of Vyāsas in K P . I. 52 viz. 11.

Rsabha, 12 Sutejas 14. Sucaksus 18. Rtañjaya 2 2 . N ā r ā y a n a , 2 4 . Vālmiki. 4.

Ibid. C h . 31.33-101.

Brahmānda Purāna

Bh. P. X I I . 1-2, V P . V I . 1, V ā y u 58 a n d 99. 391-428, M t . P. 143.32-78. It a p p e a r s t h a t t h a t was the a c t u a l state of the society when P u r ā n a s were written, though they prophesise it as a future state of society. 1 In a p r o p h e t i c tone, our P u r ā n a says : T h e D h a r m a will be on the last leg. M e n a n d women will be character-less. K s a t t r i y a a n d Vaiśya classes will be practically eliminated. Brahmins will be fallen a n d associate with Sūdras in eating etc. a n d bow to t h e m . Śūdras will be kings a n d act as B r ā h m a n a s . Kings instead of protecting subjects will act like robbers. P r e d o m i n a n c e of Buddhists, J a i n s , K ā p ā l i k a s a n d atheists is predicted. T h e only relieving feature is t h a t a person gets the fruit of his good act immediately in Kali-yuga. 2 At last god Visnu incarnates a n d puts an end to the chaotic conditions. Seventyone such groups of four Yugas constitute a man vantara. A M a n u presides over the world for this period of seventyone cycles of four yugas. E a c h M a n u has his separate set of I n d r a , gods, saptarsis (seven sages) etc. All M a n u s a n d their p a r a p h e r n a l i a ( I n d r a etc.) have the same powers, function etc. as those of the previous ones. T h e n u m b e r of M a n u s is fourteen. O u t of t h e m six have already ruled a n d retired. T h e present M a n u is Vaivasvata. T h e n a m e s of the M a n u s are as follows:— (1) S v ā y a m b h u v a , (2) Svārocisa, (3) U t t a m a , (4) T ā m a s a , (5) R a i v a t a , (6) Cāksusa, (7) Vaivasvata (8) M a n u M e r u ( ? ) Sāvarni, (9) D a k s a Sāvarni (10) B r a h m a Sāvarni, (11) D h a r m a - S ā v a r n i , (12) R u d r a - S ā v a r n i , (13) R a u c y a (14) Bhautya. T h e following e x a m p l e of one M a n u S v ā y a m b h u v a 3 will illustrate t h e personnel a t t e n d i n g u p o n a M a n u . 1.

R. C. H a z r a points out that such was the actual condition

the

H i n d u Society after A ś o k a a n d before 200 A . D . (Puranic Records on Hindu Rites and Customs II Ch. 1 ) . 2.

Bd. P. I. ii. 3 1 . 31-72b.

V i d e Bd. P . I.ii.36 a n d I I I . i v . l .

xli

Introduction I

Manu-—Svāyambhuva:

(1) G o d s — Y ā m a s , (2) I n c a r n a t i o n of Visnu, Yajña, officiated as I n d r a (3) Seven Sages—Marīci, Atri, Ańgiras, P u l a h a , K r a t u , Pulastya, Vasistha. II

Manu—Svārocisa

( I ) G o d s — 1 2 T u s i t a s a n d 12 P ā r ā v a t a s (2) Indra—Vipas'cit (3) Seven Sages (the descendants of the Saptarsis of the p r e vious M a n v a n t a r a ) — Ū r j a , S t a m b a , P r ā n a , R s a b h a , D a t t a , Niścala, Arvārivan. (4) S o n s — N i n e sons such as C a i t r a , K i m p u r u s a a n d others. F o u r t e e n M a n v a n t a r a s complete the day of god B r a h m a . At the end of god B r a h m a ' s day, there is a deluge. After taking rest'at n i g h t ' of an equal d u r a t i o n as t h a t of the day, god B r a h m a creates the Universe as he did in the previous K a l p a 1 —a fact h a m m e r e d by the a u t h o r of the P u r ā n a every now a n d t h e n . As n o t e d above, the Pralaya after the completion of a d a y of B r a h m a is called Naimittika while t h a t at the end of life of B r a h m " is called Prākrlika Pralaya. (4 & 5) Varhśa and Vamśānucarita Genealogies of ancient dynasties are the chief d a t a for reconstructing history of ancient I n d i a . T h e disbelief of early scholars in P u r ā n i c accounts of these dynasties is now m u c h modified by the works of F . E . Pargiter, 2 S. N. P r a d h a n , 3 H. C. R a y c h a u d h a r y , 4 A . D . Pusalkar 6 a n d others. Scholars like M . K . A c h a r y a 8 D . R . M a n k a d ' a n d others have tried t o recon struct the chronology of these ancient events. Pusalkar, in the Vedic Age takes 3102 B . C . — t h e usual d a t e for Deluge or Flood

1. akalpayat 2.

Vide for e x a m p l e Op. cit.

31.118-119.

Cf.

D h ā t ā yathā-pūrvam

Mahānārāyanīya

A n c i e n t I n d i a n Historical Tradition.

Chronology of A n c i e n t India.

Political History of A n c i e n t India.

V e d i c A g e (Bharatiya V i d y a Bhavan, B o m b a y ) .

D a t e s of A n c i e n t I n d i a n

Purānic Chronology.

History.

5.7

xlii

Brahmānda Purāna

in M e s o p o t a m i a — a s the definite starting point for the date of M a n u Vaivasvata a n d divides the ancient I n d i a n historical periods as follows : (1)

M a n u Vaivasvata period 3102 B.C.

(2)

Yayāti Period (C. 3000—2750 B.C.)

(3)

M ā n d h ā t ā Period (C. 2750—2550 B.C.)

(4)

P a r a ś u r ā m a Period

(5)

(Dās'arathi) R ā m a c a n d r a p e r i o d ( C . 2350-1950 B.C.)

(6)

K r s n a period

(C. 2550—2350 B.C.)

(C. 1950—1400 B.C.)

Tentatively, I accept this chronological frame work. O u r P u r ā n a describes the dynasties of Vaivasvata M a n u (I.ii.chs. 36, 38, I l . i i i . 59, 6 0 ) . T h e dynasties of sages like K ā ś y a p a , Atri^Vasistha (Il.iii.Chs. 5-8), Dynasties of Iksvāku, N i m i (Ibid Chs. 6 3 , 6 4 ) , of Amāvasu a n d D h a n v a n t a r i (Ibid Chs. 66-67), the L u n a r dynasty (Ibid Chs. 65, 68-71). Despite these a t t e m p t s in fixing period frames a n d deter m i n a t i o n of c o n t e m p o r a r y kings (for example D a ś a r a t h a of Ayodhyā a n d Divodāsa of V ā r ā n a s ī ) , the chronology of these kings is comparative a n d a sort of r a t i o n a l guess work ! We are on firmer grounds from the time of Megasthenes. Although Sandrocottus mentioned by Megasthenes is showed to be C a n d r a g u p t a I of the G u p t a dynasty a n d n o t C a n d r a g u p t a M a u r y a , according to K. D. S e t h n a . 1 I, however, still believe t h a t Megasthenes refers to C a n d r a g u p t a M a u r y a . O u r P u r ā n a has given the following dynasties of the K a l i age (i) Pauravas (Parīksit to K s e m a k a ) , (ii) Aiksvākus (Brhadbala to S u m i t r a ) , (iii) B ā r h a d r a t h a s (Sahadeva to Ripuñjaya) Bd.P.II.iii 74-107b—122a. (iv) Pradyotas, (v) Śiśunāgas (vi) N a n d a s 74.139-143. (ibid. 74.122b-127a.) (74.127b-135a) (vii) M a u r y a s (74.144-1449) (viii) Suńgas (74.150-156a.) (ix) K ā n v ā y a n a s (74.156b-160a.) a n d (x) A n d h r a s (74.160b170.)

Trover in A . D . 1858 advocated this

identity in his Rājatarańginī.

This is confirmed by K . D . Sethna, G. C. Bose a n d others (Purāna J a n . & J u l y 1966).

xliii

Introduction

T h e various periods of these genealogies given in this P u r ā n a are roughly correct. 1 T h u s , o u r P u r ā n a supplies i m p o r t a n t m a t e r i a l o n the history of ancient india a n d stands the test of the Paftcalaksana criterion. Pañca-Laksana and Four Pādas So the problem arises : W h a t is the relation between t h e four Pādas of the Bd. P. to these Pañca-laksanas ? O u r P u r ā n a positively states: 'This P u r ā n a as recognised by people consists of four Pādas viz. (I) Prakriyā, (2) Anusañga, (3) Upodghāta a n d (4) Upa-Samhāra?, (III.iv.4.43-44). Roughly these four divisions have a c c o m m o d a t e d the ñveLaksanas of a P u r ā n a as follows: (1) Prakriyā—It means the creation of the Universe a n d corresponds to Sarga. O u r P u r ā n a describes the Vedic m e t a physics of creation in a P u r ā n i c m a n n e r in Chs. 3, 4 a n d 5 of Prakriyā pāda w h e n it deals w i t h the original state of equilibrium of gunas, the laying of the Golden egg a n d emergence of H i r a n y a g a r b h a (Lord B r a h m a , the creator from i t ) . (2) Anusañga-pāda : As its n a m e suggests it is a connected c o n t i n u a t i o n of the previous pāda a n d includes the b i r t h a n d genealogies of Brahmarsis (Brahmanical Sages), Devarsis (celes tial sages) a n d Rājarsis (Royal Sages as in Chs. 8-38. (3) Upodghāta Pāda : T h i s seems to have c o m b i n e d in itself the M a n v a n t a r a a n d V a r h ś ā n u k i r t a n a . A sort of overlaping a n d m i x i n g up of topics seems to h a v e taken p l a c e as t h e D y n a s t y of M a n u a n d the topic of M a n v a n t a r a s is given in Chs. 36-38 of the previous section. T h e lineages of Sages w h i c h should have formed a p a r t of the previous section a r e given in the I I I Section C h s . 1-7. T h e topic of Śrāddha a n d an inflated version of P a r a ś u r ā m a legend (which are probably accretions of a later d a t e ) have occupied Chs. 12-58. T h e topic of Vaivas-

For the details of these dynasties see the annotations on that c h a p t e r

( I l . i i i . 7 4 ) . And 2.

infra

Prakriyā

'Historical

prathamah

Tradition

pādah

in Bd. P.'

kathāyās

parigrahah

Anusañga upodghāta upasamhāra eta ca // evam

eva

catuh-psdam

purānam

loka-sammatam

xliv

Brahmānda Purāna

v a t a M a n u is r e p e a t e d in Chs. 59-60. A n d t h e real Varhśān u k r a m a dealing w i t h the dynasties of Iksvāku, N i m i etc. are c r a m m e d in Chs. 63-71 (which was p r o b a b l y the older portion in t h e original P u r ā n a ) a n d Ch. 74 which deals with the dynasties in K a l i age in a prophetic vein. (4) Upasamhāra Pāda : It deals with t h e dissolution of t h e Universe a n d corresponds to the Pratisarga laksana. A l t h o u g h I have discussed t h e M ū l a P u r ā n a theory in my introduction to t h e N ā r a d a P u r ā n a (pp. 2-9), it is difficult to state which topics formed t h e p a r t s of the original catus-pāda B r a h m ā n d a P u r ā n a in the absence of a critical edition. IV.

Religious Sects in the Bd. P.

A l t h o u g h the Bd. P. believes in t h e P a r a B r a h m a n as the u l t i m a t e principle a n d t h e trinity of g o d s — B r a h m a , V i s n u , Śiva as His manifestation on a lower p l a n e , it testifies to t h e existence of t h e following religious sects at t h a t time. 1.

Śaivism

R u d r a or Śiva as M a h e ś v a r a is the S u p r e m e deity. Śiva on a lower p l a n e is b o r n of god B r a h m a as Nīla-lohita a n d was given the following eight names : (along w i t h t h e explanation of their significence) R u d r a , Bhava, Śarva, ī ś ā n a , P a ś u p a t i {Paśūnām patih in the t e x t ) , Bhīma, U g r a a n d M a h ā d e v a 1 . F r o m the B r ā h m a n a period where (as in t h e Satapatha V I . 1.3.1-18) R u d r a was r e g a r d e d as b o r n from P r a j ā p a t i a n d was given the same list of n a m e s (except Aśani for Bhima in Bd. P . ) . T h e n a m e s Śarva, Bhīma, U g r a indicate t h e terrific or des tructive aspect of R u d r a , while the rest, his auspicious n a t u r e . He is credited to have created all the Universe including god B r a h m a a n d V i s n u . 2 Siva's four faces create functions of guar d i a n s o f q u a r t e r s such a s I n d r a , K u b e r a a n d V a r u n a . Mythological legends T h e most o u t s t a n d i n g feat ascribed to R u d r a in all the P u r ā n a s (e.g. Bh. P. I V . 5, L P . I. 99 & 100, N P . II.66.5-16, 1. Bd. P. I.ii.10. 2. O p . Cit. I. 2.26.9. Śukra's eulogy of Nilalohita II.iii.72.163-195.

Introduction

xlv

Siva II.1.1-36 V ā . P. 1.30.122-160) is t h e destruction of Daksa's sacrifice. T h e legend dates back to the B r ā h m a n a period w h e r e (as in Ś a t a p a t h a a n d K a u s ī t a k i ) Daksa's m o r a l t u r p i t u d e is given as the cause of destruction. T h e M b h . ( Ś ā n t i 283.26-33) attributes the destruction of D a k s a ' s sacrifice to his denial to give R u d r a his d u e sacrificial share. But in t h e n e x t c h a p t e r (284) sage D a d h ī c i is said to have c o n d e m n e d D a k s a for not inviting Śiva a n d cursed t h a t it would n o t be completed (ibid 284.12-21). But in o u r P u r ā n a ( I . I I . 13.45 ff) D a k s a insults his eldest d a u g h t e r Satī, the wife of Śiva. Satī immolates herself in Yogic fire. R u d r a a n d D a k s a m u t u a l l y curse e a c h other. A n o t h e r miracle a t t r i b u t e d to Śiva is the drinking of H a l ā h a l a poison w h i c h emerged while c h u r n i n g the milky ocean. He was requested by god B r a h m a to save the world from it. Śiva d r a n k it a n d b e c a m e blue-throated as the effect of t h a t deadly poison (I.ii. 24.7-98). T h e M b h . (Śānti 342.114-115) attributes it to the strangling of Siva's t h r o a t by V i s n u in a fight. B d . P . takes every o p p o r t u n i t y to glorify Siva. P a r a ś u r ā m a , an i n c a r n a t i o n of Visnu, is advised by his forbear Aurva to perform p e n a n c e for propitiation of Śiva a n d secure from h i m his secret missiles. P a r a ś u r ā m a performs p e n a n c e , is tested by Śiva a n d g r a n t e d the missiles (Il.iii.Chs. 22-24). F o r avenging his father's d e a t h by killing Sahasrārjuna, P a r a ś u r ā m a a p p r o a ches B r a h m a for guidance a n d is directed to p r o p i t i a t e Śiva by p e n a n c e (Il.iii. Chs. 31-32). As a contrast, M b h . Ś ā n t i , disposes of this episode in a few verses, even t h o u g h it is a 'Bhrguised' version. The

Śiva-lińga M o d e r n scholars hold t h a t the symbol (Liñga) of Śiva is his phallus. As in KP (1.26.66-99) the Liñga of Śiva is the m a n i festation of a c o l u m n of fire (the Skarhbha in A . V . ) t h e beginning a n d e n d of w h i c h were u n t r a c e a b l e a n d hence incomprehensible to gods B r a h m a a n d V i s n u (1.2.25.18-28). T h e y j o i n t l y p r a y e d t h a t L i ñ g a in terms a t t r i b u t a b l e to the Supreme-most power w h o creates, permeates, protects, destroys everything. It is called para Brahman, the highest abode (paramam padam)etc. ( I b i d . W. 3 1 - 5 4 ) . It is as it were a g a r l a n d of the epithets of Siva.

xlvi

Brahmānda Purāna

T h e identification of R u d r a a n d sacrificial fire is found in V e d i c literature (e.g. Tail. Sam. V . i v . 3 . 1 ) . T h e similarity in Lińga-worship a n d fire-worship is significant. H e r e t h e phallusaspect has no place. As in K P . I I . 38-39, Śiva P. I V . 12.4-54, our P u r ā n a des cribes the falling of the Phallus of Śiva in D ā r u v a n a ( I . i i . 2 7 ) . G o d Śiva c a m e to bless the sages of D ā r u v a n a a n d d e m o n s t r a t ed to t h e m the P ā ś u p a t a way of reducing sins by inviting public •censure, technically called 'Dvāra' which includes o u t w a r d acts of courting (śrńgārana), irrelevant speech (avitad-bhāsana e t c . ) * . T h e sages were aghast as the behaviour was against dharma as they understood it. T h e y requested h i m to d r o p his p h a l l u s ; c l o t h e himself a n d speak gently. Śiva of his own accord d r o p p e d it a n d disappeared. G o d B r a h m a advised t h e m to p r e p a r e its r e p l i c a a n d worship h i m . T h e words are : drstarh vai y ā d r ś a m tasya lińgam āsīn m a h ā t m a n a h / Tādrk-pratikrtirh krtvā Ś ū l a p ā n i m p r a p a d y a t a // 'After m a k i n g the replica of t h e Liñga of the great soul in the same form as seen by you, resort to Lord with the trident in his hand.' Strictly speaking, this is not the direct advocacy of phallusworship. N o r the Lińga-replica p r e p a r e d by t h e m could include Toni. But the h i n t of phallus-worship is clear, t h o u g h the two panegyrics o f Lord Śiva, one b y God B r a h m a ( W . 47-55) a n d t h e other by the sages of D ā r u v a n a ( W . 63-91) show t h a t our P u r ā n a pays the greatest respect to L o r d Śiva. T h e r e m a i n i n g c h a p t e r is a glorification a n d explanation of the elements of P ā ś u p a t i s m as follows: (i)

T h e P ā ś u p a t a vow is based on Yoga a n d was chro nologically p r o m u l g a t e d at first. T h e Varnāśramadharma is a later creation by god B r a h m a (VV. 116-117).

(i)

Bath in holy ashes is essential. H o l y ashes are the semen of god Śiva a n d they reduce to ashes all the sins of h i m w h o besmears himself w i t h it. It has

•For details pp.

18-19.

cf.

vide

KP.

Bhāsarvajña's Ratnatīkā

11.39.15-17.

Haradatta's

Ganakārikā

Introduction

xlvii a protective influence against all evils. A person whose self is purified by applying the ashes a n d is self controlled is liberated ( W . 106-115).

Skanda—Kārt tikeya T h e P u r ā n a does n o t explain the K u m ā r a - V i d y ā a n d the yogic significance of the legend of the Śaivite god S k a n d a - K ā r t tikeya. Bd. P. (II.iii.9.22-51) gives the legend as follows: I n d r a being afraid of the child t h a t would be b o r n of Siva a n d U m ā requested Agni (the omnipresent Fire-god) to disturb their sexual intercourse. At the a p p e a r a n c e of Agni, U m ā n a t u r a l l y got up a n d the Semen of R u d r a was spilt on the g r o u n d . Being enraged, U m ā , as a p u n i s h m e n t for his disturbance at such a j u n c t u r e , forced Agni to carry the semen as foetus in his belly. F i n d i n g it u n b e a r a b l e , he requested the river G a ń g ā to carry it. G a ñ g ā also was too m u c h t o r m e n t e d to b e a r it a n d discharged it. His b i r t h was welcomed w i t h j o y by all divine beings. T h e wives of six Saptarsis (except Vasistha's wife A r u n d h a t ī ) fed h i m a n d the god manifested six m o u t h s to suck t h e m a n d c a m e to be known as Sanmukha ( S i x - m o u t h e d ) . He is the defeater of the enemies of gods a n d hence is called Skanda. He was b r o u g h t up by six K r t t i k ā s (Pleids) a n d hence was known as Kārttikeya. W h e n he yawned, a javeline (Śakti) came out of his m o u t h . G o d V i s n u gave h i m two birds, a cock a n d a pea-cock. It is n o t e w o r t h y t h a t K u s h a n seals from t h e - 1st to 3rd cent A . D . represent K ā r t t i k e y a holding a javeline a n d a cock. He was a n o i n t e d as the commander-in-chief of the a r m y of Devas. A seal of the 5 t h C e n t A . D . from M a t h u r a represents h i m as seated on a peacock a n d being installed by god B r a h m a a n d Śiva (?) as the leader of Deva a r m y . O u r P u r ā n a does n o t record his m a r r i a g e w i t h a girl called Devasenā as in M b h . Vana 229. Being a destroyer of the a r m y of enemies of gods he is called Skanda. A n o t h e r r e m a r k a b l e factor is t h a t his a r m y consists of goblins a n d evil spirits (Pramathas a n d Vināyakas) in a d d i t i o n to Devas. T h i s supports the tradition which explains his n a m e s M a h ā s e n a a n d K u m ā r a associated w i t h diseases like d e m o n cough (as in Pāraskara Grhya Sūtra) a n d his permission to the M o t h e r s to be evil spirits ( M b h . Vana 2 2 0 . 2 2 ) . Skanda's inability to intervene in the scuffle between

xlviii

Brakmānda Purāna

P a r a ś u r ā m a a n d G a n e ś a in w h i c h P a r a ś u r ā m a smashed the tusk of G a n e ś a a n d his performance of the role of a r e p o r t e r of the incident to Pārvatī (Bd.P.II.3.41.32-55 a n d ibid 42.1-10) is not creditable to the commander-in-chief of the D e v a army. A cult worshipping the image of S k a n d a , was in vogue at the time of Patañjali (1st C e n t A . D . ) a n d the n a m e s of Skanda were a d o p t e d b y the rulers o f the G u p t a d y n a s t y . T h e n a m e S u b r a h m a n y a is not applied to Skanda in our P u r ā n a (and also in t h e M b h . ) Ganeśa G a n e ś a , the elephant-headed god whose images are found all over Eastern Asia has an h o n o u r a b l e place even a m o n g the Buddhists as a later d e v e l o p m e n t of the V e d i c B r a h m a n a s p a t i . O u r P u r ā n a notes two exploits of this leader of the G a n a s of god Śiva. T h e benevolent G a n e ś a is t h e son of U m ā . W h e n P a r a ś u r ā m a w e n t to L o r d Śiva to report his exploit (the killing of Sahasrārjuna) Śiva a n d U m ā were in their privacy. G a n e ś a a n d S k a n d a were g u a r d i n g the door of t h a t private a p a r t m e n t . G a n e ś a prohibited P a r a ś u r ā m a from i m m e d i a t e e n t r a n c e . W h e n he was forcing his way in, G a n e ś a lifted up P a r a ś u r ā m a , whirled h i m in all the different worlds a n d placed h i m on the ground again. Being over-powered thus by G a n e ś a , P a r a ś u r ā m a h u r l e d t h e axe given to h i m by L o r d Sańkara. In order to respect the axe of god Śiva, G a n e ś a allowed a tusk of his to be cut down (II.iii.42.1-5). Pārvatī became offended at this act of P a r a ś r ā m a a n d r e m o n s t r a t e d w i t h lord Siva for his favouritism to P a r a ś u r ā m a as against his son G a n e ś a a n d w a n t e d to leave Siva's house w i t h h e r children. U l t i m a t e l y Lord K i s n a a n d R ā d h ā consoled h e r a n d b r o u g h t a b o u t a rapproachment between Pārvatī a n d P a r a ś u r ā m a {ibid. 2.3.43.28-54). T h e second episode (Bd. P. I I . 3.67) is n o t creditable b o t h to Śiva a n d G a n e ś a . Siva's mother-in-law did not approve of his u n c o n v e n t i o n a l ways. U m ā , Siva's spouse felt insulted a n d straightway urged Śiva to seek residence elsewhere. Śiva selected V ā r ā n a s ī , the capital of Divodāsa. Śiva commissioned G a n e ś a n a m e d N i k u m b h a or K s e m a or K s e m a k a ) to get V ā r ā n a s ī vacated for his (Siva's) residence. G a n e ś a (i.e. N i k u m b h a ) a p p e a r e d in a d r e a m to a B r a h m i n M a ń k a n a a n d asked h i m to

xlix

Introduction

instal his image at t h e outskirt of the city {nagaryante). M a ń k a n a obeyed a n d G a n e ś a went on giving munificent gifts a c c o r d i n g to the wishes of all his worshippers. At last t h e fame of t h e deity as a dispenser of all desires i n c l u d i n g sons, gold, longevity—in fact everything reached king Sudās. K i n g Sudās who was issueless directed his senior q u e e n Suyaśā to worship G a n e ś a a n d p r a y h i m to g r a n t h e r a son. In spite of her r e p e a t e d services, N i k u m b h a purposely did not g r a n t her t h e b o o n . " T h e god is benevolent a n d m u n i ficent to my subjects b u t is ungrateful e n o u g h to g r a n t me n o t h i n g in spite of our r i c h worship, meals etc. T h i s is no god b u t an evil spirit (Bhuta). I shall destroy t h e shrine of this G a n a p a t i " . (ibid. VV. 51-54). In his desperation t h e king destroyed t h e shrine of N i k u m b h a - G a n e ś a . N i k u m b h a got a fine excuse a n d he cursed t h a t t h e city of V ā r ā n a s ī be totally deserted. W h e n V ā r ā n a s ī b e c a m e v a c a n t N i k u m b h a reported the m a t t e r to god Śiva w h o c a m e to live there w i t h his spouse. (ibidW. 55-62) God Śiva alone knows the m o r a l justification of this act. K s e m a k a alias N i k u m b h a was really a R ā k s a s a . At t h e e n d of t h e period of t h e curse, king M a h ā b ā h u killed d e m o n K s e m a k a a n d r e h a b i l i t a t e d the beautiful city of V ā r ā n a s ī . T h e curse motif for t h e desertion of Vārānasī by Divodāsa is used in t h e H a r i v a m ś a , B r a h m a a n d Vā P. b u t it records it as a p h a s e in the conflict between H a i h a y a s a n d the kings of V ā r ā n a s ī (Pargiter A I H T . , p . 2 6 3 ) . Epithets of Ganeśa D u r i n g reconciliation of Pārvatī, K r s n a explains the signi ficance of various n a m e s of G a n e ś a : (1) Ganeśa—The commander-in-chief powerful tribes (groups) of P r a m a t h a s .

the

various

(2) Lambodara : He contains within his belly all t h e p a s t , present a n d future B r a h m a n d a s . (3) Gajānana : W h e n b e h e a d e d , t h e h e a d of an ele p h a n t was substituted on his torso in its p l a c e . (4) Bhālacandra : W h e n the m o o n was cursed on t h e 4 t h d a y of a fortnight he held the m o o n on his forehead.

Brahmānda Purāna

(5) Śūrpakarnaka—When t h e fire-god, being cursed by Saptarsis (Seven Sages), was on the point of extinction, he rekind led it by (the flapping of) his ears. ( 6 ) Vighna-nāśa—Before the battle with Asuras, gods worshipped h i m a n d he w a r d e d off all their impediments. (7) Ekadanta—Due to chopping off one tusk by Paraśu rāma. (8) Vakra-tunda : In the future creation his snout will be b e n t . Since the T e n t h K a l p a , G a n e ś a got priority of worship before all gods. K r s n a further gives the boon t h a t all auspicious rites such as Jātakarma (consecratory rites after b i r t h ) , Garbhādhāna, in proceeding on a j o u r n e y to holy places or on trade or business missions or military expedition. G a n e ś a will be worshipped first a n d the u n d e r t a k i n g will be successful*. T h e P a r a ś u r ā m a episode is revised a n d enlarged. T h e above 'boons' show t h a t the cult of G a n e ś a was well-established a n d t h e e m i n e n t position given to h i m in H i n d u P a n t h e o n dates prior to the final redaction of this P u r ā n a . Vaisnavism O u r P u r ā n a identifies V i s n u w i t h the B r a h m a n . As the enlightener a n d revealer of the G u n a Rajas he becomes Brahma, t h e creator, a n d of the T a m a s , he becomes K ā l a , the destroyer, a n d t h a t of Sattva, he stands separate as a sustainer of t h e universe (Bd. P. I. i.*4-7). It m e a n s t h a t on the Lower Plane B r a h m a , V i s n u a n d R u d r a are the representatives of the gunas Rajas, Sattva a n d T a m a s (Ibid. I.i.4.6-8). T h e y are t h e three states of the B r a h m a n (ibidW. 17-19). Visnu is called a thou sand-headed P u r u s a who is threefold according to gunas, four fold according to Vyūhas (manifestations). He is Ādya (First), Aja ( u n b o r n ) , Nārāyana (causing sleep i.e. perfect rest of Naras), omniscient, t h e divine Om (ibidW. 20-30). "It is this great god w h o incarnates for t h e sake of gods to destroy Adharma a n d to establish Dharma (II.iii.72.64., 73.69-70). A n o t h e r reason a t t r i b u t e d to Visnu's descent is t h e curse of Sage Bhrgu. W h e n t h e Asuras took shelter in the h e r m i t a g e of Bhrgu, *Bd. P. I I . iii. 42.30-44.

Introduction

I n d r a , Visnu a n d other gods attacked t h e m . Bhrgu's wife rushed forward a n d ordered I n d r a a n d others to get out, other wise she would b u r n t h e m down by her power of P e n a n c e . At the instigation of I n d r a , Visnu killed her. T h e sage Bhrgu cursed Visnu to take birth as a h u m a n being seven times a n d in their presence restored his wife back to life (ibid 7 2 . W 116-147). T h e original P u r ā n a h a d ten incarnations of Visnu, three divine a n d seven h u m a n . But later accretions a d d e d two m o r e to the divine i n c a r n a t i o n s a n d one m o r e (that of P r a m a t i ) to the h u m a n incarnations. T h e serial Nos. in R o m a n figures in the table below indicate the original n u m b e r i n g of the P u r ā n a . Incar nation No.

Period

Cāksusa Manvantara Vaivasvata Manvantara

Name of the incarnation

Name of his Preceptor and other details

Nārāyana

Son of D h a r m a

P r t h u the Son of V e n a

God Brahma himself be came the sacrificial priest of P r t h u ' s yajña. Born within the O c e a n when gods were in distress. For slaying H i r a n y a Kaśipu. Begged of Bali, while he was performing a sacri fice, three paces of l a n d . Bali gladly d o n a t e d it when V ā m a n a assumed a refulgent T r i v i k r a m a form, deprived Bali of his kingdom of the three worlds, bound down Bali a n d confined Bali a n d his tribe to P ā t ā l a . And gave the kingdom of t h r e e worlds to I n d r a . (firf.iUI.iii.73.70-86.

V a r ā h a (?)

II-

Narasimha

III

Vāmana

lii

Brahmānda Purāna

He enumerates the following seven incarnations of Visnu a m o n g h u m a n beings. Period Name Details Incar nation No. 10th T r e t ā y u g a D a t t ā t r e y a His preceptor's n a m e IV Mārkandeya. King His preceptor, U t a t h y a . 15th T r e t ā V Yuga Māndhātā 19th T r e t ā Preceptor Viśvāmitra, Paraśurāma V I Yuga Annihilated Ksattriyas. Son of Jamadagni V I I 24th T r e t ā R ā m a , Son of P r e c e p t o r Vasistha Yuga Daśaratha Exploit : Killing of Rāvana. Preceptor J ā t u k a r n y a 28th D v ā p a r a Veda-Vyāsa VIII Yuga son of P a r ā ś a r a Preceptor Gārgya a n d I X 28th D v ā p a r a K r s n a (Vā m a n a ) son of S ā n d i p a n i . Killed Dai— e n d period Devakī (Aditi) tyas Kamsa, Śālva, a n d Vasudeva J a r ā s a n d h a , Naraka, ( K a ś y a p a ) in cut off Bāna's 1000 V r s n i family arms. Annihilated K u r u s , established D h a r m a . Preceptor Yājñavalkya; X F u t u r e I n c a r Will be b o r n in the Family w i t h his a r m y he will n a t i o n : Kalki conquer a n d extermior Visnuyaśas of P a r ā ś a r a , son of Devan a t e Mlecchas. sena. V i s n u formerly E x t e r m i n a t i n g living beI n the 2 5 t h K a l p a a t the called P r a m a t i ings for 25 years. People end of Kaliin C a n d r a m a s also will kill each other, Yuga. Gotra. usurp properties of others a n d in the twilight of K a l i age the n u m b e r of people will dwindle d o w n ; w i t h the d a w n o f K r t a age h a p p y period will p r e v a i l (cf. Mt. P. 143.61-65).

Introduction

liii

T h i s list of Visnu's i n c a r n a t i o n shows a fluid state w h e n n e w accretions were m a d e t o o u r T e x t . T h a t t h e n u m b e r o f incarnations is ten is the firm belief of t h e a u t h o r w h o e n u m e r a t e s t h e m as 2nd, 5 t h e t c . But some additions were m a d e later as in t h e case of P r a m a t i , the so-called t e n t h I n c a r n a t i o n of V i s n u . T h e verses a r e obviously a d a p t e d from M t . P. 143.61-65, even w h e n the 10th i n c a r n a t i o n K a l k i alias Visnuyaśas is already described. T h e s t a n d a r d list o f t e n incarnations of V i s n u now-a-days does n o t include K i n g P r t h u , M ā n d h ā t ā , D a t t ā t r e y a , Vyāsa. T h e cause of non-mention of the Boar-incarnation is per haps d u e to its detailed t r e a t m e n t in I.i.5.1-27. T h e r e too, V i s n u whose abode is waters ( N ā r ā y a n a ) is described as sleeping on the vast expanse of Cosmic W a t e r s a n d he wished to lift up the submerged e a r t h a n d assumed the form of Y a j ñ a - V a r ā h a . As the notes on t h a t c h a p t e r (I.i.5) show, the concept of Yajña V a r ā h a is a c o n t i n u a t i o n of the Vedic tradition presented here in P u r ā n i c form. R ā m a , the son of D a ś a r a t h a , the 7th i n c a r n a t i o n of V i s n u is cursorily treated in a few verses (Il.iii.64. 192-197) recording his killing of R ā v a n a a n d good government for 10000 years. N o t a word a b o u t his defeat of P a r a ś u r ā m a though K r s n a is m a d e to predict it formerly (Il.iii.36.30-33). T h e a u t h o r of o u r P u r ā n a is an a r d e n t devotee of K r s n a or r a t h e r of the R ā d h ā cult. Even w h e n P a r a ś u r ā m a got the secret missiles from god Śiva, he is m a d e to go to Agastya a n d learn from h i m K r s n a ' s eulogy called Krsna-Premāmrta (the n e c t a r in the form of K r s n a ' s love). * W h e n P a r a ś u r ā m a recited the h y m n , K r s n a , the pastoral god w i t h a flute, manifested him self to P a r a ś u r ā m a * * ( T h e IX i n c a r n a t i o n of V i s n u favouring an a u d i a n c e to the VI i n c a r n a t i o n of the same god !) Paraśu r ā m a glorified K r s n a in V e d a n t i c terms applied to the B r a h m a n ( W . 15-24). K r s n a blessed h i m w i t h success i n his mission t o kill Sahasrārjuna who is an i n c a r n a t i o n of his disc S u d a r ś a n a a n d the slaughter of K s a t t r i y a s . He disappears promising h i m *Bd. P. II.iii.36. T h e h y m n is a list of 108 epithets ( W . 1 6 - 4 1 )of Krsna. » * O p . Cit. Ch. 3 7 .

liv

Brahmānda Purāna

to deprive of his m a r t i a l power in his incarnation as D ā ś a r a t h i Rāma* K r s n a a n d R ā d h ā are shown to be greater t h a n god Śiva a n d Pārvatī. W h e n Pārvatī threatened to leave the house d u e to Siva's inaction against P a r a ś u r ā m a , Śiva meditates a n d invokes Lord K r s n a w h o comes w i t h R ā d h ā . R ā d h ā is shown to have b r o u g h t a b o u t a reconciliation between Pārvatī a n d P a r a ś u r ā m a . * * R ā d h ā is not known to the authors of Harivarhśa a n d t h e Bhāga v a t a P u r ā n a . But the pastoral K r s n a , the L o r d of Go-loka (Cow's h e a v e n ) a n d of Gopīs (Cowherdesses) manifests himself w i t h R ā d h ā a n d S u d ā m a n . P a r a ś u r ā m a ' s eulogy o f R ā d h ā (Op. Cit. 43.8-9) especially the epithets u s e d : R&seśi (the chief figure, sovereign of R a s a d a n c e ) , rasikeśvari (Goddess of t h e aesthetes) a n d the m o t h e r of Ativirāf (extremely Superior b e i n g ) , the m o t h e r of the g r e a t Being in whose pores of body t h e cosmic eggs shine. These show t h a t R ā d h ā has a t t a i n e d the status of the high est deity in public m i n d . B u d d h a is n o t regarded as Visnu's i n c a r n a t i o n . T h e epithet is applied to god Śiva ( I l . i i i . 7 2 . 1 7 7 ) . M o r e i m p o r t a n t is the declaration of the identity of Śiva a n d Visnu, R ā d h ā a n d U m ā b y R ā d h ā herself: " Y o u ( U m ā ) a n d I are one. T h e r e is no difference between us. You ( U m ā ) are Visnu a n d I am Śiva w h o has duplicated in forms. In the h e a r t of Siva, Visnu has assumed your form a n d in the h e a r t of Visnu, Śiva has assumed my f o r m " . (Op. cit. 42. 48-49.) T h e Synthesis of Śaiva a n d Vaisnava cults was the mission of the P u r ā n a s a n d Bd. P. is not an exception. As c o m p a r e d w i t h t h e passages, K r s n a ' s biography in the description of V r s n i dynasty (Il.iii.71.195-265) is practically the same as in the Bh. P . , b u t our P u r ā n a notes one good act of K a m s a — H e did n o t kill N a n d a ' s d a u g h t e r who was brought as a substitute for K r s n a . He magnanimously says to Vasudeva, " J u s t as she is your d a u g h t e r , she is m i n e too. I w o n ' t kill h e r " . A n d the girl grew up in V r s n i family (II.3.72.219-220). •Op. Cit. 37.26-33. **0p.

Cit.

42.18-56.

Introduction

O n e more point is the m e n t i o n of t h e V y ū h a theory. T h e four manifestations of S ā ñ k a r s a n a , V ā s u d e v a , P r a d y u m n a a n d Aniruddha. *

"Closely connected with the incarnations of Vi?nu is the struggle bet w e e n Suras and Asuras- 'Suras' were so called as they a c c e p t e d Surā (goddess w i n e ) w h e n she emerged while churning the ocean, 'Asuras' preferred to be dry teatotaller and did not accept her. H e n c e A-sura. Suras (gods) c o m m i t t e d u n g o d l y acts a n d Asuras showed super-human magnanimity. T h e first three c o m m o n rulers of both Suras and Asuras were Hiranyakaśipu, Bali a n d Prahlāda and they ruled for ten yugas ( I I . i i i . 7 2 . 8 8 - 9 2 ) . Our Purāna indicates that D e v a s and Asuras were cousin-tribes. " T h e r e was great friendship

between

the D e v a s and Asuras. For a full period of ten yugas, the universe was uninter rupted. T h e D e v a s and Asuras abided by the behest of Asura

Indras

(Il.iii.

7 2 . 6 9 ) . Hiranyakaśipu, Bali a n d Prahlāda w e r e the three Asura Indras ( N o t e the order of succession in Bd. P. (Op. Cit. 7 2 . 6 8 - 9 2 ) . But due to the mischief, fraud or aggression of Devas, twelve battles were fought

between them in the

V a r ā h a K a l p a and V i s n u ' s incarnation was involved in some. Sr. No. oj

Cause

the battle. I II

X a r a s i m h a and Hiranyakaśipu. V ā m a n a ' s fraud—Bali was cheated and deprived of his empire a n d confined to Pātāla.

III

Varāha.

Churning of the nectar, Daityas cheated by V i s n u a s M o h i n i . Prah l ā d a was defeated by Indra.

T ā r a k ā m a y a b a t t l e — A b d u c t i o n of Brhaspati's wife T ā r ā by Candra. As Brhaspati's cause was espoused by Devas,

Asuras supported

C a n d r a — I n d r a killed V i r o c a n a . VI

Adi-baka. T h e conflict b e t w e e n Vasisjha a n d V i ś v ā m i t r a (But the sages only fought in the form of birds).

VII VIII

T h e fight for T r i p u r a — Ś i v a massacred Asuras. A n d h a k ā r a — D e v a s and m e n jointly defeated D a i t y a ,

Asura a n d

R ā k s a s a alliance. IX X

V r t r a — V i s n u j o i n e d Indra a n d killed V r t r a a n d his allies. Dhvaja—Vipracitti a n d his younger brother assumed Dhvaja form by M ā y ā — I n d r a penetrated a hundred thousand

Dhvajas

and

killed him. XI XII

H ā l ā h a l a — N o apparent cause. K i n g Raji surrounded b y the gods defeated D a i t y a s ( I l . i i i . 7 2 . 7 2 - 8 8 ) .

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Brahmānda Purāna

śāktism Although there is a big section of 40 chapters (IV.iii.5-44) called Lalitā Māhātmya appended to the Bd. P., it is apocryphal. T h e concluding verses of Ch. 4 of the Upasamhāra pāda ( I I I . i v . 4 . 41-73) state t h a t all the sages of N a i m i s ā r a n y a , the performers of the sacrificial sessions, w e n t to heaven, gives the genealogy of the teachers of the Bd. P. who h a n d e d down the T e x t a n d the Phala-Śruti — t h e m e r i t accruing from listening to the B d . P . — T h a t clearly shows t h a t the Bd. P. ended here. T h e section on Lalitā Māhātmya starts with a ne-wMañgalācarana (benedictory verses)and a new p a i r of interlocutors, a n d t h e contents—manifestation of Goddess Lalitā to kill the Asura Bhanda, her marriage with K ā m e ś v a r a (Śiva), glorification of the goddess M a h ā p a d m ā a n d K ā m ā k s ī etc.—show t h a t it is an i n d e p e n d e n t work. If Lalilā-māhātmya is treated as an integral p a r t of the Bd. P., Śakti-worship with all its T ā n t r i c details must have been prevalent at the time of the inclusion of the L a l i t ā - M ā h ā t m y a in Bd. P. It is not so m u c h of R ā d h ā b u t r a t h e r K r s n a cult (with its T a n trie aspect as in N P . Chs. 82-83) that is emphasized in Bd.P. (e.g. It is Bhakti in R ā d h ā ' s eulogy by P a r a ś u r ā m a I I . iii. 43.8.ff). [See T a n t r i s m a l s o ] . The Sun-worship T h e r e are references to the Sun-worship or propitiation of the Sun-god. T h u s Yājñavalkya ireturns—"vomits b a c k " — Yajurveda to his teacher V a i ś a m p ā y a n a , propitiates the Sungod who confers on Brahma-rāti (Yājñavalkya) Yajur-mantras, after assuming the form of a horse (I.ii.35. 23-26). H e n c e white Yajurveda is called Vājasaneyi Samhitā. T h e story of Satrājit receiving £>yāmantaka gem from the Sun-god ( I I . Hi.71.21-33) shows how generous the Sun-god is to his devotees. As in other P u r ā n a s , in the Bhuvana-Kośa p o r t i o n — i n Bd.P. there is mythical astronomy describing the position, dimen sions of the Sun-god, his chariot a n d -paraphernalia of gods, sages, G a n d h a r v a s , celestial damsels, serpents, demons, the twelve

Introduction

lvii

sun-gods presiding over each m o n t h , t h e different colours he assumes in each season, his function to b u r n down the Universe at the end of K a l p a . C a n we regard this m y t h i c a l astronomy as a p a r t of t h e Sun-worship, as we can say a b o u t it in the Bhavisya Purāna where M a g a Brahmins are found worshipping the Sun ? An Obscure cult T h e r e is an obscure cult called Godharma or t h e Cult of the Bull. In Il.iii.74.53-58 t h e Bull of god Śiva explains to sage D ī r g h a t a m a s : " W e do not distinguish between w h a t should or should n o t be e a t e n or d r u n k or w i t h w h o m one should go (co h a b i t ) . No sin is c o m m i t t e d by u s " . D ī r g h a t a m a s followed it a n d was cured of his blindness a n d fear of Age a n d d e a t h by S u r a b h i , t h e Divine Cow. He c a m e to be known as G a u t a m a as his T a m a s (blindness) was removed by a C o w . * T h i s is a crude description of the V r a t a poetically described by K ā l i d ā s a in R a g h u v a m ś a . ( I I . 1 . 2 5 . ) Non-Vedic religions T h e r e are indirect references to J a i n i s m , Buddhism K ā p ā l i k a s a n d Ajīvakas (called Ajīvas). T h e y a r e alllcalled nagnas ' n u d e s ' as they are not covered by the T r i n i t y of V e d a s (II.iii.14.34-36, 39-40). In the description of K a l i Age, t h e ochre-coloured (Buddhists), the nirgranthas ( J a i n s ) a n d K ā p ā l i kas are bracketed with the " m e r c h a n t s " of the V e d a a n d holy places (1.2.31.65-66). T h e P u r ā n a strongly opposes a n i m a l sacrifices. In the T r e t ā Yuga sages declared to I n d r a t h a t the slaughter of animals in a sacrifice was n o t dharma. Hirhsā (Injury to a n i m a l s ) can never be dharma. Sacrifices are to be performed w i t h Seeds which a r e three years old ( u n p r o d u c t i v e ) " . W h e n king ' U p a r i c a r a ' (Heaven-moving) Vasu disagreed w i t h this principle of non injury, he fell down a n d sank to P ā t ā l a (1.2.30.9-32). T h i s is t h e U p ā n i s a d i c t h o u g h t - c u r r e n t a n d need n o t be traced to J a i n i s m or Buddhism. T h e institution of Bhiksus is not limited to J a i n s or Bud dhists so t h e daśalaksanaka dharma ' D h a r m a characterised by T e n * g a v ā hrta-tamāh so'tha G a u t a m a h samapadyata /

II.iii.74.94

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Brahmānda Purāna

rules of discipline' in 1.27.177-179 are m e a n t for B r a h m a n i c a l forest-hermits. It is not certain whether the anikitatā-vāda in I.ii.8.64 should be a t t r i b u t e d to Sañjaya Belatthiputra, although it can be taken as a brief unscientific statement of S y ā d v ā d a . T h e classification of living beings as Aupapattika, Māraka (III.iv.2.192-93) is c o m m o n to J a i n i s m a n d B r a h m a n i s m . But m u c h m o r e convincing evidence is regarding the derivation of the n a m e Bhārata from B h a r a t a 1 the son of ( J a i n T l r t h a ñ k a r a ) R s a b h a b o r n of N ā b h i andjMerudevī (1.2.14.59-62). V e d y a r d h a (1.2.15) is a hypersanskritisation of m o u n t V e y a d d h a m e t in J a i n Pkt. literature. But very little information is preserved a b o u t non-Vedic Section of this P u r ā n a . V.

Dharma-Śāstra—Ancient Lores—Science of Music

T h e m e n t i o n of a Bhavisyat P u r ā n a a n d quotations from P u r ā n a s on m a t t e r s p e r t a i n i n g to D h a r m a Śāstra in the Āpastamba Grhya Sutra(II.9.24.6; 1.6.19.13; 11,9.23.3-6) show t h a t materials of D h a r m a Śāstra came to be i n c o r p o r a t e d in P u r ā n a s since the 5 t h C e n t . B.C. 2 In my introductions to KP.p.xliv, N P . pp.52-53,1 p o i n t e d out how P u r ā n a s were looked u p o n as authorities on D h a r m a Śāstra by mediaeval N i b a n d h a writers. T h o u g h the special feature of D h a r m a Śāstra in Bd. P. m a y a p p e a r to be Ś r ā d d h a to which 879 verses (Il.iii.Chs. 9-20) have been devoted, there are some m o r e topics like the duties of different V a r n a s a n d Aśramas (I.ii.7.132-185; I.ii.29.89.90 I.ii.31), the denunciation of a n i m a l sacrifices (I.ii.30-16-48). O n e , however, wonders how this a t t i t u d e to ahimsā is to be recon ciled w i t h t h e promised fruits for non-vegetarian articles of food to be served at Ś r ā d d h a (Bd.P. 19.2-11). But Bd.P. is not the only work which prescribes such diet in Ś r ā d d h a . M a n u III.267-72, Yājñavalkya 1.258-60, M b h . Anuśāsana C h . 88, Kātyāyana Śrāddha-SŪtra (Kantfikā 7-8), KP.II.20.40-42, M t . P.17.31-35 do the same a n d specify the period Pitrs are gratified with the flesh of a p a r t i c u l a r a n i m a l .

1. 2.

Tasmāt tu Bhāratam varsam lasya nāmnā vidur budhāh / Intro, t o N P . pp. 6-8.

I.ii. 14.62a..

Introduction

lix

T h e topic of Ś r ā d d h a is so comprehensively discussed t h a t it covers the following topics of D h a r m a - Ś ā s t r a viz. H o l y places of Pilgrimage (II.iii.Gh. 13), Dana (ibid.Ch.)6), Tithis a n d Naksattras (ibid. Chs. 17 & 18), t h o u g h the emphasis is on its suitability to Ś r ā d d h a . As I have discussed these topics in details in my a n n o t a t i o n s giving cross references to various works on D h a r m a Śāstra I do not r e p e a t t h e m h e r e . But I m a y state t h a t all the details of Ś r ā d d h a such as relative superiority of people p a r t a k i n g of t h e feast in Ś r ā d d h a (II.iii.9.66-76) a m o n g w h o m Yogins have a special place of h o n o u r (19.29, 49-52, II.iii.9.70; m e t a l pots to be used in S r ā d d h a , offering oīPinolas, Agni karana 'establishment of fire' (ibid.ch. 11) rites of purification, distinguishing features of a p p r o p r i a t e a n d i n a p p r o p r i a t e features in the r i t u a l of Ś r ā d d h a ; eschewing the sight of naked ascetics, atheists etc, (Op. Cit. C h . 1 4 ) the test of Brahmins a t t e n d i n g Ś r ā d d h a (ibid ch. 15) etc. a r e found practically the same in Smrti a n d P u r ā n a works (see notes on the various c h a p t e r s ) . T h e classification of Pitrs into seven as in V ā . P . 7 3 , P d . P . Srsti 9.2-4 shows a later accretion. T h e superstition of foodpollution by the sight of non-Vedic ascetics Sāńkhyas, Śaivas like K ā r u s a s etc. (19.43-44)is found in Gautama Dh.S. 15.25-28, M a n u 111.239-42, KP.II.22.34-35 VP.III.16.12-14 to m e n t i o n a few. T h e r e is some contradiction in the tests of the B r ā h m a n a invited for Ś r ā d d h a (ch. 15) where Bd.P. instructs t h a t Brah mins should not be tested (V.7) a n d also gives qualifications of invitation-worthy Brahmins. It is not understood w h y Orissa, T e l a ń g a n a a n d N o r t h S i n d h were regarded as unfit for performing Ś r ā d d h a (14.313 3 ) . N o t t h a t the contradictions m e n t i o n e d above are limited to Bd.P. (vide annotations on the relevant topics). T h a t is a charac teristic of literature of growth (like P u r ā n a s ) where, due to lack of critical editing, b o t h old a n d new portions a r e allowed to r e m a i n despite their non-agreement. In spite of these, Bd.P. was looked u p o n as an a u t h o r i t y on D h a r m a Śāstra. F o r example, Mitāksarā on Yājñavalkya I I I . 3 0 9 a n d Smrticandrikā I.p.l 18 quote Bd.P. to support the purificatory rite of b a t h i n g along w i t h one's dress if one h a p p e n s

Brahmānda Purāna

to t o u c h Śaiva, P ā ś u p a t a or Lokāyata (Materialists). A p a r ā r k a quotes 75 verses from Bd.P. (out of t h e m 43 are on Ś r ā d d h a . ) Smrti Candrikā quotes a b o u t 50 verses on Ahnika a n d Ś r ā d d h a .

Ancient Lores in Bd.P. T h e a u t h o r of t h e B d . P . is n o t exact in information a b o u t our a n c i e n t works: T h u s (i) t h e r e is a difference in the total n u m b e r of M a n t r a s in different V e d a s as stated in Bd.P. I.ii.3570-81 a n d t h e a c t u a l V e d i c Texts. Name of the Veda

Rgveda

Sāmaveda

Total No. as per Bd.P.

8635

8014

Total No. in the Svādhyāya Mana'ala (Satavalekar) edition. 10552 (The same in C V S [Carana Vyūha Sūtra] 1810

(CVS supports ( T h e only 75 Sāman) this) 3.

Adhvaryava (Black Yajurveda)

Vājasaneyī (White Yajurveda)

Atharva Veda

in these 12000

1900 (Kātyāyana supports this) 8880 w h e n Śukriya a n d K h i l a Mantras are added). 6026

12330 3988

5977

2. In statements about Rsis (Sages), their lineage, t h e Śākhās (Branches of the V e d a s ) , there are a n u m b e r of discre pancies between Bd.P. a n d C V S . (vide a n n o t a t i o n s on C h a p t e r s 32-35). T h e uncritical n a t u r e of t h e text can be a cause for some, b u t t h e n u m b e r of discrepancies is too large to be explained t h a t way.

lxi

Introduction 3.

Brāhmana Texts

O u t of the ten different characteristics of t h e B r ā h m a ń a Texts, Bd.P. I.ii.34.63-64 explains Purākrti—'a precedent, an instance w h e r e a n o t h e r did something of t h e same kind', a n d Purā-kalpa ' w h a t h a p p e n e d in the past ages, changing t h e m e a n ing after considering the context.' 4.

Mimāmsā

O n P ū r v a m ī m ā m s ā S ū t r a I I . 1.33, S a h a r a quotes Bd.P. I.ii.33.47-48 as the characteristics or function of B r ā h m a n a s * . In Bd.P. 1.2.32.31.22 we find m e n t i o n of Ayurveda, Jyotisa, Arthaśāstra, H e t u - Ś ā ś t r a (Science of Logic.) Science of Music1 T h e r e are seven notes (Svaras) viz. Sadja (Sa), Rsabha (Ri), GāndhSra (Ga), Madhyama (Ma), Pañcama (Pa), Dhaivata (Dha) a n d Nisāda (Ni). T h e r e are three Gramas (basic scales). Grāma m e a n s t h e g r o u p of seven notes. T h e P u r ā n a s m e n t i o n three Gramas viz. Saq*ja-grAma, Madhyama-grāma a n d Gandhāragrāma—The Sa-scale, t h e Ma-scale a n d the Ga-scale. These have Sa, Ma a n d Ga as the starting notes. T h u s the Sa-scale would have notes : Sa, Ri, Dha, Ni. T h e Ma-scale would h a v e the notes Ma, Pa, Dha, Ni, Sa, Ri, Ga. T h e Ga-scale which fell i n t o disuse — " w e n t to h e a v e n " — w o u l d have Ga, Ma, Pa, Dha, Ni, Sa, Ri. T h e n u m b e r of Śrutis (the Micro-tones) in the Saptaka fixed by B h a r a t a is 22. T h e ^ruii-intervals were distributed in t h e notes as follows : Sa scale : 4 Sa, 3 Ri, 2 Ga, 4 Ma, 4 Pa, 3 Dha, 2 Ni— 22 Ma scale : 4 Ma, 3 Pa, 4 Dha, 2Ni, 4 Sa, 3 Ri, 2 Ga—22

Hetur nirvacanarh nindā praiarhiā samiayo vidhih / Parakriyā

Parākalpo

Vyavadhārana-Kalpani

Upamānam daSaite vai vidhayo Brāhmanasya lu \\ \.

T h e n o t e is based on the translation a n d annotations of Ch. 61.29-35

a n d C h . 62 by Prof. Dr. G. H. Tarlekar. T h e Sk. text of Bd.P. corrupt. P r o f Tarlekar has d e v o t e d his life to the

study

is extremely

of a n c i e n t

music. W i t h the help o f V ā . P . a n d other texts o n a n c i e n t I n d i a n

Indian

Music

has tried to e m e n d a n d translate these verses- I am grateful to Prof. Tarlekar for his h e l p in the matter.

Brahmānda Purāna

Ixii

MSrchanā was the g r a d u a l ascent and descent of the seven notes of the basic scale. As the Murchanās started from each note of the scale, there were seven Murchanās of each scale. T h u s the murchanas of the three gramas n u m b e r e d twentyone. Tana is like Mūrchanā in which one or two specific notes are d r o p p e d . W h e n one specific svara (note)is dropped it is called Sadava Tāna (one consisting of six notes) a n d when two specific notes are dropped, it is called Auduva Tāna ( O n e consisting of five n o t e s ) . According to P u r ā n a s , there were twenty Tānas of Madhyama-grāma, fourteen of Sadja-grāma a n d fifteen of Gandhara grāma. T h u s the n u m b e r of Tānas of three gramas is fortynine—in Pre-Bharata (Nātya Śāstra) State of I n d i a n Music. T h e P u r a n i c concept of Tana is different from t h a t of the present day. T h e T e x t enumerates the names of 31 Tānas only in their corrupt forms, b u t they do not throw any light on their n a t u r e . But they disclose the names of two ancient authors on Music. Bhlmasena (with reference to the Tāna Nāgarapńyā—a form reconstructed from the obscure form Nāgarātānayapriyāh in the text, a n d N ā r a d a . Very obscure names of murchanās a n d their presiding deities a r e given (in 61.43b-53b). O n l y a critical edition of the text will help to clarify it. Alankaras in Music1 As the whole c h a p t e r on Alańkāras (Ch.62) is full of c o r r u p t readings a n d obscurities, readings from C h . 87 of V ā . P . a r e taken as the basis a n d Sañgita Ratnākara, t h o u g h m u c h later in d a t e t h a n Bd.P. or V ā . P . , is used as it preserved some of the P u r ā n i c traditions (But it was found to be of little u s e ) . Alańkāras are to be spoken of along with the Varnas (move m e n t s of notes such 'steady', 'ascending' e t c . ) . T h e Varnas are (1) Sthāyin (Sa, Sa, Sa), (2) Ārohin (Sa, ri, ga etc.) (3) Avarohin (Ni, dha, pa) a n d (4) Sañcārin (Sa ri sa ri ga etc.) T h e a u t h o r enumerates four alańkāras such as Sthāpani, Pramāda, Apramāda, promises to explain t h e m b u t the explanations are n o t found in t h e text. T h e t r e a t m e n t is very scrappy a n d obscure. He is however right w h e n he emphasizes the use of the right Alańkāra 1.

Based on II.iii.62.

Introduction

Ixiii

at the right place (62.24-26). T h e a u t h o r gives the local varieties of songs such as M a d r a k a , A p a r ā n t i k a (62.31-36). About Tolas, Bd.P. gives two even measures (caturasra— of four beats a n d eight Mātrās) a n d Tryasra—of four beats a n d six Mātrās). Lastly, he mentions three Vrttis viz. Citrā, Vrtti a n d Dakfinā. T h e Vrttis are styles of r e n d e r i n g songs with a c c o m p a n i m e n t . In Citrā, the music of stringed instrument was p r o m i n e n t a n d the song subservient. In Daksinā, the song was p r o m i n e n t a n d instru m e n t a t i o n subservient a n d in the Vrtti, b o t h were employed equally (vide Nātya śāstra (Baroda)Vol. IV, p p . 100-101, Sańgita Ratnākara V.10-16 a n d VI.165-167). VI.

Religion and Philosophy in Bd. P.

Vedānta : In t h e Mañgalācarana (benedictory verses at t h e beginning of the B d . P . ) , the a u t h o r pays obeisance to the omnipresent Selfb o r n Deity called L o r d H a r i who in his threefold form represen ting rajas, sattva a n d tamas, creates, sustains a n d annihilates t h e U n i v e r s e . 1 He possesses three gunas a n d is yet devoid of t h e m . He is endowed w i t h unparalleled knowledge, d e t a c h m e n t , s u p e r h u m a n power a n d d h a r m a . Resorting to Yoga he created the world of mobile a n d immobile beings (I.i.1.1-7). L a t e r the creation of the Universe from Prakrti is called a Vivarta (of B r a h m a n ) a n d not Parinama of the Sāñkhya (I.i.3.24). T h e B r a h m a n has neither beginning nor end. It is u n b o r n , subtle, incomprehensible, beyond b o t h Sat and A-sat (existence a n d n o n existence) ( I . i . 3 . 9 - I I ) . It is the source of the world. In concluding the P u r ā n a (III.iv.4.71-73) he pays h o m a g e to t h a t P r i m o r d i a l Deity whose description is like t h a t of the P u r u s a in the Purusa-Sūkta ( R V . X - 9 0 ) . It is t h e P u r a n i c way of presenting t h e V e d ā n t a . Śāńkhya : K a p i l a , the founder of the Sāńkhya school is said to be one of t h e Seven Sons of god B r a h m a a n d a b r o t h e r of Āsuri a n d 1.

V i s n u assumes these forms. I.i.4.6-8.

Ixiv

Brahmānda Purāna

P a ñ c a ś i k h a — o t h e r a n c i e n t teachers of this school a n d K a p i l a ' s followers (III.iv.2.272-274). He is called Paramarsi (I.ii.32.86) as intellectually he comprehends w h a t is still unmanifest, simul taneously w i t h its manifestation. T h i s epithet is preceded by the description of the evolution of the Universe (ibid W. 71-76) which is the same as in I.i.Ch.s 3, 4 & 5. B d . P . uses īśvarakrsna's terms a n d process of evolution of the Universe in the Sāńkhya Kārikā e.g. the state of equilibrium of G u n a s , the creation of Mahat, Ahamkāra (Cosmic E g o ) , the elements (Bhūtas , SenseO r g a n s b u t it posits the presence a n d power of V i s n u for this, while ī ś v a r a k r s n a is an atheist. T h e G u n a s — S a t t v a , Rajas a n d T a m a s are personified by Visnu, B r a h m a n a n d R u d r a . This is Theistic Sāńkhya probably posterior to I ś v a r a k r s n a (circa 300 A . D . ) . Toga Yoga as a philosophy is n o t directly discussed in the Bd. P., b u t the i m p o r t a n c e of Yoga is stressed everywhere. Visnu crea ted the world t h r o u g h his power of Yoga |(I.i.1.1-7 . In inviting B r ā h m a n a s for Ś r ā d d h a , a Yogi has a iprecedence over learned B r ā h m a n a s (II.iii.9.70; 15-25). A guest at t h e time of Ś r ā d d h a should be received as 'masters of Yoga move in different forms to guide people in D h a r m a ' (ibid V. 9 ) . T h e p a t h of Yoga t h r o u g h P r ā n ā y ā m a , P r a t y ā h ā r a etc. is r e g a r d e d as ' u n d o u b t e d l y the means to M o k s a ' (Il.iii. 13.138-139) Bhakti In Bd.P.II.iii.34.37-41, we are told t h a t d u e to lack of Bhakti, P a r a ś u r ā m a was u n a b l e t o m a s t e r the K r s n a - K a v a c a . T h e r e Bhakti is classified as follows: (i)

Uttamā— T h e best one. T h e devotees in this class are Śiva, N ā r a d a , Śuka, Ambarisa, R a n t i deva, M ā r u t i , Bali, Bibhisana, P r a h l ā d a , U d d h a v a a n d last b u t not the least Gopīs of Braj. M a n y of these Bhaktas are in cluded in Nārada-Bhakli-Sūtra 83 b u t t h a t Bhakti-Sutra rates t h e Bhakti of Gopls as the Sinceremost.

Introduction

lxv

(ii) Madhyamā: T h e middle class. Vasistha a n d o t h e r sages, M a n u a n d the like of h i m a n d Paraśurāma. (iii) Prākrta—Common. Of ordinary people. or K a n i s t h ā (lowest) Tantra T h e a n a c h r o n i s m of bringing in K r s n a (and. R ā d h ā ) in P a r a ś u r ā m a legend shows its interpolatory n a t u r e . But it is t h e T a n t r i c cult in which K r s n a a n d R ā d h ā are used for Mantra, Kavaca etc. t h a t is i m p o r t a n t here. God B r a h m a advises P a r a ś u r ā m a to secure t h e m from god Śiva (II.iii.32.37-39). T h e whole c h a p t e r (ibid 33) is T a n t r i c . T h e M a n t r a is t h e core of T a n t r a - Ś ā s t r a a n d K r s n a - M a n t r a of 10 syllables given to P a r a ś u r ā m a is : Gopijanavallabhāya Svāhā T h e sage of this M a n t r a is Sadāśiva; Pañkti is the m e t r e ; K r s n a is the deity. A n d its utilization is for the achievement of everything (33.3-4). T h e M a n t r a is followed by Kavaca (Protective c h a r m with mystical syllables) called Trailokya-Vijaya (33.6-27) imploring Lord K r s n a to protect different parts of the body everywhere, u n d e r all circumstances. Accompanied with mystic syllables like Om Hrim a n u m b e r of epithets of K r s n a express his close association w i t h R ā d h ā . Later, a Stotra, called Krsnāmrta Stotra, a series of 108 epithets of K r s n a reported to have been recited by Śesa, is n a r r a t e d by Agastya to P a r a ś u r ā m a (36.16-50). T h e epithets cover all the episodes in the life of K r s n a a n d t h e i m p o r t a n c e of this Stotra is described at the end of t h a t C h a p t e r . P a r a ś u r ā m a recited the Stotra a n d when K r s n a manifest ed himself, he devoutly prayed h i m w i t h a n o t h e r Stotra (37. 15-24). W h e n L o r d Śiva implored K r s n a t o appease t h e w r a t h of goddess U m ā at hacking down t h e tusk of G a n e ś a by P a r a ś u r ā m a , b o t h R ā d h ā a n d K r s n a a p p e a r a n d bring a b o u t a p e a c e , P a r a ś u r ā m a is shown to praise t h e m in V e d a n t i c terms i n t e r -

Ixvi

Brahmānda Purāna

mixed w i t h P u r ā h i c episodes (II.ii.43, W . 8 - 1 0 ) . These Stotras m a y not be T a n t r i c , b u t they show the influence of R ā d h ā cult. Gf. N P . I . C h s . 80, 8 1 , 82. T h e section on Lalitā Māhātmya starts with a new Mańgalācarana (benedictory verses) a n d a new pair of interlocutors, a n d t h e contents—manifestation of Goddess Lalitā to kill the Asura B h a n d a , h e r m a r r i a g e w i t h K ā m e ś v a r a (Śiva), glorification of the goddess M a h ā p a d m ā a n d K ā m ā k s ī etc.—show t h a t it is an i n d e p e n d e n t work. But if Lalitā-Māhātmya is treated as an integral p a r t of t h e Bd.P., Sakti-worship w i t h all its T a n t r i c details must have been prevalent at the time of inclusion of the L a l i t ā - M ā h ā t m y a in Bd.P. Other points A few m o r e points are remarkable : (i) Ahimsa—Though animal sacrifices are c o n d e m n e d on the ground of Ahirñsā (non-injury) which is regarded as ' T h e gate-way to D h a r m a ' (I.ii.30.35) arid though non-retaliation is r e c o m m e n d e d for sages aspiring for Moksa (II.iii.32.9.-12) it is n o t a blind Ahimsā. For Bd.P. (I.ii.36.188) states " I f by killing one, m a n y can lead a h a p p y life, there is no sin, major or m i n o r , i n killing h i m " . (ii) Non-covetousness : T h e tirade against Trsnā (covetousness) in the t r a d i t i o n a l verses ascribed to K i n g Yayāti (Il.iii. 68.96-103) need not be a t t r i b u t e d to Buddhism as this revulsion is expressed i n M b h . Vana 2-36, Śānti 174-46 a n d in other P u r ā n a s . (iii) Free-Will and determination : Bd.P. (I.ii.8.61-62) raises t h e p o i n t w h e t h e r one succeeds in one's efforts d u e to his Daiva (destiny), effort or Svabhāva a n d decides t h a t a combination of Daiva a n d h u m a n efforts yields fruit. Cf. M b h . Śānti 238.4-5 a n d M t . P . 220.8 for similar views.

VII

The Paraśurāma Legend

T h e Legend of P a r ā ś u r ā m a a n d his exploits in killing ' t h e t h o u s a n d - a r m e d ' K ā r t t a v ī r y a Arjuna a n d 'de-Ksattrising the e a r t h ' twentyone times, is a favourite topic of Purāna-writers as can be seen from t h e B h . P . I X . l 5 & 16, P d . P. V I . 241, M t .

lxvii

Introduction

P. 43, 44 Sk. P. (Revā K h a n d a 2 1 8 ) . T h e legend deserves special a t t e n t i o n as o u r P u r ā n a has devoted 37 chapters (chs. 21-58) of the Upodghāta Pāda a n d shown his connection w i t h S a g a r a , K i n g of Ayodhyā a n d e n c o u n t e r w i t h R ā m a , t h e son of D a ś a r a t h a of the same Ayodhyā house ( t h o u g h b o t h Sagara a n d R ā m a (circa 2350 B . C . ) 1 were born m a n y generations l a t e r ) a n d with the r e c l a m a t i o n of land from the Sea from G o k a r n a ( i n ' K a r n a t a k ) to C a p e C o m o r i n , in the South. T h e basic incident of the legend took place in the hoary a n t i q u i t y (circa B.C. 2 5 5 0 ) 2 a n d there is no u n a n i m i t y in the a c c o u n t of the P u r ā n a s . 3 T h e b a r e facts of the case a p p e a r as follows : (1)

J a m a d a g n i ' s royal reception to K i n g K ā r t t a v ī r y a .

(2)

R a i d o n J a m a d a g n i ' s hermitage a n d m a n h a n d l i n g him by officers of Kārttavīrya.

(3)

Paraśurāma's

(4)

As a revenge, K ā r t t a v ī r y a ' s sons killed J a m a d a g n i .

(5)

T w e n t y o n e battles in which H a i h a y a allies.

killing

Kārttavīrya

retaliation.

P a r a ś u r ā m a defeated

O u r P u r ā n a magnifies P a r a ś u r ā m a a s a n epic hero. T h e story begins after the Śrāddha-Kalpa (procedure of performing Ś r ā d d h a ) as follows : W i t h the permission of his father, P a r a ś u r ā m a visits his grandfather Rcīka a n d t h e n his great-grandfather a n d so on till he visits Bhrgu the founder of his family. Bhrgu advises h i m to p r o p i t i a t e Lord Śiva a n d o b t a i n from h i m his missiles (Ch. 2 1 ) . Accordingly P a r a ś u r ā m a performs p e n a n c e on the H i m a l a y a s to propitiate Śiva (Ch. 2 2 ) . Śiva, disguised as a h u n t e r tests P a r a ś u r ā m a a n d is satisfied. He imparts the knowledge of secret missiles to P a r a ś u r ā m a for killing d e m o n s , b u t advises h i m to go on pilgrimage a n d perform p e n a n c e to a t t a i n ability to h a n d l e these weapons (Chs. 23 a n d 24) P a r a ś u r ā m a kills a tiger in a H i m a l a y a n cave a n d saves a B r a h m i n boy safe a n d u n i n j u r e d 1. 2. 3

V e d i c Age, p. 2 9 2 . Ibid, p . 2 8 3 . S e e below : W a s Karttavirya a villain ?

lxviii

Brakmānda Purāna

a n d hence the boy is n a m e d 'Akrtavrana'. He becomes his p e r m a n e n t companion. Both of t h e m r e t u r n to J a m a d a g n i ' s hermitage ( R a m a ' s h o m e ) (Ch. 2 5 ) . K ā r t t a v ī r y a of H a i h a y a dynasty visits J a m a d a g n i ' s h e r m i tage a n d gets a royal reception a n d comfortable night-halt to all his men a n d officers d u e to the power of J a m a d a g n i ' s cow ( K ā m a d h e n u ) . On his d e p a r t u r e , t h e H a i h a y a king is insti gated by his minister C a n d r a g u p t a to confiscate the K ā m a d h e n u . While P a r a ś u r ā m a is away, C a n d r a g u p t a r e t u r n s a n d in t h e scuffle t h a t follows J a m a d a g n i is killed. T h e K ā m a d h e n u flies away in the sky. C a n d r a g u p t a returns w i t h the calf to the k i n g (Chs. 26-29). P a r a ś u r ā m a ' s r e t u r n a n d R e n u k ā ' s l a m e n t a t i o n beating her breast twenty-one times. P a r a s u r ā m a ' s vow to annihilate Ksattriyas twentyone times. Bhrgu visits the h e r m i t a g e a n d revives J a m a d a g n i . (From Bhrgu's visit a n d resuscitation of J a m a d a g n i to the e n d of C h . 39, the Bd. P. adds new m a t e r i a l (out of which some is anachronistic, n o t found in older P u r ā n a s ) . P a r a ś u r ā m a consults god B r a h m a a n d discusses the strategy to kill H a i h a y a . B r a h m a directs h i m to god Śiva. P a r a ś u r ā m a approaches Śiva, propitiates him a n d gets the secret of the perfect missile (Chs. 31-32). T h e protective m a n t r a (Kavaca) is called Trailokya-Vijaya (conquest of the three worlds) (Ch. 3 3 ) . T h e story of the m a l e a n d female deer illustrating the fruit of the h y m n called Krsnapremamrta (Ch. 3 4 ) , P a r a ś u r ā m a goes to Agastya's h e r m i t a g e a n d listens from h i m the h y m n Krsna-Premamrta (Chs. 35-36). K r s n a , the future 8th incarnation of Visnu, manifests himself to P a r a ś u r ā m a (the 6th incarnation of Visnu, a n d orders h i m to annihilate Ksattriyas 21 times a n d in the 2 4 t h T r e t ā Yuga, K r s n a will i n c a r n a t e as R ā m a (the 7th incarnation of V i s n u ) in R a g h u family w i t h his 4 Vyūhas a n d deprive P a r a ś u r ā m a of his divine power. Bhārgava sends a challenge to K ā r t t a v ī r y a a n d kills h i m b u t he, being an i n c a r n a t i o n of the S u d a r ś a n a discus of Visnu, reassumes his original form (Chs. 36-40). After carrying out his vow P a r a ś u r ā m a goes to Śiva to report his exploits b u t is prevented by Ganeśa to enter, as Śiva a n d Pārvatī were taking rest. P a r a ś u r ā m a strikes G a n e ś a w i t h his axe a n d cuts his tusk. Pārvatī strongly complains against this.

lxix

Introduction

to Śiva a n d w a n t s to leave for her father's house b u t is concili a t e d by R ā d h ā . R ā d h a is eulogised by P a r a ś u r ā m a . (This shows t h e p r e d o m i n a n c e of R ā d h ā - c u l t w h e n this p a r t of the Bd. P. was i n t e r p o l a t e d despite its a n a c h r o n i c i m p o r t ) . R e t u r n i n g to his father's h e r m i t a g e , P a r a ś u r ā m a reportes his revenge on K ā r t t a v ī r y a . J a m a d a g n i advises h i m to perform p e n a n c e for twelve years in a t o n e m e n t for his blood-shed. P a r a ś u r ā m a de parts a n d in his absence sons of K ā r t t a v ī r y a kill J a m a d a g n i a n d R e n u k ā too dies heart-broken. After completing his p e n a n c e for Twelve Years P a r a ś u r ā m a learns how his father was killed. He recalls his divine charioteer a n d advances against H a i h a y a s , K ā r t t a v ī r y a ' s son Vītihotra hides a n d saves his life. P a r a ś u r ā m a repeats the slaughter of Ksattriyas twenty-one times. In K u r u ksetra, he fills five tanks with K s a t t r i y a blood a n d performs Ś r ā d d h a of his Pitrs. His m a n e s a p p e a r in t h e sky, c o m m a n d h i m to desist from blood-shed a n d perform p e n a n c e . P a r a ś u r ā m a (though u n m a r r i e d a n d u n a n o i n t e d as a king) performs a Horse-Sacrifice (Haya-medha II.iii.47.45-53) a n d gives to K a ś y a p a all the e a r t h except M a h e n d r a M o u n t a i n reserved for his residence. Thereafter, he quietly performs p e n a n c e there (Chs. 41-43). T h e Sagara episode (Chs. 44-50)intervenes here as follows: After P a r a ś u r ā m a ' s r e t i r e m e n t , H a i h a y a s organise them selves a n d in alliance w i t h warlike tribes like śakas, H ū n a s a n d o t h e r s they assail Bāhu the king of Ayodhyā, the ally of Bhārgavas. Bāhu flies a n d dies n e a r Aurva's (Bhārgava's ) h e r m i tage * T h i s intervention of Sagara episode is for explaining w h y P a r a ś u r ā m a r e t u r n s to active life a n d reclaims the land from the Sea. P a r a ś u r ā m a is a p p r o a c h e d by B r ā h m a n a s of G o k a r n a as, d u e to the excavation of the e a r t h by Sagara's sons, the Sea engulfed a n d drowned t h e holy place. P a r a ś u r ā m a accompanies t h e m a n d requests t h e Sea-god to recede a n d vacate the holy place G o k a r n a . V a r u n a , t h e Sea-god, does not respond. Paraśu r ā m a angrily fixes an arrow to his bow to evaporate the whole ocean. T h e n only V a r u n a appears a n d concedes to vacate. •In fact it was a fight for the control of Indo-Gangetic

plain

kings of the north, the allies of Bhārgavas a n d the H a i h a y a kings.

between

Ixx

Brahmānda Purāna

P a r a ś u r ā m a takes his ladle a n d facing the n o r t h throws it a n d it goes a n d forms the śūrpāraka T ī r t h a (Nālā-Sopārā in T h a n a District of M a h a r a s h t r a ) . T h u s P a r a ś u r ā m a reclaims a strip of land six h u n d r e d Yojanas in l e n g t h (Chs. 57-58). 1 As compared w i t h older P u r ā n a s , this legend of Paraśu r ā m a brings in m a n y new elements (as recorded a b o v e ) . T h e sources of these new extra episodes are obscure. But the legend of P a r a ś u r ā m a as amplified in the Bd. P. becomes the source of newer versions in later P u r ā n i c works like the Sahyādri Khania, Datta Purāna, Kerala-Māhātmya a n d the like. Some works like Paraśurama-Kalpasūtra, veda are a t t r i b u t e d to h i m .

Jamadagnya-dhanur-

T h e P a r a ś u r ā m a legend raises a few problems of historical imp or t a n ce . We have to grope for the answer, as P a r a ś u r ā m a probably belongs to the 3rd m i l l e n i u m B.C. 2 We shall try to ascertain the facts which could be d e d u c e d from the conflicting Purānic evidence: (1)

Who were the Bhargavas ?

T h e n a m e Bhrgu ( G K . Phrug us) leads one to believe that they came from Phrygia in West Asia. 3 This migration must have taken place before the Vedic period. T h e Vedas credit the Bhrgus to have brought the fire from the heaven a n d that they were performers of Soma-Sacrifice. 4 T h e y seem to be a m a r t i a l people who participated in the famous Dāśarājña w a r ( R V . V I I . 1 8 . 6 ) . T h e y explored the technique of the use of fire in war, as a Bhārgava sage Aurva is said to have been dissuaded by his Pitrs (probably elderly people of his c l a n ) to desist from per fecting his fire-missile. 5 T h e y were advanced in medicine a n d 1.

V i d e Pargiter A I H T

(Ancient

Indian

Historical

tradition),

pp.

197-200. 2. pp.

C. 2 5 5 0 — 2 3 5 0 B.C. is regarded as Paraśurāma period in Vedic Age,

283-288. 3.

A . J . Karandikar states that R o m a n s were a Bhārgava

people w h o

migrated to the W e s t after the fall of T r o y — v i d e Mahābhāratācī P&rśvabhūmi) • Intro, pp. 2-6. 4.

Macdonnel—Keith—Vedic Index, vide reference to Bhrgu and other

Bhargavas. 5.

M b h . Adi.

178.14-22.

lxxi

Introduction

surgery a n d hence the Sañjlvani Vidyā ( T h e lore of re-suscitating the d e a d ) is a t t r i b u t e d to t h e m . Śukra, a Bhārgava p r e c e p t o r of Asuras, is credited to have been restoring the ' d e a d ' Asuras to life a n d gods sent K a c a , the son of their preceptor Brhaspati, to learn t h a t lore from h i m . 1 O u r text (Bd.P.) records t h a t Bhrgu brought back to life J a m a d a g n i (II.iii.30.57-58). Some of t h e m were A t h a r v a n priests. M a n u , a Bhārgava was a law giver. T h e y were experts in arts a n d crafts as they are m e n t i o n e d as chariot-buildjers 2 . T h e word 'Bhārgava' came to m e a n a handicraftsman, a potter, 3 archer, a r c h i t e c t — A n d we c a n ' t presume t h a t all of t h e m could be B r ā h m a n a s . T h e y were on the coast of Gujarat at the time of P a r a ś u r ā m a , as his father is associated w i t h Bhrgukaccha (Broach) from which they migrated to Madhya-deśa due to the pressure of H a i h a y a s 4 .

(2) Was Paraśurama a Brāhmana ? N o b o d y has raised this point. But in Mbh.Adi.58.5-6, we are told t h a t when all Ksattriyas were slaughtered by Paraśu r ā m a , K s a t t r i y a ladies went to Brāhmanas a n d the children b o r n from t h e m were the Ksattriyas of the new generation. 8 If this matriarchical system was then the accepted custom, J a m a d a g n i , the son of a K s a t t r i y a Princess must be regarded as a K s a t t r i y a . He m a r r i e d R e n u k ā , a K s a t t r i y a Princess of Ayodhyā a n d P a r a ś u r ā m a is a full-blooded K s a t t r i y a a n d not a B r ā h m a n a at all. T h e story of Rcīka's wife ( J a m a d a g n i ' s K s a t t r i y a m o t h e r ) eating up a portion of Caru charged with a specific mantra

Op. Cit. 76.12-18.

RV.IV.16.20.X-39.141.

M b h . Adi.

Pargiter, A I H T . ch. X V I I .

190.47,191.1.

tadā nihksattriye loke Bhārgavena krte sati / B r ā h m a n ā n Ksattriya rājan sutārthinyo' b h i c a k r a m u h " tebhyaśca lebhire garbhara Ksattriyas tāh Sahasraśah / tatah susuvire rājan K?attriyān viravattarān // —Mbh.

Adi.

58.5-6.

Ixxii

Brahmānda Purāna 1

m e a n t for Rcīka's mother-in-law, the queen of K a n o u j , is obvi ously intended as an apologetic explanation of the m a r t i a l c h a r a c t e r of P a r a ś u r ā m a , though a B r a h m i n . T h e fact is t h a t the Patriarchical system was well-established in t h e days of M b h . But to justify the refrain in the old ballad on P a r a ś u r ā m a (which the M b h — a Bhārgava version—assimilated) tri-sapta-krtvah vasudhām krtvā nihksattriyām Prabhuh

— M b h . Śānti 49.63. the K s a t t r i y a ladies were said to have been constrained to a d o p t the Niyoga m e t h o d for the continuation of their families. To credit a m a n w i t h span of active military leadership for twentyone generations is historically absurd. A n d it shows t h e hollowness of the refrain, if it is taken literally to be t r u e . A n d a com plete genocide of Ksattriyas is not implied by the P u r ā n a s as shown below : T h e m a i n point is t h a t P a r a ś u r ā m a was r e g a r d e d as a B r ā h m a n a by the M b h . a n d P u r ā n a s which took for granted the p a t r i a r c h i c a l system. (3) Was Kārttavirya Arjuna a Villain ? N o . He was the greatest K i n g of the N a r m a d ā region. Even t h e M b h . w h i c h is supposed to have been influenced (revised ?) by Bhargavas 2 states t h a t he was a pious king, res pectful a n d friendly to B r ā h m a n a s , full of compassion to the n e e d y — a thoroughly religious p r i n c e " 3 . T h e N P . C h . 76 & . 77 deify h i m a n d his Mantra a n d Kavaca are regarded as very effective. P u r ā n a s tell us t h a t he was blessed with a thousand arms by D a t t ā t r e y a . He was t h e sovereign ruler who conquered the e a r t h a n d d o n a t e d it as daksinā. T h e only fault committed by h i m was the raid on J a m a dagni's hermitage w h e n he a n d his entourage were given a royal 1.

Op. Cit. Śānti 49.9-28, also Anuśāsana, Ch. 4.

V. S.

S u k t h a n k a r — " T h e Bhrgus a n d the Bhārata, A] T e x t historic

study" ABORI.XVIII.1-76. 3.

(1936)

Arjurtas tu mahātejā ball nityarh śamātmakah .1 Brahmanyaśca Jaranyaśca data ŚūraSca Bhārata jj —Mbh.-Śānti.

49-44.

Introduction

Ixxii i

reception by J a m a d a g n i . Arjuna was a king of M ā h i s m a t ī . J a m a d a g n i was a p r o m i n e n t Bhārgava whose h e r m i t a g e was either in or on t h e border of Arjuna's kingdom. He knew how powerful was the Bhārgava clan, their m a t r i m o n i a l relations w i t h his rival kings of Ayodhyā, K a n a u j ( K ā n y a k u b j a ) etc. Politically it was not desirable to allow such an inimical centre either in or n e a r the borders of his kingdom. For m a n y years Bhargavas t u r n e d inimical since when his tax-collectors haras sed t h e m a n d m a n y fled for life, though they were on friendly terms d u r i n g his father's reign. No sane ruler should allow such an economically powerful inimical centre n e a r his kingdom even t h o u g h he be given a rousing reception a n d treated w i t h sump tuous b a n q u e t s etc. But he did not raid the Āśrama. Even the pro-Bhārgava M b h . — a n Itihāsa (Record of facts)—does not hold h i m respon sible for taking away the calf of J a m a d a g n i ' s cow (not the cow as stated in other P u r ā n a s ) but his sons did it without his knowledge. T h i s is t h e oldest pro-Bhārgava a c c o u n t of the cause of P a r a ś u r ā m a ' s action. O u r P u r ā n a attributes consent of t h e king to his m i n i s t e r C a n d r a g u p t a ' s plan of carrying away the cow, b u t M b h . recognizes Arjuna's ignorance a n d n o t even his assent on t h e m a t t e r , t h o u g h t h a t was the cause of his d e a t h . T h e M b h . however attributes his d e a t h to Apava Vasistha's curse which t u r n e d the heads of his sons. O t h e r P u r ā n a s offer different versions: T h e Bh. P., a V a i s n a v a P u r ā n a , attributes t h e order of taking away t h e cow to king K ā r t t a v ī r y a ( I X . 15.26). Pd. P. (VI.241.30-38) tells us t h a t w h e n king K ā r t t a v ī r y a a t t e m p t e d to seize the cow, she by t h e dint of h e r power defeated his army, went out of sight a n d a p p roached I n d r a . T h e frustrated king, m a d w i t h rage, killed the sage by the blows of his fist.i S K . P . V (Revā K h a n d a ) C h . 218 •continued

tasya p u t r ā . . . . J a m a d a g n i — d h e n v a s te vatsam āninyuli / ajñātarii Kārtavīryena H a i h a y e n d r e n a dhimatā // t a n n i m i t t a m a b h ū d y u d d h a m J ā m a d a g n e r m a h ā t m a n a h // — M b h . Śānti 49.45-47. sva-sainvarh nihatarh drsfvā so'rjunah Krodha-mūrchitah j musfinā tādayāmāsa Bhārgavarh dvijasattamam // tāditas tena bahuSo ( ) vikalāńgah prakalpitah j Papāta sahasā bhumau mamāra dvija-sattamah 11 ~Pd.P. V I . 2 4 1 . 37-38.

lxxiv

Brahmānāa Purāna

describes the scuffle between J a m a d a g n i a n d K ā r t t a v ī r y a for t h e cow ( K ā m a d h e n u ) in which J a m a d a g n i is killed ( 2 6 ) . T h e lack of u n a n i m i t y in t h e account of t h e P u r ā n a s is significant. VIII

Historical Tradition in Bd.P.

Although as a M a h ā - p u r ā n a , Bd.P. has t r e a t e d the dynas ties of Vaivasvata M a n u , the Solar a n d L u n a r races etc., this P u r ā n a like the M t . (50.57-89, 271-273), Vā.99.250-435 a n d Bs.P. (Bhavisya 3.1.3 & 6) P u r ā n a s , presents eight successive dynasties of the rulers of M a g a d h a since the B h ā r a t a W a r . * " It mentions not only the total n u m b e r of years covered by each dynasty b u t also the n u m b e r of years each king (of every d y n a s t y ) reigned—details n o t given for any other kingdom. It is obviously due to the political i m p o r t a n c e of M a g a d h a as a seat of imperial power while the P u r ā n a s were in the formative stage. T h e a u t h o r of Bd.P. assumes t h a t he writes the P u r ā n a in the reign of Senajit of the B r h a d r a t h a dynasty of M a g a d h a (a contempo r a r y of Adhisīmakrsna of the P a u r a v a dynasty a n d D i v ā k a r a of t h e Solar dynasty of Ayodhyā a n d uses future tense to all the kings of all the dynasties who ruled after t h e m . T h e details of dynasties t h a t ruled over M a g a d h a since the beginning of t h e K a l i Age are as follows: /

The Bārhadratha Dynasty* (Bd.P.II.iii.74.107-121)

J a r ā s a n d h a - ^ S a h a d e v a (killed in t h e B h ā r a t a War)-*Somāpi (58)-*-Śrutaśravas (67)**-*Ayutāya (26 ) ^ N i r ā m i t r a * * * (100)->-Suksatra (56) B r h a t k a r m ā (23) -> Senajit (The 'Present r u l e r ' for Bd.P.) •Although Bh.P. I X . 1 2 . 9 - 1 6 ; 22.34-49; X I I . 1 . 2 - 3 6 V P . I V . 2 1 ; 2 2 , 2 3 , 2 4 deal with the same topic. Bd., V ā . and to some extent M t . P . form

group.

H e n c e 1 h a v e taken them together. Bs.P. is probably their Chief source. •The Arabic figures in brackets after the n a m e of the king denote the n u m b e r of years of the reign of that king. * * * As such a long period is not normally possible, some petty or insigni ficant rulers preceding h i m are not m e n t i o n e d and a probably alloted to his reign.

consolidated period

lxxv

Introduction

F u t u r e rulers : Śrutañjaya (40)->Ripuñjaya (35)-*Śuci (58)->Ksema (28)->Suvrata (64)->-Dharmanetra* (58)-»Suśarma (38)->-Drdhasena ( 5 8 ) - * S u m a t i (33)-*-Sunetra (40)-*Satyajit (83)->Viśvajit (25)-*Ariñjaya(50). These 22 B ā r h a d r a t h a kings ruled for 1000 years. II

Pradyota Dynasty

(Op.Cit. W . 1 2 2 - 1 2 7 a ) According to Bd.P., Ś u n a k a (Pulaka in M t . P . ) a minister of K i n g Ariñjaya (V.L. Ripuñjaya) killed his master a n d installed his son P r a d y o t i on the M a g a d h a n t h r o n e . T h e following is the list of rulers of P r a d y o t a d y n a s t y : Pradyota

(23)->-Pālaka

(24)->Viśākhayūpa

(50)->-Ajaka

(21) ->-Nandi v a r d h a n a ( 2 0 ) . T h u s the five kings of P r a d y o t a dynasty ruled over M a g a d h a for 138 years. This account in the P u r ā n a is misleading. P r a d y o t a or C a n d a P r a d y o t a , Vāsavadattā's father a n d U d a y a n a ' s fatherin-law ruled from Ujjayinī as has been attested by Bhāsa in his plays a n d also in the M t . P . , while describing future kings. 1 T h i s P r a d y o t a was a contemporary of Bimbisāra of M a g a d h a according to Pali records a n d there is no reliable evidence to presume a P r a d y o t a d ynasty in M a g a d h a . 2 III

Śiśunāga Dynasty

(Op.Cit. 127b-135a) Śiśunāga of V ā r ā n a s ī vanquished the P r a d y o t a rulers a n d his son shifted his capital to Girivraja. T h e following were t h e rulers : Śiśunāga ( 4 0 ) - » K ā k a v a r n a , shifts his capital to Girivraja ( 6 3 ) - * K s e m a d h a r m a n (20)->-Ksattraujas (40) ->-Vidhisāra •Installed as a king w h e n he w a s only five years old. 1.

Brhadrathefvatīkfu

vītihotresvavantisu

Pulakah Svāminarh hatvā svaputram abhiseksyati \\ — M t . P . 271.1 2.

The Vedic Age, p. 3 2 9 .

Ixxvi

Brahmānda Purāna

(Bimbisāra) (38) ->Ajātaśatru (25)->Darbhaka (Darśaka) (35) - * U d ā y i n , the founder of K u s u m a p u r a (modern-Patna) to the s o u t h of the G a ñ g ā (33)->-Nandivardhana (40)->-Mahānandi (43). T h e r e is a discrepancy in the total period of this dynasty viz. 360 years (V. 134)—actually it a m o u n t s to 377 years. T h e P u r ā n a s (including B d . P ) . have distorted history. Vidhisāra i.e. Bimbisāra (Seniya in the A M g c a n o n ) occupied the t h r o n e of M a g a d h a immediately after Ariñjaya a n d t h a t Śiśunāga c a m e a few generations (after a n d not before Bimbisāra 1 . IV Nanda Dynasty (Op.Cit. W . 139-143) M a h ā p a d m a ( N a n d a ) , T h e son of M a h ā n a n d i from a Śūdra woman, exterminator of all Ksattriyas, the sole emperor (ekarāt, ekachattra) ruled 88 years—8 sons one after a n o t h e r ruled for 12 years. T o t a l period of N a n d a dynasty 100 years. V Maurya Dynasty (Op.Cit. W . 144-149) A B r a h m i n K a u t i l y a 'will' uproot N a n d a s a n d instal C a n d r a g u p t a M a u r y a as the king. C a n d r a g u p t a (24)-»-Bhadra-Sāra (Bindusāra) (25)-> Aśoka (36)->Kulāla ( K u n ā l a ) (8)->Bandhupālita (8) - >I ndra Pālita (10)->Devavarmā (7 - » Ś a t a d h a n u (8)->-Brhadratha ( 7 ) . T h e n u m b e r of regnal years of B a n d h u p ā l i t a a n d Śatad h a n u are given as p e r emendation in D K A P . 29.Though Bd.P. records 9 M a u r y a n kings, M t . P . , V P . a n d Bh.P. state t h a t the total n u m b e r of these kings as 10. VI Śuñga Dynasty (Op.Cit. W . 1 4 9 - I 5 6 a ) P u s p a - m i t r a ( P u s y a — 0 ) , (60 years)-»Agnimitra (8)-> Sujyestha (7) - W a s u m i t r a ( 1 0 ) - * B h a d r a ( 2 ) - * P u l i n d a k a (3) ->Ghosa (3)-*Vajramitra (7)->Bhāgavata ( 3 2 ) ^ - D e v a b hū mi (10). 1.

The Vedic Age (tSVB), p. 328 and The Age of Imperial Unity, p p . 18-22

Introduction

lxxvii

O t h e r P u r ā n a s agree t h a t Pusyamitra, the c o m m a n d e r of the a r m y o f B r h a d r a t h a M a u r y a uprooted h i m b u t credit h i m w i t h a rule of 36 years a n d not 60. T h u s 10 Śuńga kings are said to have ruled for 112 (Śatam pūrnarh daśa due ca) years in B d . P . V. 156a b u t actually the total a m o u n t s to 142 years. V I I Kānva Dynasty {Op.Cit. VV. 156b-159) As the last Śuńga king Devamiti a was dissolute, his minister Vasudeva overthrew h i m a n d killed h i m . T h e r e were five kings in his dynasty as follows : Vasudeva ( 5 ) - * B h u m i m i t r a (24)-> N ā r ā y a n a (12)-*-Suśarman ( 4 ) . These K a n v ā y a n a kings ruled for 45 years. V I I I Āndhra Dynasty (Op.Cit. W . 160-170) Bd , V ā , Bh. a n d V. P u r ā n a s agree t h a t there were 30 kings in this dynasty b u t actually give only 16, 25, 23 a n d 24 n a m e s . T h e fullest list of 30 kings is in the M t . P. Bd. P. gives the rulers in this dynasty as follows : Sindhuka (Simuka) ( 2 3 ) - * K r s n a , b r o t h e r of S i ndhu k a ( 1 0 ) - > Ś ā n t a k a r n i (56)-»-Apolava (12)-s-Patumān (24)->Anist a k a r m ā (25)->-Hāla (1) (5 according to the text a d o p t e d in DKA.p.41)->-Pattallaka (5)->-PurīsabhIru (v.l. 1. P u r i k a s e n a ) (21)->Śātakarni (1 )->-Śivasvāti ( 2 8 ) - > G a u t a m ī p u t r a (21)-> Ś ā t a k a r n i (1) ->Śivasvāti (2o) -»-Gautamī-putra (21) -^Yajñaśrī Ś ā t a k a r n i (29) -> Vijaya (6) D a n d a ś r i ś ā t a k a m (3) ->Pulomāri (v.l. Pulomāvi) (7). Bd.P. states t h a t the 30 kings of this dynasty will rule for 456 years (Samāh iatāni catvāri pañcāśat saf tathaiva ca) V. 170. T h e n u m b e r of kings e n u m e r a t e d is 16 a n d the t o t a l years of their rule a m o u n t s to 262. T h e total span of these dynasties of K a l i a g e is given as follows : 1050 years : F r o m the b i r t h of P a r ī k s i t to the c o ro na t i o n of Mahāpadma Nanda* 836 years : F r o m M a h ā p a d m a N a n d a to the end of t h e A n d h r a Dynasty. T h e period is re-stated w i t h reference to S a p t a r s i e r a years. •That m e a n s the Bhārata W a r took p l a c e in the 15th Cent. B.C.

lxxviii

Brahmānda Purāna

814 years : 1050 years • 836 years :

F r o m P r a t ī p a to Parlksit F r o m Parlksit to M a h ā p a d m a N a n d a M a h ā p a d m a to the last of Ā n d h r a s .

2700 years. T h u s from P r a t ī p a to the e n d of t h e A n d h r a s comprised a complete cycle of t h e Saptarsis (Great B e a r ) . O u r P u r ā n a presents this m u c h historical d a t a from the beginning of the K a l i Age to the end of the Ā n d h r a dynasty. O t h e r great dynasties like the Solar race a n d t h e L u n a r race are n o t adequately treated. After the description of t h e A n d h r a dynasty, Bd.P. e n u m e rates some local dynasties with the total n u m b e r of Kings per dynasty : No.

Kings

the

Dynasty

7 10 7 10

A n d h r a s (Prob. A n d h r a b h r t y a s ) Abhīras Gardabhins Śakas

8 14 13 11

Yavanas Tusāras G u r u n d a s (Mlecchas) Maunas

Total No. years of the dynastic rule 300 years. 67 years. 72 years. 380 years. 160 years. 500 years. 300 years. 300 years.

After these, K i l a k i l a clan will rule, after w h o m Vindhyaśakti (300 A . D . ) will rule for 96 years (?) Vindhyaśakti, the founder of V ā k ā t a k a dynasty was a B r ā h m a n a of Visnu-vrddha gotra a n d 96 years is probably not the reign-period b u t his life s p a n * . Vindhya-Śakti's son Pravīra i.e. M a h a r a j a PravaraS e n a I ( d e a t h circa A . D . 325) who is credited to have performed n o t only Vājapeya sacrifices b u t four A ś v a m e d h a s . * * It shows t h a t on t h e back-drop of M l e c c h a rule he cham pioned the cause of Brahmanism.

*The Age of Imperial Unity, p. 219. * » O p . , cit. p . 2 2 0 .

lxxix

Introduction

The Nāga dynasty of Vidiiā T h e N ā g a dynasty of Vidiśā is recorded only in Bd.P. a n d V ā . P . b u t n o t in M t . P . T h e following is the line of k i n g s — S a d ā c a n d r a Son of Śesa Nāga)-»-Candrāmśu-»-Nakhavān -> Dhanadharman-vBhūtimān. Bd.P. does n o t m e n t i o n the G u p t a dynasty. Bd.P.II.iii.74. 195 which corresponds to Vā.P.99.383 reads Sapta-variiśaj&h instead of Gupta-vamśajāh* as in Vā P. IX.

The Date of the Bd. P.

Like the M b h . a n d other P u r ā n a s , Bd.P. has assimilated a n u m b e r of modifications, interpolations etc. d u r i n g the course of its transmission from the days of K r s n a D v a i p ā y a n a Vyāsa. We can fix the d a t e (s) of t h e different parts of t h e text, the general d a t e being t h a t of its last redaction. Bd.P. states t h a t it was composed d u r i n g the reign of B ā r h a d r a t h a king Senajit ( I I . i i i . 7 4 . 1 1 3 ) — a c o n t e m p o r a r y of P a u r a v a king Adhisīma K r s n a a n d king D i v ā k a r a of Ayodhyā. Adhisīmakrsna was the fourth in descent from Parlksit. Bd.P. states t h a t a period of 1050 years elapsed from the b i r t h of Parīksit (the B h ā r a t a W a r ) to the coronation of M a h ā n a n d a (ibid V . 2 2 7 ) . T h e coronation of M a h ā p a d m a N a n d a took place in 382 B.C. This m e a n s the Birth of Parīksit took place in 1432 B.C. * *. Pargiter's assumption of 950 B.C. as t h e d a t e of t h e Bhā r a t a war ( A I H T , p p . 179-183) is not acceptable in view of the u n a n i m o u s tradition of the P u r ā n a s . T h e Vedic Age (p. 273) accepts 1400 B.C.. as the d a t e of the B h ā r a t a W a r . Now Adhi sīmakrsna was the fourth in descent from P a r ī k s i t * * * . If 1432 B.C. be the d a t e of t h e b i r t h of Parlksit, a period of 100 or 125 * I however believe (in the absence o f M S S . e v i d e n c e )

that i t should

be regarded as an o p e n question. * * o r in 1397 B.C. if the reading in the P u r ā n a be taken d o n e in the V e d i c A g e , p.

2 7 3 . S.K.

(Vikas, D e l h i 1 9 7 8 ) locates Parīksit in the middle o f t h e l O t h Cent. R a y Choudhari in 9 0 0

B.C.

Political

1015as

Chatterji. S e l e c t e d writings, p. History

of India from

the

140

B.C. a n d Accession of

Parīksit to the extinction of the Gupta Dynasty, p. 9. * * *Pariksit - > J a n a m e j a y a - > Ś a t ā n ī k a —yAśvamedhadatta-yAdhtsimakrsna.

]xxx

Brahmānda Purāna

years must have elapsed between Parīksit a n d Adhisīmakrsna. T h u s the n a r r a t i o n of Bd.P. in the N a i m i s a forest in the reign of B ā r h a d r a t h a king Senajit took place circa 1300 B.C. according to the Bd.P. As a P u r ā n a is m e n t i o n e d in the Atharva Veda X I . 7 . 2 4 ; XV.6.10-11 a n d in Āpastamba Dharma Sūtra 1.6.19.13; II.9.23.3-6, we need not doubt the existence of the nucleus of Bd.P. in t h a t early period. But the present text is definitely later both in language a n d contents as can be seen from the following : (1) T h e Sk. language of the text is m u c h m o r e m o d e r n t h a n Atharvaveda and Āpastamba Dharma Sūtra. As t h e various etymologies* (noted in annotations) show, people have forgotten t h e root-sense of the words. It means Sk. has ceased to be a language of c o m m o n p a r l a n c e . (2) T h e list of " f u t u r e k i n g s " in Bd.P. II.iii.74 describes the A n d h r a dynasty (3rd cent A . D . ) . T h e evidence given by Pargiter in D K , p. 53 is sufficient to show t h a t G u p t a dynasty is m e n t i o n e d in Bd.P. II.iii.74.195 though the p r i n t e d edition records the r e a d i n g : Sapta-vamśajāh instead of Gupta-vamśajāh in the corresponding verses in V ā . P . 99.383. T h e following verse is the verse in question. anu-Gańgā Prayāgam ca Sake tarn Magadhāmś tathā / etān jānapadān sarvān bhoksyante Gupta- (Sapta-Bd.P.)Vamśajāhj Bd.P.II.iii.74.195 a n d Vā.P.99.383. T h e verse describes correctly the region ruled by G u p t a s . But now the m e n t i o n of G u p t a s in Bd.P. is accepted a n d Pargiter's claim (DKA 53-54) t h a t contemporary dynasties of the early fourth Century A . D . in V ā . P . a n d Bd.P. is n o t t h a t controversial. (3) T h e m e n t i o n of Bhīmasena a n d N ā r a d a on Chs. on Music shows t h a t this portion m a y be located between 400-600 A . D . T h e same applies to t h e m e n t i o n of V a r a r u c i a n d N ā t y a sāstra. (4) C h a p t e r s on P a r a ś u r ā m a legend show the strong influence of R ā d h ā - K r s n a cult in its T a n t r i c aspect (vide Supra V i d e the A p p e n d i x to this note.

Introduction

Ixxxi

T a n t r i s m in B d . P . ) . T ā n t r i s m was very p o p u l a r between 8th to 11 th C e n t . A . D . in East I n d i a . And it was d u r i n g t h a t period t h a t R ā d h ā cult flourished in t h a t region. N P . 109.19 mentions the legend of P a r a ś u r ā m a in its table of contents of Bd.P. But we c a n n o t say definitely whether the a n a c h r o n i c R ā d h ā - K r s n a element is implied in N P . As N P . itself contains the T a n t r i c worship etc. of R ā d h ā - K r s n a (Chs. 80, 81 a n d 8 2 ) , Bd.P. might have these chapters even before the NP a n d the N P . m a y be presumed to imply the existence of these chapters before it. As most of the c o n t e n t s of Bd.P. (except those on Lalitā M ā h ā t m y a ) are recorded in N P . 109, Bd.P. definitely belongs to the p r e - N P . period (700-1000 A . D . ) (5) T h e Javanese version of the Bd.P. does not contain the c h a p t e r on V a m ś ā n u c a r i t a section of the Bd.P. Prof. J. G o n d a attributes this to the lack of interest of the Indonesian translator in I n d i a n dynasties. But w h e n the Indonesian translator sum marises or translates the major portion of the Bd.P., he would n o t have disregarded the V a m ś ā n u c a r i t a portion h a d it existed in his Sk.Ms. It must have been an incomplete copy which reached Indonesia in the early centuries of the Christian era. In spite of the interpolatory portion, the Bd.P. is one of the oldest P u r ā n a s as it follows the old Catuspāda structure a n d its m a i n body belongs to the pre-NP. period (700-1000 A . D . ) . Appendix to the date of the Bd. P. Some etymologies T h e a u t h o r of the Bd.P. takes pleasure in etymologies j u s t to serve his purpose a n d pleasure. Although most of t h e m a r e discussed in the annotations, here are a few specimens : 1. 2.

nara 'a m a n ' <na4-vTr—1.1.5.135; 1.2.6.56-57 ambhas ' w a t e r ^ ^ b h ā 'tos hine'—1.1.5.133

R u d r a from y/ru—and y/dru (i.2.9.78). N o r m a l l y derived from y/rud—'to cry'

D e v a ^div—to play 1.2.8.10; ' a god'

5. 6.

raksas 'a d e m o n ' -y/raks—to protect 1.2.8.33 G a n d h a r v a y/dhi<dhay ' t o d r i n k ' I.ii.8.41

also -y/div—to shine

I—l

(3d

H O W

U •< M

lxxxii 7. 8. 9.

Brahmānda Purāna Pulaha :

'Keśair lavaih s a m u d b h ū t a h / 'Born of h a i r ' — I l . i i i . 1.45 Vasistha—'possessor of VastC (wealth) or 'Vaśi' self-controller I I . i i i . 1.46. Medinī ' T h e earth'—medas 'fat' 'overspread with the fat of M a d h u a n d (body)

Kaitabha' I.ii.37.2

10.

K u b e r a < A u (bad )+bera God of wealth

II.iii.8.44.'ugly' Deform-bodied

11.

Hetu\/han<.to kill (the a r g u m e n t ) 'cause', ' t h e middle T e r m in Logic' •sj hi — to go ( m e a n i n g arrived a t ) I.ii.33.49.

12.

C a r a k a • 'A Class of B r ā h m a n a s ' < y/car— (performed a t o n e m e n t for G u r u ' s B r a h m a h a t y ā ) I, ii.35.27.

CHAPTER ONE Contents of the Brahmānda Purāna1 [ A r r i v a l of Sūta R o m a h a r s a n a at the sacrificial session at K u r u k s e t r a — R e q u e s t e d by sages thereof, to recite the P u r ā n a S ū t a recites the Brahmānda Parana beginning w i t h its Contents.] 1. Obeisance, obeisance to the Self-born deity consisting of the quality of sattva on (the occasions of) annihilation, creation or sustenance (of the universe) . Obeisance to the selfb o r n deity of three-fold forms viz. Sattva, Rajas a n d Tamas. 2. Victorious is Lord H a r i w h o sustains t h e worlds, w h o is u n b o r n , who is omnipresent a n d possessed of the ( t h r e e ) qualities yet is (also) devoid of them.

1. ' T h e present Purāna is called the Brahmānda ( B d . P . ) , as god Brahma narrated it w i t h special reference to Brahmānda'. T h e term Brahmānda connotes a mixture of ancient Indian concepts about Cosmography, Cosmo logy and Cosmogony. In the Nārada Purāna ( N P . ) 109.1, it is said to be an ancient Purāna dealing with the events of the Ādi-Kalpa. It contains a

number

of verses and chapters c o m m o n to the Vāyu Purāna ( V ā . P . ) which led Kirfel to propose a theory of c o m m o n origin of the Bd.P. and V ā . P . (Purāna PañcaLaksaria). Perhaps the wording of the Kūrma Purāna(K.P.) 1.1.15 might have led h i m to thin!: so, but it misled M. Ali to believe that 'The geographical section of this Purāna (Bd.P.) appears to be a late copy (about 1030 A . D . ) of the V ā y u with slight alterations and modifications introduced by the co pyist.'

(Geography of the Purānas P.8.) But the statement in the Bd.P. and the

N . P . about the oral transmission of the Bd.P. makes it clear that this is

independent work w i t h V ā y u as a narrator of this P u r ā n a and it need not be confused with the V ā . P . T h e problem however will be discussed in the Introduction. But I must acknowledge that the text of the identical and similar verses

Vā.P.

and

Bd.P., helped me to e m e n d or correct a number of printing mistakes in the Bd.P. which would have otherwise remained obscure.

Brahmānda Purāna

3. (I seek refuge in g o d ) Brahma, the creator of the world, who is omniscient, unvanquished, who is the lord of (everything) past, present and future a n d who is the real Master of all. 4. F o u r things are to be resorted to by the good—namely, the unparalleled knowledge a n d d e t a c h m e n t , a n d super-human power a n d virtue (found in full form in case) of the lord of the universe. 5. T h e Lord (knowing) t h a t these h u m a n dispositions always consist of the good a n d the evil, (created) them again, indeed, without hesitation (aviśañkah) for the sake of performance of (religious) actions. 6. T h e creator of the world who knows full well the reality about the world and is conversant with Yoga, resorted to Yoga a n d created all living beings mobile a n d immobile. 7. I am desirous of knowing the P u r ā n i c narrative a n d so I seek refuge in the m i g h t y L o r d ( t h e creator of the universe), the witness of the worlds a n d the supreme all-pervading R u l e r . 8. T h a t Prajāpati ( L o r d of all creatures), Lord (Brahma) recounted to Vasistha 1 , the entire P u r ā n a t h a t is on a p a r with the Vedas a n d the m a i n theme of which is t h e real state of the universe. 9. T h e holy sage Vasistha taught to his grandson, Parāś ara, the son of Śakti, this sacred ( P u r ā n a ) which is the n e c t a r of the knowledge of reality. 10. T h e holy lord P a r ā ś a r a , at first, t a u g h t sage J ā t u karnya this divine P u r ā n a t h a t is on a p a r with the Vedas. 1. W . 8 - 1 7 give the line of transmission of the B d . P . as follows : G o d Brahma—sage Vasistha—Parāśara—Jātukainya — Dvaipāyana (Vyāsa)— Sūta L o ( R o ) m a h a r s a n a . An important point to note is the missing link of Vāyu here. N . P . 109.35 states : Vyāso labdhvā tatai'caitat, Prabhañjana-mukhodgatam T h a t is according to N . P . Jātukarnya—Vāyu or P r a b h a ñ j a n a — V y ā s a , is the proper Paramparā (line of oral transmission.). T h i s lacuna is however indi rectly supplied in V . 3 6 b below where the W i n d g o d ( M ā t a r i ś v a n ) is stated to be a narrator. Another point is the emphatic claim of the P u r ā n a to a status equal to the V e d a . A n d the third point is about the m a i n object of the P u r ā n a viz. to explain the real state or reality of the world (Loka-taltva, VV 1-8, 12

etc.).

I.I.I.11-17

11. After learning t h e P u r ā n a , the learned J ā t u k a r n y a transferred the knowledge of the supreme, eternal B r a h m a n to D v a i p ā y a n a 2 . 12. D v a i p ā y a n a was delighted thereby. T h a t self-contro lled sage passed on the kuowledge of t h a t extremely wonder ful P u r ā n a t h e content of which was t h e knowledge of the real state of t h e world. 13-14. F o r the sake of p r o p a g a t i n g it in t h e worlds, he taught this P u r ā n a which is (highly esteemed) like the Vedas a n d which contains m a n y topics, to J a i m i n i , S u m a n t u , Vaiśampāyana, Pailava who was t h e fourth among, them a n d L o m a h a r sana the fifth. 3 He ( L o m a h a r s a n a ) was (otherwise called) Sūta. He was h u m b l e , righteous a n d pure. His modes of n a r r a t i o n were extremely wonderful. 15-17. After learning t h e p u r ā n a , L o m a h a r s a n a became h u m b l e r . He became extremely intelligent and virtuous. He was a p p r o a c h e d and questioned by a sage like you (?) (regard ing m a t t e r s of mythology etc.) He h a d t h e most excellent selfcontrol. Along with (the other) sages, he used to bow down to the sages after c i r c u m a m b u l a t i n g them. He was endowed with great devotion. After acquiring learning, he b e c a m e satisfied 1.

Jātukarnya or J ā t ū k a r n a was a self-controlled s a g e — a m e m b e r of

Yudhisthira's Court

( M b h . S a b h ā . 4 . 1 4 ) . O n e wonders w h y the M b h . a n d

other Purānas do not furnish more details about h i m w h o taught this Purāna to D v a i p ā y a n a Vyāsa. Secondly, Parāśara teaches this Purāna to Jātukarnya and not to his own son Vyāsa. 2. as

D v a i p ā y a n a — T h e son of Parāśara and Satyavatī, popularly

known

V y ā s a (the arranger) due to his classification of the floating traditional

M a n t r a s into four V e d a s . He w a s n a m e d D v a i p ā y a n a as he was kept in an island

the

Yamuna. nyasto tasmād

dvlpe

yad

Dvaipāyanah

bālas smrtah —Mbh.

Adi

63.86

In the Pali canon also, we are told that one of the eight ways of n a m i n g a person is his geographical residence. 3. to

his

V y ā s a seems to have taught this P u r ā n a (presumably others also) five

disciples

but Jaimini, S u m a n t u ,

V a i ś a m p ā y a n a and Pailava

( P a i l a ) took interest in the V e d a , leaving the

preservation

Lore to S ū t a

L o ( R o ) maharsana.

R o m a h a r s a n a as he m a d e the narration.

According

hair of his

V ā . P . 1.16,

the he

Purānic is

called

audience bristle by his eloquent

Brahmāna'a Purāna 1

a n d went t o K u r u k s e t r a . H e (humbly) a p p r o a c h e d t h e p u r e sages who were performing t h e elaborate-sacrificial session. 18. T h e performers of t h e Satra met R o m a h a r s a n a (i.e. L o m a h a r s a n a ) with great humility. He excelled t h e m in intel lect ( b u t ) as laid down in t h e scriptures 2 , ( h e bowed down) duly to them. 19. On seeing R o m a h a r s a n a then, all those sages were extremely pleased. T h e y were glad a n d their minds became happy. 20. T h e y worshipped h i m with all necessary requisites of hospitality, such as Arghya ( M a t e r i a l s of worship), Pādya ( w a t e r for washing t h e feet) etc. He paid respects to all t h e sages. He received the permission of the king ( ? ) . 2 1 . After p e r m i t t i n g him, t h e sages enquired h i m of his health. He a p p r o a c h e d all those sages (individually) (consider ing t h e m to b e ) t h e eternal B r a h m a n , the great splendour. W h e n t h e assembled persons indicated their consent, he sat on a beautiful well-covered seat. 22-23. W h e n he h a d taken his seat, all t h e sages of praise worthy, holy vows, well-disciplined according to (religious) rules, a n d of calm a n d concentrated m i n d s , became delighted a n d surrounded h i m w h o was an observer of great (religious) vows. W i t h deep love ( a n d r e v e r e n c e ) , they spoke to h i m ( a s follows) : 24. " W e l c o m e *to you, O highly fortunate one. H o w glad are we, the residents of this place, to see you, t h e best of sages, of excellent vows, hale a n d hearty, O intelligent one !

T h i s Purāna is (re-)narrated at Kuruksetra where sages held

sacrificial 2.

session. T h i s Sūta is n o t a Brahmin. He is the Pratiloma offspring of a

Ksattriya father and a Brahmin mother vide Gaut.Dh.S.4.15, B a u d h ā y a n a (1.9.9)

and Smrtis of M a n u

(10-11), Yājñavalkya

( 1 . 9 3 ) . H e n c e this for-

mality on his part. In V . 2 1 , the term of greeting h i m is

anāmaya

and

kuSala used in the case of Brāhmanas. According to Gautama Dharma (Gaut.

Dh.S.)

should

M a n u also

V V . 37-38,

respectively (11:127)

guests

greeted

not Sūtra

of Brāhmana, Ksattriya, V a i ś y a castes

with

the words Kuśala, anāmaya and ārogya.

prescribes : Brāhmanam

kuśalam

prcchet

Ksattra-bandhum

anāmayam

I.I.1.25-37a

25. T h a n k s to you t h e performer of meritorious h o l y rites. I no longer consider this e a r t h a void, O S ū t a , you a r e t h e disciple of t h a t noble-souled sage Vyāsa. 26. You a r e intelligent a n d you are always worthy of his blessings. You a r e fully epuipped w i t h t h e good qualities of a genuine disciple. You a r e learned a n d educated. Since you a r e worthy of being blessed, O holy lord, you have understood t h e principles. 27. After having a t t a i n e d vast knowledge, you are free from d o u b t s in every respect. O wise one, it always behoves you to r e c o u n t to us, everything t h a t we ask you. 28. We wish to hear t h e divine story of t h e P u r ā n a t h a t is on a p a r w i t h t h e Śrutis and t h a t is full of righteous topics. This has already been h e a r d by you from V y ā s a . " 29.

On being requested t h u s by t h e sages

then, the

excessively intelligent Sūta, endowed w i t h humility, offered an excellent reply full of modesty thus : 30. " W h a t e v e r intellect I possess is d u e to the service I rendered to t h e sage. It is certainly t r u e t h a t my ( i n t e l l e c t ) should be utilised for serving ( o t h e r s ) . 3 1 . T h a t being t h e situation, O excellent B r ā h m a n a s (I shall r e c o u n t ) whatever is possible for m e . It behoves you to ask questions on a n y topic w h i c h you desire to k n o w . " 32. On h e a r i n g his sweet u t t e r a n c e , t h e sages again replied to S ū t a whose eyes welled with tears ( o f j o y ) . 33. " Y o u a r e particularly well-versed in t h e details (of this t o p i c ) . You have seen Vyāsa personally. H e n c e you explain t h e origin of t h e world completely. 1 34. We wish to know who was b o r n in which family. ( W e wish to know t h e details of the family and ancestry of t h e kings, sages e t c ) . K i n d l y recount the wonderfully diversified creative activity of Prajāpati during the days of y o r e " . T h u s was t h e excellent a n d noble-souled R o m a h a r s a n a requested after offering h i m d u e hospitable reception. 35-37a. T h a t excellent-most Sūta n a r r a t e d everything in detail a n d in d u e order. 1.

T h i s is indicative of the title 'Brahmānda Purāna'.

Brahmānda Purāna

S ū t a said : — "O excellent Brāhmanas, I shall recount in d u e order t h a t sacred story which D v a i p ā y a n a , w h o was pleased with me, had n a r r a t e d to m e . O B r ā h m a n a s , I shall expound the P u r ā n a t h a t h a d been related by M ā t a r i ś v a n 1 ( t h e wind-god) on being asked by t h e noble-souled sages of N a i m i s a forest. 2 37b-39. A P u r ā n a is characterised by five topics 3 . Viz. Sarga( P r i m a r y cveauon), Pratisarga (Dissolution and R e c r e a t i o n ) , Varhśa (Lineage of Kings e t c . ) , Manvantaras ( t h e regions of M a n u s or Manu-periods) a n d Vamśānucarita (chronological description of kings a n d sages). T h e first pāda (section) (of this P u r ā n a ) is called Prakriyā-Pāda (section on rites). In this section there is the summing 1.

It m e a n s the Wind-god did not teach it to D v a i p ā y a n a . Secondly

the present text is a rehp.sh of the Purāna narrated at Naimioāranya. 2.

This is modern Nimsar at a distance of 20 miles from

Sitapur

45 miles to the N W . of Lucknow. T h e word Naimisa is derived different words ( 1 ) Nimisa 'the twinkling of the eye' a n d

from

and two

( 2 ) Nemi—'the felly

of a wheel'. According to ( 1 ) , this place c a m e to be called N a i m i s a as V i s n u killed an army of Asuras within the twinkling of an e y e at this place

(vide

Śridhara on Bh.P.I.1.4 where he quotes V . R . P . as his authority). According to ( 2 ) w h i c h is accepted here in infra 1.1.2.8, g o d Brahrnā, to ensure a sacred place for a sacrifice for sages created mentally a wheel w h i c h went on running till it reached the vicinity of the G o m a t i river near w h i c h its felly broke d o w n and it stopped. T h e sages w h o followed it to that place accepted it for their sacrificial session. This popular etymology from Nemi is endorsed by Vā.P.I.2.8, Devi Bh.P. 1.2.28-32 where it adds that Kali cannot enter that place. It was at this place that R ā m a performed his horse-sacrifice

(V.R.

7.91.15). Although there was another N a i m i s ā r a n y a in Kuruksetra

(vide Chān-

dogya Upa. 1.2.13 and Kā(haka Samhitā 10.6) and although the Aryan expan sion was from the West to the East, the N a i m i s ā r a n y a on to be the 'birth-place' 3.

The

five

the Gomati appears

of Purānas.

characteristics of a Purāna as found in V . 3 7 b a n d 38a

(which should h a v e formed one continuous verse as is found in other P u r ā n a s ) are

mentioned

AP.1.14,

BS.P.1.2.4-5 B V . P . I V . 1 3 3 . 6 , G P . I . 2 1 5 . 1 4 ,

K P . I . 1 . I 2 , S K . P . V I I . 2 . 8 4 and V P . I I I . 6 . 2 5 . A m a r a S i m h a (5th Cent. A . D . ) has recorded this verse in his Amara Kośa 1.6.5. Although these characteristics have been unanimously accepted as essential parts of the Purānas, ' T h e Purāna T e x t s that h a v e c o m e d o w n to us hardly conform to this definition"

(The

Hist, and Culture of the Indian People V o l . I I I P . 2 9 2 ) . If the original Purāna texts conformed to this description, the present texts of the Purānas must have been revised or mutilated during

their transmission.

I . I . 1.40-47

up of the story; the other sections are Anusañga ( C o n s e q u e n c e ) , Upodghāta ( I n t r o d u c t i o n ) a n d Upasamhāra (Conclusion). T h u s the four sections are briefly mentioned by m e . 40. I shall n a r r a t e t h e m in detail later on a n d in the proper order. At the outset, the P u r ā n a a m o n g the sacred scriptures, was h e a r d by B r a h m a . 1 4 1 . Thereafter, the Vedas c a m e out of his m o u t h s . Simi larly, the Vedāñgas (ancillary subjects), the D h a r m a ś ā s t r a s ( L a w codes), the sacred rites and holy observances (also c a m e out). 42. T h e n the decision 2 " I will create( the entire universe) beginning with Mahat ( t h e G r e a t Principle) a n d ending w i t h ViSesa (the p a r t i c u l a r creations of worldly o b j e c t s ) " by the unmanifest cause which is eternal a n d of the n a t u r e of Sat (Existent) and Asat (Non-existent). ^ 43-44. T h e golden (Cosmic} Egg a n d the excellent birth of B r a h m a ^ T h e Avarana ( T h e covering ' s h e a t h ' ) of the Egg (was) the ocean. T h e (covering) of the waters by the Tejas ( t h e fiery e l e m e n t ) . T h e (enclosure of the Tejas) by the gaseous element. T h e n the encircling of the gaseous element by the Ether. Its covering by Bhūtādi ( E g o ) . T h e Bhūtādi is encircled by Mahat ( T h e G r e a t Principle) a n d the Mahat is encircled by Avyakta ( T h e unmanifest o n e ) . 45. T h e Egg itself has been described as situated within the (enclosure of t h e ) elements. T h e a p p e a r a n c e of the rivers a n d the mountains"is described here. 46. T h e r e is the description of all the M a n v a n t a r a s a n d t h e K a l p a s . T h e n a r r a t i o n of the tree of B r a h m a n . T h e b i r t h of B r a h m a is t h e n recounted. 47. After this is t h e description of the creation of the 1.

T h e Purāna-writers claim their priority in

creation

superiority to the Vedas. T h a t some tract of literature called

and

hence

Purāna

existed

at the time of the Atharva V e d a is clear from A V . X I . 7 . 2 4 , X V . 1 . 6 , but

the

tall claim of being heard by g o d Brahma before he heard any śāstras before the creation of the V e d a is historically hardly justifiable. 2.

V V . 4 2 - 4 4 treat briefly the evolution of the universe obviously

the basis of Sāńkhya system. As the following topics are given as table of con tents their special explanations will be given in their respective chapters.

Brahmūnda PurSntt

subjects by B r a h m a . H e r e the Avasthās ( s i t u a t i o n s ) a r e descri bed, of god B r a h m a whose birth is unmanifest. 48. T h e occurrence of the K a l p a s ; the stabilisation of the Universe; H a r i ' s lying down in the waters a n d the uplift of the E a r t h . 49-50. T h e particular (description) of the cities etc., the classification of castes a n d stages of life. T h e positions of the stars and the planets a n d their transit from one Zodaical sign to a n o t h e r a n d the a b o d e of the Siddhas a n d their distance in yojanas in details a n d the allocation of places in the heaven to m e n of auspicious conduct. 5 1 . T h e n a r r a t i o n of (the different species of) trees, medicinal herbs a n d creepers. T h e two paths viz. of the Devatās (deities) a n d of the sages are ( t h e n ) described. 52. T h e creation and manifestation of M a n g o a n d other trees. T h e origin of animals a n d h u m a n beings is ( t h e n ) narrated. 53. T h e definition as well as its total components of K a l p a are m e n t i o n e d . T h e n the nine types of intentional creations by god B r a h m a are described. 54. T h r e e of the intentional creations (are m e n t i o n e d in d e t a i l s ) . T h e a r r a n g e m e n t of the worlds. T h e origin of D h a r m a etc. from the limbs of B r a h m a . 55. ( T h e description of) the twelve t h a t a r e b o r n again a n d again in the Prajākalpa; Pratisandhi ( t h e period of transi t i o n ) between two K a l p a s is m e n t i o n e d . 56. T h e origin of A d h a r m a due to god Brahma's enve l o p m e n t by T a m a s a n d the creation .of P u r u s a from his ( B r a h m a ' s ) b o d y with p r e p o n d e r a n c e of Sattva g u n a . 57. Similarly, (the b i r t h o f Ś a t a r ū p ā ) a n d the birth of the two sons, viz. Priyavrata, U t t ā n a p ā d a as well as t h a t of the auspicious Prasūti a n d Akrti (Ākūti) . 58. Those who h a d rid themselves of sins a n d are well established themselves in the t h r e e worlds are glorified. After wards t h e b i r t h of twins in Akūti from Ruci, the Prajāpati. 59-60. T h e auspicious births of Daksa's d a u g h t e r s from Prasūti. T h e n the p r o c r e a t i o n b y t h e great-souled D h a r m a from Daksa's d a u g h t e r s like Śabdā ( r a t h e r Ś r a d d h ā as in.

I.I.1.61-69

Vāyu P.), a race characterised by S a t t v a - g u n a a n d was ( a s if) t h e d a w n (?) of happiness : As well as the r a c e of A d h a r m a ( E v i l ) from Hirhsā (Violence) characterised by T a m o - g u n a a n d inauspiciousness. 6 1 . T h e description of t h e creation of subjects by Bhrgu a n d o t h e r sages, where-in t h e lineage of the B r ā h m a n a sage Vasistha is recounted. 62. T h e b i r t h of t h e p r o g e n y of Agni from S v ā h ā is recounted t h e r e . Thereafter, t h e b i r t h of subjects of the two types of Pitrs in S v a d h ā (is also m e n t i o n e d ) . 63-64. In t h e context of the description of t h e line of t h e Pitrs, t h e curse of D a k s a by M a h e ś v a r a , Satī a n d Bhrgu a n d other intelligent ones, (is m e n t i o n e d ) . So also the r e t u r n curse u t t e r e d b y D a k s a . T h e protest against the e n m i t y b y R u d r a of wonderful feats, because defects were seen is described. 65. I n t h e context o f M a n v a n t a r a s , T i m e (with its u n i t s ) is recounted in detail. T h e auspicious characteristics of t h e d a u g h e r of K a r d a m a , the Prajāpati. 66. T h e details of the sons of P r i y a v r a t a a r e described t h e r e . T h e i r a p p o i n t m e n t on different continents a n d l a n d s severally (are r e c o u n t e d ) . 67. T h e n a r r a t i o n of t h e creation of S v ā y a m b h u v a ( M a n u ) . So also t h e description of the Varsas (sub-continents) a n d rivers a n d t h e i r different types. 68. H o w thousands of t h e different continents com prise t h e g r o u p of seven Dvīpas. T h e detailed description of the M a n d a l a (Encircling z o n e ) o f J a m b ū d v ī p a a n d t h e ocean. 69. T h e m a g n i t u d e a n d extent o f t h e J a m b ū d v ī p a , t h e ocean a n d t h e m o u n t a ins, is m e n t i o n e d in t h e form of Yojanas ( ' Y o j a n a = 12 K m s ) . T h e following seven m o u n t a i n s , 1 viz. 1.

T h e m o u n t a i n system of the Purānas as

recorded

here

is repre

sented under the following n a m e s t o d a y : (i)

H i m a v ā n — T h e great H i m a l a y a n

Range.

(ii)

Hemakūta—Ladakh—Kailash—Trans-Himalayan

(iii)

Nisadha—Hindukush—Kunlun

(iv)

Meru—The

(v)

Nila.

Pamirs.

chain.

Brahmānda Purāna

H i m a v ā n , H e m a k ū t a , Nisadha, M e r u , Nila, Śveta a n d Śrñgin, a r e glorified. 70-73. T h e distance between pairs of these, the girth, height and extent of these mountains, all these are mentioned is so m a n y Yojanas. T h e inhabitants of these mountains are recounted. B h ā r a t a a n d other sub-continents are described, alongwith the rivers a n d m o u n t a i n s therein. H o w they are inhabited by the mobile a n d the immobile living beings. J a m būdvīpa a n d other islands (continents) are surrounded by seven oceans. Thereafter the golden e a r t h a n d Lokāloka ( m o u n t a i n ) is described. These worlds have definite extents a n d magnitudes, consist of seven continents. 74. R ū p a (form, colour) etc. are described because they are also m a d e alongwith the P r ā k r t a s (effects of the P r a k r t i ) . All these a r e partial transformation of the P r a d h ā n a . 75. T h e m o v e m e n t , extent etc. of the sun, the moon a n d the e a r t h a r e succinctly yet completely stated (without leaving out anything of i m p o r t a n c e ) . 76-77. T h e dtmerttions are mentioned. T h e extent of these is m e n t i o n e d in so m a n y Yojanas. M a h e n d r a and other splendid a n d sacred ( m o u n t a i n s ) on the summit n o r t h of the M ā n a s a lake (are described) along with t h e present beings that are in possession of t h e m a n d t h a t identify themselves with them. T h e sun's movement above these, like a firebrand moving in a circle, has been mentioned. T h e characteristics of Nāgavīthi a n d Aksavīthi a r e m e n t i o n e d . 78. T h e description of the two kāsthās (kosfha—amisprint) quarters (or courses of w i n d s ) , the two Lekhas, horizons (or Lekhas—deities) a n d the zones in Yojanas; of the Lokāloka ( m o u n t a i n ) of the twilight, of the d a y a n d of the Visuvat (Equinox). (vi) (vii)

Śveta—Nura

Tau—Turkistan-Atbashi

Śrńgin or Ś r ń g a v ā n — K a r a

chain

T a u — K i r g h i z - K e t m a n chain. (For

details vide M.Ali—Geog. of the Purānas C h . I I I ) T h e progressive contraction of Bhārata up to 1947 A . D . blinds us to the fact that a large part of w h a t is Central Asia today was an integral part of the B h ā r a t a of the Puranic world.

I.I.1.79-89

79. T h e Lokapālas (guardians of t h e q u a r t e r s ) w h o stay on it in t h e four q u a r t e r s a r e described. T h e southern a n d t h e n o r t h e r n path-ways of t h e Pitrs ( m a n e s ) a n d gods (are described). 80. ( T h e goal) of householders a n d those w h o r e n o u n c e (i.e. sannyāsins) d e p e n d e n t on Rajas a n d Sattva ( i s m e n t i o n e d ) . T h e region of Visnu w h e r e D h a r m a a n d others a r e stationed is m e n t i o n e d . 8 1 . T h e movement of the sun a n d t h e m o o n as well as t h a t of t h e planets a n d luminaries is described. It has t h e efficacy of according auspiciousness as well as inauspiciousness to t h e subjects. 82-83. T h e chariot of t h e sun built by B r a h m a him self for t h e sake of a dwelling u n t o t h e sun is m e n t i o n e d . T h e chariot whereby t h e lord goes to his abode from t h e heaven is presided over by t h e Devas, the Adityas, t h e sages, t h e G a n dharvas, t h e Apsaras, the G r ā m a n ī s , t h e serpents a n d t h e Rāksasas. 84. T h e Rasa (juice) t h a t exudes from t h e chariot evolved out of t h e essence of the waters, is m e n t i o n e d : T h e waxing a n d t h e w a n i n g of t h e m o o n caused by S o m a are mentioned. 85. T h e m o v e m e n t of t h e chariots of t h e sun a n d others begins from D h r u v a ( t h e pole s t a r ) . T h e heavenly porpoise a t t h e tail end of which t h e pole star is stationed is also described. 86. All t h e constellations of stars along w i t h t h e planets wherein t h e gods of meritorious acts h a v e their abodes are described. 87. T h e t h o u s a n d rays of t h e sun, t h e asylum of rain, chillness a n d h e a t , t h e different classes of rays w i t h reference to names, functions a n d places of o p e r a t i o n — ( a l l these a r e mentioned). 8 8 . T h e m a g n i t u d e a n d t h e m o v e m e n t o f t h e planets d e p e n d i n g on t h e sun a r e m e n t i o n e d . T h e origin of t h e Mahat ( G r e a t P r i n c i p l e ) from t h e Pradhāna, t h e c h a r a c t e r i s t i c s of which are c o m p a r e d to SL d a n c i n g girl. 89. T h e n a r r a t i o n of t h e greatness of P u r u r a v a s , the son of Ilā. T h e greatness of t h e Pitrs of two types as well as t h a t of the d e a d .

Brahmānda Purāna

90-91. T h e n t h e Parvans ( i m p o r t a n t days in the transit of t h e m o o n such as first q u a r t e r , full m o o n , last q u a r t e r , New m o o n ) as well as t h e Sandhis ( j u n c t i o n s ) , of t h e Parvans are n a r r a t e d . T h e great blessing of the two types of Pitrs by m e a n s of Śrāddha; t h e Pitrs w h o h a v e gone to t h e heaven a n d those w h o have h a d a downfall. T h e i r n u m b e r a n d extent of Yugas as well as t h e Yuga called K r t a are described. 92. T h e introduction and c o m m e n c e m e n t of agricultural activities e t c . as m e a n s of livelihood in t h e T r e t ā y u g a as a result of the lowering of s t a n d a r d s ; t h e establishment of castes a n d stages of life b a s e d on D h a r m a ( d u t y ) . 93. Establishment of t h e institution of Yajña*. T h e conversation of Vasu a n d the sages; t h e downfall of Vasu—all these a r e recounted * *. 94. T h e penance is praised a n d so also the situations of the Yugas entirely. T h e succinct description of the D v ā p a r a a n d K a l i ages. 95. M a n v a n t a r a is recounted a n d its n u m b e r (of years) is n a r r a t e d according to h u m a n calculation. T h i s alone is t h e characteristic feature of all M a n v a n t a r a s . 96. T h e past, present a n d future M a n v a n t a r a s are recounted. So also is t h e definition of Pratisandhāna (Period of transition between two M a n v a n t a r a s ) . 97. T h e past a n d the future (reigning members) in the S v ā y a m b h u v a ( M a n v a n t a r a ) are r e c o u n t e d . T h e m o v e m e n t o f the sages is mentioned. So also t h e way of t h e knowledge of Kāla (Time). 98. T h e extent of t h e n u m b e r of D u r g a s (fortresses) a n d t h e c o m m e n c e m e n t a n d t h e different professions for livelihood in the Yugas ; t h e b i r t h a n d characteristic features of t h e emperors in the T r e t ā . •

This v e r s e = V ā . P . ( V ā y u Purāna) 1.111, but it

tana. This baseless **

reads

the proper reading a n d h e n c e accepted, as

and h e n c e probably

Tajña-Pravar-

Vajra-Pravartana is

a misprint.

T h e text translated a b o v e : Sabdatvarh ca Pradhānāt tu Sviyambhuvam

ii$ Manum is confusing. T h i s v e r s e = V ā . P . 1.112 w h i c h however gives a better reading: PraSnānām

durvacastoam

svāyambhuvam

rtt

Manum

1.1.1.99-UO

99. T h e b i r t h of P r a m a t i ; the d i m i n u t i o n by Ańgulas of the living beings in the K a l i y u g a — t h e s e a r e m e n t i o n e d . 100. T h e e n u m e r a t i o n of the different Śākhās (Branches) of t h e V e d a s ; t h e i m p o r t a n c e of the disciples ; t h e seven types ofVākyas (sentences) a n d n a r r a t i o n of the spiritual lines of the sages. 101. T h e characteristic features of the sons of charioteers a n d those of t h e B r ā h m a n a s (are described) in full. T h e classi fication of the Vedas by t h e noble-souled Vedavyāsa (is also given). 102. T h e n a r r a t i o n of the Devas a n d the lords of subjects in the M a n v a n t a r a s ; the d u e order of the M a n v a n t a r a s and t h e knowledge of K ā l a ( T i m e ) : all these are recounted. 103-104. T h e grandsons of Daksa ; the splendid progeny of his beloved d a u g h t e r ; the children procreated by B r a h m a a n d others a n d the children begot by t h e intelligent D a k s a ; the S ā v a r n a M a n u s who h a d resorted to M e r u are also recounted here. T h e description of the creation of subjects by D h r u v a , the son of U t t ā n a p ā d a . 105. T h e creative activity of Cāksusa M a n u , the descrip tion of the prowess of the subjects; the act of milking the e a r t h by the lord ( K i n g P r t h u ) , t h e son of Vena. 106. T h e special m e n t i o n of the vessels, milks and calves; (the fact) t h a t this e a r t h h a d already been milked by B r a h m a and others. 107. T h e birth of D a k s a the intelligent Prajāpati from the ten Pracetasas in M ā r i s ā as occurring t h r o u g h e q u a l p a r t of everyone of t h e m is described. 108. T h e lordship over the past, present and future things of M a h e n d r a s is recounted. T h e M a n u s a n d others who are covered with M a n u narratives will be described. 109. T h e detailed creative activity of Vaivasvata M a n u is recounted. T h e origin of Bhrgu a n d others in the V e s t u r e s * of Brahma a n d others is n a r r a t e d . 110. As distinguished from t h e splendid Prajāsarga (creation of the subjects) of Cāksusa M a n u , t h e creation t h r o u g h *

Vā.P. 1.128 reads Brahma-Śukrāt 'from the semen of g o d Brahma'.

Brahmānda Purāna

meditation by Daksa in the Vaivasvata M a n v a n t a r a is recounted^ 111. N ā r a d a , the m e n t a l son of Brahma, engaged t h e extremely powerful sons of Daksa in convex sation and destroyed t h e m and was cursed (as a r e s u l t ) . 112. T h e r e u p o n Daksa begot t h e well-known daughters n a m e d V a i r i n ā s . * T h e birth of M a r u t in the n o b l e lady Diti in the course of the continuous blowing of t h e w i n d . * * 113. T h e seven times seven (49) groups of M a r u t s are recounted here. T h e y acquired Devatva (state of being Devas) because of their staying a l o n g w i t h I n d r a . T h e i r residence is the shoulders (?) of V ā y u ( ? ) . 114-115. T h e origin of t h e Daityas, D ā n a v a s , Yaksas, G a n d h a r v a s , Rāksasas, ghosts a n d evil spirits, of the Yaksas, birds, creepers etc. is ' recounted. T h e origin of the Apsaras is n a r r a t e d in great details. T h e entire sphere of t h e sun is described a n d also the b i r t h of the e l e p h a n t Airāvata. 116. T h e b i r t h of V a i n a t e y a ( G a r u d a ) as well as his installation as a K ng (of b i r d s ) . T h e detailed narratives of t h e (races of) Bhrgus a n d t h e Ańgiras a r e recounted. 117. T h e detailed description of t h e progeny of K ā ś yapa, Pulastya, noble-souled Atri a n d sage P a r ā ś a r a . 118. T h r e e girls in w h o m t h e worlds are stabilised are glorified. T h e detailed description of I c c h ā * * * of Āditya (is found) thereafter. • 119. T h e story of K i n k u v i t j is m e n t i o n e d . T h e an nihilation of B r h a d b a l a s by D h r u v a J is m e n t i o n e d . Iksvāku a n d others are glorified briefly. 120. T h e creation of the king Nisi etc. is mentioned in detail along with P a l ā n d u h a r a n a e t c ; t h e story of the king Yayāti's r a c e : * **

begot from V i r i n i — V ā . P . l . 1 3 1 . Vā.P.

1.133,

reads:

Mirul-Prasāda.

* * * T o be a m e n d e d as Ilā as in Vā.P.1.141 as there is no person called I c c h ā in this context in (he Purūnas. f

(Vińkuksi in VA.P.)

Vā.P.I.141b-142a reads:

'The

destruction of D h u n d h u ,

Iksvāku

a n d others ending w i t h B hadbala are described ? D h r u v a is not credited w i t h destroying Brhadbalas, vide P E . (Puranic encyclopaedia on D h r u v a & Brhadbala.)

I.I.I.121-131

121. T h e description o f Y a d u ' s r a c e a n d t h e detailed n a r r a t i o n of H a i h a y a after K r o d h a . * Afterwards t h e details of t h e race are m e n t i o n e d . 122. T h e greatness of J y ā m a g h a and his creation of subjects is recounted. So also of D e v a v r d h a , A n d h a k a a n d noble-souled D h r s t i . 123-124. T h e lineage of A n i m i t r a ; t h e false accusation of t h e two V a i ś y a s ; * * T h e ascertainment a n d t h e acqui sition of t h e jewel by the intelligent S a t r ā j i t ; in t h e course of t h e creation of progeny by t h e saintly K i n g D e v a m ī d h v a n , the birth a n d story of t h e noble-souled Śūra is m e n t i o n e d . 125. T h e wickedness of Kariisa a n d t h e b i r t h of Vasudeva Visnu of u n m e a s u r e d splendour in Devakī, d u e to t h e unification of t h e families ( ? ) * * * 126-127. Afterwards t h e creative activity of t h e sages; the description of t h e creation of the subjects; w h e n t h e war of t h e Devas a n d t h e Asuras s t a r t e d ; a w o m a n was slain by Visnu while protecting Śakra from d e a t h a n d a curse was obtained by him from Bhrgu. Bhrgu resuscitated the divine m o t h e r of Śukra. 128. D u e to the concurrence of t h e Devas a n d t h e sages twelve battles were c o n d u c t e d . 1 N a r a s i m h a a n d others, t h e destroyers of sins are glorified. 129. T h e propitiation o f S t h ā n u (Śiva) by Śukra by m e a n s of severe penance. Śarva eulogised by h i m who was cut off (krtta) for boons. 2 130-131. Afterwards t h e m a t e r i a l activity of t h e Devas a n d the Asuras is recounted. W h e n t h e noble-souled Śukra was a t t a c h e d to J a y a n t ī , t h e intelligent Brhaspati, assuming t h e form of Śukra deluded Asuras for which a c t Śukra cursed Brhaspati. f * T h i s should be K r o s t u a n d not K r o d h a vide V ā . P . 1 . 1 4 4 . ** Vā P. 1.146. (in identical verse) reads: Vifnor divyābhiSarhsanam, ' T h e divine e u l o g y of g o d Visnu'. * * * V ā . P . 1 . 1 4 8 reads: 'ekāntena'. 1. V ā . P . 1 . 1 5 1 (identical w i t h this verse) reads: T w e l v e wonderful battles between gods and demons. 2. V ā . P . 1 . 1 5 2 readsiVaradānaugha-lubdhena 'extremely desirous of getting boons). f T h e corrupt text has resulted in this confused version. It should be as V ā . P . l . 1 5 3 - 1 5 4 reads:

Brahmānda Purāna

132-34. T h e greatness of Visnu is n a r r a t e d . It is express ed at the b i r t h (i.e. i n c a r n a t i o n ) of lord Visnu. T u r vasu w h o was t h e younger brother of Y a d u was t h e grandson (of Śukra) . A n u , D r u h y u and others as well as their sons ( w h o were) t h e kings a r e described. T h e descendants of A n u were noble-souled. Excellent kings a m o n g t h e m are fully described. T h e y h a d plenty of wealth a n d their splendour was m u c h . Ātithya (hospitality) to a Brahmanical sage is classified i n t o seven as resorting to D h a r m a . 135. T h e r e t h e curse of Brhaspati by the poets 1 (?) is described. T h e fame of H a r a ' s ( H a r i ' s ) family is slightly tou ched. Ś a n t a n u ' s prowess is explained. 136. In t h e concluding portion, the future kings are recounted. T h e description of t h e groups of lords, yet to come, is given in detail. 137. T h e description of t h e annihilation of all, when K a l i y u g a expires at the end of t h e Bhautya m a n v a n t a r a (?). T h e annihilation is divided into Naimittika (at t h e end of a K a l p a ) Prākrtika (after two parārdha years w h e n B r a h m a dies and Ātyantika ( w h e n t h e individual soul merges in the Brahman.) 138. T h e re-absorption a n d dissolution of all living be ings in various ways is described. Anāvrsti (absence of r a i n ) a n d t h e terrible S a m v a r t a k a fire of the sun (are m e n t i o n e d ) . 139. (The description of Prākrtika Pralaya is described in t h e S ā m k h y a system of philosophy. T h e n B r a h m a n (is ex-

Jayantyā saha saktt tuyatra Sukre mahātmani / Aswan mohayāmisa Śukrarūpena buddhimān \\ Brhaspatis tu tarn Śukrah śaSāpa sumah&dyutih jj ' W h e n the noble-souled Śukra was attached to Jayanti, the

clever

Brhaspati, assuming the form of Śukra, deluded Asuras for w h i c h act Śukra cursed

Brhaspati'

The

story of the love-affair between Śukra a n d J a y a n t i a n d her subse

q u e n t marriage w i t h h i m are m e n t i o n e d in other Purānas vide PE p. 3 5 5 , PGK

p. 3 6 5 . 1.

T h e corresponding verse in V ā . P. 1,158 is as follows: Bārhaspatyarh tu surabhir yatra Sāpam ihānudat j Kirtanam Jahnu-vamSasya Śantanor vlrya-sabdanam //

1.1.1.140-147

plained) particularly. T h e description of the seven worlds beginning w i t h Bhū. 140. T h e definition is explained by means of P a r a , P a r ā r d h a a n d Apara (?) of the B r a h m a n . T h e fixation of the extent a n d m a g n i t u d e o f B r a h m ā ( ? ) in so m a n y Yojanas. 141. H e r e the hells of the sinners such as R a u r a v a etc. a r e mentioned. T h e ultimate sequel of all living beings is deci sively fixed. 142. T h e description of the worldly existence through the Pratisarhsarga (secondary creation) of B r a h m a . T h e move ment upwards or downwards as dependent on virtue or evil has been m e n t i o n e d . 143. T h e annihilation of great Bhūtas (elements )in every K a l p a . T h e miseries are i n n u m e r a b l e . Even god Brahma is not eternal. 144. T h e wickedness of worldly pleasures, the p a i n in the course of worldly existence. 1 T h e inaccessibility of salva tion (except) t h r o u g h Vairāgya (absence of passion) because defects are seen. 145. (One) abandons the Sattva (living beings) whether manifest or unmanifest a n d is established in the B r a h m a n . Since multiplicity is seen, t h e idea of purity (of the world) recedes. 146. T h e n ( t h e devotee) becomes afraid of the three types of Tāpa (distresses) arising from Rūpa a n d Artha (forms a n d objects). 2 He then becomes Nirañjana (unsullied). After obtaining the bliss of B r a h m a n , he is not afraid of anything. 147. Again the creation by another Brahma as before, is recounted. T h e Vikriyās (changes) of the universe such as crea tion a n d annihilation are described.

It was Surabhi (the heavenly c o w ) family of king J a h n u is glorified.

which

uttered

the

curse;

1. Sathhāra emended as Samsāra, otherwise it w o u l d m e a n 'Pain annihilation'.

the of

2. T h e corresponding verse in V ā . P . 1.171 gives a better reading: tatas tāpatrayātīto nirūpākhyo nirañjanah j ' T h e n he transcends three types of miseries a n d he is called formless a n d free from blemishes ( p u r e ) ' .

Brahmānda Purāna

148. T h e activities of the living beings t h a t a r e b o r n a n d the fruits (they obtain) a r e described. T h e n t h e creation of the groups of sages is described. It is destructive of sins. 149-150. T h e a p p e a r a n c e of Vasistha a n d the birth of Śakti. His grasping of the b o n e of Ś a u d ā s a 1 as b r o u g h t about by Viśvāmitra. T h e b i r t h of t h e eminent P a r ā ś a r a from Adrśyantī. T h e holy lord, t h e great sage was b o r n of P i t r k a n y ā a n d the holy sage ( P a r ā ś a r a ) . 151. T h e b i r t h of Śuka. T h e h a t r e d towards sage Viśvāmitra of t h e intelligent P a r ā ś a r a along with his son. 152-154. T h e collection of Agni (fire) by Vasistha w i t h a desire to kill Viśvāmitra. T h e (hindrance to i t ) by lord vidhi (Brahma) w h o was t h e well-wisher of V i ś v ā m i t r a as well as by t h e intelligent lord G ī r n a s k a n d h a 2 (?) for t h e sake of a child. W i t h the blessings of Śarva ( Ś i v a ) , t h e saintly lord Vyāsa split one V e d a of four quarters into four V e d a s . M a n y b r a n c h e s of t h e V e d a s were evolved by his disciples a n d t h e i r disciples. 155-159a. (Defective text) T h e y did not t r e m b l e in mak i n g p r a c t i c a l use of t h e Vedas. W h e n they were seen by Svayam b h u ( B r a h m a ) those excellent sages desirous of D h a r m a a n d wishing to get a holy p l a c e , asked him. T h e lord w h o wished for their welfare told t h e m like this : " T h e n a v e of this wheel is excellent. Its b e a u t y a n d splendour is divine. It has seven spokes. It is i n c o m p a r a b l e a n d praise-worthy. As it rolls d o w n , all of you follow it alertly, watchfully. T h e n y o u will r e a c h a place where this is broken. T h a t place where t h e r i m of this wheel is broken is a holy land. It should be considered sacred."3 1.

Saudāsāsthi-grahaścāsya in this text is contrary to facts. It was Sau-

dāsa ( K i n g K a l m ā s a p ā d a as a d e m o n ) w h o devoured Śakti (Vasisfha's eldest son) at the instigation of V i ś v ā m i t r a . H e n c e the better reading is in V ā . P . in the. corresponding verse

1-175a viz.

Saudāsān nigrahas

tasya

Viśvāmitra-

kftena ca j 2.

V ā . P . 1.178a reads: Cīrnā Skandena dhīmatā ' I t

( T h e V e d a ? ) was

divided by the intelligent Lord Skanda for the sake of its continuity'. 3.

A popular etymology of ftTaimifāranya vide n o t e 2 p. 8.

I.I.I.159b-171

After saying this to all those sages, he b e c a m e invisible. 159b-160. T h e sages of Naimisa forest performed a S a t r a there taking only Tava ( b a r l e y ) as their food along with the w a t e r of G a ń g ā . 161. W h e n S a r a d v ā n died, he was resuscitated, as the sages of N a i m i s a forest were endowed with great kindness. 162. T h e y m a d e this e a r t h boundless. T h e y b r o u g h t K r s n a as king. W i t h great pleasure, a n d hospitality, the king was received a n d h o n o u r e d duly. 163. S v a r b h ā n u , the cruel Asura, c a m e within the S a t r a a n d a b d u c t e d the king. W h e n the king vanished, the sages followed h i m . 164. T h e y saw h i m protected by a G a n d h a r v a a n d abid 1 ing in the village n a m e d K a l ā p a . Again the Yajña was begun by the great sages. 165. On seeing everything golden, he h a d an a r g u m e n t w i t h t h e m in the Satra that lasted for twelve years a n d performed by the sages of N a i m i s a . 166-167. Y a d u was installed by them even as they were arguing. After the son of Y a d u , Ayuta was born in the forest. T h e y concluded the Satra a n d began to worship V ā y u . This is the Krtyasamuddeśa (enumeration of contents of the P u r ā n a ) . T h e p a r t of the P u r ā n a has been described. 168. T h e P u r ā n a comes to light in this order alone. Even a great topic is understood easily if m e n t i o n e d briefly. 169-170a. After m e n t i o n i n g the brief outline, I shall now n a r r a t e the details to you. If a person, after conquering t h e sense organs, learns this first Pāda (section) very well, there is no d o u b t a b o u t it t h a t the entire P u r ā n a has been u n d e r stood by h i m . 170b-171. O B r ā h m a n a s , he who knows t h e four Vedas with their ancillary subjects a n d the U p a n i s a d s must increase his knowledge of V e d a t h r o u g h Itihāsas a n d P u r ā n a s . T h e

1. A village in the H i m a l a y a s near Badarikāśrama where M a r u a n d Devāpi, the last kings of the Solar a n d Lunar races respectively performed p e n a n c e to reappear again as kings of Ayodhyā a n d Hastinapur after Kalki. — D e , p. 74.

Brahmānda Purāna

V e d a is afraid of a m a n of incomplete knowledge saying "O this m a n will strike m e . " 1 172-174. R e p e a t e d l y learning this c h a p t e r t h a t h a d been directly m e n t i o n e d by the self-born lord B r a h m a one shall never lose sense after getting into an adversity. He will a t t a i n such a goal (hereafter) as is desired by him. Since this h a d been (in existence) before also (Purā api), it is remembered as P u r ā n a m . 2 He who u n d e r s t a n d s the ety mological i n t e r p r e t a t i o n of this, is rid of all sins. H e n c e , listen to this summary. N ā r ā y a n a creates the world. It is on t h a t occasion of creation w h e n he makes this entire P u r ā n a . It does not remain at the time of annihilation.

CHAPTER TWO The Legend of Naimisāranya [Greedy K i n g Pururavas killed while confiscating the Golden a l t a r : Prince Ayu installed as K i n g : sages conciliated] 1-3. Those sages who considered the austerities as their wealth asked Sūta once a g a i n : — " W h e r e did t h a t Sattra (sacri ficial session) of those persons of miraculous deeds take place ? H o w long did it c o n t i n u e ? H o w was it performed ? H o w d i d P r a b h a ñ j a n a (the Windgod) recount th? P u r ā n a ? R e c o u n t it in detail as we have great eagerness to hear i t " . T h u s urged, S ū t a replied t h e following auspicious (narrative) : 1.

words

= M b h . Adi. 1.267b-268a. T h i s is the traditional stand of Purānas

regarding their indispensability. It is justifiable to some extent as they pre serve the unbroken Brahmanical tradition from the V e d a s a n d are some-times useful in interpretation as in Ahalyāyai jārah jaghānendrah 2.

(Śatapatha

1.2.3.2

(Śatapatha 3.3.4.18) or Viivarūpam

etc.).

A popular etymology of the word Purāna.

I.I.2.4-12

4. " L i s t e n to the narration as to where those selfpossessed ones performed t h e excellent Sattra, how long it continued a n d how it was performed. 5-7. Desirous of creating the universe formerly, he ( B r a h m a ) discharged (everything) to those who performed the Tajña. T h e y performed the highly meritorious S a t t r a for a thousand years. B r a h m a himself became the Tapogrhapati (Lord of the p e n a n c e h o u s e ) . I d a accepted the status of the Patni (wife of the sponsor of the sacrifice). T h e intelligent M r t y u of great splendour performed the Śāmilra rite ( t h e act of killing t h e sacrificial a n i m a l ) in that Sattra of those noble souls. T h e Vibudhas (Devas) stayed there for a thousand years. 8. T h e place where t h e rim of the whirling Dharmacakra (wheel of righteousness) broke down b e c a m e well known as 1 Naimisa on a c c o u n t of t h a t event. It is a place well-worshipped by t h e sages. 9-10. It is t h e place w h e r e t h e holy G o m a t i river is resorted to by Siddhas a n d C ā r a n a s . T h e G o m a t i h a d a d a u g h t e r in a trice a n d t h a t is the Rohinī. Śakti b e c a m e t h e eldest son of the noble-souled Vasistha a n d A r u n d h a t ī of excellent brilliance* (?) 11. It is t h e place where K i n g K a l m ā s a p ā d a a n d Ś a k r a * * met Śakti. It is the place where enmity broke out between Viśvāmitra a n d Vasistha. 12. It is t h e p l a c e w h e r e sage P a r ā ś a r a was b o r n of Adrśyantī. Against his knowledge, Vasistha h a d to court discomfiture. 2 1. V i d e Ch. 1, p. 8 note 2. It appears that the Bd.P. regards Nimsar near the Gomati as the original Naimisāranya. * T h e t e x t : Sutāyātrādānam uttamatejasah is confusing. Vā.P.2.10 in identical verse reads: Śakti-jyesfhāh samabhavan Vasisthasya mahātmanah j Arundhyatyāh sutā yatra śatam utlama-Ujasah jj ' T h e r e a hundred sons of excellent brilliance of w h o m Śakti was t h e eldest, were born of the noble-souled Vasistha from Arundhati" , ** V ā . P . 2.11 (identical with this N o . 11—verse) reads: 'śaplah' for Sakrah. It m e a n s : It is a place where king K a l m ā s a p ā d a was cursed by Śakti. 2. Parās'ara, while in his mother's (Adrśyantī's) womb, was such a great V e d i c scholar that he surpassed his grandfather Vasistha ( M b h . Adi176.12-15.)

Brahmānda Purāna

13. T h e e x p o u n d e r s of B r a h m a n t h o u g h t of a m o u n t a i n in Naimisa at t h a t spot. Since they were born ( r a t h e r — p e r f o r m e d sacrifice—Vā.P.2.13) in N a i m i s a , they are r e m e m b e r e d as Naimisīyas. 14. T h e Sattra of those intelligent persons lasted for twelve years, w h e n the Valorous P u r u r a v a s Was ruling over the e a r t h . 15. We have h e a r d the report that, even when he en j o y e d e i g h t e e n islands over the. ocean, P u r u r a v a s was never contented w i t h the jewels, d u e to his covetousness. 16. U r g e d by a divine messenger, Urvaśī m a d e love to h i m . He sponsored this Sattra in t h e c o m p a n y of Urvaśī. 17-19. While K i n g Pururavas ruled, the sages of the Naimisa forest performed t h e sacrificial session.* T h e G a ń g ā conceived a brilliant foetus from the Fire-god. She deposited it on t h e m o u n t a i n a n d it was transformed i n t o gold. G o d Viśvakarmā himself, the god of great imagination who evolved the world, entered t h a t sacrificial session of those sages of u n b o u n d e d (immense) lustre ( a n d ) transformed t h e premises a n d enclosure of the sacrifice i n t o a golden one. 20-21. Pururavas, t h e son of I d a c a m e a-hunting to t h a t region. Seeing t h a t extremely wonderful enclosed place of the sacrifice m a d e of gold, his wisdom was overcome (lit. struck down) by avarice a n d he began to seize it. T h e r e u p o n the residents of N a i m i s a b e c a m e very m u c h infuriated against the king. 22-23. T h e angry learned ascetics ( w h o were devoted to p e n a n c e ) urged by the Devas hit him with K u ś a grasses, charged with t h u n d e r b o l t . P o u n d e d by the a d a m a n t i n e Kuśa 1 grasses t h a t king cast off his m o r t a l body. T h e son of Urvaśī,

* 1.

satre

e m e n d e d as satram (as in V ā . P . 2.17,

identical

verse).

This account of Pururavas' death recorded here appears to be correct

historically. Pururavas

was

chief from

trans-Himalayan

region—Ilāvrta

varsa, the region round M t . M e r u bounded by M t . G a n d h a m ā d a n a on

the

west and M ā l y a v ā n on the east. He established his kingdom at Pratisthāna (modern Jhusi near A l l a h a b a d ) a n d founded the famous Lunar dynasty. H i s greed for w e a l t h and his attempt to plunder the sacrificial session is recorded in the M b h . Ādi.75.20-23. As he c a m e there a-hunting (and n o t with an army

I.I.2.24-31

fought there on the g r o u n d .

24-26. Ayus, t h e righteous r u l e r of the e a r t h w h o m they call t h e noblesouled father of N a h u s a , o b t a i n e d a high priority a m o n g those who got purificatory b a t h i n t h e p r i n c i p a l sacrifice of t h a t sacrificial session. H a v i n g pacified t h e K i n g t h a t way, t h e sages, t h e knowers of B r a h m a n , w h o themselves were the m ū r t i s (idols) of t h e calves of the cow in t h e form of the e a r t h 2 ( ? ) , began to perform t h e sacrificial session. In this sattra, t h e noble-souled ones observed celibacy. 27-31. T h e y observed Brahmacarya as in t h e case of Viśvasrjs (creators of t h e universe) formerly, when they were desirous of creating the universe. T h e king b e c a m e endowed with the lustre of t h e sun a n d t h e fire. He shone like I n d r a with t h e sages a n d others a r o u n d h i m , such as t h e anchorites Vālakhilyas fond of their friends, Marīcis; the u n b o r n sages 3 , T h e y worshipped t h e Devas with h y m n s of praise a n d houses ( ? ) a n d t h e Pitrs by means of t h e holy rites befitting t h e Pitrs.

for c o n q u e s t ) , it is more probable that he was overwhelmed by the sages a n d g o t killed in the scuffle. T h e sages' curse a n d the bringing of fire from heaven etc. described in the M b h . is obviously a white-wash by its

the

author as

the episode concerned the founder of the Lunar dynasty to w h i c h P ā n d a v a s belonged. T h e sages wisely installed his son Āyus w h o , like a farsighted states m a n trying to consolidate the newly-founded kingdom, e x t e n d e d his patro n a g e to the sacrificial session. T h e Bd.P. version is supported by V ā . P . 1.

T h e t e x t : aurvaśeyais tatas tasya yuddham cakre nrpo bhuvi, is syntactically

n o t correct. M o r e o v e r Ayu, the son of Pururavas a n d Urvaśī w h o succeeded h i m is not k n o w n to h a v e fought w i t h the sages. Vā.P.2.23b

corresponding

verse

reads:)

aurvaieyarh tatas tasya putrarh cakrur nrparh bhuvi ' T h e n they m a d e h i s son born of Urvaśī the king over the earth'. 2. ing

For Prthvi vatsātma-mūrtayah in this text, c p . V ā . P . 2 . 2 6 ( a correspond

verse r e a d s ) :

(satram ārebhire karturh) yathāvad dharma-bhūtaye 'according

to prescribed rites for the prosperity of D h a r m a ' . 3.

T h e reading of these stanzas in Vā.P.2.27/29a. : Vaikhānasaih anyaiica

priya-sakhair

munibhir

jus

(am

Vālakhilyair

marīcikaih

sūrya-vaiśvānara-prabhaih

j lj

( 2 8 b — t h e same a s 2 8 b i n V ā . P . ) Sambhārais tu Subhair juspam fair evendra-sado yathā jj ( T h e sacrificial session) was attended by Vālakhilyas brilliant

the

a n d other sages

sun, the fire and by auspicious ( h o l y ) multitudes of Pitrs,

•Cāranas, as in the assembly of I n d r a ) .

Brahmānda Purāna:

T h e y duly worshipped t h e G a n d h a r v a s a n d others in a c c o r d a n c e w i t h their species. While p r o p i t i a t i n g , he remem bered the G a n d h a r v a s a n d others. Thereafter, in other holy rites t h e G a n d h a r v a s sang Sāman h y m n s ; the groups of Apsaras d a n c e d ; t h e sages spoke words of wonderfully variegated letters a n d of splendid form. 32. T h e l e a r n e d scholars c h a n t e d M a n t r a s etc. T h e y defeated their o p p o n e n t s by means of copious objections. 33-34. T h e sages w e r e . great erudite scholars. T h e y were experts in words, meanings a n d logical arguments. N o t h i n g was seized from t h e m . No Brahmarāksasas entered t h e p l a c e and spoiled t h e Yajña. N e i t h e r the Daityas n o r those with weapons with feather attached to them c a m e there. T h e r e was no occasion for expiatory acts a n d there was no poverty. 35. Due to the combination of efficiency, intellect and steady activity, the injunctions were duly carried out resulting in blessings. T h u s the Sattra (sacrificial session) of those learned persons continued for twelve years. 36-38. T h a t sacrifice of the sages residing in Naimisa was like t h a t of the thunderbolt-bearing I n d r a . T h e elderly heroic a n d other R t v i k s performed the J y o t i s t o m a sacrifices separately. R i d i n g on the backs ( o f h o r s e s ? ) , they concluded all the sacrifices after distributing ten t h o u s a n d (coins) as m o n e t a r y gifts. After concluding their Yajña, all of t h e m asked V ā y u d e v a (the wind god) the great lord of u n m e a s u r e d vitality, O B r ā h m a n a s , w h a t I have been asked by you all. U r g e d (by t h e m ) the lord m e n t i o n e d to t h e m , the m a t t e r of his own race. 1

39. (Lord W i n d ) was t h e disciple of t h e self-born deity. He has perfect control over the sense organs. He sees every t h i n g directly. He is endowed with t h e eight powers—Ānimā (minuteness) a n d others. He is equipped w i t h subtle limbs. 40. He sustains all the worlds by m e a n s of rains a l o n g with t h e w i n d s blowing obliquely. T h e branches, the seven 1. V ā . P . 2 . 3 6 reads: Bhrgvādyā rsayo dhiyā: 'intelligent & self possessed sages like Bhrgu & others. 2.

V ā . P . 2 . 3 6 reads:

P r s t h a g a m a n a m ' w h o w e n t after them'.

1.1.2.41-48

boughs, h a v e been b o r n e by h i m . (? t h e seven types of wind are p r o b a b l y alluded t o ) . H e protects t h e mobile a n d t h e immobile beings all r o u n d . 41-43. In his realm t h e seven times seven (fortynine) M a r u t s a r e stationed. He is extremely powerful a n d he performs the Sattra of t h e Sūtas with t h r e e V y ū h a s 1 (circular or other types of arrays) He holds t h e remedies of t h e fiery e m b o d i e d beings. T h e five functional o r g a n airs, viz., P r ā n a a n d others sustain t h e body filling it with its i n n a t e activities. T h e wind has e t h e r (ākāśa) as its source of origin. It has t w o qualities. It is end owed with the qualities of Śabda (sound) a n d Spar.Sa ( t o u c h ) . 44. He has been called V ā c o r a n i (source of origin of speech like the Arani which is t h e source of fire) by persons w h o are clever in the science of sound a n d phonetics. W i t h soft a n d gentle speech, he a p p e a r e d to delight t h e sages. 4 5 . O learned ones, conversant w i t h t h e P u r ā n a s , O B r ā h m a n a s , well disciplined in t h e knowledge of t h e P u r ā n a s , the lord ( w i n d ) recounted t h e story in a speech befitting t h e basis w h i c h is the P u r ā n a . 46-48. All these narrations, O excellent B r ā h m a n a s , a r e in a c c o r d a n c e with w h a t h a d transpired. This is an excellent great principle of t h e world of t h e sages. T h i s P u r ā n a h a s been formerly recounted by B r a h m a . It contains excellent wisdom of the deities a n d t h e sages. It destroys all sins. I shall n a r r a t e it in detail its contents in d u e o r d e r . 2

Vā.P.2.41

reads:

Vyūhāśrayānāih

bhūtānārh—'Bhūtas

(beings)

w h o d e p e n d o n the V y ū h a ( b o d y ) ' . 2.

W . 36-48 show that this Purāna (Bd.P.) was formerly narrated b y

god Brahma originally. H i s disciple, the W i n d g o d recounted it to sages of N a i m i s ā r a n y a on the occasion of the Sattra of twelve years duration.

Brahmānda Purāna CHAPTER THREE Description of Evolution of the Universe : The Creation of Hiranyagarbha

Sūta narrated : 1. Listen to their divine story t h a t rids one of all sins. It is being n a r r a t e d by m e . It is wonderfully variegated. It has m a n y topics ( u n d e r discussion) ; it is esteemed by t h e Vedas. 2. He who retains this ( i n m i n d ) p e r m a n e n t l y or listens to this frequently m a i n t a i n s his family (or propagates his race) a n d he is h o n o u r e d in t h e heavenly world. 3. Listen to t h e topic being r e c o u n t e d in the m a n n e r it h a d been h e a r d a n d it h a d occurred. Listen to the five Tārās ( s t a r s ) * t h a t are five in n u m b e r . Listen to this n a r r a t i v e t h a t is conducive to the increase of the fame of t h e ancestors. 4. T h e glorification of all these persons of meritorious deeds a n d of everlasting fame is conducive to wealth, fame, longevity a n d heaven. It destroys enemies. 5-7. I b o w d o w n to H i r a n y a g a r b h a , the lordly Purusa who is u n b o r n , w h o is the first creator of subjects, w h o is t h e most excellent one, t h r o u g h w h o m t h e K a l p a has b e e n com p e t e n t to h a v e its characteristics; t h r o u g h w h o m the fire has been c a p a b l e of being a purifying factor; a n d w h o is t h e self-born B r a h m a administering all t h e worlds. After bowing down to B r a h m a , I shall recount t h e excellent creation of living beings, t h a t begins with Mahat (the great First Principle) a n d ends w i t h Viśefa (special created t h i n g s ) , 1 t h a t has its own charac teristic features a n d diversities, t h a t has five authorities (testimonies) ; t h a t calmly rests in t h e six ones (?) a n d t h a t which is presided over by P u r u s a . 8-9. T h r o u g h concentration of mind, I shall describe to you t h e excellent creation of Bhūtas. Avyakta ( t h e unmanifest *

For the above reading

(ViSva-tāra ca yā pañca), Vā.P.4.7a (a corres

ponding verse) reads : vistārāvayavam tesām ' ( L i s t e n to the narration of) the detailed parts 1. Purānas. 1.3.

The

(of the P u r ā n a ) . Sāńkhya

Compare

the

theory of evolution of the universe is accepted in account of

creation of the Brahmānda

1-45; 42.1-115; Bh.P. 111.20.12-53; KP.I.2.3 ff.; A P .

17.2-16.

NP.

1.1.3.10-18

o n e ) which is of t h e n a t u r e of Sat a n d Asat (Existent a n d n o n existent) is the eternal cause. Persons w h o discuss a n d p o n d e r over t h e Principles (reality) call i t P r a d h ā n a a n d P r a k r t i . It is devoid of odour, colour a n d t a s t e ; it is w i t h o u t t h e qualities of sound a n d t o u c h . 10. It is the source of origin of t h e universe; it is t h e g r e a t Bhūta (living e n t i t y ) ; t h e supreme a n d e t e r n a l B r a h m a n . It is t h e (cosmic) b o d y of all living b e i n g s ; the unmanifest o n e has b e c o m e so. 11. T h e B r a h m a n has n e i t h e r beginning n o r e n d ; it is u n b o r n a n d s u b t l e ; it has t h r e e Gunas, it is t h e source of origin a n d place of u l t i m a t e m e r g i n g a n d rest. It is Asāmpratika (does n o t b e l o n g to t h e present t i m e ) , it is Ajñeya (i.e. c a n n o t be comp r e h e n d e d . It is t h e B r a h m a n which is beyond Sat a n d Asat. 12. This entire d a r k world was p e r v a d e d by his A t m a n ( s o u l ) . As the G u n a s were in a state of equilibrium, this world full of darkness h a d n o t yet been evolved. 13. At t h e time of creation, Pradhāna is presided over by Ksetrajña a n d since the G u n a s become uneven ( d u e to loss of their e q u i l i b r i u m ) , the great Principle (Mahat) was evolved. 14. T h a t Mahat (Great Principle) is subtle a n d at t h e outset it was enveloped by Avyakta. T h e Mahat wherein there is a p r e d o m i n a n c e of Sattva Guna displays Sattva guna alone. 15. It should be known as M a h a t on a c c o u n t of its Sattva quality. T h a t is r e m e m b e r e d as its sole reason. T h e Liñga (Śarira) (i.e. t h e i n t e r n a l b o d y or t h e psychic m e c h a n i s m ) a l o n e is evolved a n d it is presided over by Ksetrajña ( i n d i v i d u a l soul). 16. Sarhkalpa (Wishful t h o u g h t ) a n d Adhyavas&ya (Determination) are remembered as its two functions. W i t h a desire to create he w h o is beyond measures, creates the g r e a t creation. 17-18. (Defective T e x t ) V i r t u e etc. and the elements are t h e causes of t h e principles of the worlds. T h e m i n d in the 1

1. The text from verse 17-28 is corrupt and the corresponding text of the Vā.P. Ch.4 has little in common with these verses and is of no help in interpretation. Hence reconstruction of emendations could not be hazarded. But Vā.P. 4.76b-79 bear some correspondence to Bd.P.I.i.3.24-27. The Vā.

Brahmānda Parana

g r e a t A t m a n is B r a h m a n . T h e discrimination of wicked know ledge is t h r o u g h ī ś v a r a ( L o r d ) . T h e P r a j ñ ā s a n d h i (the j u n c t i o n of intellect) is everything t h a t is u n d e r possession. He considers all living beings t h r o u g h Sańkhyāyatanaraśmis (?) (the rays t h a t a r e the a b o d e of t h e n u m b e r ?). Therefore the lord attains t h e desired fruit. 19-20. T h e Manas (Mind) is called Bhoktr (Enjoyer) a n d Trātr (Protector) a n d it remains as separated soul. ( T h e Mahat is so called) because it falls within the collection of principles a n d it is great in m a g n i t u d e . T h e M a h a t principle is r e m e m b e r e d as one having physical body t h a t is g r e a t e r t h a n the remaining Gunas a n d Tattvas (Principles). T h e mind is called M a n a s because it thinks or considers the division (or separateness) or it is t h o u g h t of as a p a r t . 21-22. T h e (individual soul) is r e m e m b e r e d as Purusa because of its relationship with Sat (the Existent i.e. t h e B r a h m a n ) by way of enjoyment of worldly pleasures. Also the supreme soul is called B r a h m a n because it is Brhat (very huge) a n d because it causes all t h e living beings to increase in size ( B r m h a n a t v a ) . ( I t is possible) because it is t h e basis of every t h i n g . It is defined as B r a h m a because it causes t h e living beings to increase in- size a n d because it fills all the bodies w i t h blessings. 23. T h e P u r u s a u n d e r s t a n d s all the Bhavas (beings a n d things) separately. It is t h r o u g h it (i.e. P u r u s a ) t h a t the Brah m a n achieves all its tasks (lit. doing of the w o r k ) at t h e outset. 24. K n o w t h a t the Prākrta (the creation of P r a k r t i ) is t h e Vivarta ( t r a n s f o r m a t i o n ) (ofBrahman). x T h e Ksetrajña is on a p a r with B r a h m a n . Indeed it is called the first embodied being and Puripurusa ( t h e ancient p e r s o n ) . P. verses m a y be summarised here as follows: 'The Ksetrajña called Brahma w h o awoke in the egg of Prakrti (Cosmic e g g ) is the first e m b o d i e d being and he is called Purusa (one lying in the abode of the cosmic e g g . ) This g o d Brahma, the first creator of Bhātas (elements or beings) existed first. This four-faced Hiranya-garbha appeared at first in this (cosmic e g g ) . Both at the time of creation and re-creation (after destruction), he is the Ksetrajña called Brahma. 1. T h i s purāna supports Vivarta-vāda as distinguished from Parināma.nāda in explaining the Brahma-world relation.

I.I.3.25-33

25. T h a t B r a h m a is the primordial creator of the living beings, t h a t existed at the outset. 26-27. T h a t H i r a n y a g a r b h a with four faces a p p e a r e d in the An4a (Cosmic e g g ) . In t h e p r i m a r y creation as well as in the secondary creation, the Ksetrajña is on a par with B r a h m a n . T h e ( I n d i v i d u a l souls) are asked alongwith the Karanas (sense o r g a n s ) . T h e y a b a n d o n ( t h e m ) alongwith the dissolutions. Again they assume physical bodies during the j u n c t i o n s of the jūgas. 28. (Defective t e x t ) Those five (?) who are enlightened m a y take away t h e w a t e r of t h e depression ( p i t ) of t h a t noblesouled one who uplifts the golden M e r u . (?) 1

29-31. T h e s e seven worlds are well established in this cosmic egg; the whole e a r t h along with t h e seven continents, t h e seven oceans, the g r e a t m o u n t a i n s a n d thousands of rivers -are established in the very same cosmic egg. These worlds a r e s i t u a t e d within (the cosmic egg). This universe is within the cosmos. Everything is established in t h a t cosmic egg—viz. t h e m o o n and the sun along w i t h t h e stars, planets a n d t h e w i n d as well as the m o u n t a i n Lokāloka. 32.* T h e waters a r e externally s u r r o u n d e d by the Tejas (fiery e l e m e n t ) ten times as big as themselves. T h e Tejas is externally surrounded by Vāyu (wind) ten times as big as itself. 33. V ā y u is externally surrounded by the Nabhas ( E t h e r ) ten times as big as itself. In t h e same m a n n e r the entire ether is externally surrounded by B h ū t ā d i ( t h e A h a r h k ā r a or e g o ) . 1.

F r o m this verse onwards the Prākrta sarga, the first creation of g o d

Brahma, is described. It takes p l a c e without pre-planning or

is unpremedi

tated (abuddhipūrva)' like the s u d d e n flash of lightning' as the Bd.P. puts

it.

While the Vaikrta creations (five in n u m b e r ) are planned—buddhipūrvaka. *

F r o m this verse the e l e m e n t a l sheaths that envelop the cosmic egg

are e n u m e r a t e d . As verses 29-38 in Bd.P. here a n d Vā.P.4.81-91 are identical, we c a n substitute the missing line in Bd.P.32. by V ā . P . 8 4 a as follows: adbhir daia-gunābhis tu bāhyato' ridam samāvrtam j ' T h e cosmic egg is e n v e l o p e d from outside w i t h

(the

sheath of)

ten

times (larger) water'. T h i s additional line is essential to make up the n u m b e r s e v e n of these Prākrtic sheaths m e n t i o n e d b e l o w in verse 34 a s : ebhir āvaranair andam saptabhih prākrtair vrtam j

Brahmānda Purāna

34. T h e Bhūtādi is enveloped by Mahat a n d the Mahat is enveloped by Pradhāna. T h e cosmic egg is thus enveloped by the seven Āvaranas (coverings) p e r t a i n i n g to t h e Prakrti. 35-37. T h u s willingly these Prakrtis (evolutes of Prakrti) are stationed ready in destroying mutually. T h e y stand ready at t h e time of c r e a t i o n ; they sustain m u t u a l l y a n d they devour m u t u a l l y . Those Vikāras (effects) abide in t h e Vikārins (causes) by way of t h e supporter-supported relationship. T h e Avyakta (the unmanifest o n e ) is called Ksetra a n d B r a h m a n is called Ksetrajña. T h u s the P r ā k r t a Sarga ( c r e a t i o n of t h e P r a k r t i ) ( h a s been e x p l a i n e d ) . It is presided by Ksetrajña. ~. 38. This is t h e first creation a n d it is u n p r e m / d n e d . It appeared just like the lightning. U n d o u b t e d l y he w h o factually understands this b i r t h of H i r a n y a g a r b h a shall become longlived, famous, blessed and intelligent.

CHAPTER

FOUR

Constitution 'of' the world (The Cosmic Egg) [ T h e creation d u e to disequilibrium of gunas—the three states of the self-born god Brahma—Description of K a l p a s ] Sūta said : 1. W h e n t h e unmanifest one is stationed within itself a n d w h e n the effect (universe) h a d b e e n w i t h d r a w n , t h e Pra d h ā n a a n d P u r u s a r e m a i n w i t h their similarity of characteristics (retained). 2. These two have T a m a s a n d Sattva gunas. T h e y are stationed on a p a r w i t h each other. H e n c e they a r e said to be m u t u a l pursuers. T h e y a r e not excessive ( i n t h e manifestation of the G u n a s ) .

I.I.4.3-11

3. Laya (Dissolution) should be understood to occur when G u n a s are in equilibrium. It is called creation when there is p r e d o m i n a n c e (of one G u n a over the other.) T h e Sthiti (Sustenance) was at the time when Sattva was p r e d o m i n a n t . Certainly, the lotus is stationed at the top (?) 4. W h e n Rajas closely follows a n d stations itself in T a m a s a n d Sattva, it is the Rajas that causes the other things to function in the same way as in the case of the w a t e r causing the seeds to function. 5. T h e G u n a s assume inequality a n d they become stabilized casually. It should be known that three (divinities) were b o r n out of the G u n a s which are a g i t a t e d . 6. T h e y a r e eternal, extremely mysterious; the souls__of everyone and e m b o d i e d ; the Sattva q u a l i l y l s V i s ñ u T t h e Rajas is B r a h m a a n d the T a m a s is R u d r a , the Prajāpati. 7. Visnu the enlightener a n d revealer of the Rajas becomes B r a h m a , a n d a t t a i n s the status of t h e c r e a t o r . It is from him^that being of great vitality^that the variety of creation of the worlds, takes its origin. 1

8. Visnu as t h e enlightener a n d revealer of t h e T a m a s stands separate in the f£om of K ā l a ( T i m e ) .("Vfc S <' / « . '• ~j Visnu as the enlightener a n d revealer of t h e Sattva stands separate as sustenance (i.e. one w h o sustains). 9 . These alone are the three worlds; these alone are t h e three G u n a s ; these alone a r e the three V e d a s ; these a l o n e a r e the three sacred fires. 10. These have m u t u a l inter-association; these a r e m u t u a l l y a t t a c h e d ; they exist by m u t u a l help a n d they impel inter se. 11. These are m u t u a l l y coupled; these are m u t u a l l y inter d e p e n d e n t ; these do not become separated even for a m o m e n t ; they do not a b a n d o n each other.

1. T h o u g h this Purāna accepts the Sāńkhya theory regarding the crea tion of the universe being due to the imbalance of the three Gunas, the personi fication of the Gunas in Brahma (Rajas), V i s n u (Sattva) and Rudra ( T a m a s ) is the puranic w a y of presentation for the understanding of the process by t h e masses.

Brakmānda Purāna

12. As a result of t h e unevenness of t h e G u n a s , t h e Prad h ā n a begins to function at the time of creation. At the outset it begins to function (from t h a t Avyakta) of t h e n a t u r e of Sat a n d Asat a n d presided over by Adrsfa (the u n m a n i f e s t ) . 13. T h e pair B r a h m a a n d Buddhi (Cosmic intellect) took their origin simultaneously from t h a t ( P r a d h ā n a ) of the n a t u r e of T a m a s a n d unmanifestness*. T h e Ksetrajña ( a n d ) t h a t which is (also) n a m e d B r a h m a (was born from t h a t p a i r ) . 14. Fully equipped withKārya (effect?) a n d Karana (the instruments; t h e sense-organs) B r a h m a a p p e a r e d (existed) at the outset. He was unparalleled in lustre, intelligent, unmanifest b u t excellent enlightener ( r e v e a l e r ) . 15. (Defective t e x t ) . He is t h e first embodied being stabilised in r e t e n t i o n . He is endowed with unequalled know ledge a n d absence of passionate a t t a c h m e n t . 16. On account of his being unmanifest a n d because he h a d kept (everything) u n d e r control, since these a r e three G u n a s a n d because all evolved beings are i n t e r d e p e n d e n t , ( B r a h m a attains) whatever he desires mentally. 17. T h e self-born deity has three states : {He has four faces as B r a h m a as K ā l a ( G o d of D e a t h ) he is Bhava, t h e destroyer; (as V i s n u ) he is t h e P u r u s a with thousand heads. 18. As B r a h m a , he creates the worlds; as K ā l a , he annihilates t h e m ; as Purusa, he is indifferent : these are t h e t h r e e states of the selfborn deity. 1 19. As B r a h m a , he possesses Rajas exclusively; as K ā l a he has Rajas a n d T a m a s a n d as P u r u s a (i.e. Visnu) he is exclusively S ā t t v i k a ; — t h i s is the position of t h e G u n a s in t h e case of t h e self-born deity. 20. B r a h m a has eyes like lotus-petals*; K ā l a has t h e lustre ofcollyrium ever since his origin. Purusa islotuseyed with t h e form of t h e s u p r e m e A t m a n . *

V ā . P . o . 2 3 : F r o m that (Pair of Brahma & Buddhi) was born Ksetrajña

designated as Brahma, full of tamas and unmanifestness. 1.

T h e trinity of gods carrying out the functions of creation,

ance a n d destruction of the universe but the three states of

susten-

one and the same

self-born deity. *

Kamalapatrāksa should

be emended

as Kamalapatrābha

3 1 b , as it is the description of the complexions of three deities.

Vā.P.5.

I.I.4.21-29

2 1 . He is single. He is two-fold. He is three-fold. AgairT he is multifold. T h e lord of Yogins makes a n d un-makes t h e physical bodies. 22. T h e physical bodies a d o p t different kinds of shapes, activities, colours a n d features. Since he has the pastime of 1 r e m a i n i n g threefold in the world, he is called Triguna (one t h a t has three G u n a s ) . 23-24. Since he is divided i n t o four, he is glorified as Caturvyūha (one with four a r r a y s ) . Since at the end of a P a r ā r d h a , the lord lies down (sleeps) ; since the lord enjoys the pleasures of the world, since all living beings always take rest (lie down) normally and comfortably in him, he is defined as A t m a n , He is Rsi because he goes everywhere a n d since the lord enters the physical body. 25. He is Sarva ( a l l ) , because he is the master of a l l ; he is Visnu because he permeates everything. He is Bhagavāh, (since) he devoured the Bhāvas (living beings). He is Nāga because no Āgas (i.e. sin) abides in him. 2 6 . He is Parama, because he is extremely delighted. Since lie h a s D e v a t v a (state of being G o d ) , he is remembered a s O M . He is Sarvajña (omniscient) because he knows everything perfectly. He is Sarva because everything originates from him. 27. B r a h m a causes the sleep (i.e. perfect rest) of Naras ( m e n ) , hence he is remembered as N ā r ā y a n a . He functions after dividing himself into three. He is Sakala ( h a v i n g the full c o m p l e m e n t of digits and p a r t s ) . 28. By means of the three ( G u n a s ) , he himself creates"," devours a n d protects. T h e Prabhu ( L o r d ) himself became H i r a n y a g a r b h a at the outset a n d manifested himself. 29. Indeed he is Ādya (First, foremost) a n d Svavaśa ( h a v i n g himself under c o n t r o l ) . He is r e m e m b e r e d as Aja because he is not b o r n . H e n c e he is defined as Hiranyagarbha in the P u r ā n a s . 1.

T h e author of Bd.P. seems to be fond of giving popular etymologies.

T h e etymologies of Triguna, Caturvyūha, Atmā, Rsi, Visnu, N ā r ā y a n a etc. are interesting. S o m e of these are however grammatically correct e.g., V i s n u —vis—'to

pervade',

rsi—r

'to

go'.

Brahmūnda Purāna

30. He is selfborn a n d receding (?), he is K ā l a and t h e foremost a m o n g all t h e castes. It is not possible to specify him exclusively in the course of h u n d r e d s of M a n u ' s y e a r s . * 31. T h e P a r ā r d h a of B r a h m a is r e m e m b e r e d as being reckoned is so many K a l p a s . He has a n o t h e r period of the same d u r a t i o n a n d he wakes up at the end of t h a t period. 32. T h o u s a n d s a n d crores of years t h a t h a d b e e n t h e abode of K a l p a s have passed by. As m a n y a r e yet to come. 33-34. T h e K a l p a t h a t is c u r r e n t now, is V ā r ā h a , know ye all. It is t h e first K a l p a a n d it is the present K a l p a . T h e Kings should govern till thousand Yugas are completed.

CHAPTER FIVE The Creation of the Universe [ T h e Boar i n c a r n a t i o n of V i s n u — P r i m a r y a n d secondary crea t i o n — c r e a t i o n of gods, sages a n d their d i s s o l u t i o n ] . Śrl Sūta said : 1. At t h e beginning, t h e waters were present everywhere, on the surface of t h e e a r t h . W h e n this (visible w o r l d ) h a d been annihilated a n d when t h e winds h a d become quiet, n o t h i n g could be known. 2. In t h a t vast ocean-like expanse of water, 1 w h e n t h e whole world consisting of mobile and immobile beings h a d *

For Varnāgratas, Vā.P.5.46b reads Varsāgrajas. If this is accepted as

emendation, the verse w o u l d m e a n : " I t is n o t possible to calculate even w i t h hundreds of M a n v a n t a r a s as a unit of the time etc. 1.

Ekārnava—Also

called

Mahārnava,

agādha

stabdha

salila,

Salila

only, Yugānta-toya in M t . P., H V . , Bh.P. V P . a n d other Purānas. T h i s pri meval watery flood expresses the infinite unmanifest c a u s e — t h e Kārana Brah man as explained by N i l a k a n t h a (on H V . P . 3.9.1-4) 1/2 from w h i c h all life

I.I.5.3-10

perished, the only entity present t h e r e was t h a t lord B r a h m a 1 with t h o u s a n d eyes a n d t h o u s a n d legs. 3. At t h a t t i m e B r a h m a n a m e d N ā r ā y a n a lay asleep in the waters. He h a d a thousand heads. He was t h e Purusa with golden colour a n d was beyond the k e n of the sense-organs. 4. P r o h i b i t e d * (?) on a c c o u n t of t h e excess of Sattva, he saw the e m p t y world. In this context, as regards N ā r ā y a n a they cite this śloka ( v e r s e ) . 5. Waters are called Nāras (because) t h e waters are indeed t h e children of (Nara) ( M a n ) ; the waters are his place of resort. H e n c e , he is r e m e m b e r e d as N ā r ā y a n a . 2 6. (Defective t e x t ) . He r e m a i n s m e d i t a t i n g for a period e q u a l to a thousand Yugas. He performs meditation on a ( l o t u s ) with golden petals in order to reach t h e ideal state of Brahman.** 7. Like a glow-worm at night d u r i n g the rainy season, B r a h m a moves about here a n d there in the water, stooping d o w n w i t h his face t u r n e d downwards. 8-9. After knowing t h a t t h e great ( u n i v e r s e ) h a d gone d e e p into t h a t vast expanse"oTwater, h e - t h o u g h t of uplifting the e a r t h with steadiness of composure. T h e n he t h o u g h t of t h e o t h e r eightfold cosmic body (as evolved by) O m k ā r a , in t h e beginnings of K a l p a s as before. T h e n the great soul t h o u g h t of his divine form. 10. On seeing t h a t the e a r t h h a d sunk i n t o the w a t e r he t h o u g h t — " w h a t form shall I assume a n d uplift the earth ?" comes into being. V P . I . 2 . 2 2 states that this Ekārnava doctrine is very ancient and Brahma-vādins have elaborated it to explain the process of creation a n d dissolution. M t . P . 182 identifies N ā r ā y a n a with M a h ā r n a v a . 1.

Cf. Purusa-sūkta

nisiddha in the text is illogical. V ā . P . 6 . 4 (an identical verse) reads:

(RV.X.90.1).

Prabuddha 'awakened' by the d o m i n a n c e of Sattva. 2.

T h e usual derivation of N ā r ā y a n a found in other Purānas also b u t

for a different derivation vide supra 4.28"! **

V ā . P . 6 . reads Śarvaryante

: naiiarh kālam upāsya sah / prakurute

Brahmatvarh

sarge-kāranāt

' H a v i n g passed the night-time in sleep, at the end of the night, creates g o d Brahma for the creation of the universe'.

Brahmānda Purāna

11. He r e m e m b e r e d the form of a Boar 1 t h a t is suitable for the a q u a t i c sports. It was invisible* u n t o all living beings. It is of the n a t u r e of speech termed B r a h m a n . 12. Its girth was t e n Yojanas (1 Y o j a n a = 1 2 K m ) a n d the length was a h u n d r e d Yojanas. It resembled the d a r k cloud, in complexion. It h a d a r u m b l i n g sound like t h a t of t h e clouds. 13. It h a d a h u g e body like a great m o u n t a i n . It h a d curved fangs, white, s h a r p a n d terrible. It bore resembl a n c e (in lustre to) l i g h t n i n g a n d fire. Its brilliance was like t h a t of the sun. 14. It h a d thick long a n d r o u n d shoulders. It used to walk with the ( s t e a d y ) steps of Visnu. T h e region of its hips was raised up (well-developed) a n d stout. It was h o n o u r e d with the characteristic features of a bull. 15. Assuming this inimitable form of a boar, H a r i entered t h e n e t h e r worlds for uplifting t h e e a r t h . 16-22. ( T h e description of Tajña-vārāha) . 2 T h e conclu sion on the Diksā (initiation) a n d Isfi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his t o o t h . 3 T h e Juhū ( t h e crescent-shaped wooden ladle) was his m o u t h ; . t h e fire was his

VV.8-11 remind «f Tait.Brāhmana 1.2.1.3 which states āpo

vā idamagre salilam āstt /

tasmin

prajāpatir

vāyur

bhūtvā

acarat j sa imam apaiyat j

tārh

varāho bhūtva'harat // Purānas elaborated this statement in the full-fledged description of the Boarincarnation of Visnu. Vide Bh. P. 111.13 17-33, Mt.P.Chs. 246-248; V P . I . 4 . 1-52, M b h . Sabhā 37.29 ff. and Bd. P. infra Ch. 8. 1-10. *

adhrsyam 'unassailable' in V ā . P . 6 . 1 1 .

This

poetic description of the D i v i n e Boar in Yajña terminology is

so beautiful that n o t only Purāna-writers but writers on Smrti works, Tantra works and even Śañkara adopted it. For example, vide Vā.P.Ch.6 (a number of verses identical with B d . P . ) , Bm P. 2 1 3 . 3 3 - 4 2 ; Bh.P. 111.13 34-39, Visnu Smrti

1.3-12; Śańkara on Visnu-sahasra-nāma verse 118 on Tajñāńga. T h o u g h it is a self-explanatory translation some expressions are explained

briefly. 3.

Mt.P.

247.68

reads

differently.

Veda-pādo Yūpa-darhffrah

Kratu-dantas

Citi-mukhah

I 1.5.16-22 1

t o n g u e ; the D a r b h a grasses were his h a i r s , t h e B r a h m a ( o n e of the four Rtviks employed at a S o m a sacrifice or vedic 3 knowledge of great p e n a n c e was his h e a d . T h e V e d a s were his shoulders; he h a d the fragrance of t h e Havis. T h e Havya, Kavya 1 etc. w e r e his velocity; Prāgvamśa ( t h e sacrificial r o o m facing 6 the east) was his b o d y ; he was brilliant; he was e q u i p p e d w i t h different kinds of Diksās ( i n i t i a t i o n s ) ; he was the m a s t e r of Yoga w i t h D a k s i n ā for his h e a r t ; he was t h e lord full ofŚraddhā 6 (faith) a n d Sattva (good quality) ; he h a d Upākarma (extra 1 study of t h e V e d a s by w a y of e x p i a t i o n ) for his Ruci ( l u s t r e or t a s t e ) ; he h a d Pravargya ( t h e ceremony p r e l i m i n a r y to Soma sacrifice) as his Āvartabhūsancfi ( o r n a m e n t a l whorls of h a i r on his c h e s t ) , the way of t h e different Cchandas ( M e t r e s ) was his p a t h w a y ; t h e Upanisads with their esoteric doctrines consti t u t e d his seat. He was assisted by M ā y ā in the capacity of his spouse; he h a d t h e height of t h e peak of a m o u n t a i n ; he had t h e day a n d the n i g h t as his eyes;* he had t h e ancillary subjects 1.

A V e d i c concept. Agni (fire) is the tongue of gods w i t h which they

eat the food (offered in sacrifices), cf. R V . I V . 5 7 . 1 . 2.

darbha-romā. T h e rfariAa-grass spread on the altar is compared to

the shaggy hair on the body of the boar. 3.

Brahma-śīrsah—Brahma means also the V e d i c knowledge and natu

rally its position is the highest viz. the head. 4.

is difficult to understand w h y the velocity of the Divine Boar is

compared to the Havya and Kavya rites meant for gods and Pitrs. Probably Agnihotra and Śrāddha and their association with the sacrifice m a y be the reason. 5.

Prāgvamia-kāya—PrāgvaihSa

also means 'a room in which the

family

and friends performing the sacrifice assemble.' This body (Kāya) of the TajñaVarāha is so m u c h spacious as to accommodate many people. 6.

Vā.P.6.21.

gives

better reading viz. mahā-sattra-mayo : Mahā-

sattra is a long (and great) Soma-sacrifice continuing for 13 to 100

days.

V a r ā h a has assumed the form of a great S o m a sacrifice. 7.

The

M t . P . and Śańkara read upākarmostharucakah : Whose p e n d a n t

lower-life was upākarma (recitation of the V e d a s ) . Can we take ruci for rucaka? 8.

The

whorls of hair on the front of horse's chest is regarded as orna

mental. T h e same on the chest of the boar would be beutirymg. T h e Pravargya ceremony is introductory to the S o m a sacrifice. In this, fresh j n i l k is poured into a heated vessels called Mahivira or Gharma, or i n t o boiling ghee

( M W . P . 6 9 3 . U ) . T h e vapour-fumes coiling up from the gharma

is imagined as circular whorls of the Boar's hair. 9.

Day

and night represent the Sun a n d the M o o n . T h e y are the t w o

eyes of this Divine Boar.

Brahmānda Purāna

of the Veclas as the o r n a m e n t u n t o his ears. He h a d the odour of the Ājya (ghee-offering; in the sacrifice) ; the Sruvā ( t h e sacri ficial ladle) was his s n o u t ; he h a d the loud p i t c h in c h a n t i n g of the Sāman hymns as his voice; he was glorious, an embodi m e n t of t r u t h and v i r t u e ; he was h o n o u r e d by the exploits of his actions; expiation was his claw; he was t e r r i b l e ; he had t h e knee joints of the animals; he was the great sacrifice in c a r n a t e ; Udgātā was his e n t r a i l ; 1 the H o m a was his Liñga (symbol) ; he h a d fruits and seeds as great medicinal h e r b s ( ? ) Vādyantara* (Another d i s p u t a n t ) was his own Śastra (sacrifice) ( ? ) . Absence of egotim as well as Soma j u i c e was his blood. 2

2 3 . [ T h e text in Bd.P. is corrupt. T h e corresponding verse in V ā . P. 6.23 is as follows :] b h ū t v ā Yajñn-varāho vai a n t a h sa prāviśat p r a b h u h / a d b h i h s a ñ c h ā d i t ā m ūrvīm sa t ā m a ś n a n prajāpatih upagamyojjahārāśu a p a s tāś ca sa vinyasan // ' I t is reported t h a t he verily b e c a m e Yajña-varāha a n d the Lord entered the waters. T h a t Prajāpati found t h a t e a r t h w h i c h was covered over with waters. R e m o v i n g (displacing) those waters, he seized a n d quickly lifted it u p . ' 24. He allocated the waters of the ocean in the oceans a n d those of the rivers in the rivers. After m a k i n g them separate a n d equal, he gathered the mountains on the e a r t h for its stability. 25. These m o u n t a i n s h a d been b u r n t in the previous Sarga (period of c r e a t i o n ) by the Samvartaka fire (i.e. fire of destruction at the time of universal a n n i h i l a t i o n ) . Along with t h a t fire these m o u n t a i n s h a d got merged in the e a r t h completely.

It is the length of the S ā m a song sung by the U d g ā t r which resemb

les the long entrail of the animal. 2.

Phala-bīja-mahausadhīh. T h i s reading though accepted in the

trans

lation is obscure. Mt.P.,Bm.P., V i s n u Smr. read Bījausadhi-mahāphalah. Mahāphala is the scrotum. T h e idea seems to be that the herbs a n d plants which produce the seed are comparable functionally to the testicle of the 3.

This is obscure. T h e reading in V i s n u Smr. (1.6) is

Boar.

Vedyantarātmā.

It means the Vedi, the altar of the sacrifice was the heart of the Boar.

I.I.5.26-32

26. (Defective t e x t ) . In t h a t vast expanse of water [due to cold (śaityāt—Vā. P . ) ] . t h e y became stored up by the w i n d . Wherever this (water solution w i t h b u r n t mountains) was sprinkled, a m o u n t a i n cropped up in e a c h of those places. 27. After they h a d been scattered, V i ś v a k a r m a n divided t h e worlds, oceans a n d m o u n t a i n s . He divides like this a g a i n a n d again at t h e beginning of every K a l p a . 1 28. He created again and again this e a r t h consisting of seven continents along w i t h t h e oceans a n d t h e m o u n t a i n s . He (also) created again t h e four worlds beginning with Bhū (earth). 29-31. After creating the worlds, B r a h m a , .the self-born lord b e g a n the creation of Prajās (subjects). Desirous of creat ing different subjects ( c r e a t u r e s ) , he created t h e m in the same form as h a d been created before. As he m e d i t a t e d a n d pondered about (the forthcoming) creation preceded by (cosmic) intellect, Avidyā unfolded itself i n t o five forms simul taneous w i t h Pradhāna2 ( ? ) . These five forms were T ā m a s i k a . T h e y were darkness, delusion, great-delusion, p i t c h darkness a n d blind darkness. 32. T h u s Avidyā h a d five joints (Parvan).3 It manifest ed itself from t h e great-soul. T h u s the c r e a t i o n r e m a i n e d five-fold even as he was m e d i t a t i n g over it a n d identifying himself with it. 1.

T h e Puranic belief about

the n e w creation of the universe

beginning of a n e w K a l p a is that, despite the annihilation of the the end of every Kalpa, g o d Brahma re-creates the

universe

the

universe

the

same

m o d e l of the former universe. It is succinctly stated as Dhātā yathāpūrvam 2.

akalpayat

This is the translation of Pradhina-samakāle in the T e x t .

m e n t of the five Parvans of Avidyā simultaneously with the

T h e unfold-

Sāńkhya

principle

called Pradhāna is confusing. V ā . P . 6 . 3 6 gives a better reading viz. Pradhyānasama-kālam "simultaneously with i.e. while he was meditating, there manifes ted Avidyā of five knots or Parvans". 3.

T h e five joints

(Parvans) of Avidyā

Tamas, Moha, Mahā-moha, Tāmisra and as ignorance,

delusion,

are

enumerated in 3 1 b viz.

/4n</Aa-tāmisra.

desire of enjoyment,

These

are

rendered

anger and fear of death, vide

C o m . on V P . I . 5 . 5 ) . T h e concept called Avidyā is very c o m p l e x . W i t h Y o g a , it m e a n s "undifferentiated consciousness" ( J . H . W o o d s ) ; V e d ā n t a equates it Avith M ā y ā . H e r e the cosmic aspect of Avidyā is implied.

Brahmānda Purāna

33. It is surrounded everywhere by T a m a s like the seed a n d the creeper within a p o t . * Within a n d without, it is devoid of lustre as well as devoid of consciousness. 34. Since they have (well) m a d e intellect, miseries and sense-organs, the Nāgas (i.e. trees, creepers, plants) are glorified as Mukhya (Principal) creations. 1 T h e i r selves have been covered u p . 35 B r a h m a , the self-born lord, was not fully satisfied in his m i n d even after seeing the evolution of Mukhyasarga (principal c r e a t i o n ) . He t h o u g h t of creating (a fresh type of creation) then. 36. Even as he was p o n d e r i n g over it, a n o t h e r creation, the Tiryaksrotas2 (oblique-currented creation, i.e. the a n i m a l world) took its origin. It is remembered as Tiryaksrotas, because it functioned in oblique ( i n non-straight) ways. 37. On account of the excess of the Tamas quality, they are r e m e m b e r e d as Ajñānabahula ( a b o u n d i n g in i g n o r a n c e ) . T h e y a r e Utpādyagrāhinah** ( c o m p r e h e n d i n g w h a t should be p r o d u c e d ) . T h e y fancy themselves wise, despite their ignorance, 38. T h e y possess egotism. T h e y are p r o u d of themselves. T h e y a r e of twentyeight types. 3 T h e sense-organs a r e of eleven, varieties. T h e soul etc. a r e of nine varieties.

* For Bd.P.—bīja-kumbha-latā-vrtah (translated here) V ā . P . 6 . 3 7 b r e a d s : dipah kumbhavad āvrtah 'just as a l a m p lighted in a pitcher cannot emit light outside d u e to the opaque wall-like cover of the pitcher. T h i s simile in V ā . P . is the traditional a n d m o r e appropriate o n e here. For more discussion vide n o t e 2 on P. 57 o f the translation o f K P ( M L B D . ) 1. This 'meditated' (Vaikrta) creation by Avidyā w a s characterised by ignorance as it included immobiles (jVāga)-like mountains, trees. H e n c e it is also called Mukhya. As verse 55 below explains Mukhya means Sthāvara (immobile). 2 . W . 36-40 describe the second type and stage o f "meditated" creation viz. Tiryaksrotas. It is not that the creatures in this creation always m o v e in oblique direction. But, as verse 56 below and V P . 1.5.9-11 and 22a explain, it includes birds a n d beasts w h i c h are by nature mostly ignorant and hence taking to wrong-ways and egotistic. This is the second stage in volution after the immobile one. reading.

V ā . P . 6 . 4 3 a reads: utpatha-grāhinah 'taking to wrong w a y s ' — a better

3. T h e text reads astāvirhśad-vidhātmikāh and the reading by Vā.P.6.44. But V P . I . 5 . 1 1 a reads: as(āvirhiad-vadhāimikāh.

supported

1.1^.39-47

39. T h e T ā r a k a s a n d others are of eight types, their des truction of power is r e m e m b e r e d ( ? ) . T h e y have inner light a n d all of t h e m are again externally enveloped. 40. T h e y are called Tiryaksrotas. T h e y have their selves u n d e r control. T h e y have three appellations. 4 1 . After creating t h e second universal c r e a t i o n ; Tiryaksrotas a n d having observed t h a t type of creation, (following) idea occurred in h i m :

the the

42. Even as he was pondering, t h e final creation of t h e Sāttvika type was evolved. T h i s third creation is Ūrdhvasrotas u p w a r d s c u r r e n t e d . 1 It is based upwards. 4 3 . 'Z Since they r e t u r n e d u p w a r d s they are called Ūrdhva srotas. T h e y are of a pleasant n a t u r e w i t h m u c h of gaiety. T h e y are not enveloped within or w i t h o u t . 44-46a. T h e y a r e brilliant w i t h i n a n d w i t h o u t . T h e sub jects of Ūrdhvasrotas are r e m e m b e r e d as n i n e . T h e y are D h ā t ā (? c r e a t o r ) a n d others. T h e y are r e m e m b e r e d as wise ones of contented m i n d . This third creation, the Ūrdhvasrotas, is r e m e m bered as Daivika (Divine) i.e. pertaining to gods). W h e n the divine creations of the Ūrdhvasrotas type h a d been created, lord B r a h m a became pleased. Thereafter, he did not p o n d e r over a n y t h i n g else. 46b-47. ( L a t e r o n ) t h e lord was desirous of c r e a t i n g a n o t h e r set of created beings t h a t would be S ā d h a k a (aspirant after spiritual a c h i e v e m e n t ) . Even as he was p o n d e r i n g over creation a n d since he was of truthful (effective) conception, the Bhautasarga ( c r e a t i o n of Bhūtas, i.e. living beings) manifested itself. It was down-

T h e reading is w o r t h noting as the verses concerning the creation in V P . I . 5 , V ā . P . 6 a n d Bd.P. text under translation are c o m m o n and the word Vadha in asiāvimSad-vadkātmakah in V P .

is a

technical

term in Sāńkhya. It means

'weakness.' Iśvara Krsna's Sāńkhya-K&rikā enumerates t h e m as follows: ekādaśendriya-vadhāh sapta-daśa-vadhi

saha buddhi-vadhair

buddher

aSaktir

uddisfā

viparyayāt tufti-siddhindm

//49//

1. W . 4 2 - 4 6 a describe the third Vaikrta Creation called srotas or Deva-sarga, creation of heavenly beings.

Urdhva-

Brahmānda Purāna 1

w a r d — c u r r e n t e d (arvāk-srotas) as well as competent to achieve t h e goals of his life. 4 8 . Since they function downwards (i.e. on the earth, below heaven) they are (called Arvāksrotas. T h e y a b o u n d in brilliance b u t were c o n t a m i n a t e d by tamas a n d d o m i n a t e d w i t h rajas. 49. H e n c e they have excess of misery. T h e y make re p e a t e d a t t e m p t s . T h e y are enlightened within a n d without. T h e y are the m o r t a l beings capable of achieving their goal. 50. T h e y a r e a r r a n g e d into eight classes w i t h hellish characteristics (i.e. such characteristic features as are conducive to h e l l ) . Those m e n w i t h souls of spiritual achievement are similar in characteristic features to the G a n d h a r v a s . 51-52. T h e fifth creation, t h e Anugraha Sarga (creation of blessings) is a r r a n g e d into four classes, viz. i) Viparyaya (Loss of consciousness), ii) Śakti (Efficiency), iii) Siddha (of a c h i e v e m e n t ) a n d iv) Mukhya ( P r i n c i p a l ) . T h e y are b o r n a g a i n and again, they recede a n d they ( c o m e b a c k ) to be present. T h e sixth creation is said to be of Bhūtādi (elements or creatures) e t c . 53-55A. Those creatures should be known as character ised by tendency to eat a n d obtain or g r a b . T h e first creation of B r a h m a should be known as t h a t of M a h a t ( t h e g r e a t p r i n c i p l e ) . T h e second creation is t h a t of Tanmātras. It is called Bhūtasarga.2 55B. T h e third Vaikārika creation is called Aindriya Sarga (creation p e r t a i n i n g to the sense o r g a n s ) . These are the Prākrta (of Prakrti) creations t h a t are evolved with consciousness and foreknowledge. 1.

VV.46b-50 describe the fourth creation called

arvāk-srotas—down-

currented i.e. w h o function on the earth below the heavenly region. It is called Manusyasarga in verse 49 and in VP.I.5.23. 2.

There

seems

be confusion

or Bhūta-sarga is called the sixth verses below

Vaikrta

the

present

text.

Here

Bhūtādi

Creation. But in the recapitulatory

( V V . 5 2 b - 5 8 ) Bhūta-sarga is given as the Second Prākrta Creation

( V . 5 4 a ) and Vaikrta sargas are stated to be five in number Pañcaite

vaikrtāh

sargāh—

I.I.5.56-62

T h e fourth creation is Mukhyasarga. creations are r e m e m b e r e d as Mukhyas,

The

immobile

56-57. T h e fifth one is Tiryaksrotasa creation. T h e Tiryagyonis (i.e. the lower creatures a n d animals) constitute it. T h e sixth creation of Ūrdhvasrotas is called D a i v a t a (per taining to divine beings). Thereafter, is the seventh creation, t h a t of the Arvāksrotas, the h u m a n beings. T h e e i g h t h creation is Anugrahasarga. It is Sāttvika as well as T ā m a s a . 58. These (latter) five creations a r e the Vaikrta ( M e d i tated) creation. T h e first t h r e e a r e remembered as Prākrta (per t a i n i n g to P r a k r t i ) creations. T h e n i n t h creation called t h e K a u m ā r a ( b r o u g h t a b o u t b y K u m ā r a i.e. S a n a t k u m ā r a e t c . ) sarga. ( T h e eight creations m e n t i o n e d before a r e ) Prākrta a n d Vaikrta. 59. (Defective text)* T h e t h r e e P r ā k r t a creations a r e Buddhipūrvas ( c r e a t e d w i t h consciousness a n d foreknowledge). T h e Vikrta creations function Buddhi-Apūrvas ( w i t h o u t consci ousness a n d foreknowledge). T h e i r classes p e r t a i n to t h e B r a h m a n (?) 60-62. U n d e r s t a n d all of it even as it is b e i n g r e c o u n t e d in detail. He abides fourfold (in four groups) in all t h e liv ing beings, viz by (1) Viparyaya, (2) Śakti, ( 3 ) Buddhi (intellect a n d (4) Siddhi (see verse 51 a b o v e ) . He is stationed a m o n g immobile beings by means of Viparyāsa (i.e. Viparyaya—contra riety or loss of consciousness) ; in t h e lower creatures by means of Śakti (physical p o w e r ) ; the h u m a n beings are with souls of spiritual achievement; there is Pusti** (? n o u r i s h m e n t ) wholly a m o n g the Devas. *

T h e text is defective a n d hence the translation is confused. T h e

corresponding verse in V ā . P . 6 . Prākrtās

trayah

sargāh

krtās

te'buddhi-pūrvakāh

Buddhi-pūrvam pravartante faf-sargā Brahmanas tu te 11 ' T h e three Prākrta creations were brought about w i t u o u t p l a n n i n g or pre-meditation

(abuddhi-pūrvakāh). But the six creations of g o d Brahma c a m e

out pre-planned **

(with previous m e d i t a t i o n ) .

tufti 'contentment' in V ā . P . 6 . 6 9 .

Brahmānda Purāna

46 Thereafter, himself.

B r a h m a created m e n t a l sons on a

p a r with

63-65. Those (sons) of great splendour a n d strength became Nivrttas (i.e. renounced the world) on account of their knowledge p e r t a i n i n g to Vivarta (unreal a p p e a r a n c e caused by Avidyā e.g. the world instead of B r a h m a n ) . All the three of t h e m (?) addressed the n a m e (? of the world a n d ceased (their activity) without c r e a t i n g the (primary) creation of the sub jects or the secondary one. W h e n they were found Viraktas (Devoid of passionate a t t a c h m e n t ) B r a h m a wishing to create o t h e r Sādhakas created those Devas who took pride in their positions a n d identified themselves with the same. T h e n there is the c o m m a n d of B r a h m a once again. U n d e r s t a n d from me those Sthānins (deities in different positions) who were in the condition of non-creation (Abhūtasrs(i). 66-68. T h e y a r e the waters, the fire, the e a r t h , the wind, the intermediate region between the heaven a n d the e a r t h , the ether, the heaven, the quarters, the oceans, the rivers, the vegetable kingdom, t h e souls of medicinal herbs, the souls of trees a n d creepers, the winding plants, the units of time such as K ā s t h ā s , Kalās, M u h ū r t a s etc., the twilights, the nights, the days, the half-years, the m o n t h s , the Ay anas ( t h e period of the tran sits of the sun from n o r t h to south a n d vice versa), the years a n d yugas. T h e y take p r i d e a n d identify themselves with their positions a n d c u r r e n t s . T h e y are r e m e m b e r e d as having the names of their respective positions. 69. After creating the souls of different Sthānas (positions), he created other beings, the Devas a n d the Pitrs by w h o m these subjects flourished. 70. He created nine m e n t a l sons, viz., Bhrgu, Ańgiras, Marīci, Pulastya, P u l a h a , K r a t u , Daksa, Atri a n d Vasistha. 71. These are decisively termed nine B r a h m ā s in the P u r ā n a because they were just like B r a h m a ( i n regard to the •creation) of all B r a h m a Yogins their sons. 72.

Thereafter

Brahma

created

R u d r a form out of his

I.I.5.73-82

anger. He then created the Samkalpa* (conception) a n d D h a r m a ( v i r t u e ) of all in all directions. 73. T h e n B r a h m a created Vyavasāya ( E n e r g e t i c effort) t h e c r e a t u r e of the n a t u r e of pleasure. F r o m the S a m k a l p a of (he c r e a t o r whose source of origin was the unmanifest one S a m k a l p a was b o r n . 74. F r o m the P r ā n a Daksa was created a n d he (Brahma) created M a r l c i from the speech a n d the eyes. Sage Bhrgu was b o r n of the h e a r t of B r a h m a whose source of origin was water. 75. Añgiras was born of the head a n d Atri from the ears. Pulastya was born of the life-breath called U d ā n a a n d P u l a h a from the V y ā n a . 76. Vasistha was born of life-breath Samāna. He created K r a t u from the A p ā n a . These are remembered as the t w e l v e * * excellent sons of B r a h m a . 77. D h a r m a a n d others should be known a n d they are remembered as the first born sons of B r a h m a , Bhrgu a n d others w h o were created ( l a t e r ) , were not expounders of Brahman. 78. T h e s e twelve sons of B r a h m a are to be known as t h e ancient householders. O B r ā h m a n a , these a r e b o r n along with Rudra. 79. K r a t u a n d S a n a t k u m ā r a , these two lived in p e r p e t u a l celibacy. In t h e previous b i r t h * * * they are elder to all. 80. In the seventh K a l p a , these ancient Sādhakas of the world h a d already passed away. T h e y shine (refulgently) in this world by means of the splendour of their own souls. 81. Both of t h e m were Yogins by n a t u r e . Those two, of great power, carried out the duties of subjects a n d love by superimposing the soul (on the supreme soul) by means of the soul. 82. He continues to be in the same state as he was in, when he was b o r n . So he is called K u m ā r a . T h e r e u p o n , his n a m e S a n a t k u m ā r a b e c a m e well established. * Samkalpa and Dharma born before all. ** Dharma, Samkalpa, Rudra and nine sages = 12. *** If the reading is pūrvolparmau "They were born before'.

Brahmānda Purāna

83. T h e i r twelve races a r e divine a n d a r e endowed with the groups of D e v a s ; they performed holy rites; they h a d progeny a n d they h a d great sages o r n a m e n t i n g the race. 84. After seeing those twelve Sāttsika beings b o r n of his vital airs, the lord created the Asuras, the Pitrs, the Devas a n d the h u m a n beings. 85. He created the Devas from his m o u t h ; t h e Pitrs from his chest; the h u m a n beings from his o r g a n of generation a n d he created the Asuras from his buttocks. 86. Carrying on his creative activities d u r i n g the night, the lord of the Devas created souls of h u m a n beings from t h e moonlight. He created t h e Pitrs from the n e c t a r . 87. After creating t h e Mukhya ( p r o m i n e n ŕ ) a n d Amukhya (non-prominent) Devas a n d Asuras, he created from his m i n d the h u m a n beings a n d the great Pitrs who were like their own fathers. 88. H e created the lightning, the t h u n d e r a n d t h e clouds, the red coloured rainbows, t h e Rks, t h e Yajus M a n t r a s a n d the S ā m a n songs for the fulñlment of the Yajñas. 89. T h e living beings, high and low, were born of his splendour. T h e creation of subjects by B r a h m a comprises of the Devas, the sages t h e Pitrs a n d the h u m a n beings. 90. Again he creates living beings, the mobile a n d the immobile ones, the Yaksas, the Piśācas, the G a n d h a r v a s a n d all the Apsaras, all r o u n d . 9 1 . H e created men, K i n n a r a s , Rāksasas, the birds, the animals, t h e deer a n d t h e serpents. He created the two types, the mobile a n d t h e immobile, as well as t h e Vyaya (perishable) a n d the Avyaya (Imperishable) . 92-94. T h e y a t t a i n those activities created formerly by t h e self-born lord. T h o u g h created again a n d again, they b e t a k e themselves to those alone (Viz. t h e i r own previous characteristics) such as violence a n d nonviolence, softness a n d cruelty, virtue a n d evil as well as w h a t is d o n e a n d w h a t is n o t d o n e . 1 T h e y know t h e t h r e e (entities) are n o t separate, though b o r n of t h e m alone as separate (?). This is thus, a n d n o t t h u s ; this is n e i t h e r the p a i r (thus a n d non-thus) n o r the 1. This is the inexorable Law of Karman. Even after Kalpānta, the Karma follows its doer immediately after the new creation of the world.

1.1.5.95-103 1

non-pair (of thus and n o n - t h u s ) . People w h o cling to Sattvag u n a a n d who view with equanimity say t h a t K a r m a n has itself as the object. 95-97. T h a t great lord created these five by means of the word Diva (Div—to shine, the heaven t h a t sparkles). He caused the extension of the created five elements by way of names ( ? ) . T h e lord gave t h e m names pertaining to the sages. He gave names to those creations among the Devas t h a t a r e not born during the night. T h u s for the reasons cited above, the creation of the worlds by the self-born lord was effected. T h e evolutes of the Prakrti beginning with Mahat and ending with Vifesa (particularised creations) were thus evolved. 98-99. T h e cosmos has the lustre of the moon a n d the sun; it is embellished by planets and stars; it is equipped with thousands of riyers, seas a n d mountains. It consists of different kinds of beautiful cities and flourishing principalities a n d territories. In this forest of Brahma, the unmanifest one, the omniscient Brahma wanders. 100-103 . This grove of trees of B r a h m a is b o r n of t h e seed viz Avyakta or Prakrti (the unmanifest o n e ) . It is stationed 2

Sāmañña-

1. T h i s reminds us of the stance of Sañjaya-Belatthi-putta in phala-sulta (para 3 2 ) of Dlgha Nikāya (p. 51 of the N a l a n d a Edt.)

2. VV.100-103 give an allegorical description of the universe or Sariisāra as the forest tree of god Brahma. T h e comparison w i t h the tree a n d the universe is as follows, Tlie Tree

The

creation

Samsāra

T h e Seed

Avyakta

•Stem Inner hollow

Buddhi (Intellect) Sense-organs

(Prakrti)

Branches (śākhā) in the Bd.P. T h e Mahābhūtas (elements) (but ankura or sprouts in V ā . P.) [PrakāSa in Bd.P. is probably a misprint for Praiākha in Vā.P. ] Leaves Flowers

(patra)

Viiesa (sense categories) Virtue Evil

Fruits

objects

(dharma)

(a-dharma)

Pleasure and pain

particular

Brahmānda Purāna

u n d e r its blessing. It is full of stems a n d branches in t h e form of the intellect. T h e sense-organs are the i n n e r hollows; the great Bhūtas (elements) are its l u m i n a r i e s ; * it possesses leaves, in the form of the Viśesas (particularised categories) or the objects of senses), V i r t u e a n d Evil are its beautiful flowers; pleasure a n d misery are the fruits (of this tree) ; this eternal tree of B r a h m a is the sustenance of all living beings. This forest of B r a h m a is constituted by a n d belongs to the trees of B r a h m a . T h e eternal, Avyakta (unmanifest one) of the n a t u r e of Sat a n d Asat is the cause thereof. Persons w h o think of the Tattvas (categories) call it P r a d h ā n a , P r a k r t i a n d M ā y ā . 104. Such is the A n u g r a h a 1 creation. It is r e m e m b e r e d as one with B r a h m a as the cause. T h e three creations pertain ing to Prakrti are the creations of B r a h m a w i t h o u t the back g r o u n d of consciousness or m e d i t a t i o n . 105-106. T h e six creations beginning with M u k h y a are the Vaikrtas (pre-meditated ones) a n d they have b e e n created with the b a c k g r o u n d of consciousness. T h e y function by way of Vaikalpa (i.e. t h r o u g h m e n t ) . T h e y are identified with the B r a h m a n (?)

excite ,

T h u s nine creations 2 a r e remembered including the Prākrtas a n d Vaikrtas. These are the creations originating t h r o u g h m u t u a l contact. T h e reason thereof has been r e m e m b e r e d by the wise or learned. 107. It is t h a t Acintyātman (incomprehensible soul) w h o is t h e m a k e r of all living beings. T h e y ( t h e l e a r n e d ) say t h a t the Vedas are his h e a d ( ? ) ; the firmament is his n a v e l ; the sun a n d t h e m o o n are his eyes; the quarters a r e his ears, know t h a t the e a r t h constitutes his feet. *

The

word Prakāia is inapplicable to Bhūtas. T h e r e a d i n g :

mahi-

bhūta-praiākha "The tree has big branches in the form of M a h ā b h ū t a s ' in the V ā . P . is better. 1.

This is called Anugraha creation as it is caused or created

t h e favour of Avyakta or Prakfti as noted in V . l 0 0 above

through

(tasya=avyaktasya

•anugrahe sthitati) 2.

As n o t e d above three are Prākrta

T h i s makes the total of nine creations.

sargas a n d six are Vaikrta ones.

1.1.5.108-118

108. It is from his m o u t h (face) t h a t the B r ā h m a n a s were b o r n . F r o m the front p a r t of his chest t h e Ksatriyas were b o r n . It is from his thighs t h a t the Vaiśyas were b o r n a n d the Śūdras from his feet. All the castes were b o r n of his limbs. 1 109. N ā r ā y a n a is greater t h a n and beyond the Avyakta ( t h e unmanifest o n e ) ; t h e cosmic egg is t e r m e d Avyakta, god B r a h m a himself is b o r n of the cosmic egg; the worlds have been c r e a t e d by h i m . 110. * After staying there for ten K a l p a s they go a g a i n to t h e (world of) Satya. (Those w h o reach) the world of B r a h m a a t t a i n the goal from which they never r e t u r n . 111. W i t h the exception of overlordship, they a r e on a p a r with him in regard to AiSvarya (prosperity, power to control etc.) T h e y become equal to B r a h m a as far as form a n d object are concerned. 112. T h e r e they stay endowed with pleasure a n d accompanied by themselves ( a n d their possessions). On account of the inevitability"of t h e T n a t t e r , it (he) e x p a n d s t h e P r ā k r t a (creation) himself. 113-114. T h e n , purified on t h a t occasion, they a r e to be directly connected with the diversity. J u s t as, while one is asleep t h e faculty of u n d e r s t a n d i n g functions without intel lectual consciousness. So also their knowledge functions w h e n purified on t h a t occasion, through the withholding of differences, b u t not so in the case of Śusmins (?) (lustrous or powerful o n e s ) . 115-116. T h e causal relations between cause a n d effects function alongwith t h e m in regard to the residents of t h e world of Brahma, who see t h e diversity; whose aberrations h a d receded a n d who stand by their own duties. T h e y are Siddhas of similar (equal) characteristics, of splendid souls a n d a r e free from sullied state. 117-118. As an effect of P r a k r t i , they possess senseorgans a n d organs of action. T h e y a r e well a r r a n g e d in their own souls. After establishing the soul, the P r a k r t i , t h a t a p p e a r s 1. *

An echo from the Purusa Sūkta ( R V . X . 9 0 ) Obviously some lines are missing from the text.

Brahmāna'a Purāna

in multifarious forms, a n d t h a t seems to be different from Purusa, does not function. T h e r e u p o n begins to function the creation of those things of the n a t u r e of existing cause. 119. T h e contact of the Tuktas (sages of Yogic p r a c t i c e ) , t h e seers of reality should be known as Prakrti. It is the cause of their Apavarga (salvation) of those persons w h o go on a never to r e t u r n j o u r n e y of those who are not r e b o r n . 120-122. D u e to Abhāva (Absence of r e b i r t h ) t h e y go once again to Satya-Loka as t h o u g h the flames h a v e subsided. T h e r e u p o n , w h e n those persons of joyous souls have gone above t h e three worlds, they by w h o m t h e M a h a r - L o k a was not reached, go along with them. W h e n t h e Kalpadāha ( t h e b u r n i n g of the universe at t h e end of t h e K a l p a ) is i m m i n e n t their disciples stay here. T h e y a r e the G a n d h a r v a s a n d others, the Piśācas, t h e h u m a n beings, the B r ā h m a n a s a n d others, t h e animals a n d t h e birds and t h e immobile beings alongwith t h e reptiles. 123. While on t h a t occasion the residents of the surface of the e a r t h a r e staying there, 1 the thousand rays of the sun perish ( ? ) . T h e y b e c o m e seven rays a n d each one of these rays becomes a sun. G r a d u a l l y they assume a h u n d r e d times in creased m a g n i t u d e a n d b u r n t h e three worlds. 124-125. T h e y b u r n t h e mobile a n d t h e immobile beings, the rivers a n d all the m o u n t a i n s : they h a d already been dry d u e to d r o u g h t a n d absence of rain. Now they a r e heated by those rays. T h e n they are completely b u r n t by t h e sun's rays a n d they b e c o m e helpless. These mobile a n d immobile beings, as well as D h a r m a a n d A d h a r m a etc. become completely b u r n t by t h e sun's rays. 126-129a. W i t h their bodies b u r n t a n d w i t h their sins completely washed off at t h e end of t h e Yuga, they become well known ( ? ) . T h e y a r e freed of their distress. (They a r e blessed) by t h e auspicious (stage of boundlessness). T h e n , after t h e night of B r a h m a , b o r n of t h e unmanifest one, has d a w n e d , those people b e c o m e j o i n e d with the people of similar forms

Description of the end of a Kalpa.

1.1.5.129-141

a n d in the subsequent creation they become the m e n t a l progeny of B r a h m a . 129b-132. Thereafter, w h e n t h e people living in t h e three worlds have become merged w i t h t h e people, w h e n all t h e worlds have been completely b u r n e d by the seven suns, w h e n t h e e a r t h is flooded by t h e rain, b o t h in the secluded places a n d in t h e seas, t h e oceans, t h e clouds, t h e waters of the e a r t h proceed a h e a d flowing fast like arrows. T h e y are as t h o u g h m o u n t a i n s called by the n a m e Salila (water) ; w h e n m u c h w a t e r c a m e on like this a n d covered this e a r t h it b e c a m e w h a t is called Arnava (sea). 133-135. (Defective t e x t ) . ( W a t e r is called Ambhas, w h y is it so ?) Since it shines (Ābhāti) it is called Ambhas. T h e word Bhā is used in t h e sense of lustre a n d illumination. 1 T h e expanse of water has spread over everything a n d got i n t o t o u c h with all. It is known by its own lustre. Since it stuffs the entire e a r t h all r o u n d within itself a n d makes it extend, it is called Apatanu.2 T h e root T a n o t i m e a n s to extend. T h e waters a r e therefore called Apatanu. T h e word Sara indicates t h a t which is Śirna ( s h a t t e r e d ) . It is a root having various meanings. In t h a t vast expanse of water, t h e waters are not shattered. H e n c e they are called JVāras.3 136-138. In the waters, at the e n d of a t h o u s a n d Yugas, w h e n t h e d a y of B r a h m a comes to a close, when it is his night of the same d u r a t i o n within the waters, w h e n within t h e waters t h e e a r t h has lost all its fires; when it is darkness all r o u n d with not even a glimmer of light, w h e n t h e wind has, subsided—-the lord B r a h m a by w h o m t h e portion of the world is presided over desired once a g a i n to m a k e the division of this world. 139-141. In t h a t vast expanse of water, where the mobile a n d t h e immobile beings h a d perished, B r a h m a lay d o w n , B r a h m a of thousand eyes, thousand legs a n d t h o u s a n d 1.

Bd.P.

interestingly

traces ambhas 'water'

to bhā—'to shine.' It

is "merely a popular etymology. .

2. 3.

M W . does not give a word like Apatanu or Upatanu. Kara

na+śirna=waters,

beyond

linguistics.

Brahmanda Purāna

heads, the P u r u s a of golden colour, B r a h m a n a m e d N ā r ā y a n a w h o was beyond the ken of t h e sense organs lay asleep. He became awakened d u e to t h e emergence of Sattva. He woke up a n d surveyed the cosmos t h a t was a void. W i t h t h e n a r r a t i o n of this, t h e first P ā d a (section) of the P u r ā n a has been related.

SECTION TWO ANUSAÑGA-PĀDA

CHAPTER

SIX

The Kalpas and Manvantaras1 Their Duration Sūta said : 1. On h e a r i n g the first P ā d a (section) the m a i n t h e m e of which is the P r a k r t i , thus recounted, K ā p e y a ( K ā ś y a p e y a in Vā.P.) who was delighted h a d some doubts. 2-3. After p r o p i t i a t i n g the S ū t a by m e a n s of words ( a n d desirous of h e a r i n g ) a n o t h e r story for t h a t purpose, (he said) — " H e r e a f t e r O Sage conversant with the K a l p a , recount P r a t i s a n d h i t o m e . I wish to know this, viz. : the interim period between t h e two K a l p a s i.e. t h e K a l p a t h a t has passed a n d t h e K a l p a t h a t is c u r r e n t . I wish to know t h e P r a t i s a n d h i ( t h e period of t r a n s i t ) between these two. I n d e e d , you are sufficiently well-versed." 4. On being thus requested by K ā p e y a , Sūta, the most excellent a m o n g eloquent m e n , began to n a r r a t e the origin of the three worlds entirely. Sūta said : 5. Now I shall describe factually, O m e n of holy vows, the K a l p a of the past a n d t h e K a l p a of the future a n d t h e period of transit t h a t is between these two. 6. (I shall also describe) O m e n of holy rites, the dif ferent M a n v a n t a r a s in the Kalpas. T h e K a l p a t h a t is c u r r e n t now is V a r ā h a — a n auspicious K a l p a . 1.

Description of Manvantaras is one of the main characteristics of a

Purāna. We have a description of these Manvantaras in Bh.P. V I I I . 1 . 1 - 2 9 . K P . I . 5 1 , NP.I.40-17-37, V P . I I I . 1.1-9 and others. But this chapter like Vā.P. 7 describes the Kalpas and the interim period joining the Kalpas. A number of verses are c o m m o n to Vā.P.7 and this chapter.

BrahmSnda Purāna

7. U n d e r s t a n d the intervening transitional stage between this K a l p a a n d the old ( a n c i e n t ) K a l p a t h a t preceded this a n d passed away. 8. W h e n t h e previous K a l p a recedes w i t h o u t a Prati sandhi ( i n t e r m e d i a t e p e r i o d ) , a n o t h e r K a l p a begins again with J a n a l o k a a n d others. 9. T w o (consecutive) K a l p a s have a transitional stage separating t h e m mutually. All beings a r e completely annihilat ed at the end of a K a l p a . 10a. T h e Period intervening between the end of K a l p a is called* Pratisandhi.1

that

lOb-ll. In a M a n v a n t a r a , the junctions of those periods of time called Yugas are unbroken. T h e M a n v a n t a r a s function with interconnections of the Yugas. T h e previous Kalpas have been recounted briefly (?) in the Prakriyā-pāda. 12-14. E a c h K a l p a has a Pūrva-Ardha (former half) a n d Para-Ardha ( l a t t e r h a l f ) . Therefore, when a K a l p a passes by, its latter h a l f is followed by the former half of the next K a l p a . T h e other K a l p a s also will follow suit with their latter halves increased(?). O B r ā h m a n a s , the K a l p a t h a t is present now is the first a m o n g them. It has a Pūrva-Ardha a n d a Para-Ardha. T h e second one is called Para. This is the period of sustenance. It is r e m e m b e r e d t h a t the period of dissolution is thereafter. 15. Prior to this K a l p a was the ancient K a l p a that h a d passed by at the end of a thousand sets of four Yugas along with the M a n v a n t a r a s . 16-18. W h e n the K a l p a comes to a close a n d the time of universal b u r n i n g arrives (?), t h e Devas moving a b o u t in the aerial chariots, the stars, planets a n d the constellations, t h e moon, the sun etc.—all these meritorious souls were twentyeight crores in n u m b e r . T h e i r n u m b e r in all the fourteen *

T h e reading: na vidyate ' T h e Pratisandhi does not exist between the

past a n d the present K a l p a ' is obviously V ā . P . 7.9 1.

( = t h i s verse in Bd.P.)

wrong.

Hence

the

reading

is accepted.

This is the definition of Pratisandhi. In Manvantaras, the y u g a period

connecting t w o manvantaras is unbroken but at the end of the Kalpa, the universe gets destroyed-as described in V V . 1 6 ff below.

1.2.6.19-27

M a n v a n t a r a s is the same. Therefore their total n u m b e r in all t h e M a n v a n t a r a s together was (14 X 28 = ) 392 crores. 19. F u r t h e r , in everyone of the K a l p a s , t h e Devas moving a b o u t in aerial chariots a r e r e m e m b e r e d to be seventy thousand more. 20. In t h e fourteen M a n v a n t a r a s t h e r e were the Devas, t h e Pitrs a n d t h e sages imbibing n e c t a r ( A m r t a p ā s ) in t h e f i r m a m e n t a n d heaven. 2 1 . T h e y h a d their servants (followers), wives a n d sons. At t h a t t i m e , t h e Devas in the firmament were beyond t h e discipline of the Varnas (castes) a n d the Āśramas (stages in life). 22. Thereafter, w h e n t h e a n n i h i l a t i o n of all living beings along w i t h objects a p p r o a c h e d , all of t h e m b e c a m e persons of equal position a n d c o n d i t i o n w i t h those t h a t h a d a t t a i n e d Sāyujya ( t h e salvation of m e r g i n g with t h e d i v i n i t y ) . 23-25. Thereafter, d u e to t h e inevitability of t h e re c u r r e n c e of t h e i n t e l l e c t * of t h e soul (?) t h e Devas, t h e residents of t h e t h r e e worlds, b e c o m e persons identifying w i t h and taking p r i d e in the different positions h e r e . W h e n the t i m e of sustenance was complete, w h e n t h e Paścimottara ( t h e l a t t e r a n d later period) was i m m i n e n t , w h e n t h e a n n i h i l a t i o n arrived, the enthusiasic Devas in the last days of t h e K a l p a , p a r t i a l l y a b a n d o n e d their abodes. 1 Thereafter, they became excited a n d d i r e c t e d their m i n d s towards t h e Maharloka. 26. (Defective t e x t ) . T h e y practise Yoga a n d m a k e use of the great (thing) in t h e b o d y * * (?) All of t h e m a b o u n d in purity. T h e y have achieved the m e n t a l Siddhi ( a c h i e v e m e n t ) . 27. T h e M a h a r - l o k a was a t t a i n e d b y B r ā h m a n a s , Ksattriyas, Vaiśyas a n d o t h e r people b o r n of t h e m , alongwith those residents of K a l p a .

* stood

1. of g o d ** teyuktā

Vā.P.8.23

the

( = Bd.P.

present verse) reads buddhvā ' H a v i n g under

inevitability.' W . 2 4 - 3 1 describe the progress of gods upto Satya-loka, the region

Brahma. T h e f i r s t line i n the corresponding V ā . P . verse upapadyante

mahasi-sthaih

Śaririkaih'

( 8 . 2 6 ) reads:

w i t h their bodies stationed in mahas {Maharloka) they practise

etc.

Brahmanda Purāna

28. After going to M a h a r l o k a , the fourteen groups of the Devas b e c o m e agitated. Thereafter, they directed their m i n d towards J a n a l o k a . 29. In this o r d e r t h e residents of t h e K a l p a m u t u a l l y ( ? ) proceeded for thousands of Yugas a c c o r d i n g to t h e reckoning of t h e Devas. 30. All of t h e m a b o u n d e d in purity. T h e y have achieved the m e n t a l Siddhi ( a c h i e v e m e n t o f spiritual p o w e r s ) , t h e J a n a (Loka) was a t t a i n e d by those residents of K a l p a together. 3 1 . After staying there for ten K a l p a s , they go to the Satya ( L o k a ) once a g a i n . After going to the world of B r a h m a , they a t t a i n a goal from where there is no r e t u r n . 32. Except t h e overlordship, they become equal to B r a h m a . 1 T h e y are equal to B r a h m a in regard to features a n d object (of t h e sense organs) (i.e. V i s a y a ) . 33. T h e r e they stay with pleasure in the S a m y a m a s * (? worlds of t h a t n a m e ) . After a t t a i n i n g bliss from B r a h m a n , they become liberated a l o n g w i t h B r a h m a . 34. In view of t h e inevitability of affairs concerning ( t h e course of) P r a k r t i , they r e m a i n ( b o u n d along) with honour, worship etc. as is p r o d u c e d at the same t i m e . * * 35. J u s t as in t h e case of a s l e e p n g person the faculty of knowledge functions without (clearcut) perceptions (Abuddhipūrvam), so also when they a r e purified a n d rendered service, t h e bliss begins to function. 36. (The bliss begins to function) by the withholdings of differences. These are different in regard to lustrous ones. Along with t h e m their effects a n d instruments (sense organs) also d e v e l o p . 37-38. multiplicity

Of those residents of B r a h m a ' s region who observe (and separateness) a n d whose authority has been

Cf. Brahma-sūtra IV.4.17-18 where t h e released soul is stated to have

all the Lordly powers e x c e p t the power of

creation

the

universe.

The

powers of the released soul are not unlimited. *

V ā . P . 8 . 3 3 b reads: Prasamgamāt—'due to their close contact

(with

Brahma)'. **

T h e y remain

at that time.

( b o u n d ) in their separateness produced

(retained)

1.2.6.39-48

w i t h d r a w n a n d who abide by their righteous duties. Those Siddhis have similar characteristics. T h e y are of p u r e souls a n d are unsullied. In their P r ā k r t a form they are e q u i p p e d with sense organs b u t they are stabilised in their own souls. 39. After proclaiming itself (or the soul), t h e P r a k r t i is factually observed as different from Purusa a n d as multifarious a n d as such it functions. 40. Again when the creation begins to function, Prakrti should be known in its connection with the liberated (?) souls who perceive reality a n d who are identical w i t h the existent causes. ~— y 4 1 . T h e r e , those persons a t t a i n i n g salvation do not J r e t u r n by t h e same p a t h (of Sarhsāra ). There non-existence h a d been caused once again like t h a t of the blazing flames that h a d b e e n extinguished. 1 y 42. While those n o b l e souls h a d gone far above t h e three worlds a l o n g w i t h these, the M a h a r l o k a is not occupied by t h e m . 43. W h e n t h e b u r n i n g of K a l p a is i m m i n e n t , the G a n d h a r v a s a n d others, t h e Piśācas ( v a m p i r e s ) , the B r ā h m a n a s a n d o t h e r h u m a n beings become their disciples.* 44-45. (So also) t h e animals a n d birds, t h e immobile beings a n d t h e reptiles. While those residents of t h e surface of the e a r t h s t a n d t h e r e a t t h a t time, the t h o u s a n d rays t h a t manifest themselves b e c o m e (combined a n d c o n c e n t r a t e d i n t o ) seven rays a n d each one of t h e rays becomes a S u n . 2 46-48. Rising up gradually, they b u r n t h e t h r e e worlds. T h e mobile a n d the immobile beings, t h e rivers a n d all t h e m o u n t a i n s t h a t h a d a l r e a d y been dried u p d u e t o absence of r a i n a r e inflamed a n d afflicted by t h e suns. Completely 1.

Cf. the concept of Brahma-nirvāna in the BG. V V . 2 4 - 2 6 .

Śisyāh in Bd.P. is probably a misprint for Śis(āh 'remaining

ones'

(found in V ā . P . in corres. verse 8 . 4 3 b ) . A s this is description of the K a l p ā n t a , Sisfa is a better reading. 2.

V V . 4 3 - 6 0 . T h i s description of the Kalpa-dāha a n d the e n d of the

universe is

verbatim

repetition

of VV.121-138

the

last

chapter.

T h e popular etymologies of ambhas, salila, JVara oi Nāra all m e a n i n g 'water' a n d the derivation of N ā r ā y a n a h a v e b e e n noted there.

Brakmānda Purāna

b u r n t by the rays of the suns, they become helpless. T h e mobile a n d the immobile beings of the n a t u r e of virtue as well as evil get their bodies b u r n e d . In t h e interval between the two Yugas, they get rid of their sins. 49. T h e y are well k n o w n * a n d freed from t h e sunshine by t h e auspicious ( r a i n ) t h a t has great continuity shower ing incessantly. Thereafter, those people a r e joined with other people of similar forms a n d features. 50. After staying there d u r i n g the n i g h t of B r a h m a born of the unmanifest one, they become t h e m e n t a l sons of B r a h m a at the time of subsequent c r e a t i o n . 51-56. T h e n , when the residents of t h e three worlds h a d become p r o p e r * *(?) ( o r equipped) with people, w h e n t h e worlds had been completely b u r n e d down by the seven suns, when t h e e a r t h h a d been flooded with r a i n , when the seas h a d become desolate, all the waters of the oceans, clouds a n d t h e e a r t h move a h e a d scattered (like a r r o w s ) . T h e y have the n a m e Salila. T h e y followed (one after the o t h e r ) . T h a t flood of water gathered together in a b u n d a n c e . W h e n t h a t vast sheet of water covered t h e e a r t h , it b e c a m e known by the n a m e Arnava ( s e a ) . This water is called Ambhas because it shone and spread. T h e water reached everywhere. The root y/Bhā has the sense of Vyāpti (spreading) a n d Dipti (shining). Since it spread over t h e entire e a r t h all r o u n d w i t h i n itself, water is r e m e m b e r e d as Tanus. T h e root y/Tan is used in the sense of extension. T h e root \/Śar i.e. Śr has different m e a n ings. I t m e a n s " t o become shattered o r s c a t t e r e d " . 57-62. In the vast sheet of water, t h e waters are not quick in m o t i o n (śighrāh) therefore, they are called Nāras. At t h e end of t h e thousand Yugas, when the d a y of B r a h m a had c o m e to a close, when the night of so m u c h ( = the same) d u r a tion h a d b e e n present within the watery expanse, when the

Tonya tayā hyanirmuktāfi 'freed from that species' in V ā . P . 7 . 4 9 is a

better reading. **

apravrtttsu ( V ā . P . 7 . 5 2 a ) 'when all the people, residents of the three

worlds are extinct'. T h i s reading is more suitable in the context t h a n upapannesu of the B d . P . here.

1.2.6.63-68

surface of the e a r t h h a d become lost within t h a t water, when all fires were extinguished, w h e n the wind had become totally calm a n d motionless, when there had been darkness all round w i t h o u t any light, this (universe) h a d been presided over by this person. He is Brahma, the lord. He wished again to divide this world. In t h a t vast sheet of water where the mobile a n d the immobile beings have perished, B r a h m a becomes a person with thousand (i.e. i n n u m e r a b l e ) eyes, thousand feet, thousand heads one who has conquered all the sense-organs a n d one with golden complexion. T h e y cite this verse regarding N ā r ā y a n a in this connection. " T h e waters are Nāras. We have heard t h a t they con stitute his bodies. T h e y a r e being filled in. Since he stays therein, he is remembered as N ā r ā y a n a . 63. T h e first Prajāpati (lord of subjects) is a person of good m i n d . 1 He has a thousand heads, a thousand feet, a thousand eyes, a thousand faces (mouths) and a thousand arms. He performs a thousand acts. He is explained as a person identical with t h e three Vedas. 64. He has t h e lustre a n d colour of the sun. He is the protector of the universe. He is single. He is the first Virāf (cosmic p e r s o n a g e ) . He is H i r a n y a g a r b h a of noble soul. He is beyond the K e n of m i n d . 65. In the beginning of the K a l p a , the Lord a b o u n d s in Rajas quality a n d after becoming B r a h m a , he b r o u g h t a b o u t t h e c r e a t i o n of the world. In t h e e n d of the K a l p a , he a b o u n d s in T a m a s , a n d after becoming K ā l a , he devoured it again. 66. It is reported t h a t in the cosmic ocean, N ā r ā y a n a with the p r e p o n d e r a n c e of Sattva guna divides himself threefold a n d abides in the three worlds. 67-68. By means of the three (qualities or forms), he creates, devours a n d sees or protects (the w o r l d ) . In the vast

Cf.

Purusa

Sūkta

(RV.X.90). The

V e d i c concept

regarding

Virāj, Hiranya-garbha here identified with Brahma or P u r u s a of the Purusasūkta are the different stages in the evolution. T h a t Purusa is credited with three gunas for the creation, sustenance and destruction of the universe.

Brahmānia

Purāna

sheet of water, w h e n the mobile a n d the i m m o b i l e beings have perished, at the end of a thousand sets of four Yugas, w h e n ( t h e earth) is covered on all sides w i t h water, B r a h m a n a m e d N ā r ā y a n a shines himself in the universe. 69. All the subjects of the four types (i.e. Svedaja, Andaja, Udbhijja a n d Jarāyujd) are covered with T a m a s , d u e to t h e Śakti of B r a h m a . In t h e M a h a r l o k a , t h e great sages see K ā l a (God of d e a t h ) sleeping. 70. At t h a t time t h e great sages referred to above a r e Bhrgu a n d others. 1 T h e great sages, w h e n the K a l p a comes to a close, are the eight sages, Satya a n d others. T h e great t h i n g t h a t is surrounded by t h e m when they revolve is t h e Mahat* (1) 71. T h e root \/Rs\\&& t h e sense of Gaīt(movement). T h e above n a m e (i.e. Rsi) is derived from t h a t r o o t . 2 Since they move about with t h e i r Sattva a n d since they are great, they a r e called Maharsis ( G r e a t sages). 72. T h e sleeping K ā l a was then seen by those seven great sages, viz. Sattva (? S a t y a ) a n d others w h o a r e stationed in t h e M a h a r l o k a in t h e previous K a l p a . 73. T h u s B r a h m a ( c o n t i n u e s t o function) i n thousands of nights. T h e great sages w h o were b r o u g h t by h i m t h e n saw t h e sleeping K ā l a . 74. Since, in t h e beginning of the K a l p a , B r a h m a evolv ed fourteen assemblages (worlds) (?) of diverse forms, it is 3 defined as K a l p a . 75. He is t h e creator of all living beings again a n d again, in the beginnings of the K a l p a s . T h e great lord is b o t h Vyakta (manifest) a n d Avyakta ( u n m a n i f e s t ) . T h i s entire universe is evolved by him.

T h e concept of Saptarsis ( s e v e n sages) ursa major is astronomical in

the V e d i c period. Varāhamihira in Brhat-sarhhitā also treats t h e m from astro nomical point. In the M b h . a n d the Purānas, their status as "mind-born s o n s " of Brahma becomes prominent. But their survival after deluges as stated here, hints at their original astronomical aspect. 2.

A correct etymology.

Definition of K a l p a ; cf. Vā.p.7.77.

T h i s verse is obscure. T h e correspondence V. in Vā.P.8.83 reads:

1.2.6.76-77—7.1-5a

76. T h u s the inter-relation between two Kalpas has been recounted. T h e present has become the antecedent state in between the two. 77. Everything has been recounted briefly in the previous K a l p a in the m a n n e r as it was factually. Now I shall recount the current K a l p a . U n d e r s t a n d the same.

C H A P T E R SEVEN Knowledge About the World (Geographical divisions of the their d u r a t i o n — G e o g r a p h y and

villages—-Flora

earth—Four

Yugas

and

of c o n t i n e n t s — c o n t i n e n t s , towns

a n d f a u n a — p e o p l e — c a s t e s a n d stages in

Life) Sill a said : 1. He passed a period of time equal to a thousand Yugas as his night. At the end of the night, B r a h m a creates the universe through the cause (potentiality) of creation. 2. At that time, in t h a t vast expanse of water, B r a h m a became wind and moved a b o u t (in that ocean) enveloped in darkness when the mobile and the immobile beings h a d ( a l r e a d y ) perished ( a n d became non-existent). 3-4a. He flooded the surface of the e a r t h all round with water. W h e n the elements had been stationed in S a t y a * ( t r u t h ) along with their divisions, he moved about like the glowworm d u r i n g t h e nights in t h e rainy season. 4b-5a. He was moving about quickly as he pleased, thinking by means of his intellect, about the means of stabiliza tion.

V ā . P . 8 . 3 samantāt—all

round.

Brahmānda Puārna

5b-8a. He was searching for the earth. He realized t h a t the earth was within the water. After knowing t h a t one of them was blind (?) the lord who was capable of lifting up the e a r t h assumed the truthful form of a b o a r as remembered in the beginnings of the previous Kalpas. T h e n he entered the water. T h a t lord of subjects wished to contact the e a r t h covered with waters. He lifted up the e a r t h a n d placed it again along w i t h its c h i l d * (Reference to N a r a k a ? ) . 8b-9a. He deposited the waters of t h e oceans in the oceans a n d the waters of the rivers in the rivers separately. After levelling the e a r t h he picked up and gathered the m o u n t a i n s . 9b-11. As the previous creation was being b u r n e d for merly by the S a m v a r t a k a fire, the mountains of t h a t period had been melted by that fire. T h e y were t h e n scattered by the wind. Due to dullness, they became solidified. Wherever the (molten rocks) were spilt there arose a m o u n t a i n . T h e y are called Acalas1 (not-moving or immobile) because their ridges were immovable. T h e y a r e r e m e m b e r e d as Parvatas because they h a d Parvans (or j o i n t s ) . 12-14. T h e y are (called) Giris because they h a d been swallowed. T h e y are Siloccaya because they h a d moved about (Ayana). T h e n , after lifting up the e a r t h from within the waters, the lord created seven times seven subcontinents in its seven continents. After levelling the uneven grounds he created m o u n t a i n s all r o u n d by means of rocks. T h e r e a r e only fortynine sub-continents in those con t i n e n t s . 8 As m a n y m o u n t a i n s (i.e. 49) a r e situated at the borders of the sub-continents. *

V ā . P . 8 a reads:

apas

tāsu

vinyasan

'He

deposited

the

waters

(over the surface of the earth'. 1.

T h e s e verses give 'etymology' of the synonyms for

mountain.

T h i s Purāna is full of semantic etymologies i.e. etymologies based on the mean ing of the word and not its form. Sometimes, they are grammatically (even as phonetic derivation) correct, but that is none of the concern of the Purānawriter.

understandable but ayanāt

stloccayah 'the mountains are called siloccaya because of their movements'

T h u s acala 'a mountain', giri-gri—is

phonetically 2.

not

defensible.

Every continent has seven sub-continents. T h u s the number of sub

continents becomes 7 x 7 = 4 9 . Their list is described later in chs. 18 and 19.

1.2.7.15-24

15-20. In h e a v e n * etc. they are enveloped in splendour n a t u r a l l y a n d not otherwise. T h e seven continents a n d oceans encircle one another. T h e y are situated after surrounding one another naturally. T h e four worlds are the Bhū a.nd others. As before, Brahma created the m o o n and the sun along with the planets as well as the immobile beings all round, as B r a h m a created the Devas of this K a l p a , who were Sthānins (persons occupying the a b o d e s ) . He created the following things as w e l l ) : — the waters, the fire, the earth, the wind, the firmament, the heaven, the Dyaus ( t h e ethereal w o r l d ) , the quarters, the oceans, the rivers, the mountains, the souls of medicinal herbs, the souls of trees a n d creepers, the units of time such as Lavas, Kāfthās, Kalās a n d Muhūrtas, the twilight, the nights, the days; the halfmonths,- the months, the Ayanas (transits, one in the six m o n t h s ) , the years and the Yugas. He created the abodes and ( t h e dwellers t h e r e i n ) who take pride in the abodes separately by laying claims to them. 2 1 . After creating the souls for the abodes, he created the period of Yugas namely K t t a , T r e t ā , D v ā p a r a a n d Tisya (i.e. K a l i ) . 22. At the beginning of the K a l p a , he created the sub jects at the outset. Those subjects of the previous K a l p a have been recounted to you by m e . 23-24. In t h a t K a l p a that was being dissolved (i.e. t e r m i n a t e d ) , the subjects were b u r n t by the fire. Those t h a t h a d not reached Tapo-loka a n d those t h a t remained on the earth, r e t u r n at the time of the subsequent creation for the sake of being visible. 1 Those subjects who stay there for being visible, do so for the sake of subsequent creation.

Vā.P.8.15

reads—sargādau

sannivistās

'They

(mountains)

assembled there at the beginning of creation'. This reading is better

were than

that in the Bd.P. here as Svarga ( H e a v e n ) is not relevant in the context. 1.

V V . 2 3 ff. This is the inexorable l a w of Karma. There may be the

dissolution of the universe at the end of a Kalpa, but the beings whose K a r m a s have not been exhausted

(i.e.

w h o have not attained M o k s a )

are reborn

in the subsequent Kalpa. T h i s idea has been emphatically repeated in this Purāna.

Brahmānda Purāna

25. Being created, they exist for the sake of their pro geny. T h e y are regarded as having achieved the four Purusārthas viz. : D h a r m a , Artha, K a m a a n d Moksa. 26. T h e Devas, the—Pitrs and the h u m a n beings ( a r e c r e a t e d ) in o r d e r ; thereafter, they equipped themselves with p e n a n c e ; they filled the abodes at the outset. 27. I n d e e d , those h u m a n beings become B r ā h m a n a s and souls of spiritual achievement. D u e to their K a r m a n con taminated by the faults of hatred a n d too m u c h of a t t a c h m e n t * they went to heaven (?) 28. While r e t u r n i n g in an embodied state, they are b o r n in every Yuga. W i t h the r e m n a n t s of the fruits of their K a r m a n , (they are born again a n d again) ; they are well known as Tadātmakas (? Identified with t h e m ) . 29-30. T h e people bound by the a d v e n t of (a new) K a l p a are born from the J a n a l o k a . T h a t which is their cause in the waters is indicated by means of the K a r m a n * * ( ? ) . From the J a n a l o k a , they are born t h r o u g h auspicious and inauspicious K a r m a n s . T h e y assume physical bodies of diverse forms, in the different species. 31. T h e subjects beginning with the Devas and ending with the immobile beings are b o r n (influencing) themselves mutually. T h e i r p u r e ( o r sanctified) K a r m a n s usually pre dominated. 32. Therefore, they attained only those names and features (which they h a d before). Again a n d again they are b o r n w i t h names and forms in the (different) K a l p a s . 33-34. Thereafter, is the creation of B r a h m a who is de sirous of creating the Upasrsfi (subsidiary c r e a t i o n ) . Even as he was m e d i t a t i n g on those subjects, since he was of truthful med itation, a thousand couples came out of his m o u t h . It is b u t n a t u r a l t h a t they were people of great brilliance with the Sattva quality p r e d o m i n a n t . * For āsañga-dnesa-yuktena, m o t i v a t e d by non-hatred.' ** reads:

For

apsu

yah

kāranam

Vā.P.8

reads:

sañgādvesa-yuktena

'(acts)

tesām bodhayan karmana tu sah / Vā.P.8.30a

āiayah kāranam tatra boddhavyam karmanārh tu sah / ' P l a c e of residence should be known as its cause' etc.

1.2.7.35-43

35. He created a n o t h e r thousand couples t h r o u g h his eyes. All of t h e m h a d the Rajas quality p r e d o m i n a n t . T h e y were Sustains (lustrous ones) a n d Amarsins ( i n t o l e r a n t ) . 36. He created a thousand (couples) of Asats ( n o t good ones) from his arms. D o m i n a t e d as they were from Rajas a n d T a m a s , they are r e m e m b e r e d as grha-śila* ( a t t a c h e d to houses). 37-38. T h e couples alone gave birth frequently till t h e end of their lives. Kūtakas (? deceitful ones) a n d Akūtakas (nondeceitful) are born (of those couples) who are mortals ( a b o u t to d i e ) . Since after generating the family, they a b a n d o n e d their bodies. Even since then there is the occurrence of copulation in this K a l p a . 39. In the K r t a age, 1 it is by m e n t a l m e d i t a t i o n t h a t pure objects of senses such as Śabda (sound a n d others) each of which is of five characteristics ( b e c a m e a v a i l a b l e ) . 40. T h u s with m e n t a l emotions, those subjects without progeny stay d e a r * * ( ? ) So also the families were born with which this universe was filled u p . 4 1 . T h e y resort to rivers, lakes and oceans as well as to mountains. T h e n those subjects have very little pleasure in t h a t war(?) but they move in i t . * * * 42. T h e y say t h a t t h e earth with Rasa (juice, water,) is their food. Desirous of m e n t a l siddhis those subjects m o v e a b o u t as they please. 43. In the K r t a y u g a , the subjects ( h u m a n beings etc.) h a d equal length of life, happiness a n d beauty. In the first Yuga, at the beginning of the K a l p a , there was no D h a r m a a n d Adharma. *

ihā-Sila

(indulging in desires)

in Vā.P.7.39.

VV.39-57 give a rosy picture of the K r t a Yuga.

T h e corresponding verse viz. V ā . P . 8 . 4 6 a reads: ityevam tnānasi pūrvam prāk-srstir yd prajdpateh

'in this w a y formerly the preliminary creation was mental (after that it was born of copulation. T h e whole world is filled w i t h t h a t ) . *** verse

Yuddht in the text is strange; it should be Yuge. T h e corresponding Vā.P.

(8.47b) tadā

reads:

nātyambu-śitosnā yuge

etc.

' T h e y wandered (lived) in that Y u g a w h e n there was no excess of heat, cold

rain'.

Brahmān4 Puārna

44-45a. In every Yuga, they were born with their res pective rights and a u t h o r i t y . T h e y say t h a t the K r t a yuga at the beginning, h a d four thousand years in accordance with the reckoning of the gods. T h e two periods of j u n c t i o n consisted of four h u n d r e d years. 45b-46a. T h e r e were thousands of subjects of great repute. T h e y had no h i n d r a n c e anywhere. T h e r e were no mutually clashing opposites. T h e r e was no Krama (one gradually succeeding a n o t h e r ) . 46b-47. Those subjects had no regular abodes and resorts. T h e y were residents of m o u n t a i n s a n d seas. T h e y were i m m u n e from sorrow. ( T h e quality called) Sattva was predomi n a n t in t h e m . T h e subjects were exclusively h a p p y . T h e y always moved a b o u t as they pleased. T h e y were always delight ed in their minds. 48. T h e r e were neither animals nor birds. T h e r e were no reptiles then. T h e r e were no plants etc. T h e r e were no drunkards, m a d and furious persons. This is the m a n n e r of Dharma. 49. For their sustenance, there were flowers and fruits alongwith bulbous roots. T h e time was entirely and exclusively pleasant; it was n e i t h e r too hot n o r too chill. 50. Whatever they desire is achieved everywhere and for ever. By their meditations, everything grows up from t h e n e t h e r worlds through t h e e a r t h . 5 1 . ( T h e vegetation) caused strength a n d fineness of complexion u n t o them. It destroyed their sickness a n d old age, Those subjects had stable (everlasting) youth with their bodies not requiring purificatory rites. 52. In their case, even without copulation^subjects (pro geny) are born t h r o u g h mere m e n t a l conception. T h e birth a n d features a r e t h e same ( i n regard to everyone). T h e y are on a p a r (with one a n o t h e r ) a n d they a r e pleased a n d h a p p y . 53. At that time, t h e r e is truthfulness, absence of greed, satisfaction, happiness a n d self-control. In regard to beauty, longevity, aesthetic accomplishments a n d other activities, all of t h e m a r e devoid of a n y m u t u a l difference.

1.2.7.54-64a

54. T h e sustenance of the subjects was (abuddhipūrvika) without any conscious intellectual effort. Since the door is open* (i.e. there are facilities to auspicious a n d evil activities) theie is lack of conscious effort. 55. At t h a t time there was no systematic classification of castes a n d stages of life. T h e r e were no thieves. T h e y used to d e a l with one a n o t h e r without a n y i n t i m a t e desire or hatred. 56. In the K r t a yuga, all the subjects a r e b o r n with e q u a l beauty, features a n d s p a n of life. T h e y a r e devoid of in feriority a n d superiority. Usually they are h a p p y , they at e free from sorrow. 57-58. T h e y have neither gain nor loss; neither friends nor enemies; no likes or dislikes. Since they are devoid of desire, their sense-object functions mentally. T h e y do not violently injure m u t u a l l y nor do they favour one a n o t h e r t h e n . 59. In the K r t a y u g a , knowledge is the greatest thing. 1 In the T r e t ā , it is said to be the institution of Yajña (sacrifice) (as the greatest t h i n g ) . In the D v ā p a r a , war began to function; a n d in the Kaliyuga, it is stealth alone. 60. T h e K r t a Yuga is characterised by Sattva quality; the T r e t ā Yuga by Rajas quality, the D v ā p a r a by (a m i x t u r e of) Rajas a n d T a m a s qualities, while the Kali, (only) by T a m a s quality. T h u s the situation of the Gunas in the Yugas should be known. 61-64a. 2 This is the time in the Krta Yuga. U n d e r s t a n d ( t h e period of) its j u n c t i o n . F o u r thousand (divine) years con stitute the Krta Yuga. T h e parts of its j u n c t i o n a r e eight h u n d r e d years, according to divine reckoning. It comprises of four thousand h u m a n years. ( ? ) T h e n , a m o n g t h e m there a r e *

V ā . P . 8 . 6 1 a (a corresponding verse) reads:

... .hrtayugt

karmanoh

for Krta-dvārs karmanah

in the Bd.P. which is

obscure: T h e verse m e a n s : " I n the Krta Age, there was no inclination both to p i o u s a n d impious d e e d s " . 1.

V V . 5 9 - 6 0 give a comparative statement of the special features of

four Yugas. 2.

VV.61-71

K r t a a n d Tretā.

describe

the

state

the period intervening between

Brahmānda Purāna

neither sudden clamour and outcry, nor contrarities ( ? ) . T h e n , w h e n t h a t K r t a yuga along with the p a r t of the j u n c t i o n has passed, the entire Y u g a d h a r m a (Duty etc. characteristics of the Yuga) becomes reduced to a quaricr. 64b-65. T h a t is the time of junction of the Yuga, the Sandhyā (transitional p e r i o d ) of what has passed off. T h u s when the Sandhyādharma(Du.ty characteristics of the transitional stage from K i t a y u g a ) is reduced to a q u a r t e r (?) it vanishes within the K r t a y u g a without any vestige*. 66. W h e n the j u n c t i o n has passed away, there was m e n t a l progeny. T h e achievement of spirituality was in a n o t h e r Yuga called T r e t ā , next to K r t a . 67. T h e eight m e n t a l Siddhis that h a d been recounted (as existent) by me in the beginning of the creation, become reduced gradually. 68. In the beginning of the K a l p a , there is one single mental Siddhi, in the K r t a Yuga, in all the M a n v a n t a r a s in accordance with t h e division of the four Yugas. 69. T h e origin of Karmasiddhi (achievement of K a r m a n ) in K r t a is brought about by the conduct of the people of different castes a n d stages of life (?). T h e Sandhyā (junction) of the K r t a is reduced by a q u a r t e r (?) 70. These parts of the junctions of K r t a take tip the three (? other parts) and those Yuga Dharmas as well as penance, learning, strength and longevity decrease a n d decline. 7 1 . W h e n the K r t a yuga and its transitional part have passed, O excellent sages, it is the beginning of T r e t ā yuga along with its parts. 72-73. W h e n the p a r t of K r t a yuga has passed off and those seven (? siddhis) remained lingering at the beginning of the T r e t ā yuga that h a d begun to function in the early p a r t of the K a l p a , the (one remaining) Siddhi perishes d u e to efflux of time a n d not otherwise; when t h a t Siddhi disappeared a n o t h e r Siddhi was b o r n . *

The

corresponding

verse

Vā.P.70b-71a:

' ' W h e n at the e n d of the yuga, w h e n e v e n the transitional period also expires, the quarter of the dharma characteristic of this transitional period of the yuga, remains."

1.2.7.74-84

74. (Defective) Parts of waters returned ( t o the firma m e n t ) in the form of clouds. F r o m t h e t h u n d e r i n g clouds the showering of r a i n began to function. 75. W h e n the surface of the e a r t h had been perfected (watered) by t h a t r a i n occurring only once the subjects c a m e into being. T h e r e u p o n , the trees b e c a m e designated as their abodes. 76. All kinds of worldly enjoyment of those subjects e m a n a t e d from t h e m ( t h e trees). In the beginning of the T r e t ā yuga, the subjects maintained themselves with t h e m . 77. (Defective) then, after t h e lapse of a great deal of time, due to their own change, they h a d a sudden emotion in the form of a great desire for close contact. 78. In the case of women (of the modern days) mens truation occurs till the end of their life (?) But then (i.e. in the T r e t ā y u g a ) , t h a t did not take place on account of the power of the Yuga. 79. But in the case of those women (oflater days), the menstrual flow began to function m o n t h by m o n t h . As a con sequence thereof, sexual intercourse also takes place then. 80-81. T h e y had the physical contact every m o n t h because of their emotional feelings at that time. W h e n there is no menstrual flow at the proper time, the conception took place. On account of their contrary n a t u r e (?), all those trees designa ted as their abodes a n d evolved at t h a t time, perish thereafter. 82. W h e n they h a d perished, the subjects became be wildered a n d agitated in all their sense-organs. T h e y began to meditate on their Siddhi. T h e y were truthful in their m e d i t a t i o n then. 83-84. Those trees designated as their abodes appeared in front of them. T h e y yielded clothes, fruits a n d o r n a m e n t s . Similarly, honey of great potency of metaphysical* significance was produced in every leafy cup. It was a c c o m p a n i e d by the juice of the G a n d h a r v a s ( ? ) . * * [Gandharvānām rasānvitam in Bd.P. It should be Gandha-vama-rasānvitam. ] * ānvikfikam in Bd.P. should be amāksikam ('with no flies in i t ) . ** T h e verse contains misprints. T h e original verse seems to be as in Vā.P.8.90:

Brahmānda Purāna

85. Those subjects maintained themselves with t h a t at the beginning of T r e t ā yuga. W i t h t h a t Siddhi they b e c a m e hale, h e a r t y a n d well-nourished. T h e y were free from feverish ailments. 86. Thereafter, on other occasions also, the subjects became overwhelmed by greed thus, once again. T h e y seized the trees a n d took by force the nectar and honey. 87. On account of this misdemeanour on their part brought about by their covetousness, the K a l p a trees (wish-yield ing trees) perished here a n d there along with the Lord *(?) 88. W h e n t h a t achievement (Siddhi) was reduced to a very little quantity with the passage of time, they maintained themselves with this. T h e i r Dvandvas (rivalries or m u t u a l opposites) rose up tremendously. 89. T h e dullness, the wind a n d the sunshine were severe. Therefore they were m u c h tormented. Being afflicted by the mutually opposed pairs of feelings and reactions, they bewailed their w o u n d s * * (?) ^ 90-93. (Defective) they h a d been vexed in their minds when formerly they h a d no abodes. T h e y were wandering about as they pleased. After building houses to remedy the (evil effects of) Dvandvas (like heat and c o l d ) , they stayed in the abodes as they pleased as they could secure. ( W h e n they had no abodes) they resorted to difficult passages in m o u n t a i n s and on rivers (?) d r i p p i n g with h o n e y * * * , in plains a n d even in (hilly) regions where water was available. T h e y lived as they pleased and as m u c h as they could enjoy. T h e y began to build those abodes in order to ward off cold (blizzards) and hot ( w i n d s ) . Thereafter, they built hamlets and cities. Tesvtva

jāyate

amāksīkam

tāsārh

gandha-oarna-rasānvitam

mahāvīryam pufake

pufake

madhu

/ jl

T h e h o n e y was e n d o w e d with g o o d flavour, colour a n d taste a n d no

flies * ** ***

V ā . P . 8.93b madhunā ' a l o n g with the honey'. V ā . P . 8 . 9 5 cakrur āvarariāni ca 'created shelters and covers.' madhu-dhunvatsu in the text is absurd in the context.

corresponding and

had

it.

verse)

wildernesses*.

appropriately

reads:

marudhaiwasu—'in

Vā.P.8.97 sandy

deserts

1.2.7.95-103

94-95. T h e y built villages a n d cities with their due shares, extent a n d dimensions and built other settlements as well, in accordance with their knowledge. After measuring with their own fingers (in the b e g i n n i n g ) , they m a d e thereafter other units 1 also for the sake of measurement. 96-100. (Defective) with A ńgulas (finger-width) as the basis they m a d e the units, Pradeśa, Hasta, Kisku a n d Dhanus. T e n joints of the fingers (Añgulas) constitute what is called Pradeśa. T h e space delimited by the tips of the extended t h u m b a n d index finger is called Pradeśa. T h e same with ( t h e tip of the extended) middle finger is remembered as Tāla. T h e same with ( t h e tip of the extended) ring finger is Gokarna. T h e same with (the tip of the extended) small finger is called Vitasti. It has twelve Añgulas. Twentyone Añgulas make the unit Ratni. Twentyfour Añgulas make one Hasta. T w o Ratnis or fortytwo Añgulas make a Kisku. Four Hastas make one Dhanus o r ( ? ) Danda. T h e same is a pair of arrows (Nālikās). T w o thousand Dhanus make one Gavyūti. This h a d been m a d e by them then. 101. Eight thousand Dhanus m a k e one Yojana as determin ed by t h e m . With this Yojana (as the unit of measurement) settlements (i.e. colonies) were m a d e thereafter. 102. Among the four (types of) fortresses, three are n a t u r a l a n d the fourth (type of) fort is artificial. I shall m e n tion its decisive features. 103. It has a thick elevated r a m p a r t (esp. a surrounding wall elevated on a mound of e a r t h ) with cavities ( o r openings). 1. V V . 96-101 give the units of measurements of distance as follows. Ańgula = Finger-breadth. 10 A ń g u l a

Pradeśa

12 Ańgulas

Vitasti

21 Ańgulas

Ratni

24 Ańgulas

Hasta

= =

Kiksu D h a n u s or D a n d a (?)

2000 Dhauus

Gavyūti

7000 D h a n u s

—

Yojana

2 Ratnis or 42 Ańgulas 4 Hastas

Brahmānda Purāna

It is surrounded with a moat on all sides. It has a beautiful front-door a n d a gynaeceum in which girls are kept. 104. (Defective t e x t ) * T h e moats two Hastas in b r e a d t h are excellent in the case of the K u m ā r ī p u r a . T h e total b r e a d t h of the current of water in ( t h e m o a t ) m a y be eight, nine or ten ( ? ) . 105-106. (I shall m e n t i o n ) 1 the girth and length of ham lets, cities, and villages entirely as well as those of the three types of ( n a t u r a l ) forts viz. mountains, waters (i.e. rivers) and waste-lands such as deserts etc., and the artificial forts as well. T h e d i a m e t e r shall be half a Yojana. Its length shall be one a n d one eighth Yojanas. 107. T h e extent of a Pura (city) shall be half of the m a x i m u m l e n g t h ( ? ) . T h e r e must b e a r i v e r ( ? ) flowing to its east or n o r t h . It should be divided into a h y p o t e n u m a n d seg ments. It must be laid out in the shape of a spread fan. 108. A city t h a t is long, diamond-shaped or circular is not praiseworthy. A city endowed w i t h the symmetrical parts a n d quadrangles and heaven-like, c o m m e n d a b l e was m a d e by t h e m . 109. T h e Vāstu (site of a building; dwelling place) t h a t is not m o r e t h a n twenty four Hastas is short; t h a t of one h u n d r e d a n d eight (Hastas) is great. In this m a t t e r they praise the middle one a n d the short one which has no (wooden s t r u c t u r e ) . 110. T h e chief settlement should be eight h u n d r e d Kiskus. T h e h a m l e t should be of half the d i a m e t e r of the city. T h e P ā n a * * ( ? Drinking place) shall be above i t ( ? ) . 111. T h e h a m l e t shall be a Yojana ( a b o u t 12 k m ) from the city a n d the village shall be half a Yojana from the h a m l e t . T h e outermost b o u n d a r y shall be two Krośas (1 K r o ś a = 3 k m s ) . T h e b o u n d a r y of a field is four Dhanus. *

T h e corresponding verse in Vā.P.8.110 runs as follows: srotasī samhata-dvāram nikhātam punar eva ca / hastāsfau ca daia iresfhā navāsfau vā'pare raatāh //

Different opinions about the breadth of the m o a t in front of Kumāripura are given here as 2, 8, 9, 10 hastas, the last being the best. 1. **

V V . 105-116 delineate the ancient ideas of town (and village) planning. Vā.P.7.116b

(in the corresponding

verse)

reads

Pātiam of the Bd.P. It m e a n s : a grāma should be beyond that'.

grāmam

for

1.2.7.112-120

112. T h e pathway along the quarters (i.e. East-west a n d North-south) was m a d e twenty Dhanus wide by t h e m . T h e road in the village was also twenty Dhanus ( w i d e ) . T h e path in the b o u n d a r y was only ten Dhanus ( w i d e ) . 113. T h e glorious royal road was m a d e ten Dhanus wide. T h e movement of (traffic of) men, horses, chariots a n d elephants (shall b e ) w i t h o u t a n y h i n d r a n c e . 114. T h e branch-streets were measured by them (and m a d e ) four D h a n u s (wide). T h e roads joining the high-ways shall be three D h a n u s (wide) and their branches two D h a n u s wide. 115. (Defective text) T h e Jańghāpatha* (? the thighroad) has four Pādas w i d t h ; the passage between rows of houses is three quarters ( w i d e ) . Dhrtimārga** (? p a t h of courage) if m o r e t h a n one sixth. T h e Padiku (Foot-Path ?) is r e m e m b e r e d thus in due order. 116. T h e enclosure lor excrement is a quarter all round. After those places have been m a d e , the houses and dwellings (should be c o n s t r u c t e d ) . 117. T h e y thought over it a g a i n and again about the trees designated as their houses as to how they were before, and b e g a n to build like t h e m . 1 118. T h e branches of trees have gone down. Others have gone this way. Still others have gone u p . In the same way, some have gone obliquely. 119. With their intellect, they have observed carefully how the b r a n c h e s have gone. Apartments were constructed by them in the same way. Hence they (the a p a r t m e n t s ) are re m e m b e r e d as Sālūs. 120. T h u s Sāl&s ( a p a r t m e n t s , dwellings) became wellknown from the branches. So also the abodes. Therefore they are r e m e m b e r e d as Śālās. T h a t is remembered as their Sālātva2 (state of being a Ś ā l ā ) . *jañghā-patha is probably a 'misprint' for " g h a n t ā - p a t h a " 'a bell-road' i.e. the chief road through a village or a highway. Pada= 15 fingers' breadth. ** Vrtti-mārga in V ā . P . 8 . 1 2 1 . 1. VV.117-121 refer to construction of buildings. It is interesting to note that the Śāla tree played an important part in ancient ideas of housing. 2. Popular but important etymology of Śālā 'an apartment or dwel ling'.

Brahmānda Purina

121. Since people are delighted therein (Prasidanti), they are designated as Prāsādas (palaces). Therefore, the abodes, a p a r t m e n t s and palaces are designated as Prāsādas. 1 122. W h e n the wish-yielding K a l p a trees perished along with the h o n e y , ( t h e subjects) a t t a c h e d by the Dvandvas ( m u t u a l opposed pairs of feelings etc.) began to think a b o u t the means of agriculture a n d other occupations for livelihood. 123. T h e subjects created were seen agitated due to ex haustion a n d sorrow. Thereafter, the Siddhi a p p e a r e d in front of t h e m in the T r e t ā yuga. 124. Another (type of) rain became the means of achiev ing all objects for them. T h e waters of the rain were sweet a n d were as m u c h as they wished for. 125-126. T h u s a ( n e w ) way of life a n d conduct began to function d u r i n g the creation of the second type of r a i n . D u e to the contact of the earth with the small collections of water t h a t g a t h e r e d together on the surface of the earth, the medicinal herbs began to grow. Those medicinal herbs began to p u t forth blossoms, roots a n d fruits. 127. T h e fourteen (types of lands in) villages a n d forests ( b e g a n to flourish) without being ploughed a n d without t h e seeds being sown. T h e trees and the bushes p u t forth flowers and fruits at the p r o p e r seasons. 128. In the T r e t ā yuga, medicinal herbs a n d plants began to a p p e a r themselves on the earth. In the beginning of the T r e t ā yuga, the subjects sustained themselves with those plants a n d herbs. 2 129. Thereafter, due to the inevitability of affairs a n d due to the T r e t ā yuga those subjects b e g a n to have passion a n d covetousness for ever. 130. T h e n , they forcibly seized rivers, fields, m o u n t a i n s , trees, bushes a n d medicinal herbs as m u c h as they could (in accordance with their s t r e n g t h ) .

Etymology of Prāsāda 'a palace'.

128ff show the prevalence of food-gathering e c o n o m y in the

Tretā yuga. T h e evolution of four Varnas is another sociological feature of this Yuga.

1.2.7.131-141

131-132. Previously I have already explained to you a b o u t the spiritually enlightened souls in t h e K r t a y u g a . T h e y were b o r n as m e n t a l sons of B r a h m a a n d they h a d come h e r e (to t h e e a r t h ) from t h e J a n a l o k a . T h e y were quiescent lustrous Karmins (devoted to the pursuit of holy rites) a n d ( u n h a p p y a n d dejected). R e t u r n i n g from there (i.e. J a n a l o k a ) , they were b o r n again in the T r e t ā yuga. 133. In the previous births, due to the glory of their auspiciousness (i.e. meritorious acts) as well as sins they were conceived as B r ā h m a n a s , Ksatriyas, Vaiśyas, Śūdras a n d mali cious people. 134-135. T h e n ( a m o n g t h e m some b e c a m e ) powerful, truthful in conduct, non-violent, devoid of greed a n d persons who h a d conquered their selves. T h e y used to abide by those t h a t were r e m e m b e r e d * (? Smrti texts ?). T h e y never a c c e p t e d charity. T h e i r .tasks were carried out by those w h o were weaker t h a n they. T h e y (these weaker people) a p p r o a c h e d t h e m speaking to t h e m (?) 136-137. Those others w h o were less brilliant t h a n they, r e m a i n e d serving them. T h u s w h e n they were m u t u a l l y related a n d also resorted to each other, due to t h a t fault the medicinal herbs diminished m u c h t h e n . Like sands they perished on being held in t h e fists. 138-139. T h e n d u e to the power of t h e Yuga, the fourteen (types of people, animals etc.) villages a n d forests began to pluck (and destroy) t h e flowers, fruits and roots (of those trees). T h e n , w h e n they perished the subjects became perplexed. All of t h e m were overwhelmed with h u n g e r ; then they went to the self-born (deity i.e. B r a h m a ) . 140-141. In the beginning of T r e t ā yuga, those subjects desired for some means of livelihood. T h e self-born lord B r a h m a knew their desire. He pondered over this ( s i t u a t i o n ) b y means of his vision t h a t can see everything directly. He u n d e r stood, t h a t the medicinal herbs have been devoured (i.e. d r a w n w i t h i n ) b y the e a r t h . H e m a d e t h e m grow once again. * Vā.P.8.141 reads: sma tesu vai for Bd.P. text here: smrtefu vai. As A* question of memory or smrti text does not arise here Vā.P. reading is better,

Brahmānda Purāna

142. After making the Sumeru m o u n t a i n (as) the calf, he milked this earth in the form of a cow t h a t yielded seeds on the surface of the earth in the form of the milk. 1 143. T h e lord m a d e those seeds grow as the medicinal herbs ( a n d other plants) t h a t ended when the fruits became ripe. ( T h a t is, the plants yielded fruits but once a n d then they perished) they are the g r o u p of seventeen. 144-145. T h e following types of seventeen grains a n d pulses constitute the g r o u p of seventeen, viz., Rice, barley, wheat, Bengal-gram, gingelly Priyañgu ( L o n g p e p p e r ) , Udāra (?), Koradufta (a kind of g r a i n eaten by the poor people i.e. Kodrava), Vāmaka (?), the black gram, the green gram, the Masūra (dāl), Nivāra ( r i c e ) , the horse-gram, t h e H a r i k a * (?) a n d the C a r a k a * ( ? ) . 146a. T h u s these were remembered as the species of rural medicinal herbs (Grāmya-Osadhi). 146b-147. Syāmāka (a variety of r i c e ) , Nivāra ( a n o t h e r variety of r i c e ) , Jartila (wild s e s a m u m ) , Gavedhuka ( ?) Kuruvinda (a king of b a r l e y ) , Nenuyava (Bamboo seeds, T ā m ā t ī r k ā t a k a ( ? ) ** etc. are remembered as the fourteen types of medicinal herbs of the villages and forests. 148. All these fourteen varieties (of medicinal herbs a n d plants) peculiar to villages a n d forests grew at the beginning of the first T r e t ā yuga. T h e y are not grown by ploughing. 149. T h e trees, hedges, creepers, winding plants, spread ing creepers a n d (various) species of grasses yielded roots, f r u i t s , * * * shoots e t c . u n t o t h e m . T h e y plucked their fruits. 1. milking

This

is the Puranic presentation of the ancient V e d i c concept of

the Virāj c o w recorded in

A V . V I I I . Sūkta 10.

Purāna-writers

used this motif later w i t h g o d Brahma, king Prthu etc. as the milker. Funnily enough M t . P . 10.25 makes Vararuci as the milker and the science of Drama turgy

( N ā t y a - V e d a ) as the milk. Here god Brahma milked seeds of medicinal herbs and plants. M e n

gathered food from them for their .livelihood. *

V ā . P . 8 . 1 5 2 a reads : 'ādhakyaś canakai caiva'

which

means:

' T h e pulse cajanus Indicus spreng as well as chick Peas. **

misprint

for tathā markatāś ca y e ) . Gf. V ā . P . 8 . 1 5 4 as M W .

gives no word like tāmātirkātaka. markafaka is a species of grain. ***

V ā . P . 8 . 1 4 9 reads: puspaih for pusfāh.

1.2.7.150-158

150. Those seeds which were milked out of the e a r t h formerly by the self-born lord, b e g a n to grow as medicinal herbs putting forth iiowerj a n d fruits at the p r o p e r seasons. 151. When the medicinal herbs created before did not grow a n d flourish again, he m a d e m e a n s of livelihood for t h e m by m e a n s of agricultural occupations. 1 152. T h e self-born lord (blessed t h e m ) with the power of working with their own hands a n d achieving great results. Thenceforth, the medicinal herbs became Kr.stapacyas ( p l o u g h e d and grown). 153. After achieving his purpose in the m a t t e r of agri cultural occupation, the Prajāpati (lord of the subjects i.e. god B r a h m a established the bounds of decency by means of which they protected one a n o t h e r . 154. A m o n g t h e m some were very powerful a n d they seized the realm. He established t h e m as Ksatriyas a n d it was their d u t y to p r o t e c t others. 155. (Defective) . 2 All those subjects who h a d been created will be worshipping you. 'Tell the t r u t h in accord a n c e with the fact'. Those (subjects) who said this were the Brāhmanas. 156-158. Some stood by in the activity of protecting others who were weak. T h e y destroyed Kitas ( w o r m s ) . T h e y were established on the e a r t h . T h e people call them Vaiśyas and cultivators of soil. T h e y were the achievers of liveli hood. Those who were engaged in the service (of o t h e r s ) , those who r a n e r r a n d s a n d served others, were devoid of bril liance a n d deficient in virility. (Since they were deficient they served o t h e r s ) . He called t h e m Śūdras. L o r d B r a h m a o r d a i n e d and prescribed their respective duties a n d holy rites. 1.

V V . l . ī l f f described

the

transition

from

food-gathering

economy

to the food-growing one by the introduction of Agriculture. T h i s stage crystalized the four-fold classification of the society with their specific duties (vide VV

161-165 2.

below).

V ā . P . 8 . 1 6 2 a gives a better reading: upaiisjhantiye

tin

vaiyāvanto

nirbhayās

tathd.j

' S o long all those w h o worship or respect a n d obey those Ksattriyas, they a r e free from fear'.

Brahmānda Purāna

159. Although the establishment of the classification i n t o the four castes h a d been m a d e by him (Lord B r a h m a ) , the subjects, out of delusion, did not conform to those rules. 160. T h e subjects who lived in accordance with the duties of the (different) castes b e c a m e antagonistic to one another. Lord B r a h m a understood everything factually. 161-162. He ordained that meeting out punishments, m a i n t e n a n c e of armies and waging wars should be the means of sustenance for the Ksatriyas. Performance of Yajñas, teaching of the Vedas and acceptance of charitable and monetary gifts—lord Brahma prescribed these as the holy duties and rites for those B r ā h m a n a s . Breeding of cattle, carrying on trading activities and cultivation of the soil—he granted these to the Vaiśyas. 163-165. Again he ordained t h a t arts a n d crafts should be t h e means of livelihood for the Śūdras. To the B r ā h m a n a s , Ksatriyas a n d Vaiśyas he prescribed the common d u t y of performing Yajña and studying the Vedas as well as giving charitable gifts. To the others the common d u t y ordained was performance of their duties for livelihood. After prescribing these duties a n d holy rites, the lord ordained their abodes in the other worlds above : T h e Prājāpatya ( t h a t belonging to Prajāpati or B r a h m a ) world is remembered as the abode of the B r ā h m a n a s who per formed their holy rites a n d duties. • 166. T h e world belonging to I n d r a is the abode of Ksatriyas who never flee from the battlefield. T h e abode of the Vaiśyas who sustain themselves by their respective duties is the M ā r u t a world (i.e. the world belonging to the wind g o d ) . 167. T h e a b o d e of the Śūdras who abide by their d u t y of rendering service is the world belonging to the Gandharvas. These are the abodes (after d e a t h ) of the people of the differ e n t castes who r e m a i n good a n d m a i n t a i n the conduct of life befitting their respective s t a t i o n in life. 168. W h e n this m o d e of disciplined life of the four castes h a d been well-established, the people of the different castes strictly adhered to t h e duties of their respective castes because they were afraid of p u n i s h m e n t otherwise. T h e n , after the castes h a d been established, he stabilised the stages of life.

1.2.7.169-178

169. T h e Lord established as before the following four 1 Āśramas (stages in life) viz. t h e householder, t h e celibate reli gious student, t h e forest h e r m i t a n d the ascetic. 170. (Defective text) t h e people of the four castes per formed t h e duties of the respective castes. After doing their duties they erected their residences a n d m a i n t a i n e d their stages of life a n d t h e n enjoyed themselves. 171. B r a h m a established those Āśramas. He directed a n d guided those who swerved from these and recounted righteous virtues to t h e m . 172-173. He instructed t h e m in the m e t h o d s of selfrestraint, observances, a n d controls of sense-organs etc. Among t h e four castes, t h e stage of the life of a house holder stood at the outset because it was t h e source of origin 1 for the sustenance of the other three Āśramas - (stages of life). I shall m e n t i o n ( t h e duties) in d u e order along with the holy vows a n d observances. 174. T h e following a r e t h e duties of t h e householder in brief : M a r r i a g e , m a i n t e n a n c e of sacrificial fire, hospitability to guests, performance of Yajñas a n d continuation of his race (procreation). 175. T h e duties of the religious student are as follows : He must wear the girdle (of the muñja grass) and hold the staff. He must wear the skin of an antelope. He must sleep on the ground. He must serve his preceptor. He must beg for alms. He must be eager to acquire learning. 176. These a r e the duties of the forest h e r m i t s ; w e a r i n g barks and leaves or skins of antelope (for clothes), m a i n t a i n i n g themselves by means of roots, fruits and medicinal herbs found in the forests, b a t h i n g both at d a w n and dusk and performance of Homa. 177-178. T h e duties of the mendicant (recluse) are as follows : He must beg for alms when the noise of pestles has died down. He must not steal. He m u s t m a i n t a i n cleanliness.

V V . 1 6 9 - 1 8 9 describe the duties of the four Aśram'as or stages in life.

Cf.

tesārh

grhastho yonir

aprajanalvād

iiaresām—Gaut.Dh.S.IlI.3.

Brahmānda Purāna

He must not err or be elated. He must refrain from sexual in tercourse. He must have mercy on all living beings. He must have forbearance. He must listen to the instructions of t h e preceptor. He must serve the preceptor. He must be truthful. This righteous conduct of ten items (as e n u m e r a t e d above) was laid down by the self-born lord as the d u t y of a recluse. 179. Five of t h e m p e r t a i n to Bhiksus viz. : begging, knowledge (of vedas) and religious vows.* He mentioned their abodes after d e a t h as well as Aśusmi (absence of lus tre) (?) 180. T h e r e are eightyeight t h o u s a n d sages who live in p e r p e t u a l celibacy. T h e place r e m e m b e r e d as their is alone t h e abode of those w h o live with their preceptor (i.e. (Brahmacārins). 181. T h e p l a c e remembered as t h e abode of the seven sages ( t h e great Bear) is (assigned as) t h a t of the forest-dwel lers. T h e world of Prajāpati is the abode of house-holders and B r a h m a ' s abode is t h a t of t h e ascetics. 182.** (Defective t e x t ) T h e abode of the Yogins has not been created (?) without conquering them, it does not exist (?) Those abodes of the persons of different stages of life are in deed in the abode of B r a h m a . 183. O n l y four paths have been created as Devayānas (paths of t h e D e v a s ) . O n l y four p a t h s are r e m e m b e r e d as Pitryānas ( p a t h s of t h e m a n e s ) . 184. Formerly, in t h e first M a n v a n t a r a (these h a d been created) by B r a h m a who administered the worlds. Ravi (the sun) is r e m e m b e r e d as the e n t r a n c e to those paths t h a t ( a r e known as) Devayānas. T h e moon (Candramas) is mentioned as the e n t r a n c e of Pitryānas. 185-186. T h u s even though t h e castes a n d stages of life h a d been clearly defined, the subjects a d h e r i n g to the duties of t h e different castes did not flourish. T h e n , in the middle of * **

Probably a misprint for amusmin. Vā.P.8.196

(corresponding verse)

reads

follows:

yoginām amrtarh sfhānam nānādhīnārh na vidyate / " I m m o r t a l (amrtam) is the abode of Yogins which is not meant for nonYogins.

1.2.7.187-195 T r e t ā yuga he evolved a n o t h e r m e n t a l creation bodies of his own self and similar to himself.

85 from the

187. In t h a t first T r e t ā yuga, when it gradually reached its middle period he began to create m e n t a l progeny other t h a n ( w h a t was before). 188. T h e n t h e same lord created t h e subjects with pre d o m i n a t i n g Sattva and Rajas qualities. T h e y h a d the pursuit of virtue ( D h a r m a ) , wealth, love a n d liberation a n d they accom plished their professions for livelihood. 189. T h e y were the Devas, the Pitrs, the sages a n d t h e M a n u s ( i . e . h u m a n beings ?) In regard to their characteristics they were in accordance with the respective Yugas. By these, the subjects ( i n the universe) flourished. 190-195. (Defective) F o r m e r l y , I h a d m e n t i o n e d to you a b o u t those people who in the previous K a l p a resorted to J a n a l o k a . As when he m e d i t a t e d u p o n t h e m , all these created beings, a p p r o a c h e d him for the purpose of being born ( a g a i n ) . In t h e course of M a n v a n t a r a s , they were first j u n i o r - m o s t * (?) T h e y were well-renowned by the people of their race (?). T h e y h a d all t h e faculties of cleverness or otherwise, u n i m p a i r e d . T h e y h a d m i n o r calamities due to the defect of the fruits of their own activities. Those who were present consisted of Devas, Asuras, Pitrs Yaksas, G a n d h a r v a s , h u m a n beings, Rāksasas, Piśācas, animals, birds, reptiles, trees, worms of hells etc. For the sake of food of the subjects, he created Vidātm a n s * (knowingsouls) (?)

V ā . P . 8 . 2 0 9 reads: ādhlnārtham prajānām ca ātmano vai vinirmame, 'for

the control of the subjects, it is reported that he created h i m s e l f .

Brahmānda Purāna CHAPTER EIGHT God Brahma'''s Mental Creation : Gods, sages, manes, and human beings created

Sūta said : 1. Even as he was m e d i t a t i n g , the m e n t a l progeny were born along with those causes a n d effects arising out of his body. 2 - 4 . T h e r e cropped up Ksetrajñas (Individual souls) of the Ksetra (Cosmic b o d y ) of this intelligent person i.e. B r a h m a ) . Thereafter, he was desirous of creating thousands a n d thousands of the four groups of living entities viz. the Devas, the Asuras, the Pitrs and the h u m a n beings. Prajāpati engaged him self therein a n d m e d i t a t e d u p o n the creation. While m e d i t a t i n g thus, an effort arising out of his T a m a s constituent was involv ed. So, at the outset the Asuras were b o r n as his sons from Prajāpati's loins. 5. Asu is considered by scholars as the vital b r e a t h . Therefore, those who were born of it were Asuras. 1 He discarded t h a t physical body whereby the Asuras h a d been c r e a t e d . 6-7a. T h a t physical body discarded by h i m immediately became N i g h t . Since t h a t physical body h a d the T a m a s ele m e n t p r e d o m i n a n t , the night too consisting of three Tāmas (watches of night of the d u r a t i o n of three hours e a c h ) became Tamobahulā ( o n e in which darkness prevails). Therefore at night the subjects enveloped bv darkness.

(people)

a r e themselves

7b-9. After creating the Asuras, he adopted a n o t h e r body t h a t was unmanifest, with the Sattva element predomi n a n t within it. T h e n he engaged himself with it. As the lord joined himself to it, he felt very h a p p y . Thereafter from his shining face the D e v a t ā s (gods a n d goddesses) were born. Since they were b o r n of the refulgent face (Divyatah) they are glorified as Devas. (1)

A n o t e w o r t h y derivation of asura as contrasted with the usual a +• sura.

1.2.8.10-20

87 1

10. T h e root \/"Div" is used in the sense of " t o p l a y " . Therefore, the Devas were b o r n of his divine (lit. " s h i n i n g " ) body (and called Devatās). body.

11. After creating the Devas, he discarded t h a t divine T h a t physical body discarded b y him b e c a m e " d a y " .

12. Therefore, people worship the Devas with holy rites performed d u r i n g the d a y t i m e . After creating t h e Devas, he a d o p t e d a n o t h e r body. 13-14. He adopted a n o t h e r body t h a t was solely consti tuted by the Sattva element a n d engaged himself therein. T h e lord m e d i t a t e d u p o n those sons considering t h e m like father (of fatherly n a t u r e ) . T h e Pitrs were born of t h a t body in the j u n c t u r e of night and d a y ; therefore those Pitrs are Devas. T h a t state of being Pitrs is declared a b o u t them. 15. He discarded t h a t body whereby the Pitrs were created. T h e b o d y t h a t had been discarded by h i m forthwith b e c a m e the twilight. 16. Hence, the daytime is considered as belonging to t h e Devas a n d t h e night is remembered as belonging to the Asuras. T h e body that belongs to the Pitrs a n d t h a t is in between those two is the most i m p o r t a n t . 17. H e n c e the Devas, the Asuras, the sages a n d the h u m a n beings, while practising Yoga, worship t h a t body w h i c h is in between d a w n a n d m o r n i n g (day-break). 18. H e n c e , B r ā h m a n a s perform sandhyā at the junction of the night a n d day. Thereafter, B r a h m a engaged himself in a n o t h e r body of his. 19. T h a t body which the lord created m e n t a l l y was solely constituted by t h e Rajas element. T h e y (the progeny so created) are his sons through the mind. Since they were begot ten (Prajananāt), they became Prajās (subjects). 20. Since, he m e d i t a t e d (before creation) (Mananāt), they are called Manusyas ( M e n ) ; they became wellknown as Prajās because they were procreated. After creating the subjects again, he discarded his own body. 1.

Correct etymology — d i v — m e a n s both 'to play' and 'to shine'.

Brahmānda Purāna

21. That body discarded by him became the moonlight immediately. Hence, the subjects become delighted when the moonlight comes out. 22. Thus these physical bodies discarded by that noblesouled person immediately became night, day, twilight and moonlight. 1 23. The moonlight, the twilight, and the day these three are constituted solely of the Sattva element. The night is cons tituted of Tamas only. Hence that is Niyāmika* (that which checks, restrains and restricts). 24. So, the Devas were created by means of the shining divine body with pleasure and sportiveness through the face (mouth). Since their birth was during the day time, they are powerful during the day time. 25. Since the lord created the Asuras at night from his loins through the vital breaths, and as they were born during the night, they are invincible during the night. 26-28a. These following, viz.: the moonlight, the night, the day and the twilight—these alone become the causes (of origin) of all future Devas, Manes, human beings along with the Asuras in all the Manvantaras that had passed by and that have not yet come. Since these four spread and shine there, the water is called Ambhas. The root y/bhk is used in the sense of spreading and shining. 2

1. V V . 22-27 summarise the four main

creations

from god Brahma's

body and their other features as follows: *

He e m e n d e d as triyāmikā 'consisting of three Y ā m a s ' as in verse 6

above, Vā.P.9.22 (an identical verse) also reads triyāmikā. Creation

Born from Brahma's

When discarded His Body transformed into

part of the body l.

Asuras

Loins & vital

Night

Prevailing gunas. Tamas

breath ii.

Devas

Shining face

iii.

Pitrs.

Mind

iv.

Human

mind

Day juncture of day and

Predominant Sattva. Pure Sattva.

night moonlight (but d a w n in other Purānas)

beings. 2.

Popular derivation

of ambhas.

Rajas,

1.2.8.28b-37

28b-29a. After creating the waters, the lord created the Devas, the D ā n a v a s , the h u m a n beings, the Pitrs and various kinds of other subjects. 29b-30. T h e lord discarded ( t h a t body) t h e moonlight and a t t a i n e d a n o t h e r physical body p r e d o m i n e n t l y constituted of Rajas a n d T a m a s . Thereafter, he engaged himself therein (he united himself to i t . ) . Therefore, he created in darkness tiiose who were overwhelmed by hunger. 31-34. Those created beings, overwhelmed by hunger, a t t e m p t e d to seize the waters. Those a m o n g t h e m who s a i d — " w e shall protect these w a t e r s " , are r e m e m b e r e d as Rāksasas. Those night-walkers (demons) who felt hunger with in themselves a n d who said " L e t us destroy t h e waters, let us be delighted in our m u t u a l c o m p a n y " , b e c a m e Yaksas a n d G u h y a k a s of ruthless action d u e to t h a t work. T h e root -\/raksis considered to have the m e a n i n g " t o p r o t e c t . " T h e r o o t \/"ksi" has the m e a n i n g " t o d e s t r o y " . Since they protected (Rakfanāt) they were called Rāksasas. Since they destroyed(KsapanSt), they are called Yaksas. 1 35-36. On seeing t h e m (the ruthless Yaksas), the intel ligent self-possessed lord became displeased. D u e to this dis pleasure, his hairs b e c a m e shivered. Those shivered hairs moved up a n d ascended again a n d again. Those hairs t h a t dropped off from the h e a d moved a n d crawled u p . T h e y are considered Vyāla, because they were (originally) Bālas or Vālas (hairs). Since they drooped off (Hinatvāt) they are remembered A his serpents) . 2 37. T h e y are P a n n a g a s 3 because they moved a n d wrig gled. T h e state of being Sarpas is d u e to t h e fact t h a t they crawled. T h e i r a b o d e of repose is in the e a r t h u n d e r the sun, the m o o n and the clouds*. 1.

Puranic etymology of rāksasa and Taksa.

Another

derivation

Vyāla—vāla

and

ahi—hi—generally

ahi

derived as follows : a—hart—in sa ca dit āńo hrasvaśca—Apte Sk. H i n d i K o s a P.134. 3.

V V . 37-41 describe the creation of various tribes of demi-gods and

gives popular etymologies *

of Piiāca

and

Gandharva.

T h e text sūryācandramasau ghanāh is obscure. V ā . P .

-verse reads, .sūryācandramasoradhah

(in an identical

'below the Sun and the m o o n ! '

Brahmānda Purāna

38. T h e terrible fiery foetus born of his (Brahma's) anger entered in the form of poison in those serpents who were born along with them. 39. After creating t h e serpents out of his anger a set of terrible beings whose diet was flesh a n d w h o were furious by n a t u r e were created. T h e y h a d the tawny colour. 40. Since they h a d been born (Bhūtatvit), they are remem bered as Bhūtas; and as they ate flesh [Piśitāśanāt), they were called Piśācas. Even as he ( B r a h m a ) was singing words, the G a n d h a r v a s were born as his sons. 4 1 . T h e root Dhay is recited by poets in the sense of 'drinking'. Since they were born drinking the (musical) words, they a r e r e m e m b e r e d as G a n d h a r v a s . 42. After creating these eight divine beings, he created the Cchandas (Prosody, Vedas) ' as he pleased (Cchandatah). He created t h e birds t h r o u g h his age (? Vayasā). 43. After creating the birds, he created the groups of animals. He created goats out of his m o u t h a n d the sheep out of his chest. 44-45. B r a h m a created t h e cows from his belly a n d the horses, donkeys, Gavayas (a species of o x ) , deer, camels, boars a n d dogs along with the elephants from his sides as well as feet. O t h e r species of animals too were created. T h e medicinal herbs (and plants a n d creepers) with fruits a n d roots were born out of his hairs. 46. Formerly, at the beginning of this K a l p a , at the advent of t h e T r e t ā yuga, he created the five types of medi cinal herbs a n d t h e n engaged himself in the sacrifices. 47-48. T h e cow, the goat, t h e m a n , 1 t h e sheep, the horse, t h e m u l e a n d the donkey—these are remembered as seven r u r a l (Grāmya) domesticated animals. T h e r e are other seven forest animals, the beasts of prey, t h e tigers, the elephants, t h e monkey, the birds as t h e fifth of t h e set, t h e a q u a t i c animals as t h e sixth ones a n d t h e reptiles as the seventh ones. 49. T h e buffaloes, the Gavaya oxen, a n d t h e camels, the cloven-footed animals, the Sarabha ( t h e eight-footed fabulous 1.

Strangely enough the Purāna includes the h u m a n species a m o n g

domesticated

animals.

1.2.8.50-58

a n i m a l ) , the elephant, with monkey as the seventh of this set, are t h e forest animals. 50. T h r o u g h his first face ( m o u t h ) , he created t h e 1 2 following, viz : the Gāyatrī, the Rk, the Trivrtstoma a n d 3 Rathantara a n d Agnistoma a m o n g the Yajñas. 5 1 . T h r o u g h his right-hand (southern) face ( m o u t h ) , he created the Yajurveda hymns, the T r a i s t u b h a metre, the fifteenth Stoma (hymn) and the Brhatsāman hymn. 52. T h r o u g h his b a c k w a r d (western) face ( m o u t h ) , he created t h e S ā m a n hymns, the J a g a t ī m e t r e , the seventeenth Stoma ( h y m n ) , the V a i r ū p y a a n d A t i r ā t r a (part of J y o t i s t o m a ) sacrifices. 53. T h r o u g h his fourth face ( m o u t h ) , he created t h e twentyfirst (stoma i.e. h y m n ) . T h e Atharva-Veda, the Aploryāma* a n d the A n u s t u b h metre a l o n g w i t h Vairāja. 54. It is wellknown that after creating the great cloud wellknown as Parjanya, the holy lord created lightning, t h u n d e r clouds a n d the red-coloured rainbows. 55. He created the Rk, Yajus and S ā m a n M a n t r a s for the accomplishment of Yajñas. T h e living beings both high a n d low were b o r n of the limbs of Brahma. 56-58. T h e Prajāpati ( L o r d of the subjects) who was creating at the outset the fourfold set viz.: t h e Devas, t h e sages, the Pitrs a n d the h u m a n beings, created the living beings both mobile a n d immobile. After creating Yaksas, the Piśācas, the G a n d h a r v a s , the Apsaras, the h u m a n beings, the K i n n a r a s , the Rāksasas, the birds, the animals, the deer a n d t h e serpents, he created the Ayyayas (changeless ones) and Vyayas

V V . 50-53 give the creation of V e d i c literature, V e d i c metres a n d

special sacrifices from the mouths or faces of Brahma. 2.

Trivrtstoma—A three-fold stoma

(in w h i c h

v e r s e s o f e a c h T r c a o f R v . I X . i l are sung and lasdy the 3rd 3.

Rathantara:

RV.VII.32.22-23 4.

together,

first,

then

the

the three 2nd

1st

verses

verses). the verses

abhi

tvā

Śwa

be sung according to Sāma-music are

e t c . = S.V.

II.1.1.11.

Āptoryāma is a S o m a sacrifice—an amplification of Atirātra

sacrifice.

According to T ā n d y a B r . X X 3.4-5, it is so called as its performance secures whatever one desires.

Brahmānda Purāna

( t h e changeables) beings.

as well as

the

mobile a n d the immobile

59-60. Even w h e n created again a n d again, these beings a d o p t e d only the K a r m a n s t h a t h a d been committed before. 1 T h e previous natures a n d features such as violence a n d non violence, softness of h e a r t a n d ruthlessness, virtue a n d evil as well as t r u t h a n d falsehood—all these were a d o p t e d by them ( i n their later c r e a t i o n s ) . Hence, they are liked by them. 6 1 . It was B r a h m a , the creator himself, who ordained t h e diversity in the great elements a n d their allotment to different physical bodies afflicted by the sense-organs (Indrŕyārtesu) *. 62. Some m e n say that t h e m a n l y endeavour (is the sole cause of a c h i e v e m e n t ) . Some m e n say t h a t it is the Karman (previous a c t i o n s ) . O t h e r B r ā h m a n a s say t h a t it is the destiny. TheBhūtacintakas (those w h o think about the elements—perhaps t h e Cārvākas) say t h a t it is n a t u r e and latent instinct. 63. (But real thinkers) know t h a t t h e r e is no difference or superiority a m o n g t h e m a n l y endeavour, previous action and the destiny. T h e same is understood t h r o u g h the n a t u r e of the o u t c o m e of fruits (of actions etc.) 64. ( S o m e s a y ) 2 this is thus a n d not t h u s — t h i s is b o t h nor is it both. But persons abiding by Sattva a n d having impartial vision say ( t h a t t h e Universe) is the object of its own activity. 65. It is only through the words of the Vedas that the great lord created at t h e outset, the different forms a n d features of t h e living beings a n d the development of the created ones.

As n o t e d a b o v e this Purāna emphasizes the law of Karman. T h e

e n d of a K a l p a does not destroy the K a r m a of an individual. *

the

reading Indriyārthesu is adopted the m e a n i n g is " a n d their

allotment to different physical bodies a n d the objects of the various sense organs." 2. in

Apparently

the

view

SāmaMa-phala-sulta—Digha

(aniścitatāvāda)

Nikāyo

Sañjaya Belatthi Putta

(Nalanda

Ed.):

when

asked

about the existence of the other world he states: enarh ti pi me no, tathā li pi me no, aññathā ti pi me no, no ti pi me no, no no ti pi me no. But I think the Purāna probably voices the view of Syādvāda.

1.2.8.66—9.1-6

66. T h e names pertaining to the sages a n d the visions belonging to the Devas—these, the u n b o r n lord assigns to those who are b o r n at the end of the night.

CHAPTER NINE The Progeny of Rudra : Birth of Bhrgu and others Sūta said : 1. By means of his mind, the lord then created five Kartrs (doers or agents of c r e a t i o n ) , viz.: R u d r a . D h a r m a , M a n a s ( m i n d ) , R u c i a n d Ākrti. 2. All these are mighty-armed a n d they a r e the causes of the sustenance of the subjects. W h e n the medicinal h e r b s decline again and again, it is R u d r a who sustains t h e m a n d revives them. 3-4. By those who seek benefits, the Lord was well wor shipped with whatever fruits a n d medicinal herbs were available (to t h e m ) . He (that God) is called T r y a m b a k a 1 as in times of (impending?) extinction of medicinal herbs etc., sacrifice is offered to h i m by sages with three K ā p ā l a s (plates or potsherds c o n t a i n i n g ) of cakes sacred to h i m ( R u d r a ) . 5-6. It has already been m e n t i o n e d by me t h a t the three Vedic metres, Gāyatrī, T r i s t u p and J a g a t I are t h e sources of origin of the Ambakas (i.e. Kapālas) along with the Vanaspati (i.e. the medicinal h e r b s ) . These three metres join together a n d assume unity (i.e. when they a r e used in M a n t r a s at the t i m e of the consecration of the Purodāśa offerings). T h a t Purodāia is infused with the virility of each of these m a n t r a s . H e n c e the Purodāśa is remembered as Trikapāla ( h a v i n g three vessels to hold i t ) . Therefore the Purodāśa is Tryambaka as well. H e n c e 1.

T r y a m b a k a means 'one having three eyes' and is an epithet of Śiva.

H e r e it is identified with Purodāśa.

Brahmānda Purāna

•94

the lord ( t o w h o m this Purodāśa is offered) is r e m e m b e r e d as Tryambaka. 7. D h a r m a sustains all the subjects. Manas is remembered as t h a t which caused knowledge. Ākrti is the form of splendid beauty. Ruci is remembered as one who inculcates Śraddhā (faith). 8-9. T h u s these protectors of the subjects are the causes of the sustenance of the subjects. Even as he continued the creative activity for the sake of the multiplication of the subjects, those created subjects did not increase at all by any means. Therefore, he racked his intellect that should arrive at a decisive conclusion. 10. T h e n he saw the T a m a s element moving within himself. T h a n k s to its own action, it h a d a b a n d o n e d Rajas and Sattva a n d was existing by itself. 11. T h e r e u p o n , d u e to t h a t sorrow, the lord of the uni verse felt grieved. He pushed out the T a m a s element and after w a r d s covered it with Rajas. 12. T h a t T a m a s pushed out by him gave b i r t h to a pair. On account of his unrighteous conduct, Himsā (Violence) and Śoka (grief) were born. 13. W h e n t h a t pair in the form of Varana (covering u p ) , was born, the lord b e c a m e delighted. He resorted to this. 14. F r o m a half of the body of the lord who was delighted within himself thus, a w o m a n conducive to great welfare, and 1 c h a r m i n g a n d fascinating to all living beings, c a m e o u t . 15. T h a t beautiful looking lady was indeed created from Prakrti by him ( a s he was) desirous (of p r o g e n y ) and was called Ś a t a r ū p ā . And she was again a n d again called so. 16. It was then t h a t the subjects were born of that noblesouled being in the middle of T r e t ā yuga as has already been m e n t i o n e d by me to you in section-I Prakriyāpāda. 17. W h e n those subjects created by t h a t intelligent selfpossessed being did not increase in n u m b e r , he created other jxiental sons similar to himself. 1.

Cf.

Manu

1.32.

1.2.9.18-29

95 1

18-19. He created these nine m e n t a l sons viz. : Bhrgu, Ańgiras, M a r l c i , Pulastya, P u l a h a , K r a t u , Daksa, Atri a n d Vasistha. In the P u r ā n a , these are decisively called the " n i n e B r a h m ā s " (because they were like) B r a h m a (the c r e a t o r ) u n t o all beings of controlled souls, having the A t m a n as their source of origin. 20. T h e n B r a h m a created again D h a r m a who was •delightful a n d pleasant u n t o all living beings; as well as the Prajāpati Ruci. These two were the eldest of all ancient ones. 21. He created from his intellect, D h a r m a who was delightful a n d pleasant u n t o all living beings. He who is n a m e d Ruci was b o r n of the m i n d of (the lord of) unmanifest birth. 22-24. Sage Bhrgu was born of the h e a r t of the lord whose source of origin was water. B r a h m a created Daksa from his vital b r e a t h and M a r l c i from his eyes. He created R u d r a (also known as) Nīlalohita in the form of Abhimāna (prestige, h o n o u r ) . He created ańgiras from his h e a d a n d Atri from the ears. From his Udāna (?) vital breath (prāna) he created Pulastya and Pulaha from Vyūna. Vasistha was born of Samāna and he created K r a t u from Apāna. 25. T h u s these twelve are r e m e m b e r e d as the sons of B r a h m a at the beginning (of c r e a t i o n ) of subjects. D h a r m a was the first-born a m o n g those Devatās. 26. Bhrgu a n d others who h a d been created are remem bered as Brahmarsis (Brahminical sages). T h e y are the ancient house-holders a n d D h a r m a (virtue) was initially established by them. 27-28a. In the K a l p a , these twelve give b i r t h to subjects a g a i n and again. T h e i r twelve races a r c divine a n d equipped with Divine qualities. T h e y perform holy rites and have (i.e. procreate) progeny. T h e y are a d o r n e d ( h o n o u r e d ) by great sages. 28b-29. W h e n the p r o g e n y created b y D h a r m a a n d other g r e a t sages ( w h o themselves) h a d been created ( b y h i m ) d i d not multiply, t h e intelligent a n d self-possessed lord b e c a m e slightly enveloped by T a m a s a n d afflicted by grief.

Cf. M a n u 1.35 also VP.I.8.4-6.

Brahmānda Purāna:

30. J u s t as B r a h m a was enveloped by T a m a s elements, so also in the case of his sons too a n o t h e r T a m a s element issued forth. 31-32. A d h a r m a is in the n a t u r e of r e t u r n flow (?) a n d H i m s ā (Violence) is inauspicious by n a t u r e . T h e n when he was obstructed a n d the n a t u r e of the covering was manifest, B r a h m a discarded his own shining physical body. After dividing his own body into two, he b e c a m e a m a n by one half. 33. By ( a n o t h e r ) half he b e c a m e a w o m a n a n d she was Ś a t a r ū p ā . She was the P r a k r t i , 1 the m o t h e r of all living beings ( a n d manifested thus) because the lord was creating out of desire. 34-36. W i t h her grandeur, she pervaded the firmament and the earth and r e m a i n e d steady. T h a t was the former body of B r a h m a who stayed enveloping the firmament. T h e half t h a t was created as a w o m a n b e c a m e Ś a t a r ū p ā . T h a t divine l a d y performed a very difficult p e n a n c e for a h u n d r e d thousand years and obtained Purusa of brilliant fame as her husband. Indeed, he is called M a n u , the Purusa, the earlier son of t h e self-born lord. 37-38a. Seventyone sets of four Yugas constitute what is called his M a n v a n t a r a (reign of a M a n u ) . After obtaining as his wife, Ś a t a r ū p ā who was not b o r n of a n y w o m b , the P u r u s a sported with her. H e n c e it is called Rati (sexual d a l l i a n c e ) . 38b-40. T h e first union took place in the beginning of the K a l p a . B r a h m a created V i r ā t (the immense Being). T h a t V i r ā t became the P u r u s a . H e , accompanied by Ś a t a r ū p ā , is remembered a s Vairāja, M a n u a n d S a m r ā t ( E m p e r o r ) . T h a t Purusa, M a n u , the Vairāja c r e a t e d subjects (begot p r o g e n y ) . F r o m Vairāja, the P u r u s a , S a t a r ū p ā gave b i r t h to two heroic ' sons. 4 1 . T h e y were Priyavrata a n d U t t ā n a p ā d a . These two sons were the most excellent sons t h a t persons possessing sons could expect. (She gave b i r t h to) two d a u g h t e r s also of great fortune. F r o m t h e m these subjects were b o r n . 1.

T h e Sāńkhya pair of Prakrti and Purusa are represented

Śatarupā and M a n u . used

as synonyms.

T h e terms Vairāja, Purusa, M a n u

here as

(and Samrāt) are

1.2.9.42-55

42. T h e y were the divine lady n a m e d Akūti a n d auspi cious lady Prasūti. Both of t h e m were auspicious. T h e lordly son of the self-born lord gave Prasūti to Daksa. 43. He gave Ākūti to Ruci, the Prajāpati. An auspicious pair was b o r n of Akūti as the progeny of Ruci, the mental son (of B r a h m a ) . 44. T h e y were the twins Yajña and Daksinā. Twelve sons were born to Yajña and D a k s i n ā . 45. T h e y were the Devas n a m e d Yāmas in the Svāyam b h u v a M a n v a n t a r a . They were the sons of twins, viz : Yajña 1 and Daksinā. H e n c e they are remembered as Yāmas. 46. ( ?) T w o groups of B r a h m a are remembered viz : Ajitas a n d Śukras. T h e Y ā m a s who have the appellation Divaukas (heaven-dwellers) c i r c u m a m b u l a t e d the former. 47. Lord Daksa begot of Prasūti, the d a u g h t e r of Svāyambhuva Manu, twenty-four daughters who b e c a m e mothers of the world. 48-49a. All of t h e m were highly fortunate. All of them were lotus-eyed. All of them were wives of Yogins a n d all of them were Yogic mothers. All of t h e m were expounders of B r a h m a n a n d all of t h e m were the mothers of the universe. 49b-50. Lord D h a r m a accepted ( t h e following) t h i r t e e n daughters of D a k s a as his wives, viz : Ś r a d d h ā , Laksmī, Dhi ti, T u s t i , Pusti, M e d h ā , Kriyā, Buddhi, Lajjā, Vasu, Ś ā n t i , Siddhi, a n d Kīrti as the t h i r t e e n t h . 51-52. These door-ways of his (creative activity) w e r e ordained by the self-born lord. T h e others t h a t remained were the eleven younger daughters of beautiful eyes, viz : Satī,. K h y ā t i , S a m b h ū t i , Smrti, Prīti, K s a m ā , S a n n a t i , Anasūyā. Orjā, Svāhā a n d S v a d h ā . 53-54. O t h e r great sages accepted t h e m (as wives). T h e y were R u d r a , Bhrgu, Marīci, Añgiras, P u l a h a , K r a t u , Pulastya, Atri, Vasistha, Agni and Pitrs. He gave (in m a r r i a g e ) Sa ī to Bhava a n d K h y ā t i to Bhrgu. 55. To Marīci, he gave Sambhūti, a n d Smrti to Ańgiras.. To Pulastya he gave Prīti a n d K s a m ā to Pulaha. 1.

Derivation of Y ā m a , the gods of the S v ā y a m b h u v a M a n v a n t a r a .

Brahmānda Purāna

56. To K r a t u , he gave Sannati a n d the ( d a u g h t e r ) n a m e d Anasūyā to Atri. He gave Ūrjā to Vasistha a n d Svāhā to Agni (the fire-god). 57-58. He gave Svadhā to the Pitrs. Listen from me their children. All these were highly fortunate ladies; their subjects (children) obediently followed them in all M a n v a n t a r a s till the time of ultimate annihilation (of the w o r l d ) . Śraddhā gave birth to K a m a and D a r p a (arrogance) is remembered as the son of Laksmī. 1 59. N i y a m a ( R e s t r a i n t ) was the son of D h r t i ( C o u r a g e ) . Santosa ( C o n t e n t m e n t ) is mentioned as the son of T u s t i (Satisfaction). L ā b h a (gain) was the son ofPusti ( N o u r i s h m e n t ) a n d Śruta (Learning) was the son of M e d h ā ( I n t e l l e c t ) . 60. D a m a (Restraint of sense-organs) a n d Ś a m a (Res t r a i n t of the m i n d ) a r e mentioned as the sons of Kriyā (Activity). Bodha (Understanding) a n d A p r a m ā d a (Absence of Errors) were the sons of Buddhi (Intellect). 6 1 . Vinaya (Modesty) was the son of Lajjā (Bashfulness). Vyavasāya (Enterprise) was the son of Vasu. K s e m a (Welfare) was the son of Sānti ( T r a n q u i l i t y ) . Sukha( Happiness) was b o r n of Siddhi ( A c h i e v e m e n t ) . 62. Yaśas ( F a m e ) was the son of Kīrti (Renown) — T h e s e were the sons of D h a r m a . Kama's (Love's) son H a r s a (Delight) was b o r n of the noble lady Siddhi (Achievement). 63. T h r o u g h A d h a r m a (Evil), H i m s ā (Violence) gave b i r t h to the two children Nikrti (Dishonesty, Wickedness) a n d Anrta ( F a l s e h o o d ) . 64. T w o twins were born of Nikrti a n d A n r t a viz Bhaya ( F e a r ) , N a r a k a ( H e l l ) , M ā y ā (Illusion) a n d V e d a n ā ( P a i n ) . 65. T h r o u g h M a y a , M ā y ā gave birth to M r t y u ( D e a t h ) t h a t takes away all living beings. T h e n D u h k h a (Misery) was b o r n of V e d a n ā t h r o u g h R a u r a v a ( H e l l ) . 66. Vyādhi (Sickness) gave birth to J a r ā ( O l d a g e ) , Śoka (Grief), K r o d h a ( A n g e r ) and Asūyā (Jealousy) through M r t y u . All these a r e remembered as characteristics of A d h a r m a (Evil) with misery as the ultimate end. 1. V V . 58-67 personify virtues and vices and state O u t of these V V . 6 3 - 6 8 describe the T ā m a s a creation.

their

parentage.

1.2.9.67-80 67.

99 T h e i r wife, son,—everyone is r e m e m b e r e d as d e a t h

less. T h u s this T ā m a s a creation took birth the controlling one.

with A d h a r m a as

68. Nīlalohita was c o m m a n d e d by B r a h m a , "Beget p r o g e n y " . He contemplated on his wife Satī a n d created sons. 1 69. T h e y were neither superior to him nor inferior. T h e y were his m e n t a l sons on a p a r with himself. H e , created thousands a n d thousands of such childern wearing elephant hides. 70-80. All of t h e m h a d these characteristics and features: All of t h e m were on a p a r with himself in form, brilliance, strength a n d learning. T h e y were tawny-coloured. T h e y h a d quivers a n d m a t t e d hair. T h e y were dark blue-red in com plexion. T h e y were devoid of tufts. T h e y h a d no hairs. T h e y were killers w i t h eyes ( b y casting a look). T h e y h a d K a p ā l a s (skills) with them. T h e y h a d huge beautiful forms and_J>ideous cosmic forms. Some occupied chariots a n d wore coats of mail. T h e y were defenders wearing a r m o u r s . T h e y h a d h u n d r e d s and thousands of arms. T h e y were able to go through t h e firmament, earth and heaven; they h a d big heads, eight fangs, two tongues a n d three eyes. (Some were) eaters of rice, (some) eaters of flesh, ( s o m e ) drinkers of ghee a n d (some of) Soma juice. (Some) h a d penises of great size; fierce bodies a n d blue necks. Some h a d fierce fury. T h e y h a d quivers a n d armours, bows, swords a n d leather shields. Some were s e a t e d ; some were r u n n i n g . Some yawning a n d some occupying (seats). Some were reciting (the V e d a s ) , some performing J a p a s , Yogic practices and meditations. Some were blazing. Some were showering, some shining a n d some smoking. Some were enlightened. Some were wakeful, alert a n d enlightened. Some h a d the p r o p e r t y of B r a h m a ( ? ) . Some h a d the vision of B r a h m a n . T h e y h a d blue necks a n d thousand eyes. All of t h e m were walking over the e a r t h . T h e y were invisible to all living beings. T h e y had great Yogic power, virility a n d splendour. T h e y were shouting a n d r u n n i n g . O n seeing R u d r a creating 1.

V V . 68-80 describe the Raudri Srsti (creation by R u d r a ) and he

was asked by Brahma to stop creation as he was procreating immortal progeny and R u d r a complied.

• t\

Brahmānda Purāna

100

these excellent Devas with these qualities a n d features, in thousands even before the expiry of the period of a Y ā m a , B r a h m a told h i m — " D o not create subjects like these. T h e subjects should not be created on a p a r w i t h oneself or superior to oneself; welfare u n t o you. Create other subjects vulnerable to d e a t h . Subjects devoid of d e a t h do not begin to perform holy rites". 81. T h u s addressed, he ( R u d r a ) said to h i m (Brahma) : " I will n o t create progeny subject t o d e a t h a n d old age. Pro sperity u n t o you. I am standing by (i.e. cease to p r o c r e a t e ) ; you please create, O lord. 82. These hideous a n d bluish-red coloured subjects who h a d been created by me in thousands a n d thousands, have come o u t of my own self. 83. These Devas will be known by the n a m e of R u d r a s . T h e y a r e highly powerful. Those R u d r ā n ī s a r e well-known over the earth a n d firmament. 84. E n u m e r a t e d in the (Vedic text) Śatarudra, they will become worthy of Yajñas. All of t h e m will p a r t a k e of t h e Yajñas along with the groups of Devas. 85. Till the end of the Yuga, they will remain, on being worshipped along with those Devas b o r n of Cchandas (Vedas or—born as they are pleased) in the M a n v a n t a r a s . 86. On being told thus by M a h ā d e v a , t h a t lord B r a h m a , the delighted lord of subjects replied to the terrible R u d r a . 87. "O lord welfare u n t o you. Let it be as spoken by you." W h e n it was p e r m i t t e d by B r a h m a , everything h a p p e n e d t h a t way. 88. Thenceforth, the lord S t h ā n u did n o t beget subjects. He r e m a i n e d celibate till the u l t i m a t e annihilation. 89-9la. He is r e m e m b e r e d by learned m a n as S t h ā n u 1 because it was said by h i m t h u s — " 1 am standing b y " . All these qualities are present in Ś a ń k a r a — v i z : knowledge, penance, truthfulness, glorious prosperity, virtue, d e t a c h m e n t a n d com prehension of the self. He excels all the Devas a n d sages along

Derivation of Sthānu.

101

1.2.9.91b-92—10.1-4

w i t h the Asuras, by m e a n s of his splendour. H e n c e the lord is 1 remembered as Mahādeva (Great god). 91b-92. He excels the Devas t h r o u g h his glorious pros perity, the great Asuras t h r o u g h his power, all the sages t h r o u g h his knowledge a n d all the living beings t h r o u g h Yoga. It is thus t h a t M a h ā d e v a is bowed to by all t h e Devas. After creating the subjects devoid of enterprise, he refrained from creation.

CHAPTER TEN Magnificence of God Śiva : Birth of Nilalohita : His eight Names and Forms* The Sage said.: 1. T h e manifestation in this K a l p a of the noble-souled great lord R u d r a along w i t h the Sādhaka (spiritual aspirants) has n o t b e e n n a r r a t e d by you. Sūta replied : 2. T h e origin of the p r i m o r d i a l creation has been succinct ly m e n t i o n e d by m e . I shall now n a r r a t e in detail the names a l o n g w i t h the physical bodies. 3. M a h ā d e v a begot of his wives m a n y sons in the o t h e r K a l p a s t h a t have passed by. Listen to those ( p r o c r e a t e d ) in this K a l p a . 4. In t h e beginning of the K a l p a , the lord c o n t e m p l a t e d on a son on a p a r w i t h himself. Thereafter, the child Nilalohita a p p e a r e d on his lap. 1.

Derivation

of Mahādeva.

•This chapter deals w i t h the eight forms of g o d Ś i v a — a popular concep tion in Purānas a n d classical literature. It is an amplification of a similar concept in Śatapatha Brāhmana as n o t e d below. This chapter is textually very close

Vā.p.Ch.27.

102

Brahmanda Purina

5-6. He cried loudly in a terrible m a n n e r (voice). He a p p e a r e d as t h o u g h he would b u r n by means of his brillance. 1 On seeing t h e child N i l a l o h i t a crying suddenly, B r a h m a spoke to h i m — " W h y do you cry, O child ?" He r e p l i e d — " G i v e me at the outset a n a m e , O G r a n d f a t h e r . " 2 7 . " O lord, you are n a m e d R u d r a " . O n being told thus he cried again. " W h y do you cry, O c h i l d ? " asked B r a h m a to him. 8. " G i v e me a second n a m e " , said he to t h e self-born L o r d . " Y o u are Bhava by n a m e , O L o r d " . On being told thus he cried again. 9. " W h y do you c r y ? " , enquired B r a h m a of t h e crying child. " G i v e me a third n a m e " . On being told thus, he said again. 10. " O lord, you are Śarva b y n a m e . " O n being told thus he cried again, " W h y do you cry ?", asked B r a h m a again to t h e crying child. 11. " G i v e me a fourth n a m e . " On being told thus, he said again, " O lord, you are I ś ā n a b y n a m e " . O n being told thus he cried again. 12. " W h y d o you c r y " , said B r a h m a t o t h a t crying child again. He replied to the self-born l o r d — " G i v e me a fifth name." 13. " Y o u a r e t h e lord a n d m a s t e r of all Paśus ( A n i m a l s , living b e i n g s ) " . On being told thus, he cried again. " W h y do you c r y ? " said B r a h m a to t h a t crying child, once again. 14. " I n d e e d , give m e t h e sixth n a m e " . O n being told thus h e replied t o h i m — " O lord, you a r e Bhīma b y n a m e " . O n being told thus he cried again. 15. " W h y d o you cry ? " , asked B r a h m a again t o t h a t crying child. " G i v e m e t h e seventh n a m e " . O n being told thus he replied : 1.

T h i s n a m e signifies identification of R u d r a a n d Fire.

W. 5 ff. T h i s episode of crying for a n a m e a n d g o d

Brahma's

assigning eight n a m e s is a reproduction of the same in Śatapatha B r ā h m a n a (SB. 6.1.3.1-18).

is from this concept in

SB that Bd.P.

(and

other

Purānas such as V ā . P . , L P ) developed the Asta-mūrli conception of R u d r a . S e e the next note.

103

1.2.10.16-23

16. " O lord, you a r e U g r a b y n a m e " . O n being told thus, h e cried a g a i n . T o t h a t crying child he said— " D o not c r y " . 17. He s a i d — ' G i v e me, O lord, the eighth n a m e " . " Y o u arc M a h ā d e v a b y n a m e " . O n being told thus, h e stopped crying. 18. After securing these n a m e s . Nilalohita requested B r a h m a — " I n d i c a t e t h e abodes of these n a m e s " . 1 19-20. T h e n the bodies were lord u n t o these n a m e s ( a b o d e s ) . water, the e a r t h , the wind, the fire, B r ā h m a n a a n d t h e M o o n . T h u s the ties. T h e lord is to be worshipped, those bodies.

allotted by t h e self-bom T h e y w e r e — t h e sun, the t h e Ether, t h e initiated bodies were of eight varie saluted a n d bowed to in

21-23. B r a h m a said again to the child N i l a l o h i t a — " O lord, at the outset, your n a m e has been m e n t i o n e d by me as R u d r a . T h e sun shall b e t h e f i r s t body u n t o thy f i r s t n a m e " .

1. mūrtis)

T h e abodes of the names of Nilalohita are the eight forms of Śiva

and

they symbolize

the

five

Mahā-bhūtas

(asfa-

(gross e l e m e n t s ) ,

the t w o principle vital airs Prāna a n d Apāna and the principle of the M i n d . T h e following tabular statement of the eight forms of Rudra, their abodes, names of their consorts and children will clarify this chapter.

Name or

A b o d e or

Form of

bodies

Śiva Rudra

alloted the sunj (i.e.

Designation of that body Raudri

Bhava

Prāna or Heat) the water Apah

Śarva

the earth

N a m e o f the

N o of the sons

consort Suvarcalā

the

satum

(Śani) Dhātri

T h e Venus (Śukra)

Bhūmi

Vikeśi

The

Mars

(Ańgāraka) 4.

I śāna

the wind

Vāta

Śivā i

Manojava

ii) Avijñātagati 5.

Paśupati

the Fire

Agni

Svāhā

Skanda

6. 7.

Bhima

the Ether

Akāśa

Quarters

Ugra

Svarga

Initiated

Diksita

Diksā

Santāna

Brāhmana

The Moon

Candramas

Rohioi

Budha

Mahādeva

( A p ā n a ) or cold

104

Brahmānda Purāna

W h e n this was uttered his splendour became an eye, which illuminates, t h e n it entered the sun. H e n c e he ( t h e sun) is r e m e m b e r e d as R u d r a . O n e shall avoid seeing t h e sun while rising or while setting. 24. Since the sun comes into view frequently a n d since it vanishes frequently, one, who desires for longevity, should not directly see the sun. O n e should always be p u r e . 25-26. Worshipping d u r i n g t h e two periods of junctions ( t h e d a w n and t h e d u s k ) , a n d repeating t h e S ā m a n , R k a n d Yajus hymns, the B r ā h m a n a s propitiate a n d strengthen R u d r a of t h e past a n d t h e future. At t h e time of rising, the sun stands on the Rks, at m i d d a y he stands on t h e Yajus a n d in t h e late afternoon, R u d r a lies down a n d takes rest gradually. H e n c e , in fact, t h e fun never rises nor does he set. 1 27. O n e shall never pass urine in the direction of R u d r a (i.e. the sun) in whatever condition he may b e . 28. Lord R u d r a does not oppress the B r ā h m a n a who strictly adheres to these principles. T h e n B r a h m a said again t o t h a t lord N i l a l o h i t a . 29. Y o u r second n a m e has been m e n t i o n e d by me as Bhava. Let t h e waters be the second physical body of this n a m e of yours. 30. On this being m e n t i o n e d , the element of t h e n a t u r e of Rasa ( J u i c e ) (i.e. water) became stationed in his body. Since he entered it, t h e water is remembered as Bhava. 3 1 . Since t h e living beings are born ( b h a v a n ā t ) of h i m , a n d since he evolves (bhāvanāt) the living beings t h r o u g h t h e m (i.e. t h e w a t e r s ) he is called Bhava 2 (due to his creation a n d evolution of beings). 32. H e n c e , one shall never urinate or pass faeces into the waters. O n e should not spit into water, n o r plunge into t h e water in t h e n u d e n o r should a n y o n e have sexual intercourse within the waters.

T h e Soma-yāji B r ā h m a n a Yajamāna is regarded as the principle of the mind. Cf.

mono

vai

Tajamānasya

rūpam—Sat.

Br.1.2.8.84.

T h i s Puranic speculation turned out to be a scientific truth.

T h i s e t y m o l o g y of 'Bhava' is confirmed in V ā . P .

1.2.10.33-44

105

33. N o r should one e n u m e r a t e (?) these w h e t h e r flowing or still. T h e s e bodies of t h e waters a r e declared by t h e sages as Medhya ( P u r e ) a n d Amedhya ( I m p u r e ) . 34. Waters devoid of taste, waters of bad o d o u r a n d colour a n d water in very little q u a n t i t y should be avoided on all occasions. T h e sea is the source of origin of waters. H e n c e waters desire it. 35. After r e a c h i n g t h e sea, t h e waters become sacred a n d Amrta ( n e c t a r i n e ) . H e n c e one should n o t obstruct t h e waters since they love the sea. 36a. L o r d Bhava does n o t oppress or injure h i m w h o treats w a t e r thus. 36b.

T h e n B r a h m a said again to child Nilalohita :

37. " O lord, the third n a m e o f yours t h a t h a d b e e n m e n t i o n e d by me is Śarva. Let this e a r t h be t h e physical b o d y of t h a t third name. 38. O n this being mentioned, t h e h a r d and f i r m ( p a r t ) in his body, n a m e l y bones entered the e a r t h . Therefore, it is called Śarva. 39. H e n c e , one should not evacuate the bowels or uri n a t e i n t h e ploughed l a n d . O n e should not u r i n a t e i n t h e shade of trees, or in the p a t h w a y or in one's own shadow. 40. After covering t h e ground w i t h grass a n d covering one's head, one should evacute the bowels. Śarva does not oppress or injure h i m who behaves like this towards t h e earth. 41-43. T h e n B r a h m a said again to child N i l a l o h i t a . " Y o u r fourth n a m e t h a t h a d b e e n declared by me is Iśāna. V ā y u ( W i n d ) should be the fourth physical b o d y of your fourth n a m e . As soon as this was spoken t h a t (vital b r e a t h ) which was stationed in him in five groups a n d is t e r m e d Prāna (Vital b r e a t h ) entered V ā y u . H e n c e wind is Iśāna. H e n c e one should not censure or revile at V ā y u the lord himself as it blows violently. 44. L o r d M a h e ś ā n a does not oppress or injure h i m who properly behaves towards the w i n d and those who h o n o u r •the w i n d by m e a n s of Yajñas and those w h o serve it.

106

Brahmānda Purāna-

45-49. T h e n B r a h m a said again to t h a t lord D h ū m r a (smoke-coloured) I ś v a r a . " T h e fifth n a m e of yours t h a t h a d been m e n t i o n e d by me is Paśupati. Let this Agni (Fire) be the fifth body of y o u r fifth n a m e " . On this being mentioned, the fiery brilliance t h a t h a d been stationed in his body and is t e r m e d Usna ( H o t ) entered the fire. H e n c e it (fire) is Paśu pati. Since Agni is Paśu (Animal) a n d since he protects a n i mals, the physical body of Paśupati is designated (defined) as Agni. H e n c e , one should not b u r n i m p u r e o r d u r e nor should one w a r m one's feet. O n e should not place it b e n e a t h n o r should one trespass it. Lord P a ś u p a t i does not oppress or injure h i m who behaves properly like this. 50-54. T h e n B r a h m a said once again to t h a t lord Śvetapiñgala ( W h i t e - a n d - t a w n y - c o l o u r e d ) . "O lord, the sixth n a m e of yours that h a d been mentioned by me is Bhīma. Let Ākāśa ( E t h e r ) be the sixth b o d y of t h a t n a m e " . On this being utter ed, the cavity t h a t h a d been in his body entered t h e ether. H e n c e , it is the body of Bhīma. Since the lord is r e m e m b e r e d as existing in the e t h e r . O n e should not evacuate the bowels, u r i n a t e , take food, drink water, have sexual intercourse or throw up leavings of food consumed without having a cover on. T h e lord does not oppress or injure h i m who behaves towards Bhīma thus. T h e n B r a h m a said once again to t h a t lord, who is mighty. 55. O lord, your seventh n a m e t h a t h a d been m e n t i o n e d b y m e was U g r a . T h e initiated B r ā h m a n a becomes the body of t h a t n a m e of yours. 56. On this being uttered, the Caitanya (consciousness, alertness) t h a t was in his body entered the initiated Brāh m a n a w h o performs the Soma sacrifice. 57. F o r t h a t d u r a t i o n , the initiated B r ā h m a n a becomes lord U g r a . H e n c e , no one shall abuse or revile at h i m nor shall anyone speak vulgar word s a b o u t him. 58. Those w h o censure h i m take away his sins. Lord U g r a does not: oppress or injure those B r ā h m a n a s who behave properly thus. 59-61. T h e n B r a h m a once again said to t h a t lord with the lustre of the sun, " Y o u r eight n a m e t h a t h a d been m e n -

1.2.10.62-75

107

tioned by me is M a h ā d e v a . L e t the m o o n be t h e physical b o d y of t h a t eighth n a m e of y o u r s " . On this being m e n t i o n e d , t h e mind of the lord t h a t h a d been conceiving a n d c o n t e m p lating entered the Candramasa ( M o o n ) . Therefore, the m o o n is M a h ā d e v a . H e n c e , this great lord is considered to be the Moon. 62. On the new m o o n day a B r ā h m a n a should not cut trees, bushes or medicinal herbs. Soma ( M o o n ) is remem bered as M a h ā d e v a a n d his A t m a n (soul) is the g r o u p of medicinal herbs. 63-65. M a h ā d e v a does not slay him who always remains thus on the P a r v a n days ( n e w m o o n , full m o o n e t c . ) a n d w h o understands t h a t lord thus. T h e sun protects the subjects by the day a n d the m o o n , at the night. O n t h e n i g h t (i.e. o n the new m o o n ) the sun a n d the m o o n join together. O n t h a t Amāvāsyā (New M o o n ) n i g h t one shall always be Tukta ( p r o p e r l y performing Yogic exer cise) . All this visible universe has been pervaded by R u d r a , t h r o u g h his bodies a n d names. 66. T h i s sun t h a t wanders alone is called R u d r a . It is d u e to the light of the sun t h a t the subjects see with t h e i r eyes. 67-69. R u d r a remains a liberated soul a n d drinks w a t e r t h r o u g h his rays. Food is eaten a n d w a t e r is d r u n k w i t h a desire for food, w a t e r etc. T h e body arising out of water develops a n d nourishes the bodies. T h a t e a r t h e n body of the lord is good as it sustains the subjects. It is t h r o u g h this t h a t the lord upholds all the sub jects by means of a steady splendour. 70-75. T h e gaseous body of Iśāna is the vital b r e a t h of all living beings. It is stationed in the bodies of all living beings along w i t h the functions of t h e vital b r e a t h . T h e body of Paśupati cooks a n d digests t h e food consum ed a n d t h e beverages drunk, in the bellies of t h e living beings. T h a t which cooks is called Agni (fire i.e. Gastric fire). T h e cavities t h a t are within the bodies for the p u r p o s e of the free movement of the air constitute the body (of t h e lord) called Bhīma.

108

Brahmānda Purāna

T h e existence of expounders of B r a h m a n is, d u e to C a i t a n y a (consciousness) of the initiated ones. T h a t body is of the form of U g r a . Therefore, the initiated one is remem bered as U g r a . T h e p a r t of the body t h a t conceives a n d contemplates a n d which is stationed in the subjects is the m e n t a l body, the m o o n — i t is stationed in the living beings. Being b o r n again a n d a g a i n he becomes fresh a n d fresh. It is being d r u n k at the p r o p e r time by the Devas along with t h e Pitrs. T h e m o o n of a q u a t i c n a t u r e w i t h n e c t a r within him is remembered as Mahādeva. 76. His first b o d y has been glorified by the n a m e R a u d r i . Its wife is Suvarcalā a n d her son is Śanaiścara ( t h e Saturn). 77. T h e second body of Bhava is r e m e m b e r e d by the n a m e of Apah. Its wife is r e m e m b e r e d as D h ā t r ī a n d the son is r e m e m b e r e d as U ś a n a s (the V e n u s ) . 78. T h e b o d y of the t h i r d n a m e of Śarva is Bhūmi ( t h e e a r t h ) . Its wife is Vikeśī a n d the son is r e m e m b e r e d as Ańgāraka (the Mars). 79-84. Vāta (wind) is the body of the fourth n a m e of ī ś ā n a . Its wife is Śivā by n a m e . Anila ( W i n d ) has two sons, viz. : M a n o j a v a (Having the speed of the m i n d ) a n d Avijñātag a t i ( O n e of inscrutable m o v e m e n t ) . Agni (Fire) is r e m e m b e r e d by B r ā h m a n a s , as the body of P a ś u p a t i . S v ā h ā is r e m e m b e r e d as its wife. S k a n d a is remem bered as its son. T h e E t h e r (Akāśa) is called t h e body Bhīma, his sixth n a m e . T h e quarters are r e m e m b e r e d as its wives a n d Svarga ( h e a v e n ) is r e m e m b e r e d as its son. T h e seventh b o d y U g r a is r e m e m b e r e d as the initiated B r ā h m a n a . Dīksā is r e m e m b e r e d as its wife a n d S a n t ā n a is called the son. T h e b o d y Mahat of the eighth n a m e is remembered as Candramas( M o o n ) . Its wife is Rohinī. H e r son is remembered as Budha. T h u s these bodies of his have b e e n recounted along w i t h the names.

109

1.2.10.85-88—11.l-5a

85-87. T h e lord is to be saluted a n d b o w e d to in those bodies w i t h t h e respective n a m e s for each body. He should be saluted by devotees in the sun, t h e w a t e r s , t h e E a r t h , t h e wind, t h e fire, t h e Ether, t h e i n i t i a t e d one as well as the m o o n . H e should b e h o n o u r e d w i t h g r e a t devotion along with t h e n a m e s . He who knows t h a t lord thus with the bodies a n d n a m e s acquires p r o g e n y a n d attains t h e Sāyujya ( I d e n t i t y ) of L o r d Bhava. T h u s the esoteric fame of Bhīma has been recoun ted to y o u . 88. O B r ā h m a n a s , let there be welfare u n t o the b i p e d s . Let there be welfare u n t o the q u a d r u p e d s . N o w t h e names a n d bodies of M a h ā d e v a have been recounted. Listen to t h e progeny of B h r g u .

CHAPTER ELEVEN The Creation of Sages* Sūta said : 1-3. K h y ā t i gave b i r t h to a d a u g h e r a n d two sons. T h e sons were masters of happiness a n d misery. T h e y g r a n t auspi cious a n d inauspicious results u n t o all living beings. T h e y were t h e gods D h ā t r ( s u p p o r t e r ) a n d V i d h ā t r (Dispenser of d e s t i n y ) . T h e y used (to live a n d ) w a l k a b o u t t h r o u g h o u t the M a n v a n t a r a . T h e i r elder sister, goddess Sri, purified the worlds. T h e splendid lady attained lord N ā r ā y a n a as h e r husband. Bala ( s t r e n g t h ) a n d U n m ā d a ( l u n a c y ) were b o r n o f her a s t h e sons of N ā r ā y a n a . 4-5a.

Tejas (fiery brilliance) was the

son

of Bala a n d

•This chapter deals with the progeny of the famous seven sages such as Bhrgu, Ańgiras, Atri, P u l a h a a n d others. After mentioning their important descendants we are told that all these races passed away in the S v ā y a m b h u v a Manvantara. T h i s chapter corresponds to V ā . P . c h . 2 8 .

110

Brahmānola Purāna

Sarhśaya ( D o u b t ) was t h e son of U n m ā d a . O t h e r m e n t a l sons too were b o r n of him. T h e y move a b o u t in the firmament. T h e y drive a n d carry the aerial chariots of the Devas a n d persons of auspicious rites. 5b-6. Ayati (future) a n d Niyati ( R e s t r a i n t ) , the d a u g h ters of M e r u * are remembered as t h e wives of V i d h ā t r a n d D h ā t r . P r ā n a a n d M r k a n d a of firm holy vows were their sons. T h e y are eternal a n d Brahmakośas ( t h e treasury of B r a h m a n or Vedas). 7. M ā r k a n d e y a was born of Manasvinī (as the son) of M r k a n d a . His son Vedaśiras was b o r n of D h ū m r a p a t n ī . 8. Sons of Vedaśiras in ( t h r o u g h ) Pīvarī are remem bered as Propagators of the race. These sages who are wellk n o w n as M ā r k a n d e y a s (Descendants of M r k a n d a ) were masters of the Vedas. 9-10. D y u t i m ā n was born of P u n d a r ī k ā , as the son of P r ā n a . D y u t i m ā n h a d two sons, viz. : U n n a t a a n d Svanavāta. These two sons h a d sons a n d grandsons through m u t u a l alliances a m o n g t h e descendants of Bhrgu. T h e y passed away d u r i n g t h e Svāyambhuva M a n v a n t a r a . Listen to t h e progeny of Marīci. 11. U n d e r s t a n d t h a t , S a m b h ū t i , the wife of M a r ī c i t h e Prajāpati, gave b i r t h to the son P ū r n a m ā s a a n d the following -daughters : 12. K r s i , Vrsti, Tvisā and the splendid U p a c i t i . P ū r n a māsa begot of Sarasvatī two sons: 13. T h e two were Viraja who was righteous a n d Paravaśa. Viraja's son was a scholar, well known by the n a m e Sudhāman. 14. S u d h ā m a n , t h e son of Viraja a n d Gaurī, resorted to t h e Eastern q u a r t e r . He was a valorous a n d noble-souled guar dian of the q u a r t e r , ( r u l e r of the w o r l d ) . 15-16. Parvaśa, of great fame, entered ( t h e task of) *

V ā . P . 8 . 4 reads: dve tu kanye for meru kalpa hereof.

It means accord

i n g to V ā . P . M e r u was not the father of Ayati and Niyati. M a y we take M e r u as a K a l p a ?

1.2.11.17-28a

111

counting holy occasions (Parva-ganana ? ) . P a r v a ś a * begot of Parvaśā two sons, viz. : Y a j u r d h ā m a n the intelligent a n d Stambhakās'yapa. T h e i r two sons Sanyāsa a n d Niścita stabi lised their line. 17-18. Smrti, the wife of Ańgiras, gave b i r t h to these children—four d a u g h t e r s a n d two sons. T h e four daughters w h o were holy a n d well-reputed in the worlds, were viz. Sinŕvāli, K u h ū , R ā k ā a n d A n u m a t i . T h e two sons were B h a r a t ā g n i a n d Kīrtimān. 19. Sadvatī gave b i r t h to Parjanya the son of Agni (i.e. B h a r a t ā g n i ) . (Another) Parjanya (otherwise called) Hira n y a r o m a n was b o r n of M a r l c i . 20-21. He is r e m e m b e r e d as a L o k a p ā l a ( r u l e r of the world, g u a r d i a n of the q u a r t e r ) staying till the ultimate deluge. D h e n u k a gave birth to Carisnu a n d D h r t i m ā n , the two sinless sons of K ī r t i m ā n . Both of them were the most excellent a m o n g t h e descendants of Ańgiras. T h e i r sons a n d grandsons r a n to thousands. T h e y h a v e all passed away. 22-24. Anasūyā gave birth to five Atreyas (i.e. sons of Atri) who were free from sins. She gave b i r t h to a d a u g h t e r also n a m e d Śruti w h o was the m o t h e r of Ś a ń k h a p ā d a . She was the wife o f K a r d a m a , the Prajāpati ( L o r d of subjects) a n d son of P u l a h a . T h e five Ātrcyas were Satya-Netra, H a v y a , Apom ū r t i , Śanaiścara a n d Soma the f i f t h one a m o n g t h e m . T h e y passed away a l o n g with the Y ā m a d e v a s in the S v ā y a m b h u v a Manvantara. 25. T h e sons a n d grandsons of those noble-souled Atreyas were h u n d r e d s a n d thousands. T h e y all passed away in t h e Svāyambhuva M a n v a n t a r a . 26. D ā n ā g n i was the son of Prīti, the wife of Pulastya. He is remembered as Agastya in his previous b i r t h in t h e Svāyambhuva M a n v a n t a r a . 27-28a. T h e m i d d l e one was D e v a b ā h u a n d the t h i r d son was Atri by n a m e (thus Pulastya h a d ) three sons. T h e i r younger sister n a m e d Sadvatī was well-known. She is r e m e m * T h e corresponding verse in V ā . P . 2 8 reads: Sarvaganānām. It m e a n s •Parvaśa entered into all t h e g a n a s (?)

Brahmānda Purāna

112

bered as t h e splendid a n d p u r e wife of Agni (i.e. B h a r a t ā g n i ) a n d m o t h e r of Parjanya. 28b-29. Sujańghī, the wife of D ā n ā g n i , t h e intelligent son of t h e B r a h m a n i c a l sage Pulastya a n d Prīti, gave birth to m a n y sons. T h e y a r e well known as Paulastyas. T h e y a r e remembered ( t o have lived) in S v ā y a m b h u v a M a n v a n t a r a . 30. K s a m ā gave birth to t h e sons of P u l a h a * , t h e Prajāpati. All of them h a d t h e brilliance of t h e three sacrificial fires. T h e i r fame is well-established. 3 1 . T h e y were three viz. K a r d a m a , U r v a r i v ā n a n d Sahisnu. Sage K a n a k a p ī t h a (also was his s o n ) . T h e r e was a beautiful d a u g h t e r n a m e d Pīvarī. 32. K a r d a m a ' s wife Śruti w h o was t h e d a u g h t e r of Atri gave b i r t h to a son n a m e d Ś a ń k h a p ā d a a n d a d a u g h t e r n a m e d Kāmyā. 33. It is r e p o r t e d t h a t this Ś a ń k h a p ā d a was prosperous ruler of t h e world a n d lord of t h e subjects. He was devoted to t h e southern q u a r t e r . K ā m y ā was given in m a r r i a g e to P r i y a v r a t a . 34. K ā m y ā b o r e to P r i y a v r a t a ten sons on a p a r with t h e S v ā y a m b h u v a M a n u a n d two d a u g h t e r s . It is t h r o u g h these t h a t the Ksatriya race spread. 35. Y a ś o d h a r ā , the lady of beautiful waist, gave b i r t h to Sahisnu, the son of K a n a k a p ī t h a . ( S h e gave b i r t h ) to K ā m a deva (also). 36. S a n n a t i b o r e auspicious sons to K r a t u . T h e y were equal to K r a t u . T h e y h a d neither wives n o r sons. All of t h e m were c e l i b a t e . 37. T h e y were well k n o w n as Vālakhilyas and a r e sixty thousand in n u m b e r . T h e y s u r r o u n d the sun a n d go a h e a d in front of A r u n a . 38-39a. A l l o f t h e m a r e ( p e r p e t u a l ) associates of t h e S u n till t h e time of u l t i m a t e a n n i h i l a t i o n (of t h e universe). T h e y h a d two younger sisters, P u n y ā arid Satyavatī. T h e y were t h e daughters-in-law of P a r v a ś ā , the son o f P ū r n a m ā s a .

•Corrected misprint.

from

V ā . P . 2 8 . 25a. as Pulastya in this text is an obvious

I.2.II.39b-45—I2.I-2a

113

39b-40. T h e seven (Vasisthas) were b o r n of Ūrjā as t h e sons of Vasistha. T h e i r elder sister was a d a u g h t e r of beauti ful waist n a m e d P u n d a r ī k ā . She was the m o t h e r of D y u t i m ā n a n d the beloved wife of P r ā n a . 41-42a. H e r younger brothers, the seven sons of Vasistha a r e well known. T h e y a r e — R a k s a , G a r t a , Ū r d h v a b ā h u , Savana, P a v a n a , Sutapas a n d Śańku. All of t h e m are r e m e m b e r e d as seven sages. 42b-45. T h e famous d a u g h t e r of M ā r k a n d e y a , the n o b l e lady of excellent limbs, gave b i r t h to R a t n a , the king of wes t e r n q u a r t e r . (He was also known as) K e t u m ā n a n d he was a Prajāpati. T h e races of the noble-souled sons of Vasistha passed away in the S v ā y a m b h u v a M a n v a n t a r a . Listen to the p r o g e n y of Agni. T h u s the creation of sages has been recounted along w i t h their a t t e n d a n t s . Henceforth, I shall r e c o u n t the family of Agni in detail a n d in the proper order.

CHAPTER

TWELVE

The Race of Agni* Sūta said : deity

l-2a. A m e n t a l son of B r a h m a is r e m e m b e r e d as t h e identifying itself with fire in the Svāyambhuva M a n v a n *This chapter presents the forty-nine ritualistic functions of the Fire

as so m a n y different Agni gods a n d gives their arrangement or correlations ia a genealogical form. As a matter of fact, it is a V e d i c concept as c a n be seen from

the notes. T h i s section concerning Agnivarhśa must have been possibly

a part of the original ( U r - ) purāna as m a n y verses hereof are textually identical w i t h those in V ā . P . 29, M t . P . 5 1 . T h e Mbh. Vana Chs. 217-22 (Ańgirasa k h y ā n a ) give a detailed description of the ritualistic functions of fire.

upā-

Brahm&n$a Purāna

114 1

tara. Svāhā bore to h i m three sons, viz. : P a v a m ā n a a n d Suci who is remembered as Agni also. 2b-3. T h e P a v a m ā n a fire is t h a t which is obtained by c h u r n i n g ( t h e Arani), Pāvaka is the fire originating from light ning. Śuci should be known as the solar fire. These a r e t h e three sons of Svāhā. [ (Repetition) * the P a v a m ā n a fire is t h a t which is obtained by churning ( t h e A r a n i ) , a n d Śuci is r e m e m b e r e d as solar fire.] 4-6. T h e Pāvaka fire has water as the source of origin a n d it originates from t h e lightning. T h e y a r e their respective abodes (viz. : Arani, t h e sun a n d the l i g h t n i n g ) . K a v y a v ā h a n a is said to be the son of P a v a m ā n a . Saharaksa was the son of Pāvaka a n d H a v y a v ā h a was t h e son of Śuci. H a v y a v ā h a is the fire of the Devas; K a v y a v ā h a n a is fire of the.Pitrs; S a h a r a k s a is the fire of the Asuras. T h e r e (thus) t h r e e fires p e r t a i n i n g to the three (i.e. the Devas, Pitrs a n d the Asuras). T h e sons a n d grandsons of these fortynine in n u m b e r . 7.

I shall m e n t i o n their divisions separately along

their names. T h e secular fire is well

the are the are

with

known as the first son of

Brahma. 8. T h e good son of B r a h m a d a t t ā g n i 2 ( t h e fire h a n d e d over by B r a h m a ) is^well known by the n a m e B h a r a t a . Vaiśv ā n a r a was his son, a n d he carried H a v y a for a h u n d r e d years. T h e text repeats this, hence included here. 1. WA-6 : T h e followingg genealogical genealogical tree will clarify the relation of these fires: Agra=Śvāhā

Pavamāna ( = G ā r h a p a t y a )

Pāvaka

I (=Daksināgni) born of Arani (cf. R v . I I I . 2 9 . 2 ) | or source: | Water or Lightening F u n c t i o n s : kavya-vāhana • t P e r t a i t i s to Pitrs) (Vaidyuta) Saharaksa (belongs to Asuras) 2.

Śuci

(=Ahavaniya)

I The Sun Havya-vāhana pertains to D e v a s

V ā . P . 29-7 reads Brahmaudanigni instead of Brahmadattāgni of B D . P.

T h a t reading i s supported b y M t . P . T h e genealogy i s : Brahmadatta o r Brahma-

1.2.12.9-18

115

9-10. Formerly the fire Edhiti was g a t h e r e d by A t h a r v a n 1 in the ocean Puskara. H e n c e t h a t secular fire is A t h a r v a n a . D a r p a h ā is remembered as the son of A t h a r v a n . Bhrgu was b o r n as A t h a r v a n a n d Fire is remembered as A t h a r v a n a (son of A t h a r v a n ) . H e n c e the secular fire is considered D a d h y a ń , 8 t h e son of A t h a r v a n a . 11. P a v a m ā n a , t h e son of Atharvan, is remembered by t h e wise as one t h a t should be generated by churning. It should be known as G ā r h a p a t y a fire. His two sons are r e m e m b e r e d as follows : 12. ( T h e y are Śarhsya a n d Ś u k a * (śukra in V ā . P. 9-11) Śarhsya is A h a v a n l y a fire w h o is remembered as H a v y a v ā h a n a . T h e second son is Śuka (śukra in Vā. P.) a n d he is said to be t h e fire t h a t is gathered a n d carried. 13. Savya a n d A p a s a v y a * * were the two sons of Śamsya. Ś a m s y a , t h e H a v y a v ā h a n a , loved sixteen rivers. 14-18. T h e fire Śamsya w h o is r e m e m b e r e d as A h a v a n ī y a fire as well as one w h o is identified w i t h fire (AbhimSnin, one

udana Bharata Vaiśvānara w h o carried Havya to gods. ŚBr. ( Ś a t a p a t h a Brāh m a n a ) 1.4.2.2 explains that Agni is called Bharata as he supplies Havya to

gods:

esa agnir hi devebhyo bharati tasmād bharatognir

ityāhuh

In other words this genealogy becomes an equation thus: B r a h m a d a t t a - = B h a r a t a = V a i ś v ā n a r a , the carrier of food to gods. 1.

T h i s has a reference to R v . V I . 1 6 . 1 3 where A g n i is said to h a v e b e e n

churned out of Puskara. According to ŚBr. V I . 4 . 2 . 2 , Puskara=Waters

(Āpo

vai Puskaram). ŚBr.VII.4.1.13 explains that w h e n Indra g o t frightened after slaying Vrtra, he resorted to waters w h i c h created a city (Par) for h i m a n d h e n c e came

be known as Puskara (asmai puram akurvarhs tasmit puskaram

tat puskaram

vai

ācaksate paroksam).

It is probably the same as Daksināgni.

krtuike cārirā dhisnī—the

fireplace

movable in a carriage

(Krttikā).

T h e idea is obscure. T h e V ā . P . 29.16a. reads differently as follows: dhisnyād **

avyabhicirinyas

tāsūtpann&s

dhiīnayah

T h i s is a wrong reading as 'savya' a n d 'apasavya' are no fires at

*Sabhya' a n d 'āvasathya' are the names of the

fire.

Vā.P.29.12

reads: tathā

sabhySvasathyau

vai

Śarhsasyāgruh

suUhmbhau.

all.

correctly

116

Brahmānda Purāna

who takes pride) by the B r ā h m a n a s loved these sixteen rivers :* viz. : Kāverī, K r s n a v e n ā , N a r m a d ā , Y a m u n a , G o d ā varī, Vitastā, G a n d r a b h ā g ā , Irāvatī, Vipāśā, Kauśikī, Ś a t a d r u , Sarayū, Sītā, Sarasvatī, H r ā d i n ī a n d Pāvanī. He divided himself into sixteen Dhāmans ( a b o d e s ) a n d in those abodes he deposit ed himself. T h e Dhisnis (abodes i.e. fire-places) were caused to move by vehicles (Krttikas) (?) a n d t h e sons were b o r n in those Dhisnīs. H e n c e those sons a r e called " D h i s n i s " . T h u s these sons of t h e rivers were b o r n in the Dhisnis a n d they a r e glorified as Dhisnis. 19. Some of these fires are Viharaniyas, ( p o r t a b l e , those t h a t should be carried or r e m o v e d ) , a n d others a r e Upastheyas2 (those t h a t should be m a d e to sit, deposited (?). T h e y shall be briefly b u t factually r e c o u n t e d . 20. T h e following a r e the sons of Śamsya. All of them are remembered by B r ā h m a n a s as Upastheyas. V i b h u , Pravah a n a a n d Agnīdhra a n d others, Dhisnis ( a l r e a d y deposited f i r e s ) 1. T h i s is a poetic w a y of describing the spread of the V e d i c Y a j ñ a cult. This portable fire was carried from the Sitā (The O x u s — V . S . A g r a w a l a ; the J a x a r t e s — N . L. D e ) in the Central Asia d o w n to the Kāveri in the South India. M o d e r n political m a p s of India blind us to the vast geographical area which w a s India to the Purāna-writers. It was on the Sītā that N ā r a d a m e t his brothers Sanatkumāra etc. and where probably the N . P . was presumed to have been narrated. For the ancient names of the rivers hereof modern names are given in brackets : Vitastā ( T h e J h e l u m ) , Candrabhāgā ( T h e C h i n a b ) , Irāvati ( T h e R a v i ) , V i p ā ś ā ( T h e Bias), Kauśiki ( T h e K o s i ) , Śatadru ( T h e Sutlej), Sītā (the O x u s or the Jaxartes or the T a r i m — Y a r k a n d ) , Hrādinī or Hlādini ( T h e Brahmaputra?), Pāvani ( T h e G h a g g a r ? ) . T h e list of rivers shows that the spread of the Yajña-cult covered parts of Central Asia, the Panjab a n d Kashmir, the U t t a r Pradesh (and probably Bihar), t h e M a d h y a Pradesh, Maharashtra a n d part of Southern Karnatak. ' T h e sons of the rivers' is obviously the riperian population w h i c h followed the Yajña cult. 2. T h e Purāna classifies Dhisnya fires into Viharaniyas and Upastheyas. T h e translation gives only the literal interpretations of the terms. T h e Dhisnya was a side-altar of a h e a p of earth covered w i t h sand. On t h a t altar fire w a s placed.. In the Soma-sacrifice, these fires were placed between the altar ( V e d i ) of the Śrauta Yajña a n d the U t t a r a V e d i m e a n t for the S o m a sacrifice. T h e designation Upastheya is given to those fires as they were to be approached at their fixed place in the Uttara-Vedi. T h e Viharanīya fires are so called as they could be taken to any spot considered necessary on the day of the Yajña.

117

1.2.12.21-30

a r e serially laid down in their p r o p e r places in a Savana (Soma sacrifice) on t h e d a y when t h e Soma-juice is extracted. 21-22. Listen to the d u e order of the fires t h a t a r e to be laid down A n u d d e ś y a * (without being given a n y p a r t i c u l a r d i r e c t i o n ) . B r ā h m a n a s * * worship t h e eight f i r e s beginning with S a m r ā d a g n i . T h e y a r e S a m r ā d a g n i etc. T h e second one is K r ś ā n u a n d it is inside t h e Altar. T h e third one is Parisatpavamāna. It is laid down as directed (anudiśyate) .*** 23. A n o t h e r fire is Pratalka, (otherwise) n a m e d N a b h a s . It is manifested in the Catvara (levelled spot of g r o u n d speci ally p r e p a r e d for the sacrifice). Havya t h a t is not besmeared ( w i t h g h e e ) is deposited in t h e fire in t h e Śāmitra vessel ( p a r ticular vessel used in t h e sacrifice). 24. (Thereafter is the fire) R t u d h ā m a n t h a t is glorified as Sujyoti a n d A u d u m b a r y a Viśvavyacas is t h e ocean firef ? a n d is glorified in the abode of B r a h m a . 25-26. ( T h e fire) V a s u r d h ā m a n t h a t is Brahmajyoti is mentioned in t h e abode of B r a h m a . Ajaikapāt t h a t is an Upastheya is also Śālāsukhīyaka. A h i r b u d h n y a is an Anuddeśya fire. T h a t fire is remembered as G r h a p a t i . 27-28. Thereafter, I shall e n u m e r a t e his eight sons who are called V i h a r a n i y a s . 1 [ H e r e there is a repetition of verse N o . 20]. T h e fire H a v y a v ā h a n a is declared as H o t r l y a fire (i.e. f i r e used b y t h e H o t r ) . 29-30. T h e second fire here is n a m e d Pracetas t h a t is a subdued fire. Thereafter is t h e fire Vaiśvadeva. It is called ŚarhsiJ by t h e B r ā h m a n a s . T h e fire Uśik t h a t is K a v i is con ceived as Pota fire. It is also conceived as Āvāri fire, V ā b h ā r i a n d Vaisthlya. *

For

vācyānām, ** ed

anuddeśya

nivāsyānām

here

cf.

Vā.P.29.19a.

anirdeSyānya-

'undefinable or indescribable'. T h e printed text shows s o m e confusion, verse 2 1 A should be follow

2 2 a after w h i c h 2 1 b should be taken. T h e translation is of the re

arranged lines. •**

Vā.P.29.20 atra drśyate, 'is seen here'.

•f In V ā . P . 2 9 . 2 2 viśvasyāyasamudra seems to be the n a m e of the fire. 1. It is not k n o w n w h y there should be a different list of such fires as this list differs from that in M t . P .

t Vā.P.28a—brahma-sthāne sa ucyate. 'is s p o k e n of as being in the abode of B r a h m a .

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Brahmānda Purāna

3 1 . T h e fire Avasphūrja is also called Vivasvān a n d Asthān. T h e eighth one which is fire S u d h y u is also called Mārjālīya. 32. Those Dhisnyas, the Viharaniyas, a r e being worshipped on t h e Sautya d a y ( t h a t is the d a y on which Soma juice is extracted) by t h e B r ā h m a n a s . It (i.e. S u d h y u ) is r e m e m b e r e d as the source of origin of the waters. I n d e e d it is conceived in waters. 33. T h e fire b y n a m e Pāvaka t h a t is born of waters and t h a t is called Abgarbha ( H a v i n g the waters as the w o m b ) should be known as the fire at the A v a b h r t h a (the holy ablution at the end of a sacrifice). It is worshipped along with V a r u n a . 34. H r c c h a y a (Abiding within the heart) is the fire t h a t is his (Pāvaka's) son. 1 It is the fire t h a t digests (food-stuffs) in the stomach of m e n . M r t y u m ā n is r e m e m b e r e d as t h e scholarly son of t h e Jathara-fire (Gastric fire). 35-36. T h a t fire b o r n m u t u a l l y m a y b u r n all the living beings here. T h e terrible S a m v a r t a k a fire is remembered as the son of the fire M a n y u m ā n (? M r t y u m ā n ) . It drinks water a n d lives in the ocean a n d has the face of a m a r e . Saharaksa is conceived as the son of Samudravāsin (residing within the ocean). 37. K s ā m a , the son of Saharaksa, burns t h e houses of m e n . His son is the fireKravyād a n d it consumes dead persons. 38. T h u s the sons of Pāvaka fire have b e e n described here. Thereafter is the solar fire Śuci. 2 It is called Āyus by t h e Gandharvas. 39. This fire generates other fires on being c h u r n e d in the A r a n i ; this fire is taken from one place to a n o t h e r ; this lord is known by the n a m e Āyus.

VV.34-38 give the list of Pāvaka's sons. But actually they are given

here in the genealogical order as follows: Pāvaka—Hrcchaya—Mrtyumān

( M a n y u m ā n ) — S a m v a r t a k a (Vadavā-

n a l a ) — S a h a r a k s a — k s ā m a — K r a v y ādagni. 2.

T h e fires under group of Śuci are given in a genealogical order as

follows: Śuci or Ayus, M a h i s a , Sahasa, Adbhuta, Vividhi, Arka as enumerated in V . 4 3 .

Arka—nine

sons

1.2.12.40-50

119

40. M a h i s a was t h e son of Ayus. His son is n a m e d Sahasa. T h a t fire Sahasa is r e m e m b e r e d as t h e Abhimānin (Identifying itself with it) in the Yajñas of Pāka (cooking). 4 1 . T h e son of the fire Sahasa was A d b h u t a of great fame. Vividhi is r e m e m b e r e d as the great son of t h e fire Adbhuta. 42. (This fire) is one t h a t identifies itself with expia tory rites. It always consumes the Havis-offering t h a t is consign ed i n t o t h e fire. Arkka was the son of Vividhi. T h e following were t h e sons of t h a t fire ( A r k k a ) . 43. T h e y are—Anīkavān, Vājasrk, R a k s o h ā , Yastikrt, Surabhi, Vasu, A n n ā d a , Apravista a n d R u k m a r ā t . 44. These fourteen fires are the Progeny of the fire Śuci. These fires are said to be those t h a t are consecrated in t h e sacrifices. 45. In t h e M a n v a n t a r a of Svāyambhuva in the first Sarga ( c r e a t i o n ) , these fires t h a t are Abhimānins (those t h a t identify themselves) h a d passed away along with the Y ā m a s , t h e excellent Devas. 46. Formerly in the world, these H a v y a v ā h a n a s (fires) were those t h a t identified themselves with t h e abodes called Viharaniyas, b o t h sentient a n d insentient. 47. These fires were stationed in the holy rites a n d Yajñas. T h e y were (both) Kāmyas (those w i t h t h e fruit desired) a n d Naimittikas occasional ones or t h a t are utilised when cause arises). T h e y h a d passed away in the previous M a n v a n t a r a along with those Śukras a n d Yāgas (?) 48. In the M a n v a n t a r a of the first M a n u , they h a d passed away along with the holy noble-souled Devas. T h u s t h e abodes of these Sthānins (those t h a t identify themselves with the abodes) h a v e been e n u m e r a t e d by m e . 49. T h e characteristics of J ā t a v e d a s (fires) in the M a n v a n t a r a s of t h e past and future are e n u m e r a t e d t h r o u g h them. 50. All of t h e m are r e m e m b e r e d as ascetics a n d Brahmabhrts (those t h a t sustain the knowledge of B r a h m a n ) . All of t h e m were lords of subjects. T h e y are r e m e m b e r e d as L u m i n o u s .

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5 1 . These a r e to be known (as present) in all t h e seven M a n v a n t a r a s beginning with Svārocisa a n d ending with the Sāvarnya M a n v a n t a r a in regard to their names, forms a n d purposes. 5 2 . T h e present f i r e s exist along w i t h t h e c u r r e n t Yāma Devas. T h e future fires ( l i t . those t h a t have n o t y e t c o m e ) shall exist along with the future Devas. 53. T h u s the g r o u p of fires has been duly the p r o p e r order. Now henceforth t h e race in detail a n d in the d u e order.

CHAPTER

described in

of t h e Pitrs will be narrated

THIRTEEN

The Real Nature of'Kāla —Time : Ssatons (Rtuf)

Pitrs

(Manes)

Sūta said : 1. Even as B r a h m a was creating sons formerly in the S v ā y a m b h u v a M a n v a n t a r a , the h u m a n beings, the Asuras a n d the Devas were b o r n out of his limbs. 2. T h e Pitrs also were b o r n , considering h i m as their father ( ? ) . T h e m o d e of their creation has been described before. Let it be h e a r d briefly once again. 3. After c r e a t i n g the Devas, Asuras a n d the h u m a n beings, B r a h m a took pride in t h e m . (He conceived of a further c r e a t i o n also). ( T h e Pitrs) w h o were being considered like fathers, were born of his flanks. 4. T h e six seasons beginning with M a d h u ( S p r i n g ) (were b o r n of his flanks). T h e y call t h e m Pitrs. T h e vedic text s a y s , — " T h e seasons are t h e Pitrs a n d D e v a s . " 5. In all the M a n v a n t a r a s , past a n d future ( t h e same is r e p e a t e d ) . Formerly, these were born in the auspicious M a n v a n t a r a of S v ā y a m b h u v a .

1.2.13.6-15

121

6-7a. T h e y are remembered by the n a m e Agnisvāttas a n d Barhisads. Those of t h e m who were householders, w h o did not perform Yajñas are r e m e m b e r e d as the Pitrs of the group Agnisvāttas. T h e y were not Āhitāgnis (those who regularly m a i n t a i n e d sacrificial fires). 7b-9. Those of t h e m who performed Yajñas are the Pitrs (known as) Somapifhins. Those who performed Agnihotras are remembered as the Pitrs called Barhisads. In this sacred lore, it has been decisively mentioned that the Rtus (seasons) are the Pitrs a n d the Devas. T h e months of M a d h u a n d M ā d h a v a (i.e. C a i t r a a n d V a i ś ā k h a ) should be known as Rasas; the m o n t h of Śuci a n d Śukra (i.e. J y e s t h a a n d A s ā d h a ) are Śusmins (Lustrous o n e s ) . T h e m o n t h s of N a b h a s a n d Ńabhsys (i.e. Śrāvana a n d B h ā d r a p a d a ) — t h e s e two are cited as Jivas. 10. T h e months of Isa a n d Ūrja (i.e. Āśvina a n d K ā r t t i k a ) a r e cited as Svadhāvats- T h e m o n t h s of Saha a n d Sahasya (i.e. Mārgaśīrsa a n d Pausa) a r e cited as G h o r a s . 11. T h e months of T a p a s a n d T a p a s y a (i.e. the m o n t h s of M ā g h a a n d P h ā l g u n a ) pertain to the winter, they a r e Manyumats. T h e units of time called Māsas (months) are included in the six periods of time (seasons). 12. These a r e called Rtus. T h e Rtus a r e the sons of B r a h m a . T h e y should be known as those identifying them selves with both sentient a n d non-sentient (objects). 13. In the abodes of Māsa (month) a n d Ardhamāsa (fort n i g h t ) , the Rtus (seasons) a r e considered the Sthānins ( t h e a b i d e r s ) . By m e a n s of the change of abodes, the Sthānābhimānins( those who identify themselves with the abodes )should be understood. 14. T h e days, the nights, the months, the seasons, the Ayanas ( t r o p i c a l transits of the sun) a n d the years are the a b o d e s ; t h e names of Abhimānins (deities identifying them selves) are in the same order. 15. T h e Sthānins (those w h o identify themselves with the a b o d e s ) who a r e established in these, a r e the states of time. T h e y are having those as their own selves, since they a r e of the s a m e essence as they. U n d e r s t a n d as I shall m e n t i o n t h e m .

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16. T h e various units (or states) of time are t h e Tithis of Parvans (dates of l u n a r fortnights), the junctions, the fortnights t h a t a r e on a p a r with halves of m o n t h s , t h e moments, the Kalās, K ā s t h ā s , M u h ū r t a s , days a n d nights. 17-18. T w o half-months m a k e one Māsa ( m o n t h ) . T w o m o n t h s m a k e w h a t is called Rtu. T h r e e Rtus m a k e one Ayana a n d t h e two Ayanas, (viz. : t h e southern a n d t h e northern) together constitute a year. These are the abodes for the Sthānins. T h e Rtus are t h e sons of N i m i . Similarly, they should be known as six in n u m b e r . 19-20. T h e five types of subjects (i.e. h u m a n beings, q u a d r u p e d s , birds, reptiles and trees) are remembered as the sons of Rtu. T h e y are characterised by their seasonal change. Since the mobile a n d the immobile beings are born through the Ārtavas (seasonal changes, menstruation etc.) t h e Ārtavas a r e fathers a n d t h e Rtus a r e grandfathers. W h e n they come together, t h e subjects of t h e Prajāpati are born. 2 1 . H e n c e t h e Vatsara ( y e a r ) is considered the great grand-father of t h e subjects. These Sthānins of t h e n a t u r e of the abodes in their respective abodes have been recounted. 22. T h e y are declared as those who have t h e same names, the same essence a n d the same n a t u r e as they ( i . e . units of t i m e ) . It is Samvatsara ( t h e year) t h a t is considered a n d re m e m b e r e d as P r a j ā p a t i . 23. Agni, the son of Samvatsara, is called rta by scholars. Since they are b o r n of R t a , they a r e called R t u s . 24-25. Years should be known as having six seasons. To the five types of subjects, viz. : bipeds, q u a d r u p e d s , birds, reptiles a n d t h e stationary beings, there are five Ārtavas (seasonal changes). T h e flower is remembered as K ā l ā r t a v a (seasonal change indicating p a r t i c u l a r period of time of trees. T h e state of being Rtu a n d Ārtava is recounted as Pitrtva ( t h e state of being Pitrs). 26.

T h u s the Rlus a n d t h e Ārtavas should be known as

V V . 16-18 detail the units of time.

123

1.2.13.27-36

Pitrs because all the living beings are b o r n of t h e m t h r o u g h the Rtukāla(the time of Rtu—period favourable for c o n c e p t i o n ) . 1 27. H e n c e these Ārtavas are indeed the Pitrs—so we have h e a r d . These h a v e stayed t h r o u g h o u t the M a n v a n t a r a s as Kālābhimānins (identifying themselves w i t h the Kāla or t i m e ) . 28-30. T h e y are endowed w i t h causes a n d effects; they have p e r v a d e d everything t h r o u g h their s u p r e m a c y a n d i n d e e d these identify themselves with the abodes a n d they stand h e r e in consequence of t h a t special contact (?). T h e Pitrs a r e of various kinds viz. : Agnisvāttas a n d Barhisads. T w o daughters well known in the worlds were b o r n of Svadhā a n d the Pitrs. T h e y were M e n ā a n d . D h ā r a n ī by w h o m the entire universe is sustained. These two were expoun ders of B r a h m a n . These two were Yoginīs also. 31-34. M e n ā was t h e m e n t a l d a u g h t e r of those Pitrs w h o are m e n t i o n e d as Agnisvāttas. T h e y are r e m e m b e r e d as Upahūtas too. D h ā r a n ī is r e m e m b e r e d as the m e n t a l d a u g h t e r of Barhi sads. These Pitrs, the Barhisads are r e m e m b e r e d as Somapāyins too. 2 These two Pitrs gave their splendid daughters in m a r r i a g e for the sake of righteousness. T h e Agnisvāttas gave M e n ā as the wife u n t o the H i m a v ā n , T h e Barhisads gave the splendid d a u g h t e r D h ā r a n ī as wife u n t o M e r u . U n d e r s t a n d their grandsons. M e n ā the wife of H i m a v ā n gave birth to M a i n ā k a . 35. She gave b i r t h to G a ń g ā also, the most excellent river w h o b e c a m e the wife of the salt sea. K r a u ñ c a is the son of M a i n ā k a . It is d u e to h i m t h a t the c o n t i n e n t K r a u ñ c a h a s been so n a m e d . 36. D h ā r a n ī . the wife of M e r u , gave b i r t h to the son M a n d a r a endowed with divine m e d i c i n a l herbs as well as three well r e p u t e d d a u g h t e r s .

T h i s explains w h y Rtus (Seasons) are regarded as Pitrs ( m a n e s ) .

T h e r e is a difference of o p i n i o n a m o n g the Purānas about the n a m e s

of the daughters of these Pitrs. S u c h differences are reconciled by

presuming

that the events in Purānas refer to different K a l p a s or Manvantaras.

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Brahmānda Purāna

37. T h e y were Vela, Niyati a n d the third ( d a u g h t e r ) Ayati. A y a t i is r e m e m b e r e d as the wife of D h ā t r a n d N i y a t i t h a t of V i d h ā t r . 38. T h e progeny of these two, formerly in the Svāyam b h u v a M a n v a n t a r a h a v e already been recounted. Vela (sea shore) gave b i r t h to a praiseworthy (lit. u n c e n s u r e d ) d a u g h t e r of Sagara ( t h e o c e a n ) . 39. T h e d a u g h t e r of t h e ocean n a m e d S a v a r n ā b e c a m e t h e wife of P r ā c ī n a b a r h i s . T e n sons were b o r n to S a v a r n ā of Prācinabarhis. 40. All of t h e m were called Pracetasas a n d were masters of t h e science. L o r d Daksa, the son of t h e self-born lord, assumed t h e status of their son. 4 1 . It was on account of the curse of t h e three-eyed lord ( a n d it took place) in t h e Cāksusa M a n v a n t a r a . O n h e a r i n g this, Śārhśapāyani asked S ū t a . 42. " H o w was it t h a t Daksa was born formerly in the C ā k s u s a M a n v a n t a r a , d u e to the curse of Bhava ? Even as we ask, n a r r a t e t h a t to u s . " 43. O n being told thus, S ū t a addressed Ś ā m ś a p ā y a n i a n d told t h e story connected with D a k s a ( a l o n g with) the cause of t h e curse of T r y a m b a k a . Sūta said : 44. " D a k s a h a d eight d a u g h t e r s who have a l r e a d y been m e n t i o n e d by m e . T h e father b r o u g h t t h e m from their (hus b a n d s ' ) houses to his own house a n d h o n o u r e d t h e m . 45-46. T h e n , h o n o u r e d very well thus, all of t h e m stayed in their father's house. T h e eldest a m o n g t h e m was n a m e d Satī who was the wife of T r y a m b a k a (Three-eyed god Śiva) Daksa who h a t e d Śiva did not invite t h a t d a u g h t e r . M a h e ś v a r a never bowed down to Daksa. 47-48. T h e son-in-law who was stationed in his own brilliance did not bow down to his father-in-law. On knowing t h a t all h e r sisters had arrived at her father's house, Satī, too went to h e r father's house a l t h o u g h she had not b e e n invited. T h e father accorded to her an h o n o u r inferior to t h a t accorded to other daughters a n d which was disagreeable to her as well.

125

1.2.13.49-61

49-50. T h a t goddess who h a d b e e n infuriated a n d a n n o yed spoke to h e r father : — " O Lord, by according t o m e a wel come a n d h o n o u r inferior to t h a t of my younger sisters, O father, by dishonouring me thus, you have d o n e a despicable t h i n g . I am t h e eldest a n d t h e most excellent. It behoves you to honour m e . " 5 1 . On being told thus, D a k s a spoke to h e r w i t h his eyes t u r n e d red : — " T h e s e girls, m y daughters, are m o r e w o r t h y o f respect a n d m o r e excellent t h a n you. 52. O Satī, their h u s b a n d s also a r e highly respected by m e . T h e y a r e highly proficient in t h e Vedas, endowed with good power of p e n a n c e j possessing g r e a t Yogic power a n d very pious. 53-54a. O Satī, all of t h e m are superior to T r y a m b a k a , on account of their good qualities a n d a r e m o r e praiseworthy. T h e y a r e my excellent sons-in-law, viz. : Vasistha, Atri, Pulastya, Ańgiras, P u l a h a , K r a t u , Bhrgu a n d M a r ī c i . 54b-56. Since Śarva always defies a n d disregards m e , I do n o t h o n o u r a n d welcome you. I n d e e d Bhava is antagonistic to m e . " T h u s spoke D a k s a t h e n , on account of his deluded mind, t h e consequence of which was a curse u n t o himself a n d to t h e g r e a t sages w h o were m e n t i o n e d by h i m . On being told father t h u s —

thus

t h e infuriated

goddess said to h e r

5 7 . " S i n c e you insult me a l t h o u g h I am devoid of defects verbally, m e n t a l l y a n d physically, O father, I am a b a n d o n i n g this b o d y b o r n of y o u " . 58. T h e n , being infuriated a n d aggrieved on a c c o u n t of t h a t dishonour, goddess Satī bowed down to t h e self-born lord a n d spoke these w o r d s . 59-60a. " W h e r e v e r I am b o r n again w i t h a brilliant b o d y w h e t h e r l a m n o t b o r n (of a w o m b ) o r w h e t h e r I a m b o m of a righteous person, I should necessarily a t t a i n t h e status of the virtuous wife of t h e self-possessed three-eyed lord alone." 60b-61. Seated there itself she entered t h e Yogic t r a n c e . She united h e r soul ( t o t h e supreme l o r d ) . W i t h h e r m i n d she r e t a i n e d t h e Āgneyi Dhāranā. T h e n t h e fire b o r n of h e r

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Brahmānda Purāna

soul rose up from all her limbs. K i n d l e d by the wind it reduced her body to ashes. 62. T h e trident-bearing lord h e a r d a b o u t t h a t d e a t h of Satī. Ś a ń k a r a came to know a b o u t their conversation factually. H e n c e , the lord b e c a m e angry with Daksa a n d the sages. Rudra said : 6 3 . " B h ū r l o k a is spoken of as the first one a m o n g all t h e worlds. At the behest of P a r a m e s t h i n (supreme l o r d ) , I shall sustain it always. 64. All the lustrous worlds stand by on being held on to this e a r t h . At his behest, I shall hold them here always. 65. T h e r e is the fourfold classification of the D e v a s . Still they p a r t a k e of food at one place. I will not p a r t a k e of food along with t h e m . Therefore, they will offer it separately unto m e . 66-68. O D a k s a , since, on a c c o u n t of me sinless Sati h a d been insulted, a n d all other d a u g h t e r s were praised along w i t h their husbands, h e n c e when the Vaivasvata M a n v a n t a r a begins, these great sages who are not b o r n of a w o m b will be b o r n again d u r i n g my second Y a j ñ a " . After announcing this to all of them, he cursed Daksa once again, " I n the Cāksusa M a n v a n t a r a when Śukra's Homa is performed by Brahma (?), you will become a h u m a n king in the family of Cāksusa. 69-71. You will be born as the grandson of Prācīnabarhis a n d the son of Pracetas. You will be born by the n a m e of Daksa itself, as the son of M ā r i s ā , the d a u g h t e r of Śākhins (trees). W h e n t h e Vaivasvata M a n v a n t a r a arrives, there also, O evil-minded one, I will cause obstacles in a holy rite e n d o w e d w i t h virtue t h o u g h it m a y be difficult of a c c e s s " . Sūta said : 72. O n h e a r i n g that, Daksa cursed R u d r a once again : — " S i n c e , on a c c o u n t of me you r e n d e r e d evil to t h e sages, the B r ā h m a n a s will n o t worship you along with t h e Devas in the course of a Y a j ñ a .

1.2.13.73-86

127

73. O ruthless one, after offering the A h u t i unto you in the course of their holy rites, they will touch t h e holy w a t e r a g a i n . At the close of the Yuga, they will a b a n d o n heaven a n d will stay here a l o n e " . 74-75. Thereafter, he ( R u d r a ) is not worshipped along with the Devas. He is worshipped separately. T h e r e u p o n , Daksa w h o was t h u s addressed by R u d r a of u n m e a s u r e d , splendour a n d cursed a b a n d o n e d his body origin a t i n g from the self-born lord, a n d was born a m o n g h u m a n beings. 76. After realising t h e lord a n d deity of Yajñas, Daksa, t h e householder, worshipped him with the entire Yajña along with the other deities. 77. After the a d v e n t of the Vaivasvata M a n v a n t a r a , t h e lord of mountains begot of M e n ā t h e goddess U m ā who h a d b e e n the noble lady Satī previously. 78. She who h a d b e e n t h e noble lady Satī previously b e c a m e U m ā afterwards. S h e is t h e wife of Bhava always. Bhava is never a b a n d o n e d by h e r . 79-80. J u s t as t h e noble lady Aditi follows for ever K a ś y a p a , the son of M a r ī c i ; just as goddess Śrī follows N ā r ā y a n a , just as Śacī follows M a g h a v a n (i.e. I n d r a ) , (so also satī follows B h a v a . ) T h e s e following noble ladies never leave off their h u s b a n d s , viz. : Laksmī does not leave off Visnu, U s ā does not leave off Sūrya (the S u n ) nor does A r u n d h a t ī leave of Vasistha. 8 1 . T h e y r e t u r n a n d are b o r n again a n d again i n t h e K a l p a s along w i t h t h e m . T h u s D a k s a was b o r n as t h e son of Pracetas in t h e Cāksusa M a n v a n t a r a . 82. This has been h e a r d by us t h a t on a c c o u n t of t h e curse he was b o r n second t i m e as king, as the son of M ā r i s ā a n d the ten P r a c e t a s . 83-86. T h e seven g r e a t sages, Bhrgu a n d others were born formerly in the first T r e t ā yuga of the Vaivasvata M a n v a n t a r a . T h e y a s s u m e d b o d y from V a r u n a , a t t h a t sacrifice of the great lord.

128

BrahmānAa Purāna

Between Daksa, the Prajāpati, a n d T r i y a m b a k a , the intelligent self-possessed Lord, there was intense enmity con tinued from their previous birth. H e n c e intense enmity should never be pursued at the time of personal antagonism. D u e to merits a n d demerits, the living being does not leave off the awareness of what is intensely conceived in the m i n d , though it m a y pertain to t h e previous birth. T h a t should not be pursued by a learned person. 87. T h u s began the story t h a t rids one of sins a n d 1 t h a t pertains to D a k s a . It has been formerly urged for n a r r a tion by you. 88. This story h a d been recounted in the context of 2 n a r r a t i o n of t h e line of the Pitrs. Henceforth, I shall recount the Devas in the same order as that of the Pitts. 89. Formerly, in the beginning of the T r e t ā yuga in the Svāyambhuva M a n v a n t a r a , there were the Devas well-known as Yāmas a n d they were the sons of Y a j ñ a . 3

90. T h e y were the well-reputed sons of Brahma. Since they were Ajas ( u n b o r n ) , they are Ajitas ( u n c o n q u e r e d ) . These are the mental sons of Svāyambhuva. T h e y are n a m e d Śakta. 9 1 . Therefore, these are r e m e m b e r e d as the three groups of Devas (? Yāma, Ajita a n d Ś a k t a ) . T h e C c h a n d a j a s * were thirty-three in t h e creation of S v ā y a m b h u v a . 92-94. T h e twelve Y ā m a s are recounted as follows : Yadu, Yayāti, Vivadha, T r ā s a t a , M a t i , Vibhāsa, Kratu, Prayāti, Viśruta, D y u t i , V ā y a v y a a n d S a m y a m a . Y a d u a n d Yayāti were two Devas ( ?) T h e twelve Ajitas a r e as follows : Asama, Ugradrsti, Sunaya, Śuciśravas, Kevala, V i ś v a r ū p a , Sudaksa, M a d h u p a , Turīya, Indrayuk, Yukta a n d U g r a . 3. 2.

This a n d a number of verses from this chapter are found inVā.P.Ch.3I Daksa, in the 2 n d incarnation, was a descendant of Pitr-gods

V . 4 0 a b o v e ) . H e n c e the story of D a k s a a n d the destruction of his

(vide

sacrifice

by Śiva is inserted here. 3.

From

Vā.P.31.5 reads chandogSh 'Chanters of the Sāma-veda'.

this verse, the section of the race of gods (Deva-vamia) begins.

1.2.13.95-107

129

95-96. T h e twelve Śaktas are recounted as follows : J a n i m a n , Viśvadeva, J a v i s t h a , M i t a v ā n , J a r a , V i b h u , V i b h ā v a , Rcika, D u r d i h a , Śruti, G r n ā n a a n d B r h a t . These were Somapāyins in the S v ā y a m b h u v a M a n v a n t a r a . 97. These Ganas were lustrous, valorous a n d very powerful at the outset; lord Viśvabhuk was t h e i r I n d r a . 98-100. T h e Asuras w h o lived t h e n were their cousins a n d kinsmen. T h e Suparnas, Yaksas, G a n d h a r v a s , Piśācas, U r a g a s a n d Rāksasas—these along w i t h the Pitrs (and the D e v a s ) c o n s t i t u t ed t h e eight Devayonis (divine groups), they passed away in the S v ā y a m b h u v a M a n v a n t a r a . T h e y have thousands o f subjects ( p r o g e n y ) . T h e y were richly e n d o w e d with majestic lustre, b e a u t y , longevity a n d physical strength. T h e y are n o t m e n t i o n e d in detail here, lest there should be irrelevancy of context. 101-102. T h e S v ā y a m b h u v a creation should be u n d e r stood by means- of t h e current o n e . 1 T h e past creation is observed t h r o u g h the present one which is Vaivasvata in regard to t h e subjects, deities, sages a n d Pitrs. U n d e r s t a n d t h e seven sages who h a d b e e n existing before. 103. Bhrgu, Ańgiras, Marīci, Pulastya, P u l a h a , K r a t u , Atri a n d Vasistha, these seven (?) were in t h e S v ā y a m b h u v a Manvantara. 104-105. Agnīdhra, Agnibāhu, M e d h ā , M e d h ā t i t h i , Vasu, J y o t i s m ā n , D y u t i m ā n , H a v y a , S a v a n a a n d S a t t r a — t h e s e were t h e ten sons of S v ā y a m b h u v a M a n u . T h e y were extremely m i g h t y with t h e velocity of the wind. T h e y were kings of g r e a t magnificence in the first M a n v a n t a r a . 106-107. T h a t race along with the Asuras, t h e excellent G a n d h a r v a s , t h e Yaksas, t h e U r a g a s , t h e Rāksasas, t h e Piśācas, t h e h u m a n beings, the S u p a r n a s a n d the groups o f Apsaras c a n n o t be r e c o u n t e d in d u e o r d e r even in t h e

1. T h e author regards the first M a n u ( S v ā y a m b h u v a ) a n d the present M a n u ( V a i v a s v a t a ) as more important a n d gives so to say a comparative statement between the events etc. in these two Manvantaras.

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Brahmānda Purāna

course of hundreds of years. Since their n a m e s a r e m a n y where is t h e limit to their n u m b e r in t h a t family. 108. Those subjects who were in t h e S v ā y a m b h u v a M a n v a n t a r a w i t h t h e n a m e s of the Yugas ( ?) passed a w a y d u e to the great efflux of t i m e in t h e order of Ayanas, years a n d Yugas. The sages asked :J 109. W h o is this lordly K ā l a ( T i m e ) ? W h o is this a n n i hilator of all living beings? Of w h a t is he the source of origin? W h a t is his beginning, w h a t is the intrinsic essence, his soul ? 110. W h a t is his eye? W h a t is t h e form? W h a t a r e r e m e m b e r e d as his limbs? W h a t is his n a m e ? W h a t is his self ? M e n t i o n these factually. Sūta said ; 111. Let t h e real n a t u r e of K ā l a ( T i m e ) be listened t o . 2 After listening, let it be r e t a i n e d in the m i n d . T h e sun is his source a n d t h e period of t h e twinkling of t h e eye is his beginning. He is called Sańkhyācaksus ( H a v i n g t h e n u m b e r for his eyes). 112. T h e d a y a n d night together constitute its form. T h e J\fimesas(moments)are his limbs. T h e year (Samvatsara) is his essence. His n a m e is Kalātmaka (one whose soul is t h e d i g i t ) . 113-115. T h a t lord of subjects is of t h e n a t u r e of the present, future a n d past times. U n d e r s t a n d t h e condition of the K ā l a divided i n t o five, by m e a n s of t h e day, t h e fortnight, the m o n t h , t h e reasons a n d the Ayanas. T h e first (year) is Samvatsara; t h e second one is Parivatsara; the third one is Itfvatsara ; the fourth is Anuvatsara; a n d the fifth a m o n g t h e m is Vatsara. T h a t p e r i o d of time is t e r m e d Yuga.3 1.

T h i s is a n e w section dealing w i t h the nature of K ā l a ( T i m e ) . Cf.

Vā.P.31.22 2.

ff.

.VV.111-112 describe the person of K ā l a , while V . l 13 gives the five

divisions of K ā l a ( t i m e ) viz. the day, the fortnight, the m o n t h , the

season

a n d the Ayana. 3.

K ā l a is n o w identified w i t h Yuga. It is comprised of five years w h i c h

a r e n a m e d as (1) Samvatsara, ( 2 ) Parivatsara, ( 3 ) Id vatsara, ( 4 ) Anuvatsara

1.2.13.116-126

131

116. I shall explain t h e i r principle (Tattva). Even as it is being recounted, u n d e r s t a n d it t h a t w h i c h is .mentioned as Kratu a n d Agni is considered Samvatsara. 117-120. This sun, the son of Aditi, a n d t h e fire of time is Parivatsara. Soma (the moon) which is of the n a t u r e of t h e essence of waters, which has two movements, t h e b r i g h t a n d the d a r k ones (i.e. t h e bright half a n d t h e d a r k half of the m o n t h ) is Idvatsara a n d has been decisively d e t e r m i n e d so in the Purānas. He w h o purifies the worlds with his seven times seven bodies (i.e. 49 M a r u t s ) ; he w h o blows favourable to t h e w o r l d — t h a t wind is Anuvatsara. He w h o was b o r n of t h e Ahamkāra (ego) of B r a h m a as Udagrudra*—that blue-red (complexioned) R u d r a should be known as their Vatsara. I shall explain his Satattva (essential n a t u r e ) ; u n d e r s t a n d it even as it is being r e c o u n t e d . 121. D u e to the c o n t a c t of limbs a n d m i n o r limbs, t h e K ā l ā t m a n (the soul of time) is t h e great-grandfather. He is t h e lord and source of origin of R k , Yajus a n d S ā m a n ; he is t h e m a s t e r of t h e five ( i . e . day, fortnight e t c . ) . 122-126. He is Agni, Y a m a , K ā l a , S a m b h ū t i a n d Prajā p a t i . He is source of origin of t h e sun. He is m e n t i o n e d as Samvatsara by learned m e n . T h e sun should be known as Parivatsara. He is the source of origin of t h e divisions of K ā l a ( T i m e ) , of t h e m o n t h s , seasons a n d t h e t w o Ayanas; of t h e p l a n e t s , stars, chillness, h e a t , r a i n , span of life a n d holy rites; t h e B h ā s k a r a (sun) is t h e source of origin of the smaller divisions a n d t h e d a y s ; he is Vaikārika ( a n evolute ?), of kindly disposition, the son of B r a h m a a n d the L o r d protector of subjects. He is one. He is (in a w a y ) not o n e . He is day, m o n t h , season a n d g r a n d f a t h e r . He is Aditya, Savitr,

and ( 5 ) Vatsara. T h e following verses describe the " p r i n c i p l e " as to h o w a n d w h y ( 1 ) Kratu-Agni, (2) T h e Sun-god, ( 3 ) S o m a or the M o o n - g o d with Pitrs, ( 4 ) T h e Wind-god and (5) Rudra should be associated with these five years. * U d a g r u d r a = U d a g r a Rudra. Or we m a y adopt the reading of Vā.P.31.32a. ahankārād rudan rudrah / ' R u d r a w h o roared out of haughtiness a n d conceit'.

132

BrahmSnda Purāna

Bhānu, J ī v a n a (Enlivener) a n d h o n o u r e d by B r a h m a . He is the Prabhava (source of b i r t h ) a n d Apyaya ( e n d or t h a t in which they merge themselves at d e a t h ) o f all living beings. Therefore, Bhāskara the presiding deity of the T ā r ā s (constellations), should be known as the second Parivatsara. 127-129. Since Soma (the m o o n god) is the lord of all medicinal herbs, since he is the grandfather, since he is t h e enlivener of all living beings, since he is the lord, causing Toga (acquisition of w h a t is n o t a t t a i n e d ) a n d Ksema (preservation of w h a t is a c q u i r e d ) ; since he always looks after a n d upholds the universe by m e a n s of his r a y s ; since he is the source of origin of the Tithis (days of the l u n a r fortnight), j u n c t i o n s of Parvans, full m o o n a n d t h e N e w m o o n ; since he causes the n i g h t ; since he is the Prajāpati w i t h n e c t a r i n e soul—for all these reasons S o m a ( M o o n ) w i t h t h e Pitrs is r e m e m b e r e d as Idvatsara. F o r the following reasons V ā y u (the W i n d g o d ) is Anuvatsara : 130. In t h e world, he is the propeller of all activities of the living beings t h r o u g h the five types of vital winds viz. : Prāna, Apāna, Samāna, Vyāna, and U d ā n a . 131. He causes the unified a n d simultaneous activities of t h e five units of t h e physical body. viz. : t h e sense organs, the m i n d , t h e intellect, t h e m e m o r y a n d t h e strength. 132. He is t h e soul of a l l ; he is the lord of all worlds t h r o u g h the (spatial winds) Avaha, P r a v a h a e t c . He exists t h r o u g h his seven times seven bodies (known as M a r u t s ) t h a t r e n d e r h e l p t o others. 133-134. He is the m a k e r of the destiny of all living beings; he is t h e Prabhañjana ( v i o l e n t gust of wind a l s o ) ; he perpetually causes t h e well-being of all living beings; he is the source of origin of fire, waters, e a r t h , t h e sun a n d t h e m o o n ; t h e wind is P r a j ā p a t i : he is the soul of all t h e worlds; he is the great grandfather a n d he causes days a n d nights. H e n c e , it is t h a t .Vāyu ( w i n d g o d ) is Anuvatsara. 135. All these four ( i . e . K ā l a , the sun, the M o o n a n d the wind g o d ) a r e lords of subjects; they a r e b o r n of t h e flanks ( o f B r a h m a ) ; they a r e t h e fathers of all the worlds. T h e y have b e e n glorified as the souls of the worlds.

1.2.13.136-146 136-137. Bhava c a m e o u t crying, t h r o u g h t h e m o u t h of - £ r a h m ā who was m e d i t a t i n g . T h e g r e a t lord is mentioned (in t h e Vedas)~bf Rsi ( s a g e ) , Vipra ( B r ā h m a n a ) , the soul of t h e living beings, the g r e a t grandfather, the lord of all living beings a n d t h e Pranava ( O m ) . It is t h r o u g h t h e p e n e t r a t i o n of t h e Ātman (soul) t h a t t h e limbs a n d m i n o r limbs of t h e living beings take shape. 138-139. , R u d r a who causes Unmāda (Madness) a n d (at the same time) blesses, is called Vatsara. T h u s t h e sun, t h e m o o n , t h e fire, the wind a n d R u d r a a r e all identifiers with Yuga ( ? ) . L o r d R u d r a who is the soul of K ā l a is always the cause of annihilation. L o r d R u d r a entered this universe by m e a n s of his own brilliance. 140-141. D u e to t h e contact with t h e soul t h a t is t h e support, by means of the bodies a n d t h e appellations^(ne enters t h e u n i v e r s e ) . Therefore, t h r o u g h his own vitality he has t h e status of Deva, Pitr a n d K ā l a a n d this status blesses t h e worlds. It is t h e greatest. So R u d r a is always worshipped by those w h o are t h e knowers of t h a t ( R u d r a ?) 142-144. Since the lord is the master of the lords of sub jects, since he is Prajāpati, since he is t h e conceiverof all living beings, since Nilalohita is t h e soul of all, since R u d r a resuscit ates the fading a n d declining medicinal herbs a g a i n a n d a g a i n ; since at the time when medicinal herbs decline, t h e lord is worshipped by t h e Devas, t h e leader of w h o m is Prajāpati a n d w h o seek fruits eagerly desired by t h e m — ( H e is worshipped by offering P u r o d ā ś a in three K a p ā l a s ) otherwise called T h r e e 1 A m b a k a s — S o t h e lord is called Tryambaka. 145. T h e three Vedic metres viz. : Gāyatrl, T r i s t u b h and Jagatī are remembered by the name Tryambakas. O u t of love they a r e t h e sources of origin of t h e vegltable kingdom. 146. T h e P u r o d ā ś a offering consecrated by t h e repeti tion of those three metrical verses united into one is called Trikapsla because it has three means a n d it is instilled with their virility in three ways. 1. This is a repetition of the explanation of the identification of Tryam baka and the three Kapālas (pot-sherds) on which Purodāśa is offered.

Brahman (la Purāna

134

147. H e n c e t h a t P u r o d ā ś a is Tryambaka. Therefore, he ( t h e lord R u d r a ) is also declared as Tryambaka. T h u s the Yuga is m e n t i o n e d by learned m e n as one t h a t consists of five years. 148. T h e Samvatsara t h a t has been mentioned by Brāh m a n a s as one having five selves became a unit of six selves 1 with the names of Madhu (spring) a n d other seasons. 149-151. T h e five Ārtavas are the sons of the Rtus. T h u s the creation is recounted briefly. T h u s the u n a t t a c h e d K ā l a with m a n y measures a n d units removes the lives of living beings a n d runs like the rapidly speeding c u r r e n t of water. T h e progeny of these, c a n n o t be e n u m e r a t e d authorita tively, because they a r e i n n u m e r a b l e . T h e group of sons- a n d grandsons is endless. Glorifying this family of great lords of subjects of holy rites a n d meritorious fame, one shall achieve great Siddhi (spi ritual a t t a c h m e n t ) .

CHAPTER FOURTEEN The race of Priyavrata t. Description of Continents and their Sub-Divisions Sūta said : 1. In all the M a n v a n t a r a s of the past a n d the all the subjects a r e b o r n w i t h similar identification in to names a n d forms. 2 1.

T h e year, said to be of five souls (vide V . l 1 3 ) , is again divided into

six divisions according to season 2.

future, regard

(rtus).

T h i s is the m a i n thesis of the Purāna. T h i s chapter deals with Puranic

cosmography. It associates the names of continents

(dvtpas)

with the descen

dants of S v ā y a m b h u v a M a n u . For similar description vide A . P . I 0 7 , K P . I . 4 0 Bh. P.V 16.1-26, M t . P . 1 1 2 ,

121,

122.

135

1.2.14.2-9

2. T h e D e v a s w h o are of eight types are t h e overlords in t h a t M a n v a n t a r a . T h e sages a n d the M a n u s — a l l of t h e m serve the same purpose. 3. T h e creation of the great sages was already r e c o u n t e d . Now u n d e r s t a n d t h e race of Svāyambhuva M a n u , t h a t is being r e c o u n t e d in detail a n d in d u e order. 4-5. Svāyambhuva M a n u h a d ten grandsons w h o were similar to him. T h e entire e a r t h consisting of seven continents was colonised by them along with its towns, oceans a n d mines in every sub-continent in the first T r e t ā yuga of the Svāyam bhuva Manvantara. 6. T h i s (Earth) was colonised by those sons of Priya v r a t a , the grandson of S v ā y a m b h u v a ( M a n u ) w h o were endow ed with progeny, strength a n d p e n a n c e . 7. K ā m y ā t h a t extremely fortunate d a u g h t e r of K a r d a m a the P r a j ā p a t i , bore u n t o Priyavrata heroic sons endowed with their own progeny. 1 8-9. She gave b i r t h to two daughters, viz. : S a m r ā t a n d Kuksi. Both of t h e m were splendid. She gave b i r t h to ten sons also. T h e brothers of those two d a u g h t e r s were ten in n u m b e r , valorous a n d similar to the Prajāpatis. T h e y were Agnīdhra, Agnibāhu, M e d h a s , M e d h ā t i t h i , Vasu (later mentioned as Vapusmān), Jyotismān, Dyutimān, Havya, Savana a n d Sattra.

T h e race of Priyavrata :

N a m e s of Priyavrata's Sons

Names

the

kingdom . 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

Agnidhra Agnibāhu Medhas Medhātithi Vasu (Vapusmān) Jyotismān Dyutimān Havya Savana Sattra

Jambū Plaksa Śālmala Kuśa Krauñca Śāka

Puskara

Dvipa

assigned

136

Brahmānda Purāna

10. Priyavrata crowned seven of t h e m in seven-continents as kings with d u e religious rites. U n d e r s t a n d t h e m as well as those continents. 11. He m a d e t h e excessively powerful Agnldhra, the lord of J a m b ū d v ī p a . M e d h ā t i t h i was m a d e by h i m the lord of Plaksadvīpa. 12. He crowned V a p u s m ā n (Earlier mentioned as V a s u ) as king in the Śālmala dvīpa. T h e lord m a d e J y o t i s m ā n , the king in K u ś a dvīpa. dvīpa;

13. He coronated D y u t i m ā n as the king in K r a u ñ c a Priyavrata m a d e H a v y a the lord of Śāka dvīpa.

14-17. T h e lord m a d e Savana the overlord of Puskara. In P u s k a r a dvīpa, Savana h a d two sons, viz. : M a h ā v ī t a a n d D h ā t a k i . These two sons were the most excellent ones t h a t parents could desire. In accordance with t h e n a m e of t h a t noble soul, his sub-continent is r e m e m b e r e d as M a h ā v ī t a varsa. In accordance with the n a m e of D h ā t a k i , his sub-conti n e n t is called D h ā t a k ī k h a n d a . H a v y a ( t h e lord of Śākadvīpa) begot seven sons, rulers of Sākadvipa. T h e y were, viz. : J a l a d a , K u m ā r a , Sukumāra, M a n ī v a k a , K u s u m o t t a r a , M o d ā k a a n d the seventh one Mahādruma. 18-21 - 1 T h e first sub-continent of J a l a d a is called J a l a d a . T h e second sub-continent of K u m ā r a is glorified as K a u m ā r a . T h e t h i r d one S u k u m ā r a is remembered as the sub-conti n e n t of S u k u m ā r a . T h e fourth one is called Manīvaka, the sub-continent of M a n ī v a . T h e fifth sub-continent K u s u m o t t a r a is t h a t of K u s u m o t t a r a . M o d ā k a the sixth sub-continent is glorified as that of Modāka. T h e seventh sub-continent is M a h ā d r u m a in accordance with t h e n a m e of M a h ā d r u m a . All those seven sub-continents there are called after their names. 22-23. 1.

T h e r e were seven

sons b o r n of D y u t i m ā n , the

V V . 18-22. T h e seven sub-divisions of Śākadvipa are n a m e d after

the seven sons of H a v y a .

1.2.14.24-34

137

lord of K r a u ñ c a d v ī p a 1 viz. : K u ś a l a , Manonuga, Usna, P ā v a n a , A n d h a k ā r a k a , M u n i a n d D u n d u b h i . These were t h e sons of D y u t i m ā n . T h e y have after their own names, the splen did sub-continents situated in t h e K r a u ñ c a d v ī p a . 24-26. T h e land of K u ś a l a n a m e d K a u ś a l a was very famous. M a n o n u g a is r e m e m b e r e d as the l a n d of M a n o n u g a . U s n a is remembered as the land of U s n a a n d P ā v a n a t h a t of P ā v a n a . T h a t land of A n d h a k ā r a is glorified as A n d h a k ā r a . M a u n i d e ś a was the land of M u n i a n d D u n d u b h i is r e m e m b e r e d as the land of D u n d u b h i . These seven lands in the K r a u ñ c a d v ī p a were r a d i a n t ones. 27-30. J y o t i s m ā n too in the K u ś a d v ī p a h a d seven very powerful sons 2 viz. : Udbhijja, V e n u m ā n , V a i r a t h a , L a v a n a , D h r t i , the sixth one P r a b h ā k a r a a n d the seventh one r e m e m bered as K a p i l a . T h e first sub-continent is called U d b h i j j a ; the second sub-continent was V e n u m a n d a l a ; the third sub-continent was V a i r a t h ā k ā r a ; t h e fourth sub-continent is r e m e m b e r e d as L a v a n a ; the fifth sub-continent was D h r t i m a t ; t h e sixth sub c o n t i n e n t was P r a b h ā k a r a ; the seventh sub-continent n a m e d K a p i l a was glorified as t h a t of K a p i l a . T h e i r lands in the K u ś a d v ī p a h a v e the same names as they. 3 1 . T h e L o r d s of Ś ā l m a l a were (as if) embellished with subjects endowed w i t h t h e disciplined conduct of life pertain ing to the various A ś r a m a s (stages of life). T h e y were t h e seven sons of V a p u s m ā n . 3 32. T h e y were :—Śveta, H a r i t a , J ī m ū t a Rohita, V a i d y u t a , M ā n a s a a n d S u p r a b h a , the seventh one. 33-34. Śveta was the land of Śveta; S u h a r i t a was t h a t of H a r i t a ; J ī m ū t a was the land of J ī m ū t a a n d R o h i t a t h a t of R o h i t a . V a i d y u t a was the land of V a i d y u t a a n d M ā n a s a t h a t 1.

VV.22-26

enumerate seven sub-divisions of Krauñcadvīpa

which

are n a m e d after the seven sons of Dyutimān. 2.

W . 2 7 - 3 0 . T h e seven sub-divisions of K u ś a d v i p a are n a m e d after

the seven sons of Jyotismān, king of Kuśadvipa. 3.

T h e seven sons of V a p u s m ā n mentioned in the next verse have given

their names to the Varsas or sub-continents they headed.

138

Brahmānda Purāna.

of M ā n a s a . S u p r a b h a was the land of S u p r a b h a . All these seven were t h e protectors of the lands. 35. I shall r e c o u n t Plaksadvīpa after the J a m b ū d v ī p a . T h e seven sons of M e d h ā t i t h i were the kings ruling over Plaksadvīpa. 36-3 7 1 . These were the sons of M e d h ā t i t h i who are men tioned ( a s follows :) T h e eldest was n a m e d Ś ā n t a b h a y a ; the second is r e m e m b e r e d as Śiśira: Sukhodaya was the t h i r d ; t h e fourth is called N a n d a ; Śiva was the fifth a m o n g t h e m ; K s e m a k a is called sixth, a n d D h r u v a should be known as the seventh. 38-43. Those seven Varsas (sub-continents) are known after t h e n a m e s of those seven (sons). Therefore the following (are well k n o w n ) , viz. : Ś ā n t a b h a y a , Śiśira, Sukhodaya, A n a n d a , Śiva, K s e m a k a a n d D h r u v a . Those Varsas were all equal ( t o one a n o t h e r ) . T h e y were colonized in t h e different parts formerly in t h e S v ā y a m b h u v a M a n v a n t a r a by those sons of M e d h ā t i t h i who were kings a n d rulers of Plaksadvīpa. T h e subjects in t h e Plaksadvīpa were m a d e to closely a d h e r e to t h e disciplined conduct of life of the various castes a n d stages of life. It is the D h a r m a 2 (piety, virtue) t h a t is t h e criterion for t h e classification of t h e V a r n a s a n d Aśramas in the five conti nents beginning w i t h Plaksadvīpa a n d ending with Śākadvīpa ( i . e . Plaksa, Śālmala, K u ś a , K r a u ñ c a and Ś ā k a ) . Happiness, span of life, beauty, strength a n d D h a r m a (Virtue) are remem bered to be c o m m o n to all perpetually, in these five Dvīpas. Plaksadvīpa has been described. U n d e r s t a n d t h e J a m b ū d v ī p a . 44. P r i y a v r a t a installed Agnīdhra, the extremely power ful son of K ā m y ā a n d his eldest successor as the king and over lord of J a m b ū d v ī p a .

VV.36-40 enumerate

kings of seven

seven sons of king Medhātithi,

Varsas—sub-continents—which

were

named

w h o became after

their

founder-kings. 2.

W . 4 1 - 4 3 describe the c o m m o n features of the five continents from.

Plaksa to Śākadvipa.

139

1.2.14.45-58 1

45-47. N i n e sons were b o r n to h i m . T h e y were on a p a r w i t h the Prajāpatis. T h e eldest was well known as N ā b h i . K i m p u r u s a was h i s younger b r o t h e r . Harivarsa was the third a n d the fourth was I l ā v r t a . R a m y a was t h e fifth son, H i r a n v ā n is m e n t i o n e d as his sixth son. K u r u was the seventh a m o n g t h e m . B h a d r ā ś v a is r e m e m b e r e d as the eighth a n d the n i n t h was K e t u m ā l a . U n d e r s t a n d their realms. 48-52 T h e father gave N ā b h i t h e southern V a r s a n a m e d H i m a ; h e gave K i m p u r u s a t h a t Varsa, called H e m a k ū t a . H e gave H a r i v a r s a t h a t sub-continent which is remembered as N a i s a d h a . He gave I l ā v r t a the sub-continent t h a t was in the m i d d l e of Sumeru. T h e father gave R a m y a , the sub-continent t h a t is r e m e m b e r e d as N ī l a . T h e sub-continent Śveta t h a t was situated to t h e n o r t h of it was given by the father to H i r a n v ā n . He gave to K u r u the sub-continent t h a t was to t h e n o r t h of Śrñgavān. Similarly, he allotted to Bhadrāśva the sub-continent M ā l y a v a t . H e assigned the sub-continent G a n d h a m ā d a n a t o K e t u m ā l a . T h u s these nine sub-continents have b e e n n a r r a t e d by me, part by part. 53. Agnīdhra crowned those sons in d u e o r d e r in those sub-continents. Thereafter, t h a t pious-souled one b e c a m e enga ged in p e n a n c e . 54. T h u s the entire e a r t h consisting of the seven c o n t i nents was colonized by the seven sons of Priyavrata, who w e r e the grandsons of S v ā y a m b h u v a M a n u . 55. T h u s , when annihilation takes place, these seven settlements (continents) a r e created again a n d a g a i n b y t h e kings in all the seven sub-continents. 56-58. This is the n a t u r e nents a n d the K a l p a s .

of colonization of the conti

W i t h regard to t h e eight sub-continents beginning w i t h t h a t of K i m p u r u s a (the following things should be n o t e d ) . T h e i r a t t a i n m e n t is n a t u r a l . W i t h o u t effort they a r e generally h a p p y . T h e r e s no annihilation or calamity in t h e m . T h e r e is 1. W . 4 5 - 5 2 enumerate the sub-continents in Jambūdvīpa. For the identification of mountains vide Ch. 1 Footnotes on p p . 11, 12.

140

Brahmānda Purāna

no fear from old age a n d d e a t h . T h e r e is neither D h a r m a (Virtue) n o r A d h a r m a (evil) a m o n g t h e m . T h e r e is no classi fication of people as the excellent, t h e middling and the base. In all those eight K s e t r a s (i.e. Varsas, sub-continents) there is no Tugāvasthā ( t h e state of Y u g a s ) . 59-61. I shall recount t h e procreation by N ā b h i in the sub-continent called H i m a . U n d e r s t a n d it. N ā b h i begot a highly lustrous son, of Meru-Devī. He was R s a b h a , 1 the most excellent of all kings. He was the eldest of all Ksatriyas. Heroic B h a r a t a was born of R s a b h a . He was t h e eldest of h u n d r e d sons. R s a b h a crowned his son a n d engaged himself in M a h ā pravrajyā ( t h e great m i g r a t i o n of renunciation i.e. j o u r n e y or pilgrimage till d e a t h ) . He allotted the southern sub-continent named Hima to Bharata. 62-63. H e n c e learned m e n know this sub-continent as B h ā r a t a v a r s a 2 after his n a m e . Bharata's son was a virtuous scholar n a m e d S u m a t i . B h a r a t a crowned h i m in t h a t realm. After transferring the royal glory to his son t h e king entered t h e forest. 64. His son Tejasa was a lord of the subjects a n d con q u e r o r of enemies. T h e great scholar, I n d r a d y u m n a is remem bered as Tejasa's son. 65-66. P a r a m e s t h i n , his son, was b o r n after his d e a t h a n d his son was P r a t i h ā r a and t h e family came to be known after his n a m e . In his family a son well known as P r a t i h a r t r was b o r n . To t h a t intelligent P r a t i h a r t r , son U n n e t r was b o r n . B h ū m a n is. r e m e m b e r e d as his son. 67. His son was U d g ī t h a . Prastāvi was was t h e son Prastāvi a n d P r t h u was his son.

his

son. Vibhu

68. P r t h u ' s son was N a k t a . G a y a was N a k t a ' s son. N a r a was born as t h e son of G a y a a n d V i r ā t was the son of N a r a . 69. M a h ā v ī r y a was the son of Virāt. D h ī m a n . M a h ā n was the son of Dfaīman and t h e son of M a h ā n . 1.

He is regarded as the first Tirthańkara by Jains.

His son Bhauvana

was was

He is mentioned

in the Bh.P. V.Chs. 4, 5 and in V P . 11.1-28. 2. varsa.

J a i n a traditipn supports this theory regardin

the n a m e of Bhārata

1.2.14.70-75—15.1-3

141

70. T v a s t r w a s the son of B h a u v a n a . His son was Virajas. Rajas was the son of Nirajas a n d Śatajit was the son of Rajas. 7 1 . He h a d h u n d r e d sons. All of t h e m were kings. T h e i m p o r t a n t one a m o n g them was Viśvajyotis. It is t h r o u g h t h e m , t h a t these subjects flourished. 72. This B h ā r a t a sub continent was m a r k e d by t h e m as one w i t h seven islands. Formerly, this Bhāratī l a n d was enjoyed by those b o r n of their family. 73-75. E a c h set of Yugas consists of K r t a , T r e t ā e t c . ( T h e M a n v a n t a r a consists of) such seventy-one sets of Yugas. People belonging to their family h a d b e e n kings t h r o u g h o u t the past Yugas in the Svāyambhuva M a n v a n t a r a . T h e y were h u n d r e d s a n d thousands. T h u s is the creation (race) of S v ā y m b h u v a by which this universe is filled w i t h sages, deities, Pitrs, G a n d h a r v a s , Rāksa sas, Yaksas, Bhūtas, Piśācas, h u m a n beings, animals a n d birds. T h i s is said to be their c r e a t i o n . It undergoes c h a n g e a l o n g with the Y u g a s .

CHAPTER FIFTEEN The length and extent of the Earth : Description of Jambūdvlpa. Sūta said : 1-3. On h e a r i n g a b o u t the settlement of the subjects t h u s , Ś ā m ś a p ā y a n i asked Sūta a b o u t the length a n d extent of t h e E a r t h * a s i t h a d been d e t e r m i n e d — " H o w m a n y continents a r e there ? H o w m a n y oceans ? H o w m a n y mountains are proclaim ed ? H o w m a n y are the Varsas (sub-continents) ? W h a t are the *

Vā.P.34.1b reads

Prthivyodadhivistaram. H e n c e

: Prthivyāyima-vistarau. It is better than B d . P . ' s Vā.P.

reading

accepted.

Brahmānda Purāna

142

rivers declared therein ? M e n t i o n all these things to us in detail a n d factually such as the m a g n i t u d e of the great elements, t h e Lokāloka m o u n t a i n , the transits, the extent and the move m e n t s of the m o o n as well as the sun. Sūta said : 4-6. O ! I shall recount to you the length a n d extent of t h e e a r t h , the n u m b e r of the oceans a n d the n u m b e r and extent of the islands. T h e r e are thousands of different islands t h a t are included in the seven continents. T h e y c a n n o t be recounted in d u e order, because this world is studded a n d constantly (sur rounded by t h e m ) . I shall recount the seven continents along w i t h the moon, the sun a n d the planets. 7-8a. M e n m e n t i o n their m a g n i t u d e s by m e a n s of guess alone. O n e c a n n o t arrive by means of guess alone, at those beings (or things) which c a n n o t be even p o n d e r e d u p o n . T h a t which is b e y o n d n a t u r e is called Acintya ( t h a t which c a n n o t be even pondered u p o n ) . 8b-10. I shall r e c o u n t the j a m b ū d v ī p a as exists actually, consisting of nine V a r s a s . U n d e r s t a n d it t h r o u g h its extent a n d g i r t h in terms of Yojanas. It is m o r e t h a n a h u n d r e d thousand Yojanas all r o u n d . It is full of different rural countries and different kinds of splendid cities. It is filled w i t h Siddhas a n d C ā r a n a s a n d is embellished w i t h m o u n t a i n s . 11. ( I t is full of mountains) endowed with all kinds of minerals originating from clusters of rocks. It is full of rivers flowing from m o u n t a i n s . 12. J a m b ū d v ī p a is immense a n d glorious with huge zones all r o u n d . It is encircled by nine worlds t h a t evolve a n u m b e r of living beings. 13. It is surrounded on all sides by the briny sea the e x t e n t of which is e q u a l to t h a t of J a m b ū d v ī p a itself. 14.* T h e following are the six Varsaparvatas1 ( M o u n t a i n s *

After verse 14

there

read

verse

No.28

which

tells:

the

six

mountains are N i l a , N i s a d h a , Śveta, H e m a k ū t a , H i m a v ā n and Śrńgavān. 1.

T h e Varsa-parvatas are the mountains

(mountain-chains) which

d i v i d e o n e V a r s a (sub-continent) from another. T h u s they m a y be regarded as boundary mountains. T h e names and other characteristics are described in the following verses. T h e i r geographical location is given in supra C h . l Footnotes on pp. 11, 12.

1.2.15.15-24

143

•dividing t h e sub-continents). T h e y have good ridges. On either side they merge i n t o the Eastern a n d Western oceans. 15. H i m a v ā n is practically covered w i t h snow. H e m a k ū t a is full of Heman (gold). T h e great m o u n t a i n N i s a d h a is equally pleasant in all t h e seasons. 16. M e r u is r e m e m b e r e d as t h e most beautiful. 1 It has four colours (like four castes—Varnas). It is golden. On its top its e x t e n t is thirtytwo thousand Yojanas. 17. It is circular in shape. It is symmetrical a n d very lofty. It is endowed with t h e qualities of P r a j ā p a t i . It has different colours at its sides. 18. It is originated from the umbilical cord of B r a h m a born of t h e unmanifest one. In the east it is white in colour. H e n c e , it is on a p a r with the B r ā h m a n a s . 19. Its n o r t h e r n side has a n a t u r a l red colour. H e n c e , t h e Ksatriya-hood of M e r u on account of various reasons a n d purposes. ( ? ) 20-21. In t h e southern side it is yellow. So its Vaiśyatva (state of being a Vaiśya) is evident. In ^he West it is like the Bhrńgapatra (A kind of leaf black in colour) all r o u n d . H e n c e it has t h e state of Śūdra. T h u s t h e colours a r e r e c o u n t e d (as well as t h e castes). Its n a t u r e t h r o u g h colour a n d m a g n i t u d e has been explained. 22. T h e Nīla m o u n t a i n is full of sapphires (has t h a t c o l o u r ) . T h e Śveta is white a n d full of gold. Ś r ń g a v ā n has t h e colour of the peacock's tail a n d it is full of gold. 23. All these lordly m o u n t a i n s are frequented by t h e Siddhas a n d C ā r a n a s . T h e i r i n t e r n a l d i a m e t e r is said to be n i n e t h o u s a n d Yojanas. 24. T h e sub-continent of I l ā v r t a is in the middle of M a h ā m e r u . Its extent all a r o u n d is thus n i n e t h o u s a n d Yojanas. 1.

T h e r e is a consensus a m o n g Purānas like K P . , M t . P . , M k . P . , V ā . P . ,

a n d Bd.P. about the shape and size of M e r u . M. Ali points out that ancient Persians, Greeks, Chinese, Jews, a n d Arabs repeat of M e r u . After discussing the

problem,

comes

the traditional nodality to

the

conclusion

that

M t . M e r u is identical w i t h the Pamirs, in central Asia. H i s diagrammatic representation of the J a m b ū d v i p a a n d its cross-section (Fig.4) on p.65 of Geog. of the Purānas is interesting.

144

Brahmāngīa Purāna

25. In its m i d d l e is the M a h ā m e r u like a smokeless fire. T h e southern side of M e r u is like the m i d d l e of t h e altar. I t s u p p e r half is its u p p e r surface. 26. T h e Varsa-Parvatas which b e l o n g to the six are two thousand Yojanas in extent a n d in h e i g h t .

Varsas

27-31a. T h e i r length is said to be in a c c o r d a n c e with t h e extent of J a m b ū d v ī p a . T h e two m o u n t a i n s , (Nīla a n d Nisa dha) a r e h u n d r e d t h o u s a n d Yojanas long. T h e other four m o u n t a i n s are shorter t h a n these. T h e m o u n t a i n s Śveta a n d H e m a k ū t a a r e each ninety thousand Yojanas long. T h e m o u n tains H i m a v ā n a n d Śrńgavān a r e each eighty t h o u s a n d Yojanas long. T h e r e a r e J a n a p a d a s (territories or counties) in between t h e m . T h e Varsas are seven in n u m b e r . T h e y are encircled by m o u n t a i n s t h a t are difficult to cross on account of steep precipices. T h e y a r e criss-crossed w i t h different kinds of rivers. It was impossible to travel from one V a r s a to a n o t h e r (lit. they were m u t u a l l y u n a p p r o a c h a b l e ) . 31b. Animals of different kinds live in t h e m . T h i s H a i m a v a t a sub-continent is well k n o w n by the n a m e B h ā r a t a . 32-34. H e m a k ū t a is beyond this. It is r e m e m b e r e d by the name Kimpurusa. Naisadha sub-continent is beyond H e m a k ū t a a n d it is called H a r i v a r s a . I l ā v r t a is beyond H a r i v a r s a (and in the m i d d l e ) of M e r u . Nīla is beyond I l ā v r t a a n d it wellknown by t h e n a m e R a m y a k a . Śveta is beyond R a m y a k a a n d it is wellknown as H i r a n m a y a . T h e sub-conti n e n t Ś r ń g a v a t is beyond H i r a n m a y a a n d it is remembered as Kuru. 35. T h e two sub-continents in the south a n d t h e n o r t h should be k n o w n as situated in the form of a bow. F o u r others a r e stationed lengthwise a n d the m i d d l e one is 1 Ilāvrta. 36.

V e d y a r d h a which is on

the hitherside of

Nisadha,

This Purāna supports the Sapta-dvipī (seven-continent) theory about

the earth. T h e distribution of the c o n t i n e n t s m a y be represented as under.

1.2.15.37-41

145

is known as the southern V e d y a r d h a a n d t h a t which beyond the Nllavān is the n o r t h e r n V e d y a r d h a . 1 37. In the southern side of V e d y a r d h a , there are three Varsas and on the n o r t h e r n side of V e d y a r d h a also there a r e three Varsas. M e r u should be known as existing in between t h e m a n d Ilāvrta is in the m i d d l e of M e r u . 38. To the south of the Nīla a n d to the n o r t h of Nisa d h a , there is a great m o u n t a i n stretching to the n o r t h n a m e d Mālyavān.2 39. It stretches a thousand Yojanas from N ī l a to N i s a d h a . It is glorified as one, thirtyfour thousand Yojanas in extension. 40. T h e m o u n t a i n G a n d h a m ā d a n a should b e known a s situated to its west. In l e n g t h a n d extent it is reputed to be like M ā l y a v ā n . 4 1 . M e r u , the golden m o u n t a i n , is in the m i d d l e of t w o circles. T h a t golden m o u n t a i n has four colours. It is s y m m e t r i cal a n d very lofty. North:

( U t t a r a ) Kuru V a r s a Śrńgavān M t . H i r a n m a y a Varsa Śveta M t . R a m y a k a Varsa Nīla M t . I I I

Ilāvrta Varsa Meru Mt. Ilāvrta V a r s a

Nisadha Mt. Hart V a r s a Hemakūta Mt. Kimpurusa V a r s a Himavān (Himalaya) Mt. South Bhārata or H a i m a v a t a V a r s a D o e s the bowlike formation of these Varsas suggest the spherical shape of the earth ? 1.

Galled V e y a d d h a in J a i n

Purānas give different locations of G a n d h a m ā d a n a and M ā l y a v ā n .

(Ardha M ā g a d h ! ) canon.

So do modern scholars, as the n a m e s of extra-Indian mountains were adopted by the Indo-Aryans as they penetrated d e e p in the Indian Peninsula. T h u s M ā l y a v ā n d u e t o its association w i t h G a n d h a m ā d a n a a n d M e r u should b e identified with the Sarikol range, as G a n d h a m ā d a n a was the northern ridge of the great Hindukush arch with its northern extension, the Khwaja

Maham-

mad. T h e southern ridge of Hindukush is N i s a d h a which merged into North ern Karakorum a n d K u n l u n ( M . Ali.—Geog. of Purārias, p p .

58-59).

146

Brahmānda Purāna

42. T h e brilliant Sumeru shines, established like a king. It has t h e colour a n d brilliance of t h e m i d d a y sun. It is re fulgent like t h e smokeless fire. 4 3 . It is eightyfour thousand Yojanas high. It has en tered (down the ground level) sixteen thousand Yojanas. Its w i d t h is also sixteen thousand Yojanas. 44. Since it is stationed like a p l a t t e r its w i d t h on t h e t o p is thirty two t h o u s a n d Yojanas. Its girth all r o u n d is three times its w i d t h . 45-47. W h e n t h e mass is circular t h e reckoning is trian gular (?) (According to the t r i a n g u l a r reckoning) its girth all r o u n d is fortyeight thousand Yojanas. Now t h e m a g n i t u d e is recounted in t h e triangular reckoning. According to the qua d r a n g u l a r reckoning (?) t h e girth all r o u n d is laid down as sixtyfour thousand Yojanas. T h a t m o u n t a i n is highly divine a n d e q u i p p e d with divine medicinal herbs. 48-49. T h e entire m o u n t a i n is surrounded by worlds splendid a n d golden. All t h e groups of t h e Devas, t h e G a n d h a r v a s t h e serpents, a n d the Rāksasas a r e seen on t h a t king of mountains, as well as the splendid groups of Apsaras. T h a t m o u n t a i n M e r u is encircled by worlds causing welfare of living beings. 50-53. F o u r lands ( R e a l m s ) a r e established on t h e four sides. T h e y a r e Bhadrāśvas ( w i t h e a s t ) , Bhāratas ( s o u t h ) , K e t u m ā l a s i n t h e west a n d t h e K u r u s i n t h e N o r t h 1 which a r e the resorts of meritorious persons. At the side of t h e G a n d h a m ā d a n a , there is this a n o t h e r g r e a t G a n d i k ā ( h i l l ? ) . It is c h a r m i n g and fascinating in all t h e seasons. It is auspicious a n d pleasant. E a s t to West it extends to thirtytwo t h o u s a n d Yojanas. T h e (gross) length is 1.

This appears to be the four-continent (Catur-dvipī) theory about the

e a r t h where the distribution of Varsas is as follows: North (Uttara)—Kuru West. K e t u m ā l a

(Mt. Meru) Bhārata South

Bhadrāśva.

East

147

1.2.15.54-63 thirtyfour thousand Yojanas. T h e people auspicious holy rites are established t h e r e .

Ketumālas

54. All t h e m e n there are black a n d very strong. T h e y have g r e a t inherent vitality. T h e w o m e n have the colour a n d lustre of the petals of lilies. All of t h e m a r e pleasing to behold. 55. T h e r e is a g r e a t divine jack-tree t h e r e . It has all the six tastes. It is ī ś v a r a (masterly a n d powerful). It is t h e son of B r a h m a . It is as swift as m i n d a n d wanders wherever it pleases. 56. T h e y drink the juice of its fruits a n d live for ten thousand years. At the side of t h e M ā l y a v ā n , in the east there is a wonderful G a n d i k ā Hill ? 57. It has t h e same length a n d extent as t h e western G a n d i k ā . Bhadrāśvas 1 should be known (as the p e o p l e ) t h e r e . T h e y a r e always d e l i g h t e d i n their minds. 58. T h e r e is a forest of Bhadraśālas (excellent silk cotton t r e e s ) . T h e g r e a t tree is the Black M a n g o tree. T h e m e n there are white?complexioned, highly enthusiastic a n d endowed with strength. 59. T h e women have the colour a n d lustre of t h e waterlilies. T h e y a r e beautiful a n d pleasing to b e h o l d . T h e y have t h e l u n a r brilliance a n d h u e . T h e i r faces resemble the m o o n . 60. T h e i r limbs a r e cool of touch like t h e m o o n . T h e y h a v e the o d o u r of lilies. T h e i r span of life is ten thousand years a n d is free from ailments. 61-63. By drinking the j u i c e of the black m a n g o t h e m have p e r p e t u a l y o u t h .

all

To the south of the Śveta a n d to the n o r t h of the Nila, 2 there is the Varsa ( s u b - c o n t i n e n t ) R a m a n a k a . H u m a n beings a r e b o r n there. T h e y are free from impurities. T h e y give im p o r t a n c e to amorous dalliance. T h e y are devoid of old a g e a n d b a d odour. T h e y are white-complexioned a n d richly endowed with nobility of b i r t h . All of t h e m are pleasing to 1.

This seems to be modern China.

Identified with ancient Sogdiana as the description tallies w i t h the

land, plant-life a n d people of those times, M.Ali—Ibid. p p . 83-84.

Brahmānda Purāna

148

behold. T h e r e also is a great N y a g r o d h a tree (holy fig tree) red (in c o l o u r ) . 64-66. T h e y m a i n t a i n themselves by drinking t h e j u i c e of its fruits. Those highly fortunate ones live for eleven thou sand f i v e h u n d r e d years. T h e y a r e excellent m e n a n d a r e always full of delight. To t h e south of the Srńgavān a n d to the n o r t h of the Śveta there is the V a r s a n a m e d H a i r a n v a t a . 1 T h e r e is a river here, the H a i r a n v a t ī . M e n of g r e a t strength a n d good brilliance a r e born there. 67-69. T h e y are heroic Yaksas of great i n h e r e n t vitality. T h e y are rich a n d pleasing to behold. T h e y have g r e a t vigour a n d they live for eleven thousand five h u n d r e d years. In t h a t V a r s a , there is a g r e a t Lakuca (bread fruit) tree of six tastes. By d r i n k i n g the j u i c e of its fruits, they live with out ailments. T h e Śrńgavān has three g r e a t a n d lofty peaks. 70. O n e of t h e m ( p e a k s ) is full of Manis (jewels). O n e is golden a n d ( t h e t h i r d ) one all sorts of Ratnas (precious s t o n e s ) ; it is embellished with houses. 7 1 . To t h e n o r t h of Ś r ń g a v ā n a n d to t h e south of t h e sea a r e t h e K u r u s . 2 T h a t V a r s a ( s u b - c o n t i n e n t ) is sacred a n d frequented by t h e Siddhas. 72. T h e trees t h e r e h a v e Madhu ( h o n e y , wine) for its fruit. T h e y p u t forth p e r p e t u a l flowers, fruits a n d sprouts. T h e y yield g a r m e n t s a n d o r n a m e n t s b y w a y of fruits. 73. Some of t h e trees a r e very delightfully c h a r m i n g a n d they bestow all desires. T h e y e x u d e excellent h o n e y full of sweet smell, colour a n d taste. 1.

Hairanvata V a r s a is closely associated w i t h the river Hairanvati

(mod. Zarafshan)both forms of the n a m e of the river m e a n ' T h e scatterer of gold'. In that case it must be presumed to be adjacent to S o g d i a n a — M . A l i . ibid. pp. 8 4 , 8 5 . 1,

'Kuru or U t t a r a k u r u : T h i s region as described here a n d in

other

Purānas includes the basin of rivers—The Irtysh,the O b , the T o b o l , in other words "Western Siberian R e g i o n s ' M.Ali—Op. Cit. p p . 8 4 , 8 5 . As M.Ali points out the m a i n tree w h i c h is supposed to feed the popula tion indicates the peculiar climate prevailing there.

149

1.2.15.74-80—16.1-3

74. O t h e r trees are ksīrins ( M i l k y ones) b y n a m e . T h e y a r e very delightful a n d they always exude milk c o m p a r a b l e to n e c t a r h a v i n g six tastes. 75. T h e entire ground is full of jewels w i t h fine golden particles for sand. It richly accords happiness in all seasons. It is devoid of m u d a n d dust. It is splendid. 76. Splendid h u m a n beings displaced a n d d r o p p i n g down from t h e world of the Devas are b o r n t h e r e . T h e y a r e whitecomplexioned a n d richly endowed with nobility of birth. All have steady p e r p e t u a l y o u t h . 77-80. W o m e n on a p a r with t h e celestial damsels give b i r t h to twins. T h e y d r i n k the milk of the Ksīrin trees compar able to n e c t a r . T h e twins are born in a trice a n d they grow together. T h e i r conduct of life, habits, forms a n d features a n d lovable qualities are all equal. T h e y love one a n o t h e r a n d have t h e same activities a n d practices as the Cakravāka birds ( R u d d y g e e s e ) . T h e y are always free from ailments a n d devoid of sorrows. T h e y resort to p e r p e t u a l pleasure. T h e y are of great vigour a n d vitality. T h e y live for fourteen thousand five h u n d r e d years. T h e y never carnally a p p r o a c h a n o t h e r men's'wives.

CHAPTER SIXTEEN The Description of Bhārata Sūta said : 1. " T h e (mode of) creation of the sub-continents in t h e auspicious B h ā r a t a had been viewed thus alone, by those w h o were conversant with the greatest principles. W h a t shall I describe once again u n t o y o u ? " The sage said : 2-3. " W e wish to know (more a b o u t ) this sub-continent 1 B h ā r a t a w h e r e these fourteen M a n u s , S v ā y a m b h u v a a n d others were b o r n in t h e course of t h e creation of the subjects. 1. VP.II.3,

T h i s topic is discussed in details in other Purānas also e.g. A P . 1 1 8 , V ā . P . 45.68-137.

150

Brahmānda Pur&na

O excellent one, recount t h a t to u s . " words of theirs

On h e a r i n g

these

Romaharsana said :

4. "I shall r e c o u n t to you all the subjects here in the B h ā r a t a Varsa. This is a mysterious sub-continent in the middle (of the universe) where the fruits ( o f K a r m a s ) are enjoyed w h e t h e r auspicious or inauspicious. 5. T h e sub-continent t h a t is to the n o r t h of the ocean as well as to the south of the H i m a v ā n , is called the sub-continent of B h ā r a t a where the subjects are Bhāratī (pertaining to Bhārata). 6. M a n u i s called B h a r a t a because of his (efficiency in the) m a i n t e n a n c e a n d n o u r i s h m e n t of the subjects. T h a t sub continent is thus remembered as B h ā r a t a in view of the expres sion defined t h u s . 1 7. It is from here t h a t heaven a n d salvation a r e a t t a i n e d a n d people go to the m i d d l e (?) a n d u l t i m a t e e n d . 2 N o w h e r e else on the E a r t h has the holy rite been enjoined on the h u m a n beings. 8. U n d e r s t a n d t h a t there a r e n i n e different divisions or zones of B h ā r a t a V a r s a . 3 It should be known t h a t they a r e separated by oceans a n d it is impossible to traverse from one t o the o t h e r . 1.

This is a n e w definition of Bharata attributing the credit to M a n u

w h o is called Bharata, as he maintained the subjects. T h i s supersedes the old tradition

which

attributed

this

name

Bharata

the son

of N ā b h i . Cf.

M t . P . l 14.5-6. 2.

T h i s is claimed as the special feature of India. D u e to this special

importance, Bhārata is called Karmabhūmi, cf. Bm.P.27.2, Mk.F.55.21-22, M t . P . 114.6-7 also Siddhānta Śiromani I I I . 4 . 3.

Cf. M K . P . 5 7 . 5 , M t . P . l 13.7-9. T h i s is a n e w definition which inclu

des w h a t is known as 'greater Bhārata' today. It indicates the period w h e n H i n d u culture w a s assimilated by countries in the south a n d south-east Asia. V . S . Agrawala identifies s o m e of the divisions of Bharata as follows: Indra-dvīpa=Indradyumna

Andamans

N ā g a d v i p a = N i c o b a r s (Nakkavara in Cola inscriptions) Tāmraparni=Ceylon Varuna-dvipa=Borneo Kaseruman=Malaya-dvipa.

151

1.2.16.9-16

9-11. T h e nine divisions a r e — 1 ) I n d r a d v ī p a , 2) K a ś e r ū m ā n , 3 ) T ā m r a v a r n a , 4 ) G a b h a s t i m ā n , 5 ) Nāgadvīpa, 6 ) S a u m y a , 7) G a n d h a r v a , 8) V a r u n a a n d this 9) is the island surrounded by the sea. T h i s sub-continent (of B h ā r a t a ) extends north-south, from the source of the river G a ń g ā to Cape Comorin, a thousand Yojanas (1 Yojana = 12 K m ) . T h e extent obliquely(i.e. the b r e a d t h ) o n the n o r t h e r n p a r t is nine thousand Yojanas. 12. All r o u n d in the bordering regions the sub-continent is colonized by Mlecchas (barbarous t r i b e s ) . T h e K i r ā t a s live in the Eastern border lands a n d the Yavanas in the Western b o r d e r lands. 13. T h e Brāhmanas, the Ksatriyas a n d the Vaiśyas live in the central areas a n d the Śūdras ( a r e scattered) indifferent parts. T h e y a r e well settled m a i n t a i n i n g themselves by m e a n s of performance of sacrifices, wielding of weapons a n d carrying on trading activities. 14-16. T h e m u t u a l inter-dealings a m o n g those different castes continue (indefinitely), based on virtue, wealth a n d love, in regard to their holy rites. T h e conception of t h e different stages of life as well as of the Pañcamas (outcastes?) is duly maintained here among these people who have the tendency and endeavour to a t t a i n heaven and Moksa (Liberation). T h e ninth division which is an island is said to extend obliquely. He who conquers it completely is called S a m r ā t (Emperor). It is suggested that GaBhastimān and Saumya m a y be identified with J a v a a n d Sumatra (Mt.P.—a study, pp. 191-193). For the different opinions of scholars on the above identifications vide M. Ali: Geog. of Purānas, p p . 126-127. M. Ah contradicts the claim of Agrawala, Majumdar a n d others regarding the inclu sion of countries in south East Asia in Bhāratavarsa (Ibid. pp. 128-130). M. A l i identifies t h e m as follows: Tāmravarna=Indian Kaserumat=The

peninsula

coastal

plain

south

of the Kāveri.

between

the

deltas of Godāvari a n d

Mahānadi. Gabhastimān=The

hilly

belt

between

the

S a u m y a = T h e coastal belt west of the Indus. G a n d h a r v a = T h e trans-Indus region. V a r u n a = T h e Western coast of India. But these are mere speculations of scholars.

Narmadā

a n d Godāvari

152

Brahmānia Purāna

17. I n d e e d this world is S a m r ā t . T h e firmament is r e m e m b e r e d as Virāt. T h a t ( o t h e r ) world is remembered as Svarāt. I shall m e n t i o n in detail once again ( l a t e r o n ) . 18-19. T h e r e are seven m o u n t a i n s of excellent knots and ridges wellknown as Kulaparvatas} T h e y are M a h e n d r a , M a l a y a , Sahya, Śuktimān, the R k s a m o u n t a i n , the V i n d h y a and the P ā r i y ā t r a . These seven are Kulaparvatas. T h e r e are thousands of other m o u n t a i n s n e a r these m o u n t a i n s . 20-23. T h e y a r e not well known (i.e. well e x p l o r e d ) . T h e y possess good and essential things. T h e y a r e vast (in e x p a n s e ) . T h e i r ridges a n d peaks are of various shapes a n d sizes. T h e y a r e 2 M a n d a r a , t h e excellent m o u n t a i n , V a i h ā r a , 1.

O u t of the seven mountain ranges mentioned here the Mahendra,

M a l a y a , S a h y a ranges are \v:Il-known. T h e Vindhya of the Purānas included the Satpurā range south of the N a r m a d ā , the M a h ā d e o Hills, the Hazaribagh R a n g e and the Rājamahal Hills. Śuktimān, according to De (p. 196) is

the

portion of the Vindhya-range joining Pāriyātra and R k s a mountains including the hills of G o n d w a n a a n d C h h o t a Nagpur. But M. Ali. in the topographical M a p of Bhārata, shows it as a ring of ranges encircling the M a h ā n a d i basin, very nearly coinciding the present Mahākosala (Purānic

Daksina

Kosala)

region. T h e Pāriyātra m o u n t a i n is the ring of ranges north

of the

Narmadā,

nearly encircling the catchment areas of the C h a m b a l a n d the Betwā and thus corresponds with the Aravallis a n d

(modern)

Western Vindhya.

T h e Rksa mountain represents the modern V i n d h y a from the source of the Sonar to the eastern ranges marking the catchment area of the river Son. ( M . Ali. 2.

Op. Cit., pp.

112-113.)

S o m e of these mountains are identified as follows:

M a n d a r a — A portion of the H i m a l a y a s to the east of Sumeru in Garhwal. T h e hill in the Banka sub-division

Bihar is,

however, popularly believed

as M a n d a r a ( D e , pp. 124-125). Vaihāra

(?)

Dardura

= T h e Nilgiri hills ( D e , p . 5 3 )

K o l ā h a l a = T h e Brahma -yont hill in G a y ā ( D e , p. 101) M a i n ā k a = T h e Sewalik range from the G a ń g ā to the Bias (De, p. 121) V a i d y u t a = T h e Gurla range, south of lake Manasasarovar; the Śarayū

said to rise in this mountain ( D e , p. 16) Vātandhama

(?)

Krsnagiri = T h e Karakorum mountain,

Mus-tagh

(De,

G o d h a n a = G a r a t h a Hills in Bāna's Harsa-carita VI ( D e , p.

p.104) 70)

Puspagiri = T h e part of the M a l a y a range, the source of the Krtamālā or Vaiga

(De, p. 164).

U j j a y a n t a = M t . Girnar (De, p. 2 1 1 )

153

1.2.16.24-29a

D a r d u r a , K o l ā h a l a , along w i t h Surasa, M a i n ā k a , V a i d y u t a , Vātandhama, Nāgagiri, the m o u n t a i n P ā n d u r a (Palewhite i n c o l o u r ) , T u ń g a p r a s t h a , Krsnagiri, t h e m o u n t a i n G o d h a n a , the Puspagiri, Ujjayanta, the m o u n t a i n R a i v a t a k a , Śrlparvata, C i t r a k ū t a and t h e m o u n t a i n K ū t a ś a i l a . T h e r e are m a n y m o u n t a i n s other t h a n these. T h e y are smaller t h a n these, less well known a n d lesser n u m b e r of living beings d e p e n d e n t on t h e m . 24. T h e regions interspersed with these m o u n t a i n s a r e partially i n h a b i t e d by Aryas a n d partially by t h e Mlecchas (tribal-barbarous-people). T h e following rivers (beginning with) the G a ń g ā , the S i n d h u a n d the Sarasvatī are utilised by them for d r i n k i n g purposes. 25-2 7a. T h e foregoing three a n d the following rivers originate from the foot of t h e H i m a l a y a s , 1 viz. : the S a t a d r u , t h e C a n d r a b h ā g ā , the Y a m u n a , the Sarayū, t h e Irāvatī, t h e Vitastā, the Vipāśā, the Devikā, the K u h ū , t h e G o m a t i , the D h ū t a p ā p ā , t h e B u d b u d ā , the Drsadvatī, the Kauśikī, t h e T r i d i v ā . t h e Nisthīvī, t h e G a n d a k ī a n d the Caksurlohitā. 27b.29a. T h e following rivers are r e m e m b e r e d as depen d e n t on (i.e. originating from) the P ā r i y ā t r a m o u n t a i n : 2 T h e R a i v a t a k a = M t . Girnar near J u n a g a r h in Gujarat. Ś r i p a r v a t a = T h e famous hill in Eastern ghat in Kurnool Dist. Andhra Pradesh. C i t r a k ū t a — K ā m p t ā n ā t h giri in Bundelkhand, M a d h y a Pradesh ( D e , p . 5 0 ) 1.

The

watersheds

ranges of mountains

described

note 1 p. 152 above are

w h i c h b o u n d wholly or partly the catchment areas of important

rivers in India. H e r e is

list

of rivers rising from

the

Himalayas.

The

m o d e r n names of the rivers are given in brackets: The (Ravi),

Śatadru

the

Vitastā

(Sutlej), (Jhelum),

the the

Candrabhāgā Vipāśā

(Chenab),

(Beas),

the

Devika

Irāvati (Deeg-

a tributary of the R a v i ) , the K u h u ( K a b u l ) , T h e D h ū t a p ā p ā (Śāradā, w i t h its h e a d streams), the Budbudā (misprint for B ā h u d ā - R a p t i ) , the Drsadvatī (Chitang, a tributary of the G h a g g a r ) , the Kauśikī

( K o s i ) w i t h its three

headwaters. T h e Tridiva (?), the Nisthivi (?) T h e Caksurlohitā ( B r a h m a p u t r a ? ) — M . Ali. Op. Cit. pp.114-115. 2.

T h e modern n a m e s of the rivers are bracketed:

T h e Vedasmrti

(Banās),

U t a n g a n ) . T h e s e were the

big,

Vedavatī perennial

(Berach),

Vrtraghni (Banganga-

rivers of ancient Matsya-desha

{ n o w a part of M. P . ) T h e V a r n ā ś ā is W. Banas w h i c h flows west of Aravallis

154

Brahmānda Purāna

Vedasmrti, the Vedavatī, river V r t r a g h n i , the V a r n ā ś ā , the N a n d a n ā , the S a d ā n i r ā ^ the M a h ā n a d I , t h e Pāśā, the C a r m a n v a t ī , t h e N ū p ā , the Vidiśa, the Vetravatī, the K s i p r a a n d t h e Anantī (Avantī?). 29b-32a. These rivers originate from the Rksa v a n . 1 T h e y a r e sacred a n d their waters a r e crystal-like. T h e y are : T h e Śona, the M a h ā n a d a , the N a r m a d ā , the Surasā, the Kriyā, the M a n d ā k i n ī , the D a ś ā r n ā , the Citrakūtā, the T a m a s ā , the Pippalā, the Śyenā, the K a r a m o d ā , t h e Piśācikā, the Citropalā, the Viśālā, the Vañjulā, the Vāstuvāhini, t h e (Sa) Nerujā, t h e Śuktimatī, M a ŕ i k u t l , the T r i d i v ā a n d the K r a t u . 32b-33. T h e following auspicious rivers of holy waters have originated from the foot-hills of the V i n d h y a ranges. 2

the Nandanā (Sābarmati), the Sadānirā (Sarasvati), the M a h a nadi, the P ā ś ā (If Pārā=Pārbatī), the Carmanvatl (Chambal), the N ū p ā , ( G a m b h i r a ) , the Vidiśā (Bes), the Vetravati ( B e t w ā ) , t h e Ksiprā ( Ś i p r ā ) ; the Anautī (should be Avanti. It rises near M h o w ) M. Ah. Op. Cit. pp. 116-117) 1. T h e Purānic mountain ranges are so m u c h m i x e d up in our times that some rivers are attributed to either of t h e m : The Śona ) ( T h e s e do not rise in the Puranic T h e M a h ā n a d a (mahānadi) ) (' R k s a Parvata. The Narmadā )( T h e Surasā (?) )( T h e Kriyā (?) )( T h e Mandākinī )( T h e Daśārnā ( D h a s a n ) )( ) ( These are rivers T h e Citrakūtā ) ( from BundelT h e T a m a s ā (Tons) T h e Pippalā ) ( Seems to be one river called ) ( khand ( M . P . ) ] I Pippaliśyeni as in M t . P . , (mod. ) ( T h e Śyenā ) ( n a m e : Paisuni) )( T h e K a r a m o d ā (Karam-nāśā) )( T h e Piśācikā )( T h e Citropalā )( T h e Viśālā (Bewas near Sagar in M . P . ) T h e V a ñ j u l ā (As in V ā . P . it should be J a m b ū l ā m o d . J a m m i . T h e Vastuvāhini (Baghain, a tributary of the Y a m u n a ) T h e (Sa)Nerujā (rather Sumerujā as in V ā . P . (Sonar-Bearma) T h e Śuktimati ( K e n ) — M . Ah Op. Cit. pp. 118-119. 2. As noted above Puranic writers include even Satpurā hills in t h e Vindhya ranges. T h e modern names of the rivers are given in Brackets: T h e Tāpī ( T h e T a p t i and T ā p i also) T h e Payosni ( P a i n - g a n g a — D e , p . 150)

155

1.2.16.34-37

viz. : T h e T ā p ī , t h e Payosnī, the N i r v i n d h y ā , t h e Srpā ; t h e river N i s a d h a , t h e Vera, the V a i t a r a n l , t h e K s i p r ā , t h e V ā i ā , the K u m u d v a t ī , the T o y ā , t h e M a h ā g a u r i , t h e D u r g ā , a n d the A n n a ś i l ā . [ P r o b a b l y durgā (difficult to cross) a n d anna—rather anta—śilā (rocky w i t h i n ) a r e adjectives of M a h ā g a u r ī . ] 34-35. T h e G o d ā v a r ī , the Bhīmarathī, the Krsnavenā, the V a ñ j u l ā , the T u ń g a b h a d r ā , the Suprayogā, t h e Bāhyā a n d the Kāverī a r e t h e rivers o r i g i n a t i n g form the foot-hills of t h e Sahya r a n g e . 1 T h e y f l o w t o t h e south. 36. T h e following rivers h a v e originated from t h e m o u n t a i n M a l a y a . 2 All of t h e m a r e auspicious a n d they h a v e cool waters. T h e y are : the K r t a m ā l ā , the T ā m r a p a r n ī , t h e Puspajātī a n d the U t p a l ā v a t i . 37. T h e following rivers r e m e m b e r e d as d a u g h t e r s of t h e m o u n t M a h e n d r a : 3 T h e T r i s a m ā , Rsikulyā, T h e Vamjulā, the Tridivā, t h e (A) balā, t h e Lāńgūlinī a n d the V a m ś a d h a r ā . T h e Nirvindhyā

(Newuj)

mentioned

Meghadūta

T h e Srpā or Śiprā T h e N i s a d h a (Sind, on this Narwar, the capital of Nisadhas was located) T h e Veni

(Wainganga)

T h e Vaitarani T h e Ksiprā The Vālā

(Baitarani)

(Probably, the same as iiprā) (?)

T h e Kumudvati The Toyā

(Suvarna-rekhā)

(Brāhmani)

T h e Mahāgauri

(Damodar)

T h e following : Durgā (difficult to cross) and anna (anta-) śilā (full of rocks) are probably the adjectives of the M a h ā g a u r i . — M . Ali—Op. Cit. pp. 120-121. 1.

M o s t of these rivers continue the s a m e o l d

them are modified e.g. T h e Bhīmarathī Vañjulā easiness

(Mañjirā), to b a t h e ) ,

the Suprayogā the B ā h y ā

n a m e s t h o u g h some of

( B h i m ā ) , Krsnavenā ( K r s n ā ) , the

(Vedavatī.

(Varadā,

The

Its original n a m e signifies AP.

correctly reads it as

Varadā). 2.

M o d e r n names of these rivers are bracketed: the K r t a m ā l ā

t h e Tāmraparnī,

the

Puspajāti

(or P u s p a j ā = P a m b i a r ) ,

the

(Vaigai),

Utpalavatī

(Periyar). — M . A l i — Op. Cit. pp. 122-23. 3.

T h e modern names of these rivers are given in brackets:

T h e Trisamā (Ghoda-hada, Bhagava, P a t a m a — t h e s e three headwaters of the Rsikulyā have this collective n a m e ) Rsikulyā

(repeated under rivers from Śuktimān), the V a ñ j u l ā

the Tridivā (collective n a m e for Vegavati, N ā g a v a t i

and

the three headwaters of the Lāńgūlini). T h e Langulini

(Lānguliā) — M . Ah—Op. Cit. p . 2 4 .

(?),

Suvarnamukhi—

156

Brahm&nia Purāna

38. T h e following rivers are r e m e m b e r e d as originating from Ś u k t i m ā n : x T h e Rsikulyā, the K u m ā r i , t h e M a n d a g ā , the M a n d a g ā m i n ī , t h e K t p ā a n d t h e Palāśinī. 39. All these rivers a r e identical w i t h t h e Sarasvati a n d t h e G a ń g ā . T h e y flow i n t o t h e sea. All of t h e m are rem embered as t h e mothers of the universe a n d dispellers of the sins of the worlds. 40-42. T h e y have h u n d r e d s a n d thousands of ancillary t r i b u t a r i e s . T h e following territories a n d realms have been founded on ( t h e banks of) these rivers: 2 t h e K u r u s , t h e Pāñcālas, t h e Śālvas, t h e M ā d r e y a s . t h e j ā ń g a l a s , t h e Śūrasenas, t h e B h a d r a k ā r a s , t h e Bodhas, the P a t a c c a r a s , t h e Matsyas, the Kuśalyas, t h e Sauśalyas, the K u n t a l a s , t h e Kāśis, the Kosalas, t h e G o d h a s , t h e Bhadras, the Kalińgas, the M a g a d h a s a n d t h e U t k a l a s . T h e s e a r e t h e realms in the m i d d l e of t h e c o u n t r y 2 a n d most of them have been r e c o u n t e d . 1.

T h e modern names are given in brackets:

T h e Rsikulyā T h e Kumārī Mandagā

(Mand),

(Arpā), Palās'ini 2.

(the same as mentioned a b o v e ) . (Suktel, joins the M a h ā n a d i near Sonpur, O r i s s a ) , T h e The

Mandagāmini

(Mahānadi—proper),

The

(Jonk in Raipur Dist.. M . P . ) — M . Alt—Op. Cit. p.

T h e author of this P u r ā n a includes the following parts of

Krpā 125.

India in

" M a d h y a d e ś a " . T h e s e are originally names of tribes applied to the land where they

settled: : Between the Ghaggar in the West and the G a ń g ā on the east

Kurus

and with forest belt on the north a n d the south. Pañcālas :—coterminus w i t h modern Rohilkhand w i t h the central portion of the G a n g a - Y a m u n a d o a b added to it. Śālvas: N e a r Kuruksetra to the west of the comprised

Matsyadeśa. De thinks it

of some portion of former Jodhpur, Jaipur and Alwai states

(De,

P- 1 7 5 ) . Mādreya or Madra : T h e region between the Ravi and the Chinab in the Punjab ( D e , p. 1 1 6 ) . Jāñgala:—generally Probably

associated

with

Kurus

and

called

Kuru-Jāñjgala.

it occupied the w o o d e d north eastern part of Kurus ( M . Ali.—Op.

Cit. p . 1 3 5 ) . Bhadrakaras a n d Bodhas the M i d d l e country Pataccaras

(along w i t h Śālvas) occupied the border land of

(Madhya-desha of Purānas). the

south

bank

of the

Y a m u n a are located in Banda

district ( M . Ali. Op. Cit. p. 1 7 1 ) . T h e Matsyas:—consisted of the territory of the former Alwar state and s o m e adjoining areas from former Jaipur a n d Bharatpur ( D e , p. 1 2 8 ) .

157

1.2.16.43-51a

43. T h e l a n d towards t h e n o r t h e r n extremity of t h e S a h y a m o u n t a i n where t h e river G o d ā v a r i flows, is t h e most fascinating r e a l m on t h e whole of the e a r t h . 44-45. A city n a m e d G o v a r d h a n a 1 was built there by R ā m a . Heavenly trees a n d divine medicinal herbs liked by R ā m a were p l a n t e d there by sage Bharadvāja to please R ā m a . H e n c e t h e region of t h a t excellent city b e c a m e c h a r m i n g . 4 6 - 5 l a . T h e following ones a r e the realms in the n o r t h e r n p a r t s . 2 T h e Bāhlikas, the V ā t a d h ā n a s , t h e Abhlras, t h e 1.

N o w a village in Nasik District of Maharashtra. Formerly

an important centre of learning a n d Brāhmanas c o m i n g from that k n o w n as Govardhana Brāhmanas. It

mentioned

several

it w a s

area

times

are

the

famous Nasik Inscription of usasadāta (100 B . C . ) — E . I . V I I I p. 7 8 . (Epigraphia

Indica). 2.

Generally realms or countries are n a m e d after t h e n a m e s of

the

tribes or peoples settled there. T h e identifications of the realms on northern part are based on M. Ali's discussion in his Geog. of the Purārms, p p . 137-146. D. C. Sircar's G A M I is also referred to a n d only the p a g e no. is mentioned. The Bāhlikas or

Vāhlikas=People of

Balistan-region

Bolon, Nari a n d G o k h rivers. It coincides w i t h former

covered

the

British Baluchistan.

But Balkh ( N . Afghanistan) according to D. C. Sircar, p. 3 2 . The Vātadhanas= probably Waziristan. But Panjab-Rajasthan

region.—

Sircar p. 3 2 . The Ābhīras=South of Sauvira but east of the Indus-Western Part of Hyderabad, District Sind. The Kālatoyakas=Residents of K a l a t region

Baluchistan.

The Aparantas=This is the North-Western region called Aparita in V ā . P . The Suhmas ( ? ) = T h i s is in eastern India. The PātoīZ<u=Rohilkhand

(?)

The Carma-mandālas or Carma-khanda at the m o u t h of the river H a b a n d the Churma island. The

Gandharas—Kandahar—lower

Kabul

valley.

The Tavanas— Ionians, Greeks. The

Sindhu-Sauvlra-Mandals=Smdhu

and

Sauvira

are

Sauvira coincides w i t h Rohri-Khairpur region of Sind and

different the

regions.

remaining

portion is Sind. The

Tusāras=Tokharians in north Afghanistan,

but p e o p l e on the T o c h i

according to M. Ali p. 142. The Pallavas or Pahlavas=Region adjoining the H i n g o l V a l l e y on Parikan The

the

river. &j£a=Scythians.

The Kulinda=The S a m e as Pulinda in M t . P. Kunets of K u l u . But formerly they extended to Saharanpur a n d Ambala—Sircar p. 3 3 .

Brahmānda Purāna

158

Kālatoyakas, the A p a r ā n t a s ( ? W e s t e r n e r s ) , t h e S u h m a s , the Pāñcālas, t h e C a r m a m a n d a l a s , the G ā n d h ā r a s , t h e Yavanas, t h e S i n d h u s a u v ī r a m a n d a l a s , the Cīnas, t h e T u s ā r a s , the Pallavas, t h e Girigahvaras (dwellers of m o u n t a i n caves), t h e Śakas, the B h a d r a s , the K u l i n d a s , t h e P ā r a d a s , the Vindhyacūlikas, t h e Abisāhas, t h e U l ū t a s , the Kekayas, the D a ś a m ā l i k a s the Brāhm a n a s , t h e K s a t r i y a s , the Vaiśyas and the families of t h e Śūdras, t h e K ā m b o j a s , t h e D a r a d a s , the Barbaras, the Ańgalauhikas, t h e Atris, along w i t h t h e Bharadvājas, t h e Prasthalas, the Daśerakas, t h e L a m a k a s , the Tālaśālas, t h e Bhūsikas a n d the ījikas. Now u n d e r s t a n d the realms of t h e eastern p a r t s . 1

The Pārada—The s a m e as Parita in V ā . P . = Mithankot region of Dera G a z i K h a n District Pakistan. But Parthians of Khorasan according to D . C . Sircar p. 3 3 . The Kekayas=¥eap\e of the country between the Beas (De, p. 9 7 ) .

and

the

Sutlej

The Kāmbojas=People from Kafiŕstan w h o colonised the Kunar basin. The Daradas=The same ancient tribe living in the valley of the Kiseng a n g a in Kashmir. The Barbaras=People migrated from Barbaiy or N o r t h Africa. The Prasthalas—The district between Ferozepur, Patiala and Sirsa (De, 159). The DaSerakas— M a l w a ? But Marwar region of Rajasthan—Sircar, p.35. The Z.amofcu=Probably the same as Lampāka or L a m g h a n of t o d a y — associated with upper K a b u l 1. T h e ancient tribes and their locations from Eastern India are identi fied as follows: 77M Añgas=The country about Bhagalpur including M o n g h y r The Colabhadras=The C o r o m a n d a l Coast (?) to

The Airātas=Tipara a n d M o r u n g west of Sikkim. extreme east. ( D e , p. 1 0 0 ) . The Tomaras=The Garo hills of south west Assam

(De, 7 ) .

T h e y lived from N e p a l (De, p. 2 0 5 ) .

The 7anganar= Country from the R ā m g a ñ g ā river to the upper Sarayū <De p. 2 0 4 ) . The Hūnadarvas— Country round Manasa-Sarovar ? The Mudgarakas—Monghyr and country around

(De, p. 7 8 ) .

(?) ( D e , p.

132).

The .4ntogirii7=Rajmahal hills in Santal Pargana Bengal (De, P. 8 ) . B u t Sircar locates Antārgiri and Bahirgiri towards the north of Assam (p. 3 6 ) . The Maladas=A part of the district of S h a h a b a d — T h e site of Viśvāmitra's Aśrama near Buxar ( D e , p. 100) M a l d a District of Bengal and Rajashahi and West Dinajpur of Bengal ( M . Ali p. 1 5 1 ) .

1.2.16.51b-59

159

51b-55a. T h e Ańgas, t h e Vañgas, the C o l a b h a d r a s , the K i r ā t a tribes, the T o m a r a s , the Harhsabhańgas, the K ā ś m l r a s , t h e T a ñ g a n a s , the Jhillikas, fhe Ahukas, the H ū n a d a r v a s , t h e Andhravākas, the M u d g a r a k a s , the Antargiris ( t h e Bahirgiris, t h e Plavańgus, the M a l a d a s , t h e Malavartikas, t h e S a m a n t a r a s , t h e Prāvrseyas, the Bhargavas, the G o p a p ā r t h i v a s ( c o w h e r d kings), the Prāgjyotisas, t h e P u ń d r a s , t h e Videhas, the T ā m r a liptakas, .the ,Mallas, t h e M a g a d h a g o n a r d a s . These a r e re m e m b e r e d as the realms in the E a s t . 55b-59. T h e n , there a r e t h e other realms of t h e dwellers of the southern territories. 1 T h e y are the Pāruiyas, t h e K e r a l a s , The

District

Prāgjyotifas=K.āmaiūpa.

Assam.

The Pundras= Between A ñ g a and V a ñ g a a n d on the north side of the G a ń g ā (De, p. 155) ( M . Ali, p. 1 5 1 ) . The Videhas=T'vr)mX

country

between the Kosi and the Gandak to the

north of the G a ń g ā ( D e , p. 3 5 ) . The

Timraliptakas—Tamluk

Midnapur

District

including

Kontai

(De, p. 2 0 3 ) , ( M . Ali, p. 152). The

Mallas=Country

round

the

Paraśnath

hills

(parts.of Hazaribagh

a n d M a n b h u m Districts), but at Buddha's time they were at P ā v ā a n d Kusinagar (De, p. 123). The Magadha-Gonardas= M a g a d h a is South Bihar.

De identifies Gonarda

•with G o n d a in O u d h ( p . 7 1 ) , but no such combined n a m e is found in De a n d Sircar. The Bhargava-Ańgaya. was

the Y a m u n a - M e g h n a D o a b

(M.Ali,

Op. Cit.

p. 152), but he does not mention merely Bhārgava as in this text. 1.

T h e following identifications are based on D e .

The CW<u=The Coromandal Coast to the South of the Pennar including Tanjore

(p. 5 1 ) .

The Afūfti<M=Travancore on the Malabar coast

( p . 1 3 4 ) . But Sircar

suggests that they were probably people living on the Muri river (p. 3 6 ) . The Mahisikas = Southern M y s o r e ( p .

1 2 0 ) . also Sircar p. 3 9 .

Setukas—People of Setubandha, Rāmeśvara.—Sircar p.

38.

The Kaliñgas—South Orissa. (Puri a n d G a n j a m Districts)—Sircar p. 3 9 . The Ābhīras=South-eastern portion of Gujarat about the m o u t h of the Narmadā The

(Sircar p . l . ) . a

Vaidarbhas=Vid&rbha,

part

77K Dotwfoit<u=Dandakāranya The Maulika=\£ { p . 133). Mod.

'Mūlaka',

Aurangabad

District

of Maharashtra.

(Maharashtra) part

(—Sircar

(p.52).

Maharashtra p.

near

Aśmaka

39).

The Aśmakas=Aurangabad district and B o d h a n country round about in N i z a m a b a d District—(Sircar

40.

Brahmāna'a Purāna

160

t h e Colas, t h e Kulyas, the Setukas, t h e Mūsikas, t h e forest dwelling K s a p a n a s , t h e M a h ā r ā s t r a s , the Mahisikas, the entire r e a l m of t h e K a l i ń g a s , t h e Abhīras, t h e Aisīkas, t h e Atavyas (Forest-dwellers), the Sāravas, t h e Pulindas, the Vindhyamauliyas, t h e V a i d a r b h a s , t h e D a n d a k a s , t h e Paurikas, t h e Maulikas, the Aśmakas, the Bhogavardhanas (those w h o increase sensual pleasures), the K o ń k a n a s , t h e K a n t a l a s , the Andhras, the K u l i n d a s , t h e Ańgāras a n d t h e Mārisas. T h e s e are t h e lands of the s o u t h ; u n d e r s t a n d t h e western regions. 60-63a. (Now) know t h e realms in t h e western regions. 1 T h e y a r e t h e Sūryārakas, t h e Kalivanas, the Durgālas, t h e K u n t a l a s , t h e Pauleyas, t h e K i r ā t a s , t h e R ū p a k a s , t h e T ā p a k a s , Karītis, t h e whole of K a r a m d h a r a s , t h e Nāsikas, t h e others w h o are in the valleys of t h e N a r m a d ā , t h e ( S a h a ) K a c c h a s , t h e (Sa) māheyas, t h e Sārasvatas, t h e K a c c h i p a s , t h e Surāstras, t h e A n a r t a s a n d t h e Arbudas. T h e above realms a r e t h e western ones. N o w listen to those w h o reside on t h e V i n d h y a s : 2 The (Sircar,

Bhogavardhanas= ( M o d . Bhokardan T a l u q a of Aurangabad District p.

40). Maharashtra

The Ka(Ku)ntalas—Southern

a n d N o r t h e r n C a n a r a District

— n o w a part of K a m a t a k a . The Ifu/imftu=Garhwala ( p . 1 0 6 ) . But it is surprising t h a t it is m e n t i o n e d as a state in the S o u t h . 1.

S o m e of these c a n be identified as follows: The Kirātas=Possibly a reference to K i r ā t a settlement in the West. The 7VaitAas=Nasik, n o w in Maharashtra. The Kacchas—Cutch,

now

Gujarat

State.

-77M Ānarta=Gujarat a n d a part of M a l w a ( D e , p. 8 ) . The Arbuda=Country around mt. Abu 2.

( D e , p.

16).

T h e following c a n be identified as per De and M. Ali. 77K Karūsas—The country around R e w a ( D e , p. 9 5 ) . The Mekalas= Country round Amarkaijtaka, the source of the N a r m a d ā

( D e , p. 1 3 0 ) . The

I/M:a/as=Orissa.

77i« DaJārpa^ Modern Eastern M a l w ā — ( S i r c a r , p. 4 3 ) . The Bhojas=Country around Bhilwara in

the

C h a m b a l basin

(M.Ali

p. 1 5 9 ) . Sircar identifies t h e m w i t h the people of Vidarbha w h o founded a K i n g d o m i n G o a (p. 4 3 ) . 77i« Kiskmdhakas= Kikarava

other

Purānas. Sircar

identifies

Kiskandhā w i t h m o d . Kalyanpur, S o u t h o f U d a i p u r Division (p. 4 3 ) .

this

161

1.2.16.63b-69

63b-66. T h e M a l a d a s , t h e Karūsas, the Mekalas, t h e Utkalas, the D a ś ā r n a s , a m o n g t h e excellent ones the Bhojas, the Kiskindhakas, the Tośalas, the Kośalas, the T r a i p u r a s , the Vaidiśa, the T u h u n d a s , the Barbaras, the Satpuras, t h e Naisadhas, t h e Anūpas, t h e T u n d i k e r a s , the Vītihotras a n d the Avantis. All these realms a r e founded on the ridges of t h e Vindhya. Hereafter, I shall recount the realms founded on t h e m o u n t a i n s (Hill-tribes). e T ^ a . 1 T h e y a r e t h e Nihiras, t h e Harhsamārgas, the K u p a t h a s , t h e T a ñ g a n a s , the Śakas, t h e Apaprāvaranas, t h e Ū r n a s , the Darvas, the H ū h u k a s , the Trigartas, t h e M a n d a l a s , the K i r ā t a s a n d the T ā m a r a s . 68b-69. Sages have said t h a t there are four Yugas, in t h e Bhārata sub-continent, viz. K r t a , T r e t ā , D v ā p a r a a n d T i s y a ( K a l i ) . I shall m e n t i o n their detailed divisions wholly later on.

Continued The Tolalas—It is the Southern part of K o s a l a or G o n d w a n

District

round Tosali ( M o d . D h a n t i ) in Puri District (De, p. 4 3 ) . The Kosdlas— Sircar identifies with D a k s i n a

(Southern) K o s a l a — M o d .

Raipur, Sitapur, Santalpur Districts. The Vaidiia= Eastern M a l w a w i t h Vidis'ā or Bhilasa as the capital. The

Tripura=The

region

round

Tewar—This

covers

upper

Narmadā

valley (present J a b a l p u r a n d parts of M a n d l a a n d Narasimhapur Districts.) The Naisadhas=Ma.rwax w i t h N a r w a r as the Capital The Anūpas= S o u t h M a l w a .

(De, p.141).

Country on the N a r m a d ā

about N i m a r

( D e , p. 8 ) . The Vītihotras=The country is

founded

in the S o u t h by

the

Narmadā

a n d N o r t h East, West by the Vindhya. T h e centre was Satwas 30 miles N o r t h West

ofHarda. The

Āvantis=Country

around

Ujjain.

The Tundikera=tA. Ali locates it within the N a r m a d a basin around t h e town

Sainkheda

(p.161).

The Nihāras= Location uncertain, D. C. Sircar G A M I , p. 4 5 . The Harhsa-mārgas=Peopleot H u m z a i n

N o r t h W e s t Kashmir.

This tribe

h a d a location t h e r e — D . C. Sircar Ibid. p. 38 a n d 4 3 . The Kupathas=Hill tribes in 1.

the N o r t h West of India.

T h e Mountain-system described in this w i t h M t . M e r u as the centre

is substantiated by the geographer M. Ah. in Geog. of the Purānas, pp. 47-59. For the m o d e r n n a m e s of the Puranic mountains vide Supra Ch. 1. p.l 1 F N . K

Brahman (la Purāna

162 CHAPTER SEVENTEEN

Varsas of Jambūdvipa, Kimpurusa, Hari and Ilāvrta* The sages said : 1. Recount to us the sub-continents of K i m p u r u s a a n d H a r i v a r s a as actually they a r e really. T h e sub-continent of B h ā r a t a has already been recounted by you. Sūta said : 2. Listen attentively, O B r ā h m a n a s , to what you are •desirous of hearing. T h e r e is a very large grove of Plaksa trees in the sub-continent K i m p u r u s a . It can be compared with the ^heavenly) N a n d a n a p a r k . 3. It is remembered t h a t the span of life in K i m p u r u s a is for ten thousand years. T h e m e n have golden complexion a n d the w o m e n are comparable to celestial damsels. 4. All people there, are free from ailments a n d sorrows. T h e y are perpetually joyous in their minds. T h e y have the lustre of hot glowing gold. 5. In the holy sub-continent of K i m p u r u s a , there is an auspicious tree oozing out (exuding) honey. All t h e K i m p u r u s a s •drink its excellent j u i c e . 6. T h e y say t h a t the sub-continent H a r i v a r s a is beyond K i m p u r u s a . T h e people there a r e b o r n resembling gold in the colour of their complexion. 7. All the people in the sub-continent of H a r i v a r s a are those w h o have been d r o p p e d d o w n from the Devaloka (Region of the D e v a s ) . All of t h e m h a v e the characteristics and racial features of the Devas. T h e y d r i n k the auspicious sugarcane juice. 8. In t h e sub-continent H a r i v a r s a , all the people live for eleven thousand years w i t h o u t a n y ailment. All of t h e m are joyous in their m i n d s . 9-10. O l d age prematurely.

does

not

affect

t h e m n o r do they die

163

1.2.17.11-20

T h e middle land which had already been described by m e , is known by the n a m e I l ā v r t a . T h e sun does not blaze very h o t t h e r e . T h e m e n d o not become aged. I n Ilāvrta, the m o o n a n d t h e sun as well as t h e stars are not very bright. 11. M e n are born there with the lustre of t h e lotus. T h e y have t h e colour of their complexion resembling t h a t of the lotus. T h e y have eyes like lotus a n d fragrance like t h a t of t h e lotus petals. 12. T h e i r diet consists of the fruit and j u i c e of the rosea p p l e . T h e y do not have sweat trickling down from their bodies. T h e y are sweet-smelling. T h e y a r e intelligent. T h e y enjoy all sensual pleasures, a n d the fruits of their meritorious actions. 13-14a. T h e y are fallen down from the world of the Devas. T h e y have golden g a r m e n t s . T h e excellent m e n who live in the sub-continent I l ā v r t a have a span of life extending to thirteen thousand years. 14b-15. It ( I l ā v r t a ) extends to nine thousand (Yojanas) in every direction from t h e M e r u . Its overall a r e a is thirtysix thousand It is situated like a platter.

Yojanas

square.

16-17. T h e G a n d h a m ā d a n a m o u n t a i n is nine thousand Yojanas away from the M e r u on the western side. It extends to thirtyfour thousand Yojanas from n o r t h to south. It extends as far as the Nīla a n d N i s a d h a m o u n t a i n s . Its height above the g r o u n d level is fortythousand Yojanas. 18. It goes down a thousand Yojanas deep into the e a r t h . Its girth also is the same. T h e m o u n t a i n M ā l y a v ā n is to its ( i . e . M e r u ' s ) east a n d its dimensions have been a l r e a d y r e c o u n t e d (as the s a m e ) . 19. T h e Nīla m o u n t a i n is in the south a n d the N i s a d h a is in t h e n o r t h . T h e M a h ā m e r u is well established in their midst with its dimensions. 20. In t h e case of all these m o u n t a i n s , t h e girth is t h e same as the extent to which they go deep d o w n into t h e e a r t h . It is r e m e m b e r e d t h a t their total length is a h u n d r e d thousand Yojanas.

164

Brahmānda Purāna

21*. (?) T h e i r outward a p p e a r a n c e is circular (spherical) like t h e e a r t h e r n sphere (within t h e enveloping) ocean. T h e lengths dwindle down a n d they are t h e n r e m e m b e r e d ( m o r e or less) equal to a square. 22. T h e r e is a river composed of t h e j u i c e of t h e rose apple. It flows t h r o u g h the m i d d l e of t h e oblong-shaped I l ā v r t a dividing it ( i n t o t w o ) . It has the colour of t h e fresh collyrium. 23. On the southern side of the M e r u a n d to t h e n o r t h of the N i s a d h a , t h e r e is an ancient eternal Rose-apple tree n a m e d Sudarśana. 24. It is perpetually laden w i t h blossoms a n d fruits. It is resorted to by Siddhas a n d C ā r a n a s . T h e whole continent is called J a m b ū d v ī p a after t h e n a m e of t h a t tree. 2 5 . T h e height of t h a t noble-souled lordly tree is one thousand a n d one h u n d r e d Yojanas. Everywhere it touches t h e firmament on all sides. 26. T h e thickness ( d i a m e t e r ) of its fruit is calculated by the sages with visions of principles (of reality) as eight h u n d r e d a n d sixty one Aratnis (I Aratni = 18-20 C m s . ) 2 7 . As they fall on t h e g r o u n d , these fruits m a k e a l o u d sound. T h e j u i c e of the fruits of t h a t J a m b ū (Rose apple) tree flows as a river. 28. This river c i r c u m a m b u l a t e s t h e M e r u a n d p e n e t r a t e s into t h e ground deep down a t the root o f the J a m b ū tree. T h e delighted ( i n h a b i t a n t s ) of I l ā v r t a always drink t h e j u i c e of the Jambū. 29. W h e n t h e j u i c e of t h e J a m b ū is d r u n k n e i t h e r old age n o r hunger, n e i t h e r weariness n o r d e a t h n o r .languor oppresses t h e m . \ 30. A type of gold n a m e d J ā m b ū n a d a is p r o d u c e d t h e r e . It is a glowing o r n a m e n t of t h e gods. It has t h e resemblance of I n d r a so far in lustre. 3 1 . T h e auspicious j u i c e of t h e fruits of t h e respective representative trees of all t h e sub-continents is hailed by all.

* Vā.P.46.21b and 22a is found combined here as Bd.P.I. 2.18.21. This being the translation of Bd.P., the text of the Bd.P. (though slightly confusing) is followed. . ,•/

165

1.2.17.32-37—18.1

W h e n it (the juice) becomes scattered over it ( t h e alluvial remains of it) become shining gold, an o r n a m e n t fit for gods. 32. It is d u e to the grace of god t h a t their ( — of the i n h a b i t a n t s ) u r i n e a n d faeces scattered over all directions as well as bodies of the dead a r e swallowed up by (absorbed i n ) the e a r t h . 33. It is declared t h a t the Rāksasas, Piśācas a n d the Y a k s a s — a r e all 'the residents of the H i m a v a t . It should be known t h a t the G a n d h a r v a s live on the H e m a k ū t a along w i t h the groups of t h e Apsaras. 34. Śesa, Vāsuki, T a k s a k a — ( y e s ) all the serpents (live) on the N i s a d h a . T h e thirty three (groups of) Devas (gods) authorised to p a r t a k e of the shares in the Yajña, sport a b o u t on the Mahāmeru. 35. T h e Siddhas a n d the B r a h m a n i c a l sages devoid of impurities live on the Nīla full of V a i d u r y a (Lapis L a z u l i ) . It is mentioned t h a t the m o u n t a i n Śveta belongs to the Daityas a n d the D ā n a v a s . 36-37. T h e excellent m o u n t a i n Śrń^ga-vān is the place w h e r e the Pitrs frequently move a b o u t . Living b e i n g s — b o t h t h e mobile a n d the i m m o b i l e — a r e settled in these nine sub continents with their different divisions duly s i t u a t e d . T h e i r prosperous growth, b o t h divine a n d h u m a n , is seen in diverse ways. It c a n n o t be a d e q u a t e l y e n u m e r a t e d . It should be believed by those w h o wish to b e * (?)

CHAPTER EIGHTEEN

The Description of the Jambūdvlpa The Bindu Lake—source of the Gańgā : Its four streams Sūta said : 1. prehend.

In t h e midst of the H i m a l a y a n ridges, there is a

Vā.P.46.38b—anububhūsata—(be believed) by o n e desirous to c o m -

166

Brahmānda Purāqa 1

m o u n t a i n n a m e d K a i l ā s a . T h e glorious a n d prosperous K u b e r a ^ lives there along w i t h t h e Rāksasas. 2-3. T h e king, the overlord of A l a k ā , rejoices (there) with the celestial damsels a t t e n d i n g on h i m . T h e sacred splen did a n d chill water originating from the foot of t h e K a i l ā s a m o u n t a i n has formed a lake n a m e d M a d a 2 ( M a n d a , in V ā . P . 4 7 . 2 ) . It abounds in white lilies and it resembles a sea. T h e auspicious river M a n d ā k i n ī 3 (the G a ń g ā ) rises from t h a t divine (lake). 4-5. On its banks t h e r e is t h e great divine park called N a n d a n a v a n a . To t h e North-east of t h e Kailāsa, in front of t h a t divine m o u n t a i n of all medicinal herbs, the m o u n t a i n full of jewels a n d minerals, t h e powerful m o u n t a i n of wonderful mysteries, there is a m o u n t a i n n a m e d C a n d r a p r a b h a . 4 It is perfectly white a n d it resembles splendid jewels. 6. At its foot there is a great divine lake n a m e d Svacchoda. F r o m t h a t divine lake rises a river n a m e d Svacchodā. 7-8a. T h e r e is a g r e a t splendid divine p a r k on its banks called C a i t r a r a t h a . O n t h a t m o u n t a i n lives M a n i b h a d r a along w i t h his followers. He is t h e ruthless lord of t h e armies of Yaksas. He is surrounded by the G u h y a k a s . 1.

T h e description of m o u n t Kailāsa, t h o u g h a poetic one, shows that

the Purāna writer w a s conVersant w i t h the topographical features of t h e Mānasa-sarovara basin.—vide M. Ali. op.cit., pp. 55-58. 2.

For understanding the Purānic presentation of the ancient river-

system, the following points are to be n o t e d : (1)

According to Purānas, a river normally originates from a lake either

(2)

T h e y believed that r i v e r s c a n penetrate through

over-ground or under-ground and is associated w i t h a mountain. channels, mountain-ranges a n d can flow in

subterranean

more than o n e current,

if intervened by ridges. (3) 3.

A river with all its tributaries is sometimes treated as o n e river. U n l e s s m e n t i o n e d otherwise all the references are to M. Ali's. Geog.

of Purāpas. Probably this is the river U m ā and the Z h o n g C h h u w h i c h flows through Gauri K u n d a on the eastern flank of Kailāsa into the R ā k s a s a T ā l (the twinlake of M ā n a s a S a r o v a r a ) — M . Ali, p. 6 5 . 4.

T h i s is probably the Surange La, the north-east range of Kailāsa

from w h i c h water flows into Lake K o n g y s T s o or Lake G o u n c h e — M . Ali. p . 6 5 .

167

1.2.18.8b-18

8b-9a. T h e holy rivers the M a n d ā k i n I a n d t h e Svacc h o d a k ā enter the great ocean t h r o u g h the middle of the sphere of the e a r t h . 9b-10. To the south-east of the Kailāsa, in front of the m o u n t a i n a b o u n d i n g in medicinal herbs a n d auspicious animals, the divine m o u n t a i n of diversified and wonderful components, the m o u n t a i n full of red arsenic, there is the great m o u n t a i n S ū r y a p r a b h a (having the lustre like t h a t of t h e s u n ) . It is red 1 in colour a n d it has golden peaks. 11. At its foot there is a great divine lake n a m e d L o h i t a . T h e great holy river n a m e d L a u h i t y a rises from t h a t (lake). 12-13a. On its bank is the great p a r k n a m e d D e v ā r a n y a which is devoid of sorrow. On t h a t m o u n t a i n lives M a n i d h a r a , the Yaksa of good self-control. He is surrounded by the Guhyakas who are gentle a n d highly virtuous. 13b-14. To the southern side of the Kailāsa is the m o u n tain a b o u n d i n g in medicinal herbs a n d cruel, wild animals. In front of the three peaked Añjana that originated from the body of V r t r a , there is that very great m o u n t a i n V a i d y u t a possessing all sorts of minerals. 2

15. At its foot is the holy lake M ā n a s a , frequented by the Siddhas. F r o m it rises the holy river Sarayū t h a t is well known in all the worlds. 16-17. On its banks is the well-reputed divine forest n a m e d Vaibhrāja. T h e r e lives the son of P r a h e t i , w h o is a Rāksasa of self-control, a follower of K u b e r a , a n d of unlimited exploits ( b u t ) w h o is B r a h m ā p e t a (far removed from the V e d a s ) . He is surrounded by h u n d r e d s of Y ā t u d h ā n a s (demons) who a r e very terrible a n d who can traverse the skies. 18. To the west of the K a i l ā s a is the m o u n t a i n a b o u n ding in medicinal herbs a n d auspicious animals, A r u n a 3 ( P i n k 1. This red-coloured mountain is K a n g l u n g Kangri (a south-east range of K a i l ā s a ) a n d the river Lauhitya is the Brahmaputra. From a smalt lake at the foot of the mountain, the Brahmaputra enters T a m c h o k K h a m b a h , the headwater o f the Brahmaputra. — M . Ali.—p.66. 2. This is the peak Gurla M ā n d h ā t ā , since Lake M ā n a s a Sarovara lies below its northern face a n d the river Karnāli ( M a p C h h u of T i b e t a n s ) — a major tributary of the Sarayū rises h e r e — M . Ali.—p. 6 6 . 3. T h i s is the Ladakh or L e h r a n g e — ( I b i d ) .

168

Brahmānda Purāna

in colour) the splendid a n d excellent m o u n t a i n full of gold a n d minerals. 19. This glorious m o u n t a i n is a favourite resort of Bhava. It resembles clouds(in c o l o u r ) . It is covered with splen did clusters of cliffs of gold. 20. T h e m o u n t a i n M u ñ j a v ā n is highly d i v i n e . It a p pears to scrape the heaven by means of its hundreds of golden peaks. It is very difficult to climb or pass t h r o u g h as it is enveloped by show. 21-22. T h e r e stands Girīśa ( K i n g of m o u n t a i n s ) , called D h ū m r a - l o c a n a 1 (of smoke-coloured eyes). T h e Lake n a m e d Śailoda 2 is at its foot. It enters the a n d Sītā. 23-24. 'Surabhi'.

On its

briny sea in between the (rivers) Caksus banks is

the

well known divine forest

To the left a n d to the n o r t h of the K a i l ā s a is the auspi cious m o u n t a i n a b o u n d i n g in medicinal herbs a n d animals. In front of the excellent m o u n t a i n n a m e d G a u r a , full of H a r i t ā l a (yellow orpiment) there is the m o u n t a i n H i r a n m a y a . 3 This m o u n t a i n is divine, very great a n d full of precious gems a n d jewels. 25-26a. At its foot is the highly divine, splendid and c h a r m i n g lake n a m e d Bindusara. 4 It has golden sandy bed.

1. T h i s is N a n g a Parbat. (For details vide M. Ali.—Op. cit. p. 66-67. 2. T h e lake Ś a i l o d a seems to be the Wular lake w h i c h o n c e covered the w h o l e of Kashmir valley. T h e river Ś i l o d a is the J h e l u m w h i c h still flows through it a n d runs towards the west between the I n d u s a n d the Sutlej (the C a k s u and Sitā in the P u r ā n a ) — M . Ah', p. 67. 3. Gaura, H i r a n m a y a a n d S o m a ( m e n t i o n e d later in v.27 and in V ā . P . ) are the T i b e t a n ranges north of Kailāsa and are called n o w T a n g l h a , Aling Kangri a n d N y c h e n t h a n g l a — M . Ali. ( p . 6 8 ) . 4. Bindusara c a n be explained in two w a y s : ( 1 ) a collection of drops of water: T h e basin between M t . Aling Kangri a n d K a i l ā s a T a n g l h a is dotted w i t h innumerable small and large lakes. ( 2 ) a lake of frozen particles of snow. In the past , the basin AlingK a n g r i a n d K a i l ā s a — T a n g l h a w a s a n extensive snow-field. T h e P u r ā n a writer must h a v e known it through hearsay etc. According to De ( p . 3 8 ) it is on the R u d r a H i m a l a y a , t w o miles south of Gangotii.

169

1.2.18.26b-34

For t h e sake of getting the G a ń g ā , king B h a g ī r a t h a , the saintly king spent m a n y years n e a r it. 26b. He t h o u g h t — " M y ancestors will go to heaven on being b a t h e d in the waters of the G a ń g ā . " After d e t e r m i n i n g t h u s , he performed p e n a n c e with -the c o n c e n t r a t i o n of his m i n d in Śiva. 27. T h e divine river T r i p a t h a g ā ( t h e G a ń g ā ) (lit. the river with three courses) was at t h e outset established there as t h e deity. T h a t river originating from the foot-hills of Soma flows in seven channels. 28. G o l d e n sacrificial posts studded with jewels have b e e n scattered there. Śakra performed a sacrifice "there along w i t h all t h e Devas and a t t a i n e d Siddhi (spiritual e n l i g h t e n m e n t ) . 29. T h e luminous Milky way t h a t is seen at night in the firmament n e a r clusters of stars is t h e divine goddess, t h e T r i p a t h a g ā 1 (the G a ń g ā ) . 30. Sanctifying the heaven a n d t h e firmament, the celestial river fell on the head of Bhava (god Śiva) a n d got blocked up by m e a n s of his Yogic M ā y ā . 3 1 . T h e lake Bindusaras was formed by those few drops of w a t e r t h a t fell from the infuriated G a ń g ā . Therefore it is r e m e m b e r e d as Bindusaras. 32. Being i m p e d e d smilingly by B h a v a ( Ś i v a ) , the river goddess m e n t a l l y t h o u g h t of h u r l i n g d o w n Ś a ń k a r a . 33-34. " I shall pierce ( t h e e a r t h ) " , she t h o u g h t (to herself), " a n d e n t e r the netherworlds t a k i n g Ś a ń k a r a too along w i t h my c u r r e n t " . He understood w h a t she was desirous of 1.

Are the three ways of G a ń g ā its three stages ?

(1)

M i l k y w a y in the sky,

( 2 ) S n o w y or glacial G a ñ g ā .

( 3 ) Fluvial

Gańgā. T h e s e are the three stages of the formation of that river w h i c h are symbo lised

the legend of the descent of G a ń g ā

(Gańgāvatarana). T h e heavenly

G a n g e s (Akāśa G a ń g ā ) is a poetic n a m e for the galaxy in the north. But t h e blocking up of the G a ń g ā in the tresses of Śiva

(mentioned in V . 3 0 and 3 5 )

is the S n o w y or glacial stage and the melting of the snow-fields and glaciers is t h e release of the G a ń g ā . T h e legendary part played by king Bhagiratha in bringing the G a ń g ā to the scorched plains of northern Bhārata is still shrouded in mystery.

170

Brahmānda Purāna

doing a n d having realized her cruel i n t e n t i o n , he intended to conceal (absorb) the river within his limbs. 35-38. He blocked the river on his head as it fell on the ground with great force and velocity. In t h e m e a n t i m e he saw t h e king (i.e. Bhagīratha) in front of him, weary with p r o t r u d i n g network of veins a n d with all his sense-organs overtaken by hunger. T h e n he remembered the boon g r a n t e d to him. He t h o u g h t — " I have been propiti ated by this king earlier for the sake of the river ( G a ń g ā ) " . T h e n he recollected the words of B r a h m a t h a t he h a d h e a r d — " H o l d the celestial r i v e r " ; t h e r e u p o n he controlled his anger. On being propitiated by means of severe p e n a n c e , he set river free for the sake of Bhagiratha. He released t h e river t h a t h a d been blocked by his own prowess. 39-41. On being released, the river began to flow in 1 seven channels. T h r e e of t h e m flowed towards t h e east a n d three to t h e west. T h e river G a ń g ā flows t h r o u g h seven chan nels. T h e NalinI, H r ā d i n ī a n d Pāvanī a r e those which flow towards the east. T h e Sītā, the Caksus a n d the Sindhu flow towards the west. T h e seventh a m o n g t h e m followed Bhagira tha towards the south. 42. H e n c e t h a t river is Bhāgīrathī. It joined the salt sea. All these seven (channels, rivers) sanctify the sub-conti nent named Hima. 43-45. O r i g i n a t i n g from the lake Bindusaras, those seven splendid rivers flow over different climes almost all of t h e m being the lands of the Mlecchas (Barbarous tribes) a n d reach the place where Vāsava ( I n d r a ) showers, n a m e l y the lands of Śilīndhras, K u n t a l a s , Cīnas, Barbaras, Yavarias. Andhakas, Puskaras, Kulindas a n d Añcoladvicaras* ( ? ) . After dividing

M. Ali.

(p. 6 9 ) identifies Nalini, Hrādini and P ā v a n i — t h e east-

flowing rivers—with the Yangtse, M e k o n g and Salween, the rivers flowing to the west, viz. the Sitā, the Caksus and the Sindhu with the Yarkand, the Shyok a n d the Indus, while the southern river Bhāgīrathī is the G a ń g ā . De however identifies

Sītā w i t h

t h e j a z a r t e s (p. 181) and the Caksus w i t h the O x u s or

Amudaria (p. 4 3 ) . *

Ańga-loka-varāS caye, in Vā.P.48, 4 3 a .

171

1.2.18.46-57

t h e land of sirhhavān in three parts, the river Sitā flowed i n t o the western ocean. 46-47a. T h e river Caksus flows over the following climes viz. C i n a m a r u s , the T ā l a s , the Camasamūlikas, the Bhadras, the T u s ā r a s , t h e Lāmyākas, the Bāhlavas, the Pāratas a n d the K h a ś a s . T h e n it falls i n t o the sea. 47b-49a. T h e S i n d h u flows over the following territor ies, viz. the D a r a d a s , along w i t h the Kaśmīras, the G a n d h ā ras, the R a u r a s a s , t h e K u h a s , the Śivaśailas, the I n d r a p a d a s , the Vasati, (?) the Visarjamas* ( ? ) , the Saindhavas, the R a n d h r a k a r a k a s , the Ś a m a t h a s , the Abhiras, the R o h a k a s , t h e Ś u n ā m u k h a s a n d the Ū r d d h v a m a r u s . 49b-52. T h e G a ñ g ā sanctifies the following praiseworthy countries (climes) viz. t h e lands of t h e G a n d h a r v a s , K i n n a r a s , Yaksas, Rāksasas, V i d y ā d h a r a s a n d the N ā g a s , the residents of K a l ā p a g r ā m a , the Pāradas, the T a d g a n a s (their cousin t r i b e s ) , the K h a ś a s , the K i r ā t a s , t h e Pulindas, the K u r u s , t h e Bharatas, the Pāñcālas, t h e Kāśis, the Matsyas, t h e M a g a d h a s , the Ańgas, the S u h m o t t a r a s , t h e V a ñ g a s and the T ā m r a l i p t a s . Thereafter, obstructed by t h e V i n d h y a (?) it falls i n t o t h e briny sea. 53-55. T h e n the sacred H r ā d i n ī flows towards the east flooding t h e banks on either side, the territories of the N a i s a dhas, the T r i g a r t a k a s , the Dhīvaras( fishermen), the Rsīkas, t h e N ī l a m u k h a s (bluefaced) the Kekaras, the Austrakarnas, the K i r ā t a s , the K ā l o d a r a s , the V i v a r n a s (outcastes), t h e K u m ā ras a n d the S v a r n a b h ū m i k a s * * (the golden grounds) t h a t h a d b e e n covered up to the extent as far as the sea shore on t h e east. 56-57. T h e n , the river Pāvanī too flows towards the east f l o o d i n g the Sup athas, the I n d r a d y u m n a lake, t h e K h a r a p a t h a s a n d t h e V e t r a ś a ń k u p a t h a s . T h r o u g h the middle o f J ā n a k ī * * * it flows over the K u t h a p r ā v a r a n a s . It enters the ocean of I n d r a d v ī p a , the briny sea. *

Vā.P.48.45

** ments. ***

reads:

vadātimSca visarjayan

V ā . P . 4 8 . 5 2 : Svarnabhūfitān, 'who are beautified w i t h Vā.P.48.55a. Madhyenodyāna-makarān

gold

orna

172

Brahmānda Purdapa

58-6la. T h e n the river Nalinī flows rapidly towards t h e east sanctifying the countries of the T o m a r a s . t h e H a m s a m ā r g a s a n d the H a i h a y a s ; piercing through the m o u n t a i n s in various places it flows over various eastern territories. After reaching the K a r n a p r ā v a r a n a s , it flows over the Śvamukhas because they are contiguous. After flowing over desert regions a b o u n d i n g in sand dunes, it flows over the V i d y ā d h a r a lands. It enters the briny sea after flowing t h r o u g h the m o u n t a i n o u s territories. 61b-62. These rivers have h u n d r e d s a n d thousands of tributaries. All of t h e m flow there where Vāsava showers. T h e r e is a well-known fragrant (Surabhi) forest on the banks of the Vasvaukasā (?) 63. T h e scholarly K a u b e r a k a (son of K u b e r a ) of great self-control stays on H i r a n y a ś r ñ g a (Golden P e a k ) . He practises the performance of Yajñas. He is very great a n d valorous and his strength a n d splendour cannot be m e a s u r e d . 64. He is surrounded by those scholarly Brahma-Rāksasas who stay there. It is declared t h a t these four followers of K u b e r a are on a p a r with one a n o t h e r . 65. T h e prosperity of the residents of the m o u n t a i n should also be known in the same m a n n e r . In regard to virtue, love a n d wealth each is double t h a n the former (?) 66-67a. On the top of the H e m a k ū t a there is a lake n a m e d V a r c o v ā n . 1 T w o rivers viz. the Manasvinī a n d the J y o t i s m a t ī rise from it a n d they flow on either side falling into the eastern a n d the western seas. 67b-68a. T h e r e is a lake n a m e d V i s n u p a d a 2 on the ex cellent m o u n t a i n N i s a d h a . T w o rivers rise from it. Nākull.

T h e y are the G ā n d h a r v ī a n d the

68b-69a. T h e r e is a great d e e p lake at t h e M e r u called C a n d r a - P r a b h a .

Noted

side of the

as Lake Ś a y a n ā or N ā g a in other Furānas is the Lake ' N ā k

T s o ' w h i c h w i t h P a n g o n g T s o forms an extensive water-sheet—M.Ali.p.71. 2.

M o d e r n Lake Chakmaktin, the source of the W a k h a n

river

which

flows west in the land of Gandharvas. It is in the W a k h a n region that M e r u a n d N i s a d h a c o m e closest t o e a c h other. — M . Ali.

(p. 7 1 ) .

173

1.2.18.69b-77

T h e sacred river J a m b ū rises from it. It is r e m e m b e r e d t h a t J ā m b ū n a d a (gold) is obtained from it. ( T h e gold obtained from it is called J ā m b ū n a d a ) . 69b-70a. T h e lake P a y o d a 1 i s o n t h e m o u n t a i n N ī l a . I t is very clear a n d it a b o u n d s in lotuses. T w o rivers rise from it, viz. the P u n d a r ī k ā a n d the P a y o d ā . 70b-71a.

T h e sacred Sarayū flows from the

mountain

Sveta. It is indeed from the M ā n a s a lake t h a t J y o t s n ā a n d M r g a k ā m ā have originated.

the

two rivers

71b-73. In the K u r u s i s the lake well k n o w n as R u d r a k ā n t a . 2 It a b o u n d s in lotuses, fishes a n d ( a q u a t i c ) b i r d s — I t is created by Bhava. T h e r e a r e twelve other d e e p lakes here. T h e y a r e well known b y the n a m e J a y a . T h e y a b o u n d i n lot uses, fishes a n d (aquatic) b i r d s a n d they a r e like seas. F r o m t h e m two rivers, t h e Ś ā n t ā originated.

and the Mādhvī

have

74. In the sub-continents K i m p u r u s a etc., t h e lord does not shower rains. Excellent rivers flow here, with waters t h a t pierce t h r o u g h the ground. 75. T h e following three m o u n t a i n s of great knotty ridges extend towards the east. T h e y are immersed u n d e r the b r i n y sea. T h e y a r e the R s a b h a , t h e D u n d u b h i a n d t h e great m o u n tain D h ū m r a . 76. T h e m o u n t a i n s of great lofty cliffs—the C a n d r a , t h e K ā k a a n d t h e D r o n a extend towards the n o r t h . I n the nor t h e r n e n d they are immersed u n d e r the salt sea. 77. T h e m o u n t a i n s Somaka, V a r ā h a a n d the N ā r a d a extend towards the west w h e r e they have e n t e r e d t h e b r i n y sea.

M.Ali.

( p . 7 1 ) identifies it w i t h the K a r a K u l of northern Pamirs.

It is a twin-lake mentioned as P a y o d a and Pundarika (like lakes Mānasasarovara a n d Rāksasa T ā l in the Kailāsa r e g i o n ) . 2.

These

are lakes in Siberia. It shows that the Puranic authors h a d

some idea that there were big lakes in that region. I doubt Ali's identification of the Balkash a n d the Baikal with the J a y a lake.

174

Brahmānda Purāna

78. T h e s e great m o u n t a i n s — t h e C a k r a , the Balāhaka a n d t h e M a i n ā k a , extend towards the southern sea. 79-81. I n between t h e C a k r a a n d the M a i n ā k a i n t h e south-east q u a r t e r , t h e r e is t h e fire n a m e d Samvartaka. It drinks t h e w a t e r . T h i s sub-marine fire is known by t h e n a m e Aurva. It has t h e face of a m a r e . T h e s e twelve m o u n t a i n s h a d entered the b r i n y sea formerly because of the fear of getting their wings c h o p p e d . T h e y were terrified by M a h e n d r a . This is seen in t h e white (i.e. circular m o o n on t h e full M o o n night) m o o n in the shape of a black r a b b i t ( o r d e e r a n d a r a b b i t ) . 82-84. T h e different divisions of B h ā r a t a have been re counted. T h e y are nine. W h a t has b e e n n a r r a t e d here is seen elsewhere too. T h e sub-continents vie w i t h one a n o t h e r in r e g a r d to good qualities, h e a l t h , span of life, piety, love a n d wealth. T h e living b e i n g s ' are endowed w i t h merits. In the different sub continents different classes of people live in the different p a r t s . T h u s this e a r t h sustains t h e cosmos stationed in the universe (i.e. the whole of this universe).

C H A P T E R NINETEEN

The Description of Plaksa and other Continents Sūta said : 1. I shall succinctly recount (information about) t h e 1 c o n t i n e n t of P l a k s a in t h e m a n n e r it really is. Listen to this, O excellent B r ā h m a n a even as I speak a b o u t it factually. 2. Its w i d t h is t w i c e t h e w i d t h of J a m b ū d v ī p a . Its r o u n d girth ( p e r i m e t e r ) is twice its w i d t h . 1. This dvīpa is next to J a m b ū d v i p a . Its n a m e Plaksa (a fig tree) indi c a t e s a l a n d of w a r m temperate climate. M.Ali, 'without hesitations', identi fies this w i t h the basin of the Mediterranean (Geog. of Purāpas, p. 4 1 ) . T h e s a m e Plaksa still persists as Placia, a town in M y r i a .

1.2.19.3-14

175

3. . T h e salty sea is encompassed by t h a t c o n t i n e n t . T h e r e the J a n a p a d a s ( t h e countries or rural regions) a r e all sacred. People do not die for a long time. 4. W h e n c e is the fear of famine there ? (i.e. there is no fear of famine t h e r e ) . W h e n c e is the fear of old age and sickness ? T h e r e too, there a r e seven holy m o u n t a i n s bedecked i n jewels. 5-6. T h e y are the receptacle of precious gems. T h e r e a r e rivers also. I shall m e n t i o n their names. In those five continents, viz. : Plaksadvīpa a n d others, there a r e seven long and straight Varsaparvatas (mountains belonging to the sub continents) stationed in every q u a r t e r . I shall m e n t i o n the seven extremely powerful (sub) continents in the Plaksadvīpa. 7. H e r e the first m o u n t a i n is G o m e d a k a . It is like the clouds. It is on account of its n a m e t h a t the sub-continent is also named Gomeda. 8. T h e second m o u n t a i n is t h e G a n d r a , which is endow ed with all types of m e d i c i n a l herbs. I t x is from here t h a t medicinal herbs were collected by t h e b r o t h e r s (Aśvins) for t h e sake of A m r t a ( N e c t a r ) . 9. T h e third m o u n t a i n is high a n d unscalable. It is n a m e d N ā r a d a . I t was o n this m o u n t a i n t h a t N ā r a d a a n d P a r v a t a were born formerly. 10-1 la. (Text partially defective) T h e fourth m o u n t a i n there is n a m e d D u n d u b h i . It was on this m o u n t a i n t h a t the Asura D u n d u b h i , who h a d the boon of having d e a t h as he pleased, was formerly overpowered by the Devas. T h i s d e m o n h a d a great desire for swinging in a rope-swing on a Ś ā l m a l i (silk cotton) tree a n d this b r o u g h t a b o u t his d e a t h . l i b - 1 2 a . T h e fifth m o u n t a i n is n a m e d Somaka, where n e c t a r was formerly collected by the Devas. It was also b r o u g h t by G a r u t m a n ( G a r u d a ) for the sake of his m o t h e r . 12b-13a. T h e sixth leading m o u n t a i n is called by the n a m e S u m a n a s . I t was o n this m o u n t a i n t h a t H i r a n y ā k s a was killed by the divine Boar. 13b-14. T h e seventh m o u n t a i n t h e r e is V a i b h r ā j a . It is luminous. It is very lofty. It is crystalline. Since it shines w i t h its rays, it is r e m e m b e r e d as V a i b h r a j a .

176

Brahmānda

Purāna

I shall m e n t i o n their sub-continents in d u e order a n d by their names. 15. T h e first sub-continent is G o m e d a . It is r e m e m b e r e d by t h e n a m e Ś ā n t a b h a y a (having all fears s u b d u e d ) . T h e sub continent of (the m o u n t a i n ) C a n d r a is n a m e d Śiśira. T h a t of t h e N ā r a d a is S u k h o d a y a . 16. Ananda is t h e sub-continent of t h e D u n d u b h i . Śiva is r e m e m b e r e d as t h e sub-continent of t h e Somaka. K s e m a k a is t h e sub-continent of t h e leading m o u n t a i n ( S u m a n a s ) a n d D h r u v a t h a t of the V a i b h r ā ja. 17. In all these (sub-continents) the Devas, t h e G a n dharvas a n d t h e Siddhas play a n d sport about along w i t h t h e C ā r a n a s . T h e y a r e being seen along with them. 18. T h e r e are seven rivers in every one of the sub-conti nents. T h e y flow i n t o t h e seas. I shall m e n t i o n these seven Gańgās by n a m e , O ascetics. 19. T h e following a r e t h e seven excellent rivers, viz. t h e A n u t a p t ā , t h e Sukhī, t h e V i p ā ś ā , the T r i d i v ā , t h e K r a m u , the Amrtā and the Sukrtā. 20. Those rivers grow towards those places where Vāsava (i.e. I n d r a ) showers ( r a i n s ) . T h e y have plenty of water a n d (swift) currents. T h o u s a n d s of o t h e r rivers flow i n t o t h e m . 21-22. T h e delighted people of these territories always drink (the waters o f ) these rivers. Those people, viz. the splendid Śāntabhayas, t h e joyous auspicious Śaiśiras, the Śivas, t h e Ā n a n d a s , t h e Sukhas a n d t h e K s e m a k a s along w i t h t h e Dhruvas. T h e subjects w h o have settled in them are endowed with t h e disciplined c o n d u c t a n d behaviour of t h e V a r n a s (castes) a n d Aśramas (stages in life). 23. All t h e subjects were strong a n d free from ailments. T h e y are devoid of sickness. A m o n g t h e m n o n e deteriorates a n d no one goes high up in arrogance (or there is no evolution ary a n d involutionary eras. 1 1. T h e terms Utsarpirā a n d Avasarpirti are the J a i n terms to indicate timecycles. Utsarpipi is the ascending cycle a n d Avaiarpinī is the descending cycle. T h e y are divided into six stages e a c h viz. good-good, good, good-bad, bad-good, bad, bad-bad ( M W p. 1 0 5 ) . T h e use of J a i n a terms like those of the Buddhists in a Brahtnanical work is not impossible. T h e n e x t verse ex plains this by assuming the existence of a perpetual Tretā yuga.

1.2.19.24-34

177

24. T h e r e is no peculiar state of affairs as p e r t a i n i n g to the Yugas, conditioned by the four Yugas. A period like T r e t ā yuga is perpetually present there. 25. T h e s e are the things to be understood in t h e five continents, Plaksadvlpa etc. T h e assignment of period is in conformity with the conditions of the region. 26-27. It should be known t h a t t h e people in these conti nents beginning w i t h Plaksadvlpa a n d ending with Sākadvīpa, are h a n d s o m e , well-dressed, strong a n d free from sickness. T h e y possess adequately happiness, long span of life, strength, h a n d s o m e features, health a n d virtuousness. M e n live u p t o five thousand years. 28-30. T h e continent of Plaksadvlpa is prosperous a n d vast. All r o u n d , it abounds in wealth and food-grains. It a b o u n d s in divine medicinal herbs a n d fruits. It possesses all types of medicinal plants and herbs. T h o u s a n d s of r u r a l a n d wild animals of all varieties surround t h e regions. O excellent B r ā h m a n a s , in its middle there is a great tree n a m e d Plaksa. It has been reckoned on a p a r with the J a m b ū tree (in t h e continent J a m b ū d v ī p a ) . T h e continent is n a m e d after t h a t tree. In a place in the middle of t h e inhabited country, it is worshipped by all the people. 31-32. T h a t continent of Plaksadvlpa is surrounded by a sea of sugarcane juice. 1 This sea is equal to Plaksadvīpa in length a n d extent. T h u s t h e position of Plaksadvlpa has been recounted to you all succ nctly a n d in the proper order. Now u n d e r s t a n d the c o n t i n e n t Śālmala. 33-34. Thereafter, I shall (now) recount t h e third excel lent c o n t i n e n t Ś ā l m a l a . 2 T h e ocean of sugarcane juice is encompassed by t h e con tinent Śālmala that is twice as m u c h as Plaksadvīpa in extent. It should be known t h a t there too are seven m o u n t a i n s t h a t are the sources of precious stones. 1.

T h e Iksu is the river O x u s . T h e river is taken as a s e a ( D e , p . 1 7 9 ) .

C a n it be regarded as a boundary surrounding Plaksadvīpa ? 2.

Puranic description of Ś ā l m a l a dvīpa leads,

M. Ali to identify it

w i t h tropical Africa bordering on the Indian ocean, including Madagasgar.

Brahmānda Purāna

178 35. In those seven sub sources of precious gems.

continents even the rivers are

T h e first m o u n t a i n is n a m e d K u m u d a . It resembles sun in brilliance. 36-37a. It stands with lofty and rugged with clusters of cliffs.

peaks

the

full of all minerals

T h e second m o u n t a i n here is well known by the n a m e U t t a m a . It encircles the firmament w i t h its peaks full of Haritala (yellow o r p i m e n t ) . 37b-38a. T h e third m o u n t a i n there is well reputed as Balāhaka. It encircles the firmament with its peaks full of n a t u r a l collyrium. 38b-39a. T h e fourth m o u n t a i n is D r o n a a n d it is here t h a t the great medicinal herbs Viśalyakaranl and Mrtasañjivini (are found). 39b-40a. magnificently.

K a ń k a is the fifth m o u n t a i n t h e r e .

It is perpetually endowed with flowers a n d surrounded by tree a n d creepers.

It rises up

fruits.

40b-41a. T h e sixth m o u n t a i n there is M a h i s a . It is like a cloud. On it t h e water-originating fire n a m e d M a h i s a lives. 41b-42. T h e seventh m o u n t a i n there is called by the n a m e K a k u d m ā n . It is there t h a t Vāsava saves duly from the subjects m a n y precious gems a n d keeps them to himself and approaches Prajāpati with them43. T h u s , these are the seven m o u n t a i n s in the Śālm a l a continent. T h e y are bedecked in jewels. I shall m e n t i o n their splendid sub-continents. T h e y are only seven (in number). 44-48. T h e sub-continent of the m o u n t a i n K u m u d a is remembered as Śveta; t h a t of U t t a m a is L o h i t a ; t h a t of Balāhaka is J ī m ū t a ; H ā r ī t a is remembered as (the sub-continent) of D r o n a . • T h e sub-continent of K a ñ k a is n a m e d V a i d y u t a and t h a t of M a h i s a is M ā n a s a . T h e sub-continent of the K a k u d m ā n is S u p r a d a by n a m e . These a r e the seven sub continents a n d ( t h e connected) m o u n t a i n s . U n d e r s t a n d the rivers in t h e m .

179

1.2.19.49-57

T h e y are t h e J y o t i , Śānti, T u s t ā , C a n d r ā , Śukrā, Vimocanī a n d Nivrtti the seventh a m o n g t h e m . T h e y are r e m e m b e r e d as the rivers in the different sub-continents. T h e r e a r e ' hundreds a n d thousands of other rivers flowing n e a r t h e m . No m a n is c a p a b l e of counting their n u m b e r . T h u s the situation of the continent Śālmala has been recounted to you. 4 9 . In its middle there is a great Śālmali (silk cotton) tree reckoned on a p a r with the Plaksa tree. It has large b r a n ches. T h e continent is n a m e d after the tree. 50. T h e Śālmala continent is surrounded on all sides by the sea of liquor t h a t is equal to Śālmala in extent. 5 1 . Listen to the subjects in the northern continents, O sages conversant with piety. U n d e r s t a n d t h e m even as I recount properly in the m a n n e r I have h e a r d . 52-53. I shall recount the fourth continent K u ś a d v ī p a 1 succinctly. T h e sea of liquor is surrounded on all sides by K u ś a d v l p a t h a t is twice as m u c h as Śālmala in extent. U n d e r s t a n d the seven m o u n t a i n s there as they are being described. 54. It should be known t h a t the m o u n t a i n V i d r u m a is t h e first m o u n t a i n in the K u ś a d v ī p a ; t h e second one is the mountain Hema. 55. T h e n a m e of the third m o u n t a i n is D y u t i m ā n . It is a m o u n t a i n resembling clouds. T h e fourth m o u n t a i n is n a m e d P u s p a v ā n a n d t h e fifth one is Kuśeśaya. 56. T h e sixth one is Harigiri by n a m e a n d the seventh is remembered as M a n d a r a . T h e word (Manda means 'waters' a n d the m o u n t a i n is called M a n d a r a because it pierces or splits w a t e r . 57. T h e i r internal diameter is twice as m u c h as the cross-section (Pravibhāga). T h e first sub-continent is U d b h i d a a n d the second one is Venumandala. 1. that

After

detailing the m a i n features of K u ś a dvipa

M. Ali conclude*

it is identifiable with the tropical grass-lands viz. Iran, Irac and the

fringing lands of hot desert, o p . cit. (pp. 4 0 - 4 1 ) .

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Brahm&nda Purāna

5 8 . T h e third sub-continent is R a t h ā k ā r a a n d the fourth one is r e m e m b e r e d as L a v a n a . T h e fifth one is D h r t i m a d V a r s a a n d the sixth Varsa is P r a b h ā k a r a . 59. T h e seventh one is n a m e d K a p i l a . In all those (sub continents) t h e Devas a n d the G a n d h a r v a s a r e the sanctifiers of the Varsas a n d the subjects* a r e the lords of t h e universe ( ? ) 60. T h e y play a n d sport a b o u t everywhere in great d e light. T h e r e are neither robbers n o r M l e c c h a (barbarous) tribes in t h e m . 61-62. T h e people a r e mostly white-complexioned a n d they pass away in the d u e order (i.e. the y o u n g e r ones only after the older o n e s ) . T h e r e too the rivers a r e seven. T h e y a r e — D h ū t a p ā d ā , Śivā, Pavitrā, Santati, Vidyut, D a m b h ā a n d M a h ī . T h e r e are hundreds a n d thousands of rivers o t h e r t h a n these. T h e y a r e not well known. 63-64. All those flow to that place where Vāsava showers : Externally the K u ś a d v ī p a is incircled by the sea of ghee (clari fied b u t t e r ) . It should be known that the sea of ghee is equal to K u ś a d v ī p a in e x t e n t . T h u s the situation a n d position recounted to you all.

of K u ś a d v ī p a has b e e n

65. Hereafter, I shall recount the extent of K r a u ñ c a dvīpa. 1 It is r e m e m b e r e d to be twice as m u c h as K u ś a d v ī p a in extent. 66-69. T h e sea w i t h ghee as its liquid content is in contact with K r a u ñ c a d v ī p a . In t h a t continent, the excellent m o u n t a i n K r a u ñ c a is the first m o u n t a i n . Beyond the K r a u ñ c a is the V ā m a n a a n d beyond V ā m a n a is the A n d h a k ā r a . Beyond A n d h a k ā r a is the m o u n t a i n n a m e d Divāvrt. T h e excellent m o u n t a i n Dvivida is *

Vā.P.49.54a. reads prabhāsu

(they are like the lords of the universe)

in brilliance. A better reading. 1.

M. Ali examines the description of this Dvipa from different sources

and concludes that 'the K r a u ñ c a d v i p a of the Purānas is represented by the basin of the Black Sea. (op. cit. pp. 4 5 - 4 6 )

181

1.2.19.70-79

beyond Divāvrt. T h e great m o u n t a i n P u n d a r ī k a is beyond Dvivida. T h e D u n d u b h i s v a n a is m e n t i o n e d as the m o u n t a i n beyond P u n d a r ī k a . These are the seven m o u n t a i n s of the continent K r a u ñ c a dvīpa. T h e y are full of precious gems. 70. T h e y are covered with different kinds of trees a n d creepers endowed with plenty of flowers a n d fruits. T h e y are twice as m u c h as e a c h o t h e r in extent. T h e y increase the delight of residents. 71-74. I shall recount name. Understand them.

the

sub-continents

thereof by

T h e land (i.e. V a r s a ) pertaining (adjacent) to K r a u ñ c a is K u ś a l a ; that of V ā m a n a is M a n o n u g a ; U s n a is mentioned as t h e t h i r d V a r s a a n d it is beyond M a n o n u g a . Pīvaraka is beyond U s n a a'nd A n d h a k ā r a is beyond Pīvara. M u n i d e ś a ( l a n d of the sages) is r e m e m b e r e d by the learned m e n as the land beyond A n d h a k ā r a . D u n d u b h i s v a n a is m e n t i o n e d as the land beyond M u n i d e ś a . T h e land is p o p u l a t e d by Siddhas a n d C ā r a n a s . T h e people are remembered as mostly white complexioned. T h e r e too the rivers a r e r e m e m b e r e d as seven in n u m b e r in every sub-continent. T h e y are splendid. 75. T h e seven rivers Gaurī, K u m u d v a t ī , S a n d h y ā , R ā t r i , M a n o j a v ā , K h y ā t i a n d P u n d a r ī k ā are r e m e m b e r e d as Gańgā. 76. T h e r e are thousands of o t h e r rivers flowing n e a r t h e m a n d a p p r o a c h i n g t h e m (i.e. flo wing into t h e m like t r i b u t a r i e s ) . T h e y are large w i t h p l e n t y of w a t e r . 77. T h e glorious K r a u ñ c a Dvīpa is surrounded on all sides by the sea w i t h curds a n d whey as its liquid c o n t e n t . T h i s sea is e q u a l to the K r a u ñ c a D v ī p a in extent. 78-79. T h e Plaksadvīpa a n d o t h e r continents have been succinctly r e c o u n t e d . It is impossible to describe in d u e o r d e r the n a t u r a l features of all these continents in detail even in t h e course of h u n d r e d s of years according to divine reckoning. It is difficult to describe in detail the creation a n d annihilation of t h e subjects therein.

182

Brahmānda Purāna

80. I shall recount Ś ā k a d v ī p a 1 definitely as it exists. Listen even as I recount factually a n d realistically. 8 1 . Its extent is twice as m u c h as t h a t of K r a u ñ c a Dvīpa. It stands encircling the sea w i t h curds and whey as its liquid content. 82. T h e r e the territories of t h e general public are very sacred. T h e people die after a long life. W h e n c e is there famine among t h e m ? (i.e. they do not experience f a m i n e ) . W h e n c e is the fear from old age a n d sickness ? 83. T h e r e too t h e r e are only seven splendid mountains bedecked in jewels. T h e seven rivers a r e sources of origin of precious gems. Listen to their names from m e . 84. T h e first m o u n t a i n M e r u is said to possess (i.e. to be inhabited b y ) the Devas, the sages and the G a n d h a r v a s . T h e m o u n t a i n n a m e d U d a y a is golden a n d it extends towards the «ast. 85-86. T h e clouds take their origin there or go there for the sake of rain. To the west of it is t h e extremely great high m o u n t a i n J a l a d h a r a from which Vāsava perpetually receives a large supply of water. Therefore, it pours showers a m o n g the subjects d u r i n g the r a i n y season. 87. To t h e n o r t h of it is t h e R a i v a t a k a , where t h e con stellation Revatī is perpetually established in the firmament as ordained by Lord B r a h m a . 88. To the west of it is the extremely great m o u n t a i n n a m e d Śyāma. D u e to it, it is said, t h a t the subjects here attained darkness of complexion formerly. 89. To t h e west of it, it is r e m e m b e r e d , is t h e great silvery m o u n t a i n Astagiri. To the west thereof is t h e " i m p o s s a b l e mountain" [Durgaśaila), the great m o u n t a i n belonging to Ambikā (Ambikeya) ( b u t Ambikeya in V ā . p . 49.83) 90. To t h e west of Ambikeya is the beautiful m o u n t a i n Kesarin equipped w i t h all medicinal herbs. It is from this t h a t Vāyu, the Prajāpati, b e c a m e possessed of K e s a r a * ? 1. Strangely enough, two scholars c o m e to different conclusions about the location of Śākadvipa. M. Ali identifies it with the M o n s o o n lands of Asia where teak abounds viz. M a l a y a , Siam, Indo-China a n d southern China, while De identifies it with Tartary including Turkestan in central Asia (pp. 172-173). * V a . P . 4 9 . 7 4 reads : sa caiva Keśarītyukto yato Vāyuh prāvāyati. ' T h a t moun-

183

1.2.19.91-100

9 1 . T h e first V a r s a (sub-continent) is (away) from the m o u n t a i n U d a y a . T h a t great V a r s a i s r e m e m b e r e d a s ' J a l a d a ' . T h e second (Varsa) of J a l a d h a r a is remembered as S u k u m ā r a . 92. T h e ( V a r s a ) of R a i v a t a is K a u m ā r a ; t h a t of Ś y ā m a is M a n ī v a k a . T h e splendid sub-continent of the Asta m o u n t a i n should be k n o w n as K u s u m o t t a r a . 93-95. T h e sub-continent of the m o u n t a i n Āmbikeya is M o d a k a a n d t h a t of K e s a r a is M a h ā d r u m a . T h e dimensions of the continent such as narrowness, length etc. is to be reckon ed in a c c o r d a n c e with the K r a u ñ c a Dvīpa. T h e great tree, the e m b l e m of t h a t continent is Śāka by n a m e a n d it has great height. It has great following (?) It deserves w o r s h i p * . T h e territories of the r u r a l folk are holy. T h e y are endowed with the system of Cāturvarnya ( h a v i n g the four castes). T h e rivers too are extremely sacred (like) G a ń g ā . T h e y are of seven varieties (i.e. they are seven in n u m b e r ) . 96. T h e y are :—Sukumārī, K u m ā r ī , Nalinī, Iksu, V e n u k ā * * (?) a n d the seventh one G a b h a s t i .

Venukā,

97. T h e r e are other rivers too, thousands of t h e m w i t h sacred waters a n d cool currents. T h e y are splendid rivers flowing in the places w h e r e Vāsava showers. 98. N e i t h e r their names nor their m a g n i t u d e can be adequately understood or fully e n u m e r a t e d . Those excellent rivers are very holy. 99. T h e delighted folks of the clime, O Ś a m ś a p ā y a n a , drink the (waters of those) rivers. This continent is vast a n d is situated in the form of a wheel. 100. It is covered with the waters of the rivers a n d m o u n t a i n s that'resemble clouds,'that are wonderful a n d variegat ed by means of all sorts of minerals a n d t h a t are embellished w i t h jewels a n d corals.

tain is designated as Kesarin, w h e n c e the wind blows (all over the w o r l d ) . * Vā.P.49.77b reads mahānugāh. **

Tasya pūjām prayunjate for Bd.P.'s tasya pūjyā

T h o u g h the list of the seven rivers of this continent is

somewhat

different in V ā . P . 49.91-94., the reading Dhenukā from that list m a y be accept ed here to avoid repetition of Vertukā in the list of seven rivers in this text.

184

Brahmānda Purāna

101. It is endowed with different kinds of cities a n d flourishing r u r a l territories. T h e trees therein a r e laden with flowers a n d fruits all r o u n d ( t h e year) a n d the c o n t i n e n t a b o u n d s in wealth a n d food grains. 102. It is surrounded on all sides by t h e sea with milk for its liquid c o n t e n t . T h e sea is equal to Śākadvipa in its extent. 103. T h e r e i n , the r u r a l regions, the m o u n t a i n s , a n d the rivers are splendid a n d sacred. T h e lands (sub-continents) are fully inhabited by persons following t h e discipline of the four castes a n d the stages of life. T h e y (the sub-continents), a r e seven in n u m b e r . 104. In those sub-continents there is no clash of castes or mixed castes. Since D h a r m a is practised unswervingly, the subjects enjoy exclusive happiness. 105. T h e r e is no greediness amongst t h e m nor the eagerness for deception as a result of rivalry a n d jealousy. T h e r e is no adversity a m o n g t h e m . Everything is extremely n a t u r a l a n d timely. 106. In t h e m there is no acquisition (imposition) of taxes. T h e r e is neither p u n i s h m e n t nor persons worthy of being p u n i s h e d . T h e y are conversant with virtue a n d piety. T h e y protect one a n o t h e r by means of their a d h e r e n c e to their own respective duties. 107. O n l y this m u c h c a n be described in regard to t h a t c o n t i n e n t . O n l y this m u c h need be h e a r d in regard to the resi d e n t s of Śākadvīpa. 108-111. I shall describe P u s k a r a 1 t h e seventh continent. U n d e r s t a n d it. T h e ocean with milk as its liquid content is externally surrounded on all sides by the continent P u s k a r a 1 which is twice as m u c h as the Śākadvīpa in extent. T h e r e is only one glorious m o u n t a i n w i t h huge rocky cliffs. It possesses peaks, clusters of cliffs of various (sizes a n d shapes), full of precious jewels. It is extremely lofty and it has variegated

Puskara is identified by M.

South-eastern Siberia o p . cit.

Ali with J a p a n , M a n c h u r i a and

(pp. 4 2 - 4 4 ) , while

identifies

it with

the a

portion of central Asia from the north of the O x u s including Western Tartary. Puskara is a Sanskritisation of Bhushkara or Bokhara, op. cit. (p. 1 6 3 ) .

1.2.19.112-122

185

ridges. T h i s great m o u n t a i n has diversified ridges in t h e eastern half of the continent. It is very extensive—of twentyfive t h o u s a n d ( Y o j a n a s ) — w i t h a n u m b e r of ridges. It rises up from t h e g r o u n d level u p t o thirtyfour thousand (Yojanas). 112. T h e m o u n t a i n r a n g e M ā n a s o t t a r a covers half of t h e c o n t i n e n t . It is situated n e a r the sea-shore just like the rising m o o n . 113. It rises u p t o a height of'fifty thousand Yojanas. I t s circular extent all r o u n d is also the same ( n u m b e r of Yojanas.) 114. T h e same m o u n t a i n is known as M ā n a s a in t h e western half of the c o n t i n e n t . T h e r e is only one great m o u n t a i n of i n h e r e n t s t r e n g t h situated in two p a r t s . 115. T h e c o n t i n e n t is surrounded on all sides by t h e sea with sweet w a t e r as its liquid content. This sea is as extensive on all sides as the continent of Puskaradvīpa. 116-117. It is remembered t h a t there are two splendid a n d sacred countries on t h a t continent. T h e y are opposite to t h e two ranges of the m o u n t a i n M ā n a s a . T h e sub-continent M a h ā v ī t a is outside the M ā n a s a m o u n t a i n r a n g e . It is said t h a t D h ā t a k ī k h a n d a is on its inner side. 118. T h e m e n there live for t e n thousand years. T h e y a r e free from sickness. T h e y have plenty of pleasurable experi ences. T h e y have a t t a i n e d m e n t a l powers ( t o a great e x t e n t ) . 119. T h e span of life a n d the h a n d s o m e features of all the people in b o t h the Varsas are declared to be the same. T h e r e is no distinction a m o n g t h e m as superior or inferior. T h e y a r e e q u a l in features a n d conduct. 120. T h e r e is n e i t h e r a robber n o r an oppressor. T h e r e is no jealousy n o r the fear of malicious envy. T h e r e is n e i t h e r seizure n o r t h e m e t i n g out of p u n i s h m e n t . T h e r e is n e i t h e r covetousness n o r (secret) a c c e p t a n c e (of gifts). 121. T h e r e is no (such distinction as) t r u t h a n d false hood or virtue a n d evil ( i . e . all a r e truthful a n d virtuous) . T h e r e is no agricultural activity or b r e e d i n g of cattle or t r a d e routes. 122. T h e three Vedas, the (fourteen) Vidyās, the system of civil a n d criminal a d m i n i s t r a t i o n , the desire to serve a n d arts a n d crafts—all these are not present in either of the two sub-continents of P u s k a r a .

186

Brahmānda Purāna

123. T h e r e is n e i t h e r rain nor (the flow of) rivers. T h e r e is neither chillness nor hot atmosphere. T h e r e are no water fountains breaking t h r o u g h (the ground) here. T h e r e are no m o u n t a i n cascades or springs. 124. T h e season there is just the same as in the n o r t h e r n K u r u s . T h e people a r e well pleased a n d contented in all the seasons. T h e y are devoid of the onslaught of old age. 125. T h u s the entire mode of activity a n d life in the D h ā t a k l k h a n d a a n d M a h ā v ī t a in the continent of Puskara has been r e c o u n t e d in t h e d u e order. 126. T h e c o n t i n e n t Puskara is surrounded by the sea with sweet w a t e r for its liquid content. This sea is equal to Puskara in extent a n d circumference. 127. T h u s , t h e seven continents are s u r r o u n d e d by the seven seas. T h e sea t h a t is immediately after a continent is equal to t h a t c o n t i n e n t . 128. T h u s , the m u t u a l increase in size, of the continents a n d the seas should be understood. T h e sea is called Samudra on account of the Samudreka1 (the state of being plentiful) of the waters. 129. T h e sub-continent is called Varsa2 because the four types of subjects enter (Viśanti)' or live (Nivasanti) in it a n d also because it accords pleasure u n t o the subjects. 130. T h e root y ' r s means " t o sport a b o u t " a n d the root •v/vrs means " t o s t r e n g t h e n . " Since the sub-continent enables the people to sport a b o u t a n d to stengthen their power for sexual dalliance, it is called Varsa. 131. T h e sea is always filled (is in flow-tide) in t h e bright half along w i t h the increase in the size of the moon. W h e n t h e m o o n wanes a n d decreases in size in the d a r k half, the sea also subsides. 132. It is n a t u r a l t h a t t h e sea gets filled when it fills itself. W h e n it becomes reduced it gets reduced (with d r a w n ) in itself. 1.

A popular etymology of Samudra 'a sea'.

Varsa

sub-continent' is traced to — a i ś — ' t o enter', ni—vas, ' t o

live', — r s — ' t o sport' and — v r s — ' t o strengthen'.

187

1.2.19.133-144

133. J u s t as the w a t e r in the boiler a p p e a r s to increase d u e to its contact with fire, so also t h e w a t e r in the great ocean becomes increased by itself n a t u r a l l y . 134. D u r i n g the bright and d a r k fortnights w h e n t h e m o o n rises a n d sets, the waters in the sea increase a n d decrease i r r a q u a n t i t y that is neither m o r e nor less t h a n usual. 135. T h e increase and decrease in the q u a n t i t y of w a t e r of the sea in accordance with the increase a n d decrease in the size of the moon is five h u n d r e d a n d ten Añgulas. 136. D u r i n g the Parvan days the increase a n d decrease of t h e waters of the ocean can be seen. T h e continents surr o u n d e d everywhere by w a t e r are remembered as Dvtpas because of Dvirāpkatva (i.e. t h e state of having w a t e r on either side. 1

137. T h e sea is called udadhi because it is t h e u l t i m a t e 1 rest (Ayana) of water (Udaka). M o u n t a i n s w i t h o u t knotty ridges a r e r e m e m b e r e d as Giris a n d those with t h e m a r e Parvatas. 138. T h e m o u n t a i n G o m e d a i n t h e Plaksadvīpa is there fore called Parvata. T h e Śālmali (Silk-cotton tree) is w o r s h i p ped by persons of g r e a t holy rites in t h e continent Śālmaladvīpa.2 139. In t h e Kuśadvīpa, t h e s t u m p of K u ś a grass is (wor shipped) a n d it is called after its n a m e . In the K r a u ñ c a d v ī p a t h e r e is t h e m o u n t a i n K r a u ñ c a in the middle of t h e clime. 140. T h e m a i n tree in the Śāka Dvīpa is Śāka a n d it is called after its n a m e . In t h e P u s k a r a d v ī p a , t h e Nj$grodha (holy fig tree) is bowed to by t h e i n h a b i t a n t s t h e r e i n . 141. T h e great lord B r a h m a , t h e overlord of t h e t h r e e worlds is worshipped t h e r e . B r a h m a , t h e Prajāpati, lives in t h a t (sub-continent) along with t h e Sādhyas. 142. T h e r e , t h e thirtythree Devas perform the worship along with t h e great sages. T h a t lord, t h e most excellent of all the Devas is worshipped there by the Devas. 243-144. Different kinds of jewels a n d precious gems o r i g i n a t e (are q u a r r i e d ) in J a m b ū d v ī p a . 1.

Etymology of udadhi 'a sea'.

VV 138-140 explain w h y particular continents are n a m e d Ś ā l m a l a ,

K r a u ñ c a , etc.

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Brahmūnia Purāna

In all these continents, t h e size of t h e subjects is respect ively t w i c e those of t h e earlier ones on a c c o u n t of the span of life a n d state of health, their a d h e r e n c e to celibacy, truthful ness a n d control of the sense-organs. 145. T h e self-born lord protects the subjects b o t h t h e sluggish as well as scholarly in t h e two sub-continents t h a t h a d been mentioned in the Puskaradvīpa. 146. Raising up his rod of chastisement, lord B r a h m a , t h e overlord of the three worlds, protects t h e subjects. T h a t lord is t h e Minister of Visnu. He is the father and grandfather. 147. T h e subjects always take in the meal t h a t a p p r o a ches t h e m ( automatically) by itself. T h e meal has great nutritive value and it consists of all the six tJksfST^ 148. T h e great sea with sweet water as its liquid content envelops the halves of P u s k a r a . T h e sea encircles it all r o u n d . 149. Beyond it, appears t h e existence of a great world. It is golden. T h e entire ground is like a single rocky slab. It is twice as large as the sea. 150. Beyond t h a t world is a m o u n t a i n t h a t is circular at t h e terminals. It is partially visible a n d partially invisible. It is called Lokāloka. 151. On this side of t h a t M o u n t a i n is all brightness a n d beyond it is all darkness. I t s height is r e m e m b e r e d as ten thousand Yojanas. %52. Its extent is also t h a t m u c h . It c a n go over t h e e a r t h as he pleases. T h e Āloka (brightness) is in t h e midst of worldly activities and t h e absence of brightness (i.e. darkness) is beyond t h e m u n d a n e . 153. All t h e worlds are included in t h e half t h a t is bright a n d t h e dark regions are external ones. T h e (region having the absence of brilliance outside extends all round to t h e extent of t h e worlds within. 154. It is circumscribed all r o u n d . It is encircled by water. ( T h a t portion) b e y o n d t h e brilliant region stands encircl ing t h e cosmic egg. 155-156. These worlds a n d t h e e a r t h consisting of t h e seven continents are w i t h i n t h e cosmic egg. T h e worlds are Bhūrloka, Bhuvarloka, Svarloka, M a h a s , J a n a , T a p a s a n d Satya

189

1,2.19.157-168

lokas. T h i s m u c h constitutes t h e g r o u p of worlds. This m u c h alone need be known a b o u t the u l t i m a t e end of the worlds a n d t h e great expanse beyond. 157. In t h e beginning of t h e bright h a l f of the l u n a r m o n t h t h e m o o n appears as t h o u g h it rests on a pot (i.e. is cre scent-shaped) in t h e western q u a r t e r . T h e body of the cosmic egg t o o is like t h a t . 158. It should be known t h a t there are thousands a n d crores of cosmic eggs like this, above, below a n d sideways. T h e cause of origin thereof is the u n c h a n g i n g Ā t m a n . 159. E a c h of these is encircled by seven Dharanas*1 (? Varanas—coverings) evolved of the P r a k r t i . In groups of t e n o r m o r e ( ? ) , they sustain one a n o t h e r . 160. All of t h e m are encircled m u t u a l l y a n d a r e evolved mutually. All round this Anda (Cosmic egg) is situated the Ghanodadhi—sea of solidified waters. 161-163. It stands, on being held all round by Vanoda (? Mistake for Ghanadd), solidified water. T h e circular zone of the solidified w a t e r stands on being held by Tejas (fiery m a t t e r ) all round, sidways a n d above. This fiery m a t t e r is like a ball of iron. It has a circular s h a p e . It stands on being held all r o u n d by solidified air. Simi larly, it is t h e ether t h a t holds a n d sustains the solidified a i r . 164. T h e Bhūtādi (the cosmic Ego) holds the e t h e r a n d M a h ā n ( t h e great principle) sustains (supported) by t h e Infinite principle, the Avyakta (the unmanifest o n e ) . 165-168. I t . i s endless a n d unmanifest. It is subtle in t e n ways ( ? ) . It is boundless It is non-selfpossessed. It has neither a beginning nor an e n d . W h e n c o m p a r e d w i t h t h e supreme Being, it is n o n - p e r m a n e n t . It is Aghora (not t e r r i b l e ) . It has no support. It is free from ailment. It is m a n y t h o u s a n d Yojanas away. It is non-concealed. It is darkness itself. It has no brilliance. It is unlimited. It has no space ( o r s u p p o r t ) . It is u n k n o w n even u n t o the Devas. It is devoid of all activities. It is well known as the extremity of darkness. It is non-brilliant *

V ā . P . 4 9 . 1 5 2 b reads Kāranaih 'By causes'.

T h i s is

the Puranic concept of protective 'sheaths' round the uni

verse ( B r a h m ā n d a ) . T h e influence of Sāńkhya categories is o b v i o u s .

190

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at t h e extremity of the ether. It is within t h e limit. It is t h e great abode of t h e lord. 169-170. T h e Śruti says t h a t t h a t divine a b o de is inacces sible to t h e Devas. T h e regions well-known to t h e learned ones a r e called 'Loka's. T h e y are situated within t h e jurisdiction of t h e great lord of t h e Devas. T h e regions which a r e b e n e a t h t h e M o o n a n d t h e sun, are called t h e worlds of t h e universe, by t h e wise. 171. T h e nether-worlds b e n e a t h t h e R a s ā t a l a a r e seven in n u m b e r a n d those above t h e m are also seven in n u m b e r . O B r ā h m a n a s , there are seven Skandhas (layers) of the wind along w i t h t h e Brahmasadana (abode of B r a h m a ) . . 172. I t s movement is five-fold from t h e P ā t ā l a (Nether world) to t h e heaven. This is t h e extent of the universe. This is t h e ocean of worldly existence. 173. T h e Living beings, originating from m a n y species go about ( h e r e a n d t h e r e ) . T h e y are beginningless a n d endless. T h e Prakrti stationed in (resting on) t h e B r a h m a n is the cause of t h e universe. It is mysterious a n d v a r i e g a t e d . 174. T h e creation of t h e lord is extensive. It is not c o m p r e h e n d e d even by t h e S i d d h a s , of g r e a t fortune a n d nobi lity who can u n d e r s t a n d things beyond t h e pale of sense-organs. 175-176. O excellent B r ā h m a n a , there is n e i t h e r decline or decay nor transformation, nor end of the e a r t h , w a t e r , fire, wind, ether, darkness, m i n d a n d the infinite body. T h i s is endlesr everywhere. So it is cited in wisdom. IJ7-179. Previously his n a m e has been m e n t i o n e d by me while recounting t h e n a m e s (of deities). It is he w h o has been wholly glorified by the n a m e of P a d m a n ā b h a . He is omnipresent. He is worshipped in all abodes, viz. on the earth, t h e nether-worlds, the f i r m a m e n t , t h e wind a n d t h e f i r e . ' U n doubtedly He is worshipped in all the seas a n d in t h e heaven. T h i s self-same L o r d of great splendour is worshipped in darkness as well, it should be known. 180. Lord J a n ā r d a n a is a great Yogin. His limbs are divided in m a n y ways. This lord of t h e worlds is worshipped in all t h e worlds in diverse ways. 181. T h u s t h e worlds b o r n of e a c h o t h e r a r e sustained m u t u a l l y . T h e s e Vikāras (products or effects) of t h e Avikārin

1.2.19.182-191

191

( t h a t w h i c h does n o t u n d e r g o c h a n g e or distortion) are sustain e d b y t h e relationship o f t h e supporter a n d t h e s u p p o r t e d . 182. T h e e a r t h etc. are" t h e Vikāras (effects). T h e y a r e restricted by e a c h other. T h e y are superior to each T>ther a n d t h e y have p e n e t r a t e d m u t u a l l y . 183. Since they have been c r e a t e d m u t u a l l y , t h e y have a t t a i n e d stability. In the beginning they were without VUesas. T h e y a r e called Viśesas because they qualify others. 184. T h e three ( E l e m e n t s ) beginning with t h e e a r t h a n d e n d i n g w i t h Vahni ( f i r e ) * a r e limited ones. In view of t h e essence of the increase of qualities, they have Pariccheda ( e x a c t d e t e r m i n a t e n e s s , concrete s t a t e ) in p a r t i c u l a r . 185. T h e a c c u r a t e decision or j u d g e m e n t a b o u t t h e r e m a i n i n g principles is n o t perceived, owing to t h e i r subtle ness (Śauksmya). T h a t e a r t h is r e m e m b e r e d as Vyālokā (some t h i n g t h a t has a special brilliance?) b e y o n d all these other elements. 186-187. All the Bhūtas (elements) a r e circumscribed on all sides ( a n d h e n c e a c c o m m o d a t e d ) in t h e space, (or firma ment) just as in a big vessel smaller vessels are a c c o m m o d a t e d a n d d u e t o their m u t u a l support become smaller (to each o t h e r ) . Similarly, t h e different elements a r e considered ensconsced in t h e lustre of t h e firmament. 188. T h e whole of these four elements are bigger a n d superior to one a n o t h e r . As long as these elements exist t h e period of creation lasts to t h a t e x t e n t . 189. It is as t h o u g h like an i n t e r t u r n i n g of threads t h a t t h e different elements are considered enmeshed into one a n o t h e r . T h e r e can be no generation of an effect if Bhūtas (elements) are excluded. 190. H e n c e , the differences which are of the n a t u r e of effects are declared to be limited. T h e differences such as M a h a t a n d others are of t h e n a t u r e of cause. 191. T h u s , O B r ā h m a n a s , t h e real situation comprising of t h e seven continents, oceans etc. has been r e c o u n t e d by me topic by topic as it exists— (realistically). * The reading in the printed text is vādyanta which is meaningless. It should be vahnyanta in view of the mention of three elements.

Brahmānda Purāna

192

192. The p a r t i a l transformation of the Pradhāna w i t h t h e cosmic form has been m e n t i o n e d in detail. T h e zones have been enumerated. 193. This entire universe is presided over by the glorious Lord. T h u s the seven groups of elements have m u t u a l l y penetrated. 194. O n l y this m u c h of the situation (of the universe) can be recounted by m e . O n l y this much has to be h e a r d (i.e. listened to a n d understood) in regard to the situation of t h e e a r t h a n d things connected w i t h it. 195. These seven Prakrtis sustain one another. I am not able to e n u m e r a t e t h e m w i t h reference to their extents a n d dimensions. 196. T h e Prakrtis are i n n u m e r a b l e , above, below a n d at the sides. T h e situation of the constellations is in firmament in different zones a n d regions. 197. T h e situation of t h e earth is thereafter in the form of circle or globe. Henceforth, O clever ones, I shall recount the situation of the e a r t h .

C H A P T E R

T W E N T Y

Tha Description of the Netherworlds* Sūla said : l-2a. U n d e r s t a n d the details of the earth, the w.nd, the ether, the w a t e r a n d the fire which is the fifth o n e — t h a t are b e i n g recounted later on, t h a t h a d b e e n recounted earlier along with the proofs thereof.

•The Cosmic E g g consists of fourteen worlds follows:

arranged vertically

1.2.20.2b-4a

193

These elements are proclaimed as constituted of infinite ingredients a n d they a r e all-pervading. 2b-4a T h e e a r t h is t h e m o t h e r of all living beings. It sustains all animals a n d living beings. It is full of m a n y kinds of r u r a l regions a n d territories. It consists of m a n y towns a n d places of shelter. It possesses m a n y rivers, streams a n d m o u n t a i n s . It is crowded w i t h m a n y species of living beings. T h e e a r t h , the divine goddess, is sung a b o u t as infinite a n d extremely extensive. Continued I.

The

Upper Regions : Satya Loka Tapo-loka Jana

Loka

M a h a r Loka Svar

• I

Loka

Bhuvar

II.

The Middle Region :

' The

III.

The

Loka

Lower

Earth '

R e g i o n s or Nether-worlds: Atala Vitala Sutala Talātala Rasātala Mahā-tala Pātāla All these are supported by Lord Śesa, the Serpent-King. T h e s e lower regions are not dark or devoid of sunlight. T h e y are full of light a n d h a v e the affluence a n d comforts of the world of gods. Cf. B h . P.V.24, V P . V . 2 . V ā . P . 50.1-54. Baladeva U p ā d h y ā y a makes out a

plausible

Nether-worlds w i t h the continent of America,

43-49).

case

(vide

for

identifying

the

: Purāna-Vimarśa, p p .

Brahm&n&a Purāna

194

4b. T h e waters also should be understood as infinite — t h e waters contained in the rivers, streams, oceans a n d small Teceptacles such as ponds a n d puddles, those situated on the mountains a n d in the firmament a n d those within the bowels of t h e earth. 5. Similarly, the element of fire pervades all the worlds. It is cited as infinite, all-pervasive a n d originating from everything. 6. Similarly, the E t h e r is r e m e m b e r e d as unscrapable, beautiful, and a c c o m m o d a t i n g all or various objects, endless a n d infinite. 7. T h e Vāyu ( w i n d ) originated from t h e E t h e r . T h e waters are stationed within a n d above the e a r t h . T h e e a r t h is established on t h e water. 8. T h e E t h e r or the sky is t h a t which has nothing else g r e a t e r t h a n it. T h e n t h e e a r t h a n d t h e n the water. This is the opinion t h a t there is no state of being endless in regard to the Bhautika (objects evolved of the elements) * 9-10a. U n d e r s t a n d t h a t the e a r t h becomes developed d u e to the interaction (of. the elements). T h e s e q u e n c e — t h e e a r t h , t h e w a t e r a n d t h e E t h e r is well known. In t h e seventh (Netherworld) R a s ā t a l a this is t h e situation (?) lOb-lla. T h e nether-world called R a s ā t a l a has the land p o r t i o n extending to ten thousand Yojanas. It has been reckon ed by noble-souled persons t h a t each of the n e t h e r l a n d s is m o r e extensive t h a n the former. lib-13a. T h e first one is Atala by n a m e . Thereafter is S u t a l a . T h e next one, one should know, is T a l ā t a l a . Atala (? or Vitala) is very extensive. Beneath t h a t is t h e world. n a m e d T a l a (should be Mahātala?) a n d beyond t h a t is R a s ā t a l a . Beneath all these, it is r e m e m b e r e d , is the seventh world, the Pātāla. 13b-15a. T h e first portion of the ground is glorified as one w i t h black soil. T h e second world has pale white coloured g r o u n d . T h e third one has blue soil. T h e fourth one has yellow soil a n d the fifth one has a gravel-covered sbil. * The text is a bit obscure. Vā.P.50.9 (corresponding verse) reads: •taam

onto hyanantasya bhautikasya na vidyale. 'In this way, there is no end to the

objects evolved from bhūtas—as they are infinite.'

1.2.20.l5b-31

195

T h e sixth world should be known as (consisting of) rocky g r o u n d s a n d the seventh one is r e m e m b e r e d as one with golden ground. 15b-20a. T h e well-known palace of the lord of the Asuras— N a m u c i , the enemy of I n d r a is in the first nether-world. T h e following abodes too are in the first n e t h e r world, viz. the abode of M a h ā n ā d a , the city of Śańkukarna, the palace of K a b a n d h a , Niskulāda's town fully inhabited by delighted (jolly) people, the abode of the d e m o n Bhīma, the abode of Ś ū l a d a n t a , the city of Lohitāksas and Kalińgas, the town of ŚvāpaHa, the city of Dhanañjaya and of the noble-souled N ā g e n d r a (Lord of serpents), the city of Kāliya the serpent a n d t h a t of K a u ś i k a . T h u s it should be known t h a t there are thousands of cities ( a n d abodes) of the serpents, Dānavas a n d Rāksasas in the first Nether-world with black soil. 20b-25a. In the second nether-world Sutala, O Brāhmanas, a r e the abodes of the following, viz. the city of the first lord of the Daityas a n d Rāksasas i.e. of M a h ā j a m b h a , the palace of Hayagrīva, K r s n a a n d Nikumbha, the city of the Daitya n a m e d Ś a ń k h a a n d t h a t of G o m u k h a , the abode of the demons Nīla; M e g h a a n d K a t h a n a , the abode of K u k u p ā d a a n d t h a t of Mahosnīsa, the city of K a m b a l a the serpent a n d that of Aśvat a r a a n d the city of T a k s a k a the noble-souled son of K a d r u . T h u s there are, O B r ā h m a n a , thousands of cities belonging to the serpents, D ā n a v a s a n d the Rāksasas in the second nether world of pale white coloured soil. 25b-31. In the third nether-world is the well known city of the noble-souled P r a h l ā d a , A n u h r ā d a a n d Agnimukha, the city of (the D a i t y a ) n a m e d T ā r a k a , the city of Triśiras, the city of Śiśumāra the city of T r i p u r a , the demon Purañjana's city full of commotion, due to the gay, well-nourished people, the palace of Cyavana the Rāksasa, the city of K u m b h i l a a n d K h a r a the leading Rāksasas, t h e city of the ruthless V i r ā d h a with fire-emitting m o u t h , the city of H e m a k a the serpent as well as t h a t of P ā n d u r a k a , the city of M a n i n ā g a , the palace of K a p i l a , the palace of N a n d a k a the lord of t h e serpents, a n d t h a t of Viśālāksa. T h u s there are thousands of cities of the

196 serpents, Dānavas a n d Rāksasas, O netherworld with blue soil.

Brahmān$a Purāna B r ā h m a n a s in the t h i r d

32-34. In the fourth netherworld is the city of K ā l a n e m i the lion a m o n g Daityas, t h a t of the noble-soulcd Gajakarna, the city of Kuñjara, the vast a n d extensive city of Sumāli t h e leading Rāksasa, t h e abode of M u ñ j a , L o k a n ā t h a a n d Vrkavaktra a n d the city of Vainateya, t h a t extends to m a n y Yojanas a n d t h a t is crowded with m a n y birds. All these are in t h e fourth netherworld. 35-38. In the fifth netherworld t h a t is covered with sand a n d full of gravel is the intelligent Virocana, the lion a m o n g Daityas, the abodes of Vaidyuta, Agni-Jihva a n d t h a t of H i r anyāksa, the city of the intelligent Vidyujjihva, the lord of Rāksasa, the city of Sahamegha, t h a t of M ā l i n , the leading Rāksasa, the city of t h e serpent K i r m ī r a a n d those of Svastika a n d J a y ā . T h u s there are thousands of cities of the serpents, D ā n a v a s a n d the Rāksasas in the fifth netherworld full of gravel. T h i s should be known (as the situation) for ever. 39-42a. In t h e sixth netherworld is the excellent city of Kesari, the lord of the Daityas, the cities of Suparvan, P u l o m a n a n d M a h i s a , a n d the city of the noble-souled Suresa, the leading Rāksasa. It is there t h a t Śataśīrsa the son of S u r a m ā lives joyfully. T h e king of serpents n a m e d Vāsuki, t h e affluent a n d glorious friend of M a h e n d r a (stays t h e r e ) . T h u s there are thousands of cities of t h e serpents, D ā n a v a s a n d the Rāksasas in the famous sixth netherworld, R a s ā t a l a with rocky g r o u n d . 42b-46a. It should be known t h a t t h e city of Bali is in the seventh a n d the last netherworld P ā t ā l a . It is beyond every world. It is gay a n d full of m e n a n d women. It is full of Asuras, serpents a n d the h a p p y a n d joyous enemies of t h e Devas. T h e r e itself is the great city of M u c u k u n d a , t h e D a i t y a . It is teeming w i t h i n n u m e r a b l e great cities of Daityas full of bustle a n d com motion, thousands of the brilliant cities of the serpents, t h e great rising (flourishing) cities of the Daityas a n d t h e D ā n a v a s a n d t h e m a n y flourishing abodes of the Rāksasas. 46b-47. O leading B r ā h m a n a s , at the extreme end of P ā t ā l a t h a t extends to m a n y Yojanas resides Śesa the noble-souled ( k i n g of serpents). His eyes are like the red lotus. He is devoid

1.2.20.48-58

197

of d e a t h a n d old age. His b o d y is as w h i t e as t h e inner p a r t of well-washed Ś a ń k h a (conchshell). He wears blue clothes. He is very powerful. r" 48-49. His physical b o d y is h u g e . He is lustrous a n d mighty. He wears garlands of variegated colours. He has a t h o u s a n d faces (hoods) with m o u t h s shining a n d brilliant a n d resembling t h e golden-peaked ( m o u n t a i n ) in p u r i t y ( l u s t r e ) . H e has single K u n d a l a ( E a r - r i n g ) . H e appears splendid w i t h his thousand faces. He is refulgent, d u e to a series of tongues e m i t t i n g sparks of waving flames of fire. 50-54. W i t h his two thousand eyes t h a t have the reddish splendour of the rising sun a n d with his body t h a t is white a n d glossy, he a p p e a r s like t h e m o u n t a i n Kailāsa surrounded by clusters of flames. He has t h e white complexion like t h e M o o n as well as the K u n d a flowers. H e n c e t h e cluster of his eyes shines like t h e cluster of m i d d a y suns on t h e p e a k o f t h e white M o u n t a i n ( Ś v e t a P a r v a t a ) . He has a h u g e terrible body. W i t h it (resting) in his reclining pose on his couch, he a p p e a r s like^a thousand-peaked m o u n t a i n of vast dimensions (resting) over the e a r t h . This (enormously) huge lord of serpents, himself of great splendour, is being a t t e n d e d u p o n by extremely wise a n d noblesouled great serpents of h u g e physique. He is t h e king of all serpents. He is A n a n t a , Śesa, of excessive brilliance. 55. T h a t is t h e c o m m a n d m e n t ( o r act) of Visnu. T h a t is the final established b o u n d a r y (of t h e N e t h e r - w o r l d ) . T h u s t h e seven netherworlds t h a t could be discussed have b e e n recounted. 56-58. T h e y are always i n h a b i t e d by t h e Devas, t h e Asuras, the great serpents a n d t h e Rāksasas. Beyond this is t o t a l absence of light. It c a n n o t be traversed by the Siddhas a n d t h e Sādhus (good p e o p l e ) . It is u n k n o w n even to t h e Devas. W i t h a desire to e x p a t i a t e on the general position, O excellent B r ā h m a n a s , t h e greatness of t h e earth, water, fire, wind a n d t h e e t h e r is u n d o u b t e d l y n a r r a t e d thus. Hereafter, I shall r e c o u n t t h e m o v e m e n t of t h e sun and the M o o n .

198

Brahm&nda Purāna CHAPTER

TWENTYONE

The Solar System. Movements of Heavenly Luminaries: Division of Time Sūtasaid : I. As long as the Sun and the M o o n revolve, they areelevated by means o f t h e i r lustre a n d brilliance through their discus. 2-3. (?) T h e space covered by the brilliant refulgence of the sun and the m o o n is the e x t e n t of the seven seas a n d t h e continents. T h e light falls over half the extent of the e a r t h a n d the other side remains external. T h e sun a n d the m o o n illuminate the a r e a a r o u n d facing t h e m . In extent and m a g n i t u d e the heaven (i.e. the firmament) is remembered as equal to t h a t of t h e E a r t h . 4. T h e root \/av m e a n s illumination a n d protection. Revolving all r o u n d , the sun illuminates a n d protects the three worlds. H e n c e , on a c c o u n t of illumination a n d protection, he is remembered as ' R a v i . ' 2 5-6. Hereafter, I shall recount the m a g n i t u d e of the m o o n a n d the sun. T h e word Mahi ( e a r t h ) is (arbitrarily)-assigned to this sub-continent because of its state of being honoured (Mahitatvāt) T h e Solar disc is as extensive as t h e d i a m e t e r of this sub con tinent of B h ā r a t a . U n d e r s t a n d t h a t in Yojanas (1 Yojana = 12 k m . ) . 7. T h e extent of t h e disc of the sun is n i n e thousand Yojanas. Its g i r t h is three times the extent. 1.

T h e present chapter deals w i t h the ancient astronomical ideas in

the pre-telescope age. Similar information about the stellar region regarding the size of the planets and other stars, movements of the Sun, the M o o n etc. are found in other Purānas like the Bh.P. V Chs. 21-24, M t . P. Chs. 124-128, V . P . II Chs. 8-12 and V ā . P. 1.50. 57 to Ch. 5 3 — t h e last being textually t h e same as the Bd. P. and was useful in correcting the misprints in the present text. T h e astrological aspect of these planets etc. is found in G P . 59-64

and

A P . 121 etc. S o m e of these ideas regarding the distances, positions and dimen sions of planets are o u t d a t e d due to advance of modern astronomy. 2.

T h e author of this P u r ā n a is fond of giving popular etymologies.

T h u s Ravi 'the S u n '

is normally traced to •yjru—according to Utfāii IV

Ujjvaladatta, but here the author traces it to \ / a v — " t o protect".

13ft

199

1.2.21.8-19 8. In d i a m e t e r as well as girth m o o n is twice as m u c h as t h e sun.

(Circumference), the

Now I shall recount the extent of the e a r t h in Yojanas. 9. T h e extent a n d girth (circumference) of the e a r t h consisting of seven continents has b e e n reckoned in p r o p e r measure in the Purﾄ］as. 10. I shall recount t h a t , after e n u m e r a t i n g t h e c u r r e n t Abhimﾄ］ins (Deities etc. who preside or have the sense of possession e t c . ) . Those Abhimﾄ］ins who have gone by are on a p a r with the c u r r e n t ones. 1!. T h e Devas who have gone by are on a p a r with t h e c u r r e n t ones in forms and n a m e s . H e n c e , I shall describe t h e surface of t h e e a r t h t h r o u g h the c u r r e n t Devas. 12. (I shall recount) the situation of world entirely t h r o u g h the c u r r e n t (Devas).

the

heavenly

T h e entire E a r t h is remembered as fifty crores (of Yojanas) in extent. 13-16. Its situation from an upword measure (?)is as far as the M e r u . H a l f the extent of the e a r t h is stated in terms of Yojanas. T h e extent of the e a r t h towards all t h e sides (quarters) from the m i d d l e of the M e r u is remembered as orte crore a n d eightynine lakhs (of Yojanas) a n d fifty t h o u s a n d * . H e n c e , the extent of the circular section of the e a r t h is roughly eleven crores a n d thirtyseven lakhs. This is reckoned as t h e extent of the surface of the E a r t h . 17-18. ( T h i s is reckoned as the extent of the e a r t h ) n a m e l y as m u c h is the extent in the firmament of the fixation of constellations, so m u c h is the situation of the revolution as far as the sphere of the e a r t h . By the measure of the Paryﾄ《a (Revolution, R o t a t i o n ) , it is r e m e m b e r e d t h a t the firmament is equal to t h e e a r t h . This is recounted as the a b o d e of t h e seven continents.19. T h e situation of the spheres of the worlds is one over the o t h e r w i t h the g i r t h gradually reduced falling within t h e previous sphere. It is considered as the radius of the circular zone.

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200

20. T h e entire situation has been laid down thus a n d in them the creatures stay. This m a g n i t u d e of t h e bowl of the Cosmic Egg has been recounted. 21-22. These worlds as well as this e a r t h with its seven continents are within this cosmic Egg. T h e worlds are Bhūrloka Bhuvarloka, Svarloka, M a h a r l o k a , J a n a l o k a , T a p o l o k a a n d Satyaloka. These seven worlds have been created a n d they a r e a r r a n g e d in t h e shape of an U m b r e l l a . 23-24. T h e y are held by means of their own subtle coverings individually. These sources of origin a r e exterior eoverings a n d they are ten times m o r e t h a n ( w h a t they enve l o p e ) . T h e y are filled with special characteristics originating m u t u a l l y . All r o u n d this Cosmic Egg is present ( a s a fixed envelop) t h e solidified ocean. 1 25. T h e entire sphere of t h e E a r t h is held by t h e solidi fied water. T h e solidified ocean is held by a greater solidified fire. 26. T h e solidified fiery element is surrounded on all sides externally, sideways and upwards by a solidified wind element. Being held thus it rests stabilized t h e r e . 27. T h e solidified wind is surrounded by the firmament. T h e entire firmament is enveloped by the Bhūtādi (i.e. A h a m k a r a — E g o ) . T h e Bhūtādi is enveloped by the (principle called) Mahat. 28. T h e Mahat is enveloped by t h e Pradhāna t h a t is n i t e a n d it is of i m m u t a b l e n a t u r e .

infi

I shall m e n t i o n in due order t h e cities of the g u a r d i a n s of the worlds. 29-32. ( I t is being mentioned) for the achievement of t h e proof of spreading t h e qualities of the l u m i n a r y bodies* (?) [Rather : T h e extent of the movements of the host of luminary bodies will now be described.] 1. Purānas believe that this cosmic egg is protected by sheaths consis ting of solid (ghana) gross elements, the earth being covered by the sheath of solidified water and the sheath of water being enveloped in the sheath of^ soli dified fire (ghana-teja)a.nd so on. T h e s e sheaths of gross elements are progres sively protected by sheaths of Ahańkāra Mahat a n d Pradhāna. Sāńkhya influence is evident on this belief. *

T h e text is corrupt here. T h e line in V ā . P . 5 0 . 8 6 b

is as follows :

201

1.2.21.33-41

To t h e east of M e r u a n d on t h e t o p of t h e M ā n a s a is the 1 city of M a h e n d r a . It is t h e excellent abode of Vasus (of w h o m I n d r a is t h e h e a d ) . It is d e c o r a t e d w i t h gold. To the south of t h e M e r u and on t h e top of t h e M ā n a s a itself, lives Vaivasvata Y a m a , (Yama t h e son of t h e Sungod) in the city called S a m y a m a n a . To t h e west of the M e r u a n d t h e t o p of t h e M ā n a s a it self, is t h e beautiful city n a m e d Sukhā. It belongs to the intel ligent V a r u n a . V a r u n a , the lord of the a q u a t i c beings, lives in t h e city n a m e d Sukhā. 33. To t h e n o r t h of t h e M e r u , on t h e top of the M ā n a s a itself, is t h e city of Soma, n a m e d V i b h ā v a r l . It is on a p a r w i t h t h e city of M a h e n d r a . 34. It is for t h e stabilization of V i r t u e ( D h a r m a ) a n d for the protection of all t h e worlds t h a t the g u a r d i a n s of the worlds (i.e. quarters) have stationed themselves in all t h e four quarters on t h e top of the M ā n a s a . 35. U n d e r s t a n d t h e m o v e m e n t of t h e sun d u r i n g t h e southern transit, as he goes to t h a t q u a r t e r . His m o v e m e n t is above all t h e guardians of t h e quarters. 36. D u r i n g his southern transit, the sun rushes forward like an a r r o w t h a t is discharged. He revolves always, t a k i n g t h e circle of luminaries with him. 37-38a. W h e n t h e sun is in t h e m i d d l e (of the firmam a n t ) at A m a r ā v a t ī (city of I n d r a ) his rising is seen in Samya m a n a belonging to Vaivasvata (i.e. Y a m a ) . At Sukhā it shall be t h e middle of t h e night a n d t h e sun (appears t o ) set at V i b h ā (i.e. V i b h ā v a r l ) . 38b-39a. W h e n the sun is in t h e middle (of t h e firma m e n t ) a t S a m y a m a n a belonging t o Vaivasvata (i.e. Y a m a ) , h e is seen rising at Sukhā belonging to V a r u n a . At V i b h ā it shall be t h e m i d d l e of the night a n d ( t h e sun appears to) set at M ā h e n d r i (Amarāvatī, the city of I n d r a ) . 39b-41. W h e n it is afternoon for t h e people of the south east ( o r t h e South a n d the E a s t ) , it is m e n t i o n e d as forenoon for Jyotir-gana-pracārasya pramānam parivaksyate. bracket, in this verse above. 1.

Cf V. P. II 8.9-11.

The

translation is given in

the

202

Brahmānda Purina

t h e people of t h e South-West (or, of those w h o a r e other t h a n t h e people of t h e s o u t h ) . It is t h e latter p a r t of t h e night for t h e m who are in t h e n o r t h . It is earlier p a r t of t h e night for t h e people of northeast. It is in this m a n n e r alone t h a t the sun shines in t h e n o r t h e r n worlds. 42. W h e n t h e sun is (in t h e middle of t h e sky) d u r i n g m i d d a y at Sukhā, (the city) belonging to V a r u n a , he ( t h e sun) ( a p p e a r s ) to rise in Vibhā, the city of Soma. 43-44. It is m i d n i g h t at Amarāvatī a n d it ( a p p e a r s to) set at Y a m a ' s city. W h e n t h e sun is (in t h e middle of the sky) during mid day at V i b h ā t h e city of Soma, the sun a p p e a r s to rise at AmarāvatI of M a h e n d r a . It is mid-night at S a m y a m a n a ( Y a m a ' s city) and t h e sun sets at t h e city belonging to V a r u n a . 4 5 . T h e sun revolves rapidly like the whirling firebrand. Moving about, t h e sun traverses t h e revolving constellations. 46. ' T h u s t h e sun thereby moves to the south a m o n g t h e four quarters. T h e sun rises a n d sets again and again. 47. T h e sun w a r m s two Devālayas (abodes of gods i.e. those of I n d r a a n d others) in the forenoon a n d two (other) Devālayas in t h e afternoon. D u r i n g t h e m i d d a y also, he blazes with his own rays. 48. After rising up the sun blazes a n d increases in w a r m t h by means of his own rays till t h e midday. Thereafter, with his rays decreasing (in w a r m t h ) the sun sets. 49-50. T h e two quarters of t h e East a n d West are r e m e m b e r e d by m e a n s of sunrise a n d sunset. While it blazes in front, ( t h e heat is felt) b e h i n d as well as at t h e sides. W h e r e t h e sun a p p e a r s rising, it is remembered as sunrise to t h e people there-of, w h e r e t h e sun vanishes, it is called sunset in regard to t h e people t h e r e . * 51-54. T h e M e r u is to the n o r t h of all a n d the Lokāloka 1 is in t h e south. *

Cf. Ait. Br. 111.44 w h i c h clearly states that there is rising or setting

of the Sun. Also V P . I I . 8 . 1 6 . Contrast the Greek idea of having a new sun every

day. 1.

T h i s is a mythical m o u n t a i n surrounding the outermost border of

the world. It is so called as it divides the visible wOrld from the region of dark ness. For its description vide W . 104-107 below.

1.2.21.55-64

203

D u e to the far distant position of the sun a n d d u e to his being covered by the line (horizon) of the e a r t h , the rays of the sun disappear (obstructed from sight). H e n c e it ( t h e sun) is not seen at night. T h e setting a n d rising of the planets, stars a n d the m o o n should be understood t h r o u g h the m a g n i t u d e of the a l t i t u d e of the sun. So also their rising a n d setting. T h e fire a n d the water have a white glimmer ( ? ) , while the e a r t h has a d a r k shadow. Since the sun is far off, it has no (fiery) rays even w h e n it has risen. Its redness is d u e to the fact t h a t it has no rays a n d t h e absence of heat is d u e to the redness. 55. Wherever the sun is seen occupying the line ( h o r i z o n ) , it is seen m o r e t h a n a h u n d r e d thousand Yojanas above. 56., W h e n the sun sets along with his rays, the lustre of the sun enters the fire at night. H e n c e it shines from a distance. 57. T h e heat of t h e fire enters the sun w h e n it rises u p . T h e sun blazes d u r i n g the d a y time on being united with t h e fire. 58. T h e lustre a n d the heat are the brilliance of the sun a n d the f i r e . T h e y shine a n d f l o u r i s h d a y and night, d u e t o their m u t u a l p e n e t r a t i o n . 59. In t h e n o r t h e r n as well as southern halves of t h e e a r t h , the night enters the water when the sun rises. 60-64. H e n c e d u e to the p e n e t r a t i o n of the n i g h t d u r i n g the day, t h e waters are cool then. W h e n the sun sets, the d a y penetrates the waters. H e n c e the waters are w a r m d u r i n g the night d u e to the penetration of the day. Both in t h e south e r n half and t h e n o r t h e r n half of the e a r t h , it is in this o r d e r t h a t the d a y a n d night enter the waters when t h e sun sets or rises. T h a t (part of time) is called ' d a y ' w h e n t h e r e is sun light a n d the night is called T ā m a s ī (full of darkness). T h e n i g h t is well defined due to this. T h e d a y is r e m e m b e r e d at t h a t (period of t i m e ) which is d e p e n d e n t on the sun. T h u s , w h e n t h e sun traverses the m i d d l e of t h e sky, it passes t h r o u g h parts of the e a r t h in t h e course of a M u h ū r t a

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204

as it were (?) U n d e r s t a n d t h e n u m b e r of Yojanas here in t h e course of a M u h ū r t a . 65-67. It is one h u n d r e d a n d eightyone thousand Yojanas. This is t h e speed of the sun in a M u h ū r t a . W h e n t h e sun proceeds to t h e southern q u a r t e r w i t h this velocity, it covers the middle a n d t h e extremity of the quarter. T h e n d u r i n g t h e D ā k s i n ā y a n a , it whirls in the middle of the firmament. 68. U n d e r s t a n d t h a t it traverses in t h e southern q u a r t e r in the m o u n t a i n M ā n a s o t t a r a . T h e Visuva ( E q u i n o x ) is in t h e m i d d l e (?) 69. T h e circumference of the sun is estimated to be nine crores of Yojanas as well as fortyfive h u n d r e d thousands (i.e. 9,45,00000 Yojanas). 70-72. T h i s is laid d o w n as t h e m o v e m e n t (? t o t a l dis t a n c e traversed) of t h e sun in the course of a d a y a n d a night. W h e n t h e sun, in t h e equinox, it ocean. U n d e r s t a n d d u r i n g t h e equinox (3,81,00000).

after r e t u r n i n g from t h e south, remains traverses t h e n o r t h e r n regions of t h e milkits girth in Yojanas. It is estimated t h a t it is three-crores a n d eightyone h u n d r e d

73-74. W h e n t h e sun is in t h e (constellation) Ś r a v ā n a a n d U t t a r ā s ā d h ā it traverses the regions (quarters) to t h e n o r t h of t h e sixth ( c o n t i n e n t ) Śākadvipa. O B r ā h m a n a s , t h e magni t u d e of t h e n o r t h e r n q u a r t e r a n d t h e sphere (? of the sun t h e r e i n ) is estimated to be a crore of Yojanas. 75-77a. T h e divisions of t h e p l a n e t a r y system are : Nā.ga.-vithi,1 the n o r t h e r n one a n d Ajavīthi, t h e southern one. T h e s e divisions comprise three asterisms e a c h . T h e constel lations M ū l a , P ū r v ā s ā d h ā U t t a r ā s ā d h ā are the points of rising in t h e Ajavīthi while t h e contellations Aśvinī, Bharanī (lit. t h a t of which Y a m a is the deity) a n d K r t t i k ā are the 1.

A c c o r d i n g to Varāhamihira's Brhatasamhitā,

Vīthi is

a particular

division of the planetary sphere comprising of three asterisms. division

comprising

asterisms

Mūla,

Pūrvāsādhā

. and

Thus

the

Uttarāsādhā

constitutes the Aja-Vīthi, while As'vini, Bharani and Krttikā form the NāgavUhi.

1.2.21.77b-91

205

t h r e e points ( c o n s t i t u t i n g ) i n t h e Nāgavīthi. T h e m a g n i t u d e of t h e n o r t h e r n orbit as well as the southern orbit is eighty h u n d r e d thousand a n d f i v e thousand eight h u n d r e d Yojanas ( ? ) (or 8 0 4 - 5 8 = 138 lakhs of Yojanas.) 77b-79a. I shall henceforth m e n t i o n t h e distance b e t ween t h e q u a r t e r s in Yojanas. T h i s distance is eight h u n d r e d t h o u s a n d four h u n d r e d a n d thirty t h r e e Yojanas (?) T h u s t h e distance b e t w e e n t h e quarters has been m e n t i o n ed in Yojanas. 79b-80a. I shall m e n t i o n t h e distance b e t w e e n t h e t w o quarters a n d M e r i d i a n s , t h e southern a s well a s t h e n o r t h e r n , in Yojanas. U n d e r s t a n d it. 80b-81. T h e exterior a n d t h e interior distances between t h e quarters a n d t h e m e r i d i a n s are seven million a n d o n e h u n d r e d a n d seventyfive thousand Yojanas. 82. D u r i n g U t t a r ā y a n a t h e sun goes r o u n d t h e i n t e r n a l zones. D u r i n g t h e D a k s i n ā y a n a it goes r o u n d t h e e x t e r n a l zones always in t h e d u e o r d e r . 83. T h e r e a r e one h u n d r e d a n d e i g h t y t h r e e zones i n t h e n o r t h . I n t h e south also t h e sun traverses t h a t m u c h . 84-85. U n d e r s t a n d the m a g n i t u d e of t h e zone in Yojanas. It is seventeen thousand two h u n d r e d a n d t w e n t y o n e Yojanas (in magnitude). 86.

T h i s m a g n i t u d e of t h e zone has thus been recount r

ed in so m a n y Yojanas. *iflJ' ct( T h e d i a m e t e r of t h e zone is laid obliquely., ZyJeli"** 87-88. Everyday the sun traverses those (zones) m d u e order. J u s t as the o u t e r r i m of t h e p o t t e r ' s wheel comes b a c k quickly (i.e. revolves), so also t h e sun functions quickly d u r i n g his S o u t h e r n transit. H e n c e , he traverses a m a j o r p o r t i o n of t h e E a r t h in t h e course of a s h o r t e r period. 89-91. D u r i n g D a k s i n ā y a n a , on a c c o u n t of his rapidity, t h e sun covers t h i r t e e n a n d a half constellations in t h e course of a d a y of twelve M u h ū r t a s . He covers t h e same n u m b e r of cons tellations d u r i n g t h e night of eighteen M u h ū r t a s . J u s t as t h e central region of t h e p o t t e r ' s wheel whirls slowly so also, d u r i n g his n o r t h e r n transit t h e sun traverses w i t h less r a p i d i t y . H e n c e , d u r i n g his n o r t h e r n transit, t h e sun

206

Brahmānda Purāna

traverses with less velocity. H e n c e , he covers a lesser portion of t h e e a r t h in t h e course of a greater period. 92-93. After t h e advent of t h e n o r t h e r n transit, t h e d a y consists of eighteen M u h ū r t a s , the sun of slow speed traver ses thirteen a n d a half constellations d u r i n g t h e day. He covers t h e same n u m b e r of constellations d u r i n g t h e n i g h t of twelve Muhūrtas. 94. T h e Potter's wheel whirls still m o r e slowly at t h e Navel, in t h e same m a n n e r , like the l u m p of clay in t h e middle, t h e pole star ( D h r u v a ) revolves. 95-96. T h e y say t h a t t h e d a y a n d the night together consist of thirty M u h ū r t a s . Whirling in between the two quarters, D h r u v a revolves in circles. J u s t as the navel of the potter's wheel remains there itself, so also, it should be known t h a t D h r u v a whirls there ( w i t h o u t changing its place) itself. 97-99. It ( p o l e star) whirls in circles in between the two q u a r t e r s . T h e m o v e m e n t of the- sun is slow by d a y a n d quick at night. D u r ng the n o r t h e r n transit the' m o v e m e n t of t h e sun by d a y is slow a n d very quick by the night. D u r i n g t h e southern transit the m o v e m e n t of t h e sun by the d a y is quick a n d t h a t by t h e night is slow. 100. T h u s , by means of regular a n d irregular move m e n t s a n d proceeding along its orbit, t h e sun divides days a n d nights. 101. These g u a r d i a n s of the four quarters are stationed on the Lokāloka m o u n t a i n . Agastya ( t h e star C a n o p u s ) quickly traverses over t h e m . 102-106. D a y a n d night he undergoes these diverse motions to t h e south of t h e Nāgavīthī a n d to t h e n o r t h of t h e Lokāloka. O u t s i d e t h e p a t h of V a i ś v ā n a r a , he is the extender of the worlds. As long as t h e lustre of the sun shines from behind, there is brightness in front of a n d at t h e sides of t h e Lokāloka. T h e m o u n t a i n is ten thousand Yojanas in height. It is partially lighted a n d partially not lighted ( i n d a r k n e s s ) . It is c i r c u l a r all r o u n d . T h e stars, the m o o n a n d t h e sun, along w i t h

207

1.2.21.107-116

t h e planets a n d the groups of constellations shine within t h e b o u n d a r y of the world encircled by the m o u n t a i n Lokāloka. T h e world is only this'lar. Beyond this is darkness. 107-111. This ( m o u n t a i n ) has t h e illumination on the side of the world. Beyond the worlds, it is devoid of illumina tion. T h e inter-space b e t w e e n , U s ā ( N i g h t o r D a w n ) a n d Vyusti ( M o r n i n g ) joins t h e Lokāloka accepted by t h e s u n * ( ? ) Therefore, they call it Sandhyā (Twilight). U s ā is remember ed as n i g h t a n d Vyusfi is r e m e m b e r e d as the day, by the Brāhmanas T h e demons were bent on devouring the sun a n d t h e fire at the time of dusk. A curse was cast on these wicked persons at t h e instance of P r a j ā p a t i . (They h a d ) Aksayalva ( t h e state of imperishability) of t h e body b u t they were m a d e to die. T h r e e crores of demons are well known as M a n d e h a s . Every d a y they seek the rising sun. These evil-minded ones wish to d e v o u r the sun t h a t blazes. 112-113. A terrible battle ensued \between the sun-god a n d those demons. T h e r e u p o n , the Devas, the most excellent B r ā h m a n a s and god B r a h m a performed t h e Sandhyā-prayer a n d poured water charged with the M a n t r a s of G ā y a t r i along with O m k ā r a (the symbol of) B r a h m a n . 114-115. W i t h a sudden flash of splendour t h e n t h e sun shone w i t h fierce rays. He b e c a m e excessively resplendent with great strength a n d valour. Protected by t h e B r ā h m a n a s , he rises a h u n d r e d thousand Yojanas upwards a n d proceeds a h e a d . Protected by t h e sages Vālakhilyas a n d his brilliance along with his rays ( h e is held aloft.) 116. Fifteen Nimesas constitute one K ā s t h ā . T h i r t y K ā s t h ā s make one K a l ā . T h i r t y Kalās make a M u h ū r t a a n d t h i r t y such M u h ū r t a s m a k e a full day consisting of day and night. * V ā P. gives a better reading : sūryab, parigraham i.e.

It is the sun w h o

joins a n d therefore the period is called S a n d h y ā ( t h e joining p e r i o d ) . Or : As it j o i n s together Lokāloka which surrounds the sun, it is S a n d h y ā (the c o n n e c t i n g link between light a n d darkness). It is the period b e t w e e n us as ( d a w n ) a n d the morning.

called interim

Brahmānda Purāna

208

117-123. T h e shortening or the lengthening of days by means of units of time h a p p e n s duly. T h e S a n d h y ā ( j u n c t i o n ) spreads over a period of a M u h ū r t a . It is r e m e m b e r e d as t h e limit for the shortening or lengthening of the days. Rising from t h e circle of the horizon, when the sun traverses for a period of three M u h ū r t a s , t h a t is r e m e m bered as F o r e n o o n . 1 It is a fifth of t h e d a y t i m e . T h e period of time of three M u h ū r t a s after the forenoon is called Sañgava. T h e period of three M u h ū r t a s from Sañgava is called Madhyāhna ( M i d d a y ) . T h e period of three M u h ū r t a s from the m i d d a y is remembered as Aparāhna ( A f t e r n o o n ) . A period of three M u h ū r t a s alone is r e m e m b e r e d by scholars as the unit of t i m e , (A p e r i o d of three M u h ū r t a s ) after the Aparāhna is called Sāyāhna ( E v e n i n g ) . T h e r e a r e only three (sacred ?) M u h ū r t a s in a d a y of fifteen M u h ū r t a s . It is r e m e m b e r e d t h a t an equinotical day has fifteen M u h ū r t a s . D u r i n g the southern transit a n d the n o r t h e r n transit, the nights and days increase a n d decrease. T h e d a y swallows the night and t h e night swallows the d a y . 124. T h e equinox is expected to be in t h e m i d d l e of the A u t u m n a n d the Spring. T h e m o o n has e q u a l n u m b e r o f Kalās in the night a n d day. 125. A period of fifteen days is m e n t i o n e d as a P a k s a (fortnight). T w o Paksas m a k e a m o n t h a n d two solar mo nt hs m a k e a season. 126-129. T h r e e seasons (make one A y a n a ) , a n d two Ayanas m a k e a solar Year. (Defective T e x t ) . Nimesas are Vidyutas2*. Fifteen of t h e m m a k e a K ā s t h ā . T h i r t y K ā s t h ā s make a K a l ā (?) It consists of one h u n d r e d a n d sixty M ā t r ā s . T h i r t y M ā t r a s increased by two a n d seven consist of thirtysix of the latter ( ? ) . W i t h sixtytwo a n d seventythree M ā t r ā s constitute K a l ā . It has forty thousand a n d eight h u n d r e d 1.

T h e s e verses state the five parts of the day, e a c h part b e i n g of three

Muhūrtas in duration. 2.

It appears that a n e w term called Vidyut is introduced in the units

of T i m e here, *Vā.P.50.179 reads ;nimesādi krtah Kālah "The time covered ling of the e y e 'etc'.

by twink

209

1.2.21.130-137

Vid.yv.ts. T h e y a r e seventy (?) K n o w for certain t h a t they a r e ninety. T h e y say t h a t t h e r e a r e four h u n d r e d ' a n d t w o Vidyuts ( ? ) 130. T h i s should be considered as t h e excellent p a r t . N ā d i k ā G h a t i ( 2 4 minutes) is t h e cause hereof. T h e five (units of time beginning with Sarhvatsara are diversified, d u e to four 1 measures (?) (See verse 137). 131-132. T h e decisive basic u n i t of all time is called 2 Yuga ( A g e ) . T h e first year is Sarhvatsara. T h e second is Parivatsara. T h e third is I d ā v a t s a r a . T h e fourth is A n u v a t sara. T h e fifth is V a t s a r a . T h e i r period of time is called Y u g a . 133-134. In a solar Yuga, there shall be three t h o u s a n d (lit. t h i r t y h u n d r e d ) Parvans (junctions) a n d one t h o u s a n d eight h u n d r e d a n d thirty risings of t h e sun (i.e. days.) T h e r e shall be t h i r t y R t u s a n d ten Ayanas (Defective T e x t ) . T h e r e a r e t h r e e h u n d r e d a n d sixtyfive days ( 5 + 3 0 0 + 6 0 ) in a solar year. 135. T h i r t y units of days a n d nights m a k e one solar m o n t h . Sixtyone such days m a k e one R t u . 136. T h e extent of a solar Ayana is eightythree days.

one h u n d r e d a n d

137. T h e following a r e the four measures (for c a l c u l a t i n g time) viz.: Saura (Solar), Saumya ( L u n a r ) , JVāksatra (sidereal) a n d Sāvana (based on S a v a n a calculation of days from sunrise to s u n s e t ) . T h e s e measures a r e decisively mentioned in the Purānas.

V. 137 gives the four measures of systems in calculating time

(or

year) viz. Saura (Solar), Saumya (Lunar), Nāksatra (sidereal). 2. This Purāna records the age-old tradition that the Y u g a period consisted of five years. Even in the Vedic times Y u g a was of five years and the names of those five years (with a slight variations in the n a m e Idāvatsara viz. Idā-ldu—Vatsara) are the same as given here (vide Tai.S.V.7.1-3, Vāj.S.27.45, Atharva VI 5 5 . 3 ) . Tai. Br. I. 4 . 1 0 . 1 identifies Sarhvatsara, Parivatsara etc. with god Agni, Aditya etc. K a u t i l y a in ArthaSāUra II Ch. 20 in measures of time declares "A Yuga consists of five years" (Pañca-Sarhvatsaro Tugam). This. Purāna records the same.

210

Brahmanda Purāna

138. T h e r e is a m o u n t a i n n a m e d Srńgavān towards t h e n o r t h of t h e Śveta. It has three peaks w h i c h a p p e a r to touch t h e surface of t h e firmament. 139. T h a t m o u n t a i n is said to be Śrńgavān, due to those peaks. Its girth a n d sectional d i a m e t e r a r e equally glori fied (? are t h e s a m e ) . 140. Its m i d d l e a n d eastern peak is golden. T h e southern peak has crystal-like lustre a n d it is m a d e of silver. 141. T h e excellent n o r t h e r n peak is full of all kinds of jewels. T h u s , d u e to t h e t h r e e peaks, t h e m o u n t a i n is well known as Ś r ń g a v ā n . 142. D u r i n g t h e time in between t h e A u t u m n a n d t h e Spring, t h e sun proceeds with a m e d i u m speed a n d he resorts to its eastern peak. 143. H e n c e , the dispeller of darkness makes t h e day a n d night equal. Divine green-coloured horses are yoked to his great chariot. T h e y a p p e a r as though they are smeared with t h e rays red as lotus. 144. To t h e close of Mesa a n d Tula, t h e d u r a t i o n of t h e d a y from sunrise to sunset is fifteen M u h ū r t a s . T h e night is also equally long. 145. W h e n the sun enters the first degree or p a r t of the constellation Krttikā, it should be known t h a t t h e moon enters t h e fourth p a r t of the constellation Viśākhā. 146. W h e n t h e sun moves t h r o u g h t h e third p a r t of t h e constellation Viśākhā, it should be known t h a t t h e moon has occupied the top of t h e constellation K r t t i k ā . 147-149. T h e great sages say t h a t one should know t h a t time as Visuva ( E q u i n o x ) . O n e should u n d e r s t a n d t h e equinox t h r o u g h t h e position of t h e sun a n d should see the time t h r o u g h the m o o n . W h e n t h e d a y a n d t h e n i g h t are o f equal d u r a t i o n , it shall be t h e Visuva. T h e n d u r i n g t h e equinox, religious gifts should be offered to t h e m a n e s a n d to t h e B r ā h m a n a s parti c u l a r l y "because it h a p p e n s to be t h e face of gods. 150. ( T h e following a r e to be known in connection with t h e various units of t i m e ) : t h e y are Ūnamāsa ( m o n t h of a s h o r t e r d u r a t i o n ) , Adhimāsa ( I n t e r c a l a r y l u n a r m o n t h ) , K a l ā , K ā s t h ā , M u h ū r t a k a , P a u r n a m ā s ī (full m o o n ) , Amāvasyā ( N e w

1.2.21.151 154

211

m o o n ) , Sinīvālī, K u h ū (different kinds of new m o o n ) , R ā k ā a n d 1 A n u m a t i (kinds of full m o o n d a y ) . 151. T h e months of M ā g h a , P h ā l g u n a , C a i t r a , Vaiśākha, J y e s t h a a n d A s ā d h a constitute U t t a r ā y a n a ( N o r t h e r n t r a n s i t ) . T h e m o n t h s of Śrāvana, B h ā d r a p a d a , Aśvina, K ā r t t i k a , M ā r g a śīrsa a n d P a u s a constitute D a k s i n ā y a n a . 2 152-154. T h e five years called Ārtavas should be as t h e sons of B r a h m a .

known

H e n c e , the Rtus should be known. T h e y are r e m e m b e r e d as Ārtavas on account of t h e Rtus. H e n c e , from this Parvan, Amāvāsyā should be known as having Rtus as its face. H e n c e , from this Parvan, the Visuva should be known. It is always con ducive to t h e welfare of the Devas a n d t h e Pitrs. O n e should n o t lose sense regarding rites concerning t h e Pitrs a n d the Devas, after knowing t h e P a r v a n .

T h e Amāvāsyā (the n e w m o o n d a y )

m i x e d with

the 14th

Tithi

is Sinivāli a n d that w h i c h merges with the 1st Tithi of the next fortnight is K u h ū . It is treated as a divinity a n d invoked for wealth and Sons,

(vide

Atharva V I I 4 7 . 1 ) . According t o Nirukta X I 29, Paurnamāsi (the full m o o n d a y ) m i x e d with the 14th tithi is Anumati, while that mixed

w i t h the 1st d a y

of the next fortnight is Rākā. In vedic times it was worshipped for a rich and f a m o u s son. 2.

This verse records the ancient n a m e s of the m o n t h s w i t h

which

modern n a m e s Caitra, Vaiśākha c a m e to be identified. For the convenience of readers the modern n a m e s are g i v e n

translation.

The

of ancient a n d modern names of the months is as follow: OUTerm

New

Term

Tapas

Māgha

Tapasya

Phālguna

Madhu

Caitra

Mādhava Śukra

Vaiśākha Jyestha

śuci

Asādha

Nabhas

Śrāvana

Nabhasya

Bhādrapada

Isu

Aśvina

Orja

Kārttika

Sahas

Mārgaśirsa

Sahasya

Pausa

correspondence

Brahmānda Purāna

212

155. H e n c e , Visuva t h a t is present everywhere (?) is al ways r e m e m b e r e d by t h e subjects. T h e ( m o u n t a i n ) Lokāloka is called so because t h e world is r e m e m b e r e d on account of (?) its being illuminated ( b y t h e s u n ) . 156. T h e guardians of the q u a r t e r s are stationed in t h e middle of the Lokāloka. Those four (?) noble-souled guardians r e m a i n till t h e a n n i h i l a t i o n of all living beings. 157. T h e y are S u d h ā m ā , Vairāja, K a r d a m a , Ś a ń k h a p ā , H i r a n y a r o m a n , Parjanya, K e t u m ā n a n d Rājasa. ( P e r h a p s they are in pairs a n d hence called four ? ) . 158. T h e y are free from Dvandvas ( m u t u a l l y opposed pairs) and false prides. T h e y are boundless a n d free from parigrahas (acceptances of 'gifts from o t h e r s ) . These guardians of quarters a r e stationed on t h e Lokāloka in all t h e four directions. 159. To t h e N o r t h of the star A g a s t y a * a n d to t h e south of Ajavīthī is t h e p a t h w a y called P i t r y ā n a . It is outside t h e path Vaiśvānara. 160. T h e r e stay the sages w h o are endowed with progeny a n d w h o perform A g n i h o t r a sacrifices. Those w h o stay in t h e p a t h of pitryāna are those w h o continue t h e series of worlds ( w h o p e r p e t u a t e t h e lines or r a c e of t h e worlds). 161. T h e southern p a t h is of those w h o , being Rtviks,. c o m m e n c e t h e work of procreation of living beings by t h e i r blessings a n d a r e desirous of t h e world. 162. In every Yuga, they establish D h a r m a t h a t goes astray. T h e y perform austerities. T h e y strictly a d h e r e t o t h e bounds (of d e c e n c y ) a n d pursue t h e a r t of learning. 163. H e r e , in this world t h e predecessors a r e b o r n in t h e houses of t h e successors (those w h o c o m e after) a n d t h e successors are b o r n on t h e d e a t h of t h e predecessors. 164. R e p e a t e d l y b e i n g b o r n t h u s , they r e m a i n till t h e a n n i h i l a t i o n of all living beings. These sages w h o a r e house holders a r e eightyeight t h o u s a n d i n n u m b e r . 165-168a; T h e y resort to t h e s o u t h e r n p a t h of t h e sun as long as t h e m o o n a n d t h e stars are existent. T h i s is t h e t o t a l * Tadapastasya is 'of the star Agastya*.

wrong. V ā . P . 50.209a

reads correcdy yad Agastasya.

1.2.21.168b-176

213

s u m ( i . e . 88000) of those persons w h o perform holy rites a n d •who resorted to t h e c r e m a t i o n grounds. T h e i r r o u t i n e activities in t h e world consist of creation of living beings, activities p r o m p t e d by desire or h a t r e d , indulgence in s e x u a l l n t e r c o u r s e , activities i n d u c e d by lust a n d resorting to sensual objects. T h o s e Siddhas (persons with spiritual a t t a i n m e n t ) w h o resorted to c r e m a t i o n grounds on these or similar grounds a n d those sages w h o seek progeny a r e ( r e - b o r n in t h e D v ā p a r a age. 168b-169. T h e p a t h w a y t h a t is towards the n o r t h of N ā g a v i t h ī a n d to t h e south of t h e g r o u p of seven sages (i.e. t h e G r e a t B e a r ) is t h e n o r t h e r n p a t h of t h e sun. It is r e m e m bered as Devayāna. Those w h o stay t h e r e a r e Siddhas of g r e a t celibacy, free from impurities. 170-173. T h e y contemptuously h a t e progeny. H e n c e , d e a t h is c o n q u e r e d by t h e m . These sages of sublimated sexual urge a r e eightyeight t h o u s a n d in n u m b e r . T h e y closely cling to the n o r t h e r n p a t h , till the a n n i h i l a t i o n of all living beings D u e to their association with t h e world, avoidance of sexual intercourse, abstention from desires a n d hatreds, eschewal of creation of living beings, non-lustful contacts a n d seeing defects in sound etc. (i.e. sensual objects), they have b e c o m e Siddhas. A n d also d u e to various other reasons also. H e n c e they b e c a m e i m m o r t a l . I m m o r t a l i t y is considered to be ( t h e a t t a i n m e n t ) of those w h o stay till t h e a n n i h i l a t i o n of all living beings. 174-175a. T h e y a p p r o a c h their wives once again for t h e s u s t e n a n c e of the three worlds.* O t h e r s of sublimated sexual urge a r e sinners as well as meritorious on a c c o u n t of their killing t h e child in t h e w o m b or performing horse sacrifices. T h e y wither a w a y at t h e end of a n n i h i l a t i o n of all living beings. 175b-76. To t h e n o r t h a n d above the worlds of the sages, w h e r e D h r u v a is r e m e m b e r e d to be present, is t h e divine region ofVisnu, t h e third o n e in t h e firmament. It is t h e shining

* This is strange of those Orddhva-retas sages. V ā . P . 5 0 . 2 2 2 a TTailokya-sthiti-kālo'yam apunarmirgagāminah /

reads:

Brahmānda Purāna

214

world on reaching which no one is affected by sorrow or p a i n . It is the greatest region of V i s n u w h e r e D h a r m a , D h r u v a a n d o t h e r Sādhakas of t h e world stay.

C H A P T E R

TWENTYTWO*

The Description of the Divine Luminaries Varieties -of clouds: Divisions of Stratosphere : The chariot of the Sun-God Sūta said : 1. All t h e Antaras (i.e. M a n v a n t a r a s ) d u r i n g t h e creation of S v ā y a m b h u v a have b e e n r e c o u n t e d . I shall r e c o u n t all t h e future ones in d u e order. 2. On h e a r i n g this, the sages asked R o m a h a r s a n a a b o u t t h e m o v e m e n t of the S u n , t h e M o o n a n d t h e planets. The sages said : 3-4. " H o w do these luminaries revolve in t h e strato sphere w i t h o u t a n y clash or confusion or without a n y structural formation? Does any one m a k e t h e m revolve or do they re volve of their own accord? O excellent one, we wish to under stand this. N a r r a t e this u n t o us. Sūta said : 5. This is something t h a t confounds all living beings. U n d e r s t a n d this even as I tell you. A l t h o u g h this is visible and directly p e r c e p t i b l e , it perplexes t h e people. 6. T h e star t h a t (diffuses light) in t h e four quarters and is established at t h e tail of t h e Śiśumāra(i.e. a collection of stars resembling a d o l p h i n or a G a n g e t i c porpoise) is D h r u v a , •This chapter corresponds to V ā . P . Ch. 5 1 .

215

1.2.22.7-15 1

t h e son of U t t ā n a p ā d a . He is, as t h o u g h , t h e m a i n pivot to w h i c h all t h e stars a n d planets a r e a t t a c h e d . 7. It is reported t h a t it is he w h o p e r p e t u a l l y makes t h e . m o o n a n d t h e sun revolve along with t h e planets. As it ( t h e s u n ) revolves like a wheel, t h e stars also follow it. 8. T h e g r o u p of luminaries, t h e sun a n d t h e m o o n , t h e stars-and constellations a l o n g with t h e planets move a b o u t , 2 at t h e will of D h r u v a . 9-10. T h e y a r e fastened to D h r u v a by m e a n s of b o n d s in the form of rows of winds. T h e i r j u n c t i o n , difference, time, m o v e m e n t , rising a n d setting, portentious p h e n o m e n o n , t h e s o u t h e r n and n o r t h e r n transits, the equinox a n d t h e colours of t h e planets ( ? ) — a l l these function, d u e to D h r u v a . 11. R a i n , heat, snowfall, day, night, t h e twilight, t h e welfare a n d woes of t h e subjects—all these take place d u e to Dhruva. 12. Presided over by D h r u v a , the sun takes up w a t e r a n d showers i t . 3 This sun whose rays a r e ablaze, is t h e fire of t h e destruction of the universe. 13-15. In the course of his revolution, O Brāhmanas,. he illuminates t h e quarters. W i t h t h e mass of his rays a n d a c c o m p a n i e d by the wind all r o u n d , the sun takes away t h e w a t e r of t h e entire world, O excellent B r ā h m a n a s . T h e m o o n transmits the entire w a t e r d r u n k b y the sun. T h e torrential c u r r e n t of w a t e r ( D o w n p o u r of r a i n ) functions t h r o u g h JVādis (veinlike vessels) accompanied b y t h e wind. T h e w a t e r t h a t oozes out of t h e moon remains in t h e food (i.e. p l a n t s a n d food crops).

For a better and detailed description h o w all the stars

a n d constel

lations are located as different parts of the b o d y of this heavenly porpoise (ŚUumāra) vide Bh. P. V. 23.4-7. This system of heavenly luminaries is p o e t i cally c o m p a r e d to the body-of a porpoise and L o r d V ā s u d e v a is stated therein to h a v e assumed the form of the ŚiSumāra. 2.

Bh. P. ibid V. 2 attributes the power of setting in m o t i o n this stellar

system to the Almighty K ā l a ( T i m e ) a n d not to D h r u v a . 3.

12-17 describe the ancient c o n c e p t of the water-cycle. T h e i r

belief in the indestructibility of water ( V . 1 7 ) is surprisingly modern, but t h e later description from 19b fF shows old climatological concepts.

216

Brahmānda Purāna

16. Being obstructed by the wind, t h e clouds scatter water over t h e e a r t h . T h u s water is continuously thrown up ( i . e . t u r n e d into v a p o u r ) a n d d r o p p e d d o w n . 17. T h e r e is no total distruction of w a t e r . T h e same w a t e r gets transformed. It is for t h e sake of sustenance of all t h e worlds t h a t this cosmic M ā y ā has been created (by the lord). 18-19a. T h e three worlds along with t h e mobile a n d immobile beings a r e pervaded by this M ā y ā . T h e sun is the lordly creator of t h e worlds. Endowed with a thousand (innu m e r a b l e eyes) he is t h e lord of the universe. He is the mighty lord of the subjects, the creator of the entire universe. 19b-20. T h e water t h a t has fallen down from t h e m o o n , from the sky, is conducive to the welfare of all t h e worlds. T h e entire universe has the moon as its support. This has been truthfully recounted. T h e Usna ( h o t virility) oozes out of t h e sun, a n d t h e Śita (chill virility) functions from t h e m o o n . 2 1 . These two, viz. t h e m o o n of cool virility a n d t h e sun of hot virility, sustain the world by m e a n s of their combi nation. T h e river G a ń g ā with the M o o n as support, is holy. Its waters are free from impurities. 22. ( T h e G a ń g ā ) , the great rivers beginning with Bhad r a s o m ā a n d the waters ( h u m i d s ) t h a t flow within the bodies of all living beings mobile a n d immobile, become smoke (i.e. vapour). 23. W h e n t h e mobiles a n d immobiles get heated ( a n d b u r n t ) they spread everywhere as vapour. 24. Clouds are formed t h e r e b y . It is r e m e m b e r e d t h a t t h e abode (waters) is full of clouds (or, is in the form of clouds). W i t h his rays t h e sun takes up water, the very splendour, from all living beings. 25. In c o m b i n a t i o n with t h e wind, the rays (of t h e sun) carry the waters from t h e ocean t h a t water (then) becomes the nectar-like life-giver u n t o the plants. \ 26. T h e n , as t h e season approaches at t h e p r o p e r time, the sun changes (the saltish w a t e r into sweet water) a n d gives

217 w a t e r to the rays.

clouds by m e a n s

of his

white a n d non-white

27. T h e waters stationed in the clouds fall down when they are wafted by t h e wind. Accompanied by the wind ( t h e y spread everywhere), for the welfare of all living beings. 28-29. T h e n for six m o n t h s it continues to r a i n in order t h a t all living beings m a y flourish. T h e t h u n d e r i n g sound per tains to t h e wind a n d the lightning originates from fire. T h e Meghatva ( t h e s t a t e of being a cloud) is indicated t h r o u g h t h e root y/Mih ( t o p o u r d o w n ) , since the cloud showers ( r a i n ) . T h e wise people know t h e cloud as Abhra because t h e waters do n o t fall d o w n (na bhramśyanti).1 30. T h e origin of t h e clouds is threefold. 2 T h e y are of different kinds in view of their sources of origin. T h e y are Āgneya (fiery o n e s ) , Brahmaja ( b o r n of Brahma) a n d Paksaja (born of W i n g s ) . 3 1 . T h e three kinds of clouds have been e n u m e r a t e d . shall m e n t i o n t h e m a n n e r of their origin.

Āgneyas a r e said to be originating from h e a t . T h e y p r o d u c e smoke ( v a p o u r ) . 32. Cold winds a n d winds on cloudy days are their characteristics. T h e y take the shapes of buffaloes, boars a n d intoxicated elephants. 33. Assuming these forms, they come to t h e E a r t h , sport a b o u t a n d w a n d e r h e r e a n d t h e r e . T h e y are n a m e d Jimūtas. Living beings are b o r n of these clouds. 34. T h e y are devoid of lightning streaks. T h e y h a n g down w i t h torrents of w a t e r . T h e y are silent clouds of huge bodies. T h e y are u n d e r the control of Āvaha (A kind of wind) .

1. is derived

T h i s is a fanciful derivation of Abhra from \/abhr

m e a n i n g "bearer

1-suffix—ac

(i.e.—a)

'a cloud'. N o r m a l l y Abhra or

from

ap + bhr—suffix—a,

o f water.

2. V V . 30-46 g i v e the pseudo-scientific classification of clouds as believ ed by the ancients. S o m e of the poetic flashes of imagination interesting. Āvaha, Pravaha,

Vioaha, Udvaha,

Samvaha,

bearing clouds of different types and functions.

herein

Parivaha are

are

wind-

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Brahmānda Purāna

35. T h e y shower r a i n from within one a n d a half to three kilometres. T h e y shower r a i n on t h e tops a n d ridges of the m o u n t a i n s a n d r o a r out. 36. Those clouds n a m e d Brahmajas a r e born of the b r e a t h of god B r a h m a . T h e y cause i m p r e g n a t i o n of t h e w h i t e cranes a n d t h e y sustain their young ones in t h e w o m b . 37. I n d e e d they a r e endued w i t h streaks of l i g h t n i n g a n d reverberations of t h u n d e r i n g t h a t are pleasing. D u e to their continuous r u m b l i n g sound, t h e e a r t h expresses horri pilation in t h e from of (plants a n d trees) sprouting from it. 38. Like a queen who has b e e n installed (on t h e t h r o n e of) a kingdom, she a t t a i n s t h e freshness of y o u t h once again. Strongly a t t a c h e d to t h e rains, she becomes t h e source of t h e life of beings. 39. Those clouds d e p e n d on Pravaha, t h e second type of wind. These clouds (shower r a i n ) from within twelve to eighteen kilometres. 40. Those clouds n a m e d Puskarāvartakas a r e b o r n of t h e Wings. Its conception is threefold. T h e shower is glorified as continuous d o w n p o u r . 4 1 . T h e wings of very powerful m o u n t a i n s t h a t h a d in creased in size a n d w h o used to go w h e r e v er as they pleased, were chopped off by I n d r a who wished to secure t h e welfare of all living beings. 42. Those clouds n a m e d Puskara (were born of those wings). T h e y increased in size competing w i t h the waters. F o r t h e reason, they are t e r m e d Puskarāvartakas (revolving Puskaras). 4 3 . T h e y assume m a n y forms. T h e i r t h u n d e r i n g sound is very terrible. T h e y are t h e creators of t h e torrential r a i n at t h e end of t h e K a l p a s . T h e y control t h e Sarhvartaka fire (which b u r n s d o w n the universe t h e n ) . 44. These (clouds) shower r a i n at t h e close of t h e Yugas. ( T h u s ) those third (sets of clouds) have been r e c o u n t ed. T h e y h a v e m a n y forms, configurations a n d aggregates. They fill the Earth. 45-46. T h e y carry the wind a h e a d . On being resorted to, they conclude t h e K a l p a s . An$a-Kapālas a r e t h e pieces of t h e shell of t h e cosmic egg (evolved out of Prakrti) which

1.2.22.47-58

219

were formed w h e n t h e egg was b r o k e n a n d t h e four-faced, selfp o t e n t god B r a h m a was b o r n therein, — t h o s e very pieces of t h e cosmic egg a r e all known as clouds. 47-48. Smoke is conducive to development of all o f t h e m w i t h o u t a n y distinction. T h e most excellent a m o n g t h e m is Parjanya. T h e E l e p h a n t s of t h e quarters a r e four in n u m b e r . (Although) these a r e separate, the source of origin of elephants, mountains, clouds a n d serpents is t h e same a n d water is r e m e m b e r e d as t h a t origin. 49. O n b e i n g directed t o make t h e plants a n d trees flourish, Parjanya a n d t h e Diggajas (Elephants of t h e q u a r t e r s ) shower snowdrops d u r i n g H e m a n t a (early w i n t e r ) , b o r n of cool virility. 50-52a. T h e sixth wind n a m e d Parivaha is their support. T h i s powerful (wind) holds up the G a ń g ā of t h e firmament, the holy divine river of exquisite nectar-like water. T h e G a ń g ā is situated in t h e p a t h of Sviti (i.e. firmament) in three cur rents. W i t h their huge trunks, the elephants of t h e quarters receive the waters oozing from the G a ń g ā a n d scatter t h e m in the form of w a t e r spray. T h a t is r e m e m b e r e d as dew-drops. 52b-53. T h e r e is t h e m o u n t a i n r e m e m b e r e d as H e m a k ū t a in t h e southern region. To the n o r t h of the H i m a l a y a m o u n t a i n , t h e r e is the extensive city m e n t i o n e d by the n a m e P u n d r a stretching from n o r t h to south. 54-56. T h e r a i n t h a t falls over it has originated from snow-drops. T h e r e u p o n t h e wind n a m e d V a h a f l o w s over t h e H i m a l a y a , sprinkling the great m o u n t a i n w i t h w a t e r . It brings t h e m o u n t a i n u n d e r its control by m e a n s of its own effort. After crossing t h e H i m a l a y a s it utilises the b a l a n c e of rain w a t e r for t h e development of t h e western region. ( T h u s ) two types of r a i n for t h e purpose of develop m e n t of two types of vegetation have been recounted. 57. T h e clouds and their activity of causing t h e develop m e n t (of various things) —all these have been recounted. T h e sun alone is m e n t i o n e d as t h e creator of showers. 5 8 . T h e rainfall has its root (source) in t h e sun w a t e r ; proceeds from (functions on a c c o u n t of) t h e sun. It is after being presided oyer by D h r u v a t h a t t h e sun works for r a i n .

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Brahmānda Purāna

59-60. T h e wind presided over by D h r u v a withdraws t h e shower once a g a i n . T h e p l a n e t comes o u t of t h e sun, wanders t h r o u g h o u t t h e entire assemblage of t h e stars a n d constellations a n d in the e n d enters t h e sun presided over by D h r u v a . Henceforth, u n d e r s t a n d the s t r u c t u r e of t h e chariot of the sun.1 61-62. T h e sun-god proceeds by m e a n s of a golden c h a r i o t t h a t has a single wheel w i t h five spokes a n d three naves, a n d a single r i m w i t h six phases. I t s horses a r e green. T h e whole c h a r i o t embellished w i t h gold, shines brightly. 63. T h e g i r t h a n d t h e extent of t h e chariot is t e n t h o u s a n d Yojanas ( 1 Y o j a n a = 1 2 k m . ) I n m a g n i t u d e , its poleshaft is twice t h e c e n t r a l cockpit. 64. His chariot is divine a n d golden. It is yoked w i t h horses as swift as t h e wind. It has no i m p e d i m e n t anywhere. It was for a specific p u r p o s e t h a t it was c r e a t e d by B r a h m a . 65. T h e Cchandas (Vedic M e t r e s ) h a v e assumed t h e forms of horses a n d are stationed in t h e direction of t h e wheel. T h e chariot has characteristics s i m i l a r ' t o those of t h e chariot of Varuna. 66. It is by m e a n s of this shining c h a r i o t t h a t t h e sun traverses t h e firmament. N o w (know) t h a t t h e following a r e the different parts of the c h a r i o t of t h e sun. 67-68. the year.

The

p a r t s a r e d u l y constituted by t h e parts of

T h e d a y is remembered as t h e nave of t h e single wheel of the solar c h a r i o t . T h e five Ārtavas a r e t h e five spokes. T h e six seasons are r e m e m b e r e d as constituting t h e r i m . T h i s is r e m e m bered as the inner seat of the chariot. T h e two_Ayanas (transits) are t h e two poleshafts. 69. M u h ū r t a s a n d K a l ā s a r e r e m e m b e r e d as t h e beauti ful trappings a n d fittings. K ā s t h ā is r e m e m b e r e d as its nose a n d t h e Kfana ( M o m e n t ) is its axle. 1.

V V . 61-62 g i v e a symbolic description of the Chariot of the S u n .

T h e significance of e a c h part of the chariot, the horses yoked etc. is given in V V . 67 ff below.

221

1.2.22.70-82

70. T h e Mmesa is its axle tree at the b o t t o m . T h e Lavas a r e r e m e m b e r e d as its shaft. T h e n i g h t is its wooden fender. D h a r m a i s its f l a g s t a f f t h a t has risen u p t o ( a great h e i g h t ) . 7 1 . A r t h a (Wealth) a n d K a m a (Love) these r e m e m b e r e d as the tips of t h e yoke a n d the axle.

two a r e

T h e V e d i c metres in the form of t h e the yoke by t h e left.

seven horses

72. T h e seven Metres are Gāyatrī, J a g a t ī , Pańkti, Brhatī a n d U s n i k .

Tristup,

carry

Anustup,

73. T h e wheel is fixed to the Axis a n d t h e axis is laid on D h r u v a . T h e Axis whirls along w i t h the wheel a n d D h r u v a whirls (?) along w i t h the Axis. 74. Propelled by D h r u v a , the great wheel whirls along with t h e Axis. T h u s is the structure of his chariot in view of specific purpose. 75. Similarly, by m e a n s of c o m b i n a t i o n the shining chariot has been evolved. By m e a n s of t h a t shining c h a r i o t , lord sun-god traverses the firmament. 76. T h e r e are two rein-cords fixed to the extremities of the yoke a n d the axis of the chariot. Those two rein-cords re volve in D h r u v a (and perform the function) of a p a i r of wheels. 77-78. T h e extremities of the yoke a n d t h e axis of t h e chariot t h a t move in circles in the firmament are c a u g h t hold of by D h r u v a . Both the rein-cords whirl on the axis a n d they follow D h r u v a w h o too revolves. 79. T h e extremities of the yoke a n d t h e axis of the chariot revolve all r o u n d along with t h e rein-cords like t h e r o p e fixed to a peg. 80. D u r i n g U t t a r ā y a n a the rein-cords b e c o m e reduced ( i n l e n g t h ) as they move in circles. D u r i n g t h e D a k s i n ā y a n a t h e y increase in size. 8 1 . T h e two rein-cords of the c h a r i o t fixed to t h e extre mities of t h e yoke a n d t h e axis are c a u g h t hold of by D h r u v a a n d the two rein-cords lead the sun. 82. W h e n presided over by D h r u v a , those two reincords are dragged, the sun revolves in circles within ( t h e o r b i t ) .

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Brahmānda Purāna

83-84. T h e intervening distance between t h e quarters is eight t h o u s a n d circles (?) W h e n t h e rein-cords a r e released by D h r u v a , t h e sun once again revolves in circles outside ( t h e o r b i t ) . It moves r o u n d in quick circles.

C H A P T E R

T W E N T Y T H R E E

Information about Heavenly bodies (Stars, Planets etc.).: The movement of the Polar Star Sūta said : 1. T h a t chariot is occupied a n d presided over by t h e Devas, Adityas, sages, G a n d h a r v a s , Divine damsels, Grāmanis, Serpents a n d d e m o n s . 1 2-5a. T h e s e abide in the sun m o n t h s each in d u e o r d e r . 2

for t h e period

of two

T h e following reside in t h e sun continuously in t h e m o n t h s o f M a d h u a n d M ā d h a v a ( C a i t r a a n d Vaiśākha) viz. (gods) D h ā t r a n d A r y a m a n ; (sages) Pulastya, Pulaha, the P r a j ā p a t i ; (serpents) Airāvata, Vāsuki, Karhsa, B h ī m a ; R a t h a krt, a n d R a t h a u j a s — t h e s e two a r e cited as Yaksas; ( G a n d h arvas) T u m b u r u , N ā r a d a ; (divine damsels) Susthalā a n d 1. This sublime concept of the Solar chariot is based on Tajurveda 15.15.19. H e r e D e v a s , S a g e s and Gandharvas represent light and immortalitythe actinic portion of the solar spectra. T h e serpents, Grāmanis a n d Rāksasas signify heat or death or the T h e r m a l field of the spectra. T h i s H e p t a d of the sun signifies the m u t u a l difference in the different " W a v e l e n g t h s " of the seven colours. T h i s m a y b e called the Puranic V I B G Y O R . 2. T h e s e verses ( 2 - 2 4 ) enumerate the names of the different devas, sages e t c . — t h e heptad w h o occupy the solar chariot every month. T h e s e verses are c o m m o n to t h e description of the Solar chariot in other Purānas <hg. the M t . P. 125. 1-34, V ā . P. 5 2 . 1-26 w i t h slight differences in the n a m e s of the occupants of the chariot.

1.2.23.5b-23

223

Puñjikasthalā, ( p r o t e c t o r - d e m o n s ) , H e t i a n d Praheti these two are cited as Yātudhānas. 5b-8a. T h e following reside ( i n the sun)^ d u r i n g the m o n t h s of Śuci a n d Śukra: (Jyestha andAsātfha); ( G o d s ) M i t r a a n d V a r u n a ; the sages cited being Atri a n d t h e famous V a s i s t h a ; (Apsaras) Sahajanyā, M e n a k ā ; Pauruseya, a n d V a d h a w h o a r e cited a s Raksasas, the G a n d h a r v a s H ā h ā a n d H ū h ū ; Yajña (probably Yaksa a n d not Y a j ñ a ) : R a t h a s v a n a , R a t h a c i t r a , a n o t h e r n a m e d Nāgasāksaka ( r a t h e r N ā g a called Taksaka) and Rambhaka. 8 b - l l . O t h e r deities also reside in the sun. T h e follow ing g r o u p (of Devas a n d others) resides in t h e sun d u r i n g t h e months of Nabhas and Nabhaśya (Śrāvana and Bhādrapada) viz. (Gods) I n d r a a n d Vivasvān; (sages) Ańgiras, B h r g u ; the s e r p e n t s : E l ā p a t r a a n d Ś a ń k h a p ā l a ; ( G a n d h a r v a s ) Viśvāvasu a n d Ugrasena, Śveta a n d A r u n a ; (the two Apsaras) wellknown as P r a m l o c ā a n d Anumlocā a n d the two Y ā t u d h ā n a s (demons) S a r p a a n d V y ā g h r a . 12-15. O t h e r p u r e deities a n d sages reside (in the sun) d u r i n g the a u t u m n (Āśvina a n d K ā r t t i k a ) ; (gods) Parjanya a n d P ū s a n ; (sages) Bhāradvāja along with G a u t a m a ; Parāvasu a n d S u r u c i the G a n d h a r v a s ; Viśvācī a n d G h r t ā c ī t h e two (Apsaras) of splendid characteristics; A i r ā v a t a a n d D h a n a ñ j a y a the wellknown serpents a n d Śyenajit a n d Susena w h o are Senānīs (commanders) a n d Grdmanis (or Y a k s a s ) . Apas a n d V ā t a these two are cited as Rāksasas—All these always stay in t h e sun d u r i n g the m o n t h s of Aśvina a n d K ā r t t i k a . 16-19. T h e following stay in the sun d u r i n g the two m o n t h s of Hemanta ( E a r l y Winter) ; t h e y are t h e two (Devas) Arhśa a n d Bhaga; ( t h e two sages) K ā ś y a p a a n d K r a t u ; the two serpents M a h ā p a d m a a n d K a r k o t a k a ; t h e two G a n d h a r v a s Citrasena a n d Urnāyu; t h e two celestial damsels Urvaśī a n d Pūrvacittī; T ā r k s a a n d Aristanemi who are Senānī (com manders) as Y a k s a s a n d Vidyutsphūrja a n d Śatāyu who a r e •cited as Y ā t u h ā n a s ( d e m o n s ) — t h e s e reside in the sun in the m o n t h s of Saha a n d Sahasya (Mārgaśīrsa a n d P a u s a ) . 20-23. T h e following reside in t h e sun during t h e m o n t h s ofŚiśira ( l a t e w i n t e r ) . T h e y a r e (gods) T v a s t r , Visnu (sages) J ā m a d a g n y a , V i ś v ā m i t r a ; the two serpents K a m b a l a

224

Brahmānda Purāna

a n d Aśvatara who are t h e sons of K a d r u ; t h e two G a n d h a r v a s D h r t a r ā s t r a a n d Sūryavarcas; ( t h e two celestial damsels) T i l o t t a m ā and R a m b h ā ; the d e m o n B r a h m ā p e t a a n d the o t h e r wellknown d e m o n Y a j ñ ā p e t a , a n d Rtajit a n d Satyajit who a r e cited as G a n d h a r v a s * ( r a t h e r Y a k s a s ) — a l l these, O excellent sages, reside in the sun d u r i n g t h e m o n t h s of T a p a s a n d T a p a s y a (Māgha and Phālguna.) 24. M a k i n g the Pitrs, Devas a n d H u m a n beings well nourished, O B r ā h m a n a s , Savitr t h e cause of days a n d nights goes on revolving. 25. These Devas reside in t h e sun for periods of two m o n t h s in d u e order. T h e s e twelve groups of seven ( o r h e p tads) identify themselves w i t h t h e i r place of office a n d residence. 26. By m e a n s of their splendour they increase the excel lent splendour of t h e sun. By m e a n s of words ( a n d prayers) composed by themselves, sages eulogise t h e sun. 27. T h e G a n d h a r v a s a n d t h e Apsaras serve h i m b y means of songs a n d dances. T h e G r ā m a n i s , Yaksas a n d Bhūtas perform the worship of his rays. 28. T h e serpents carry the sun, t h e demons follow h i m . F r o m sunrise to sunset, t h e Vālakhilyas surround the sun a n d lead h i m on. 29-31. T h e sun w h o is t h e lord of all these, blazes with his brilliance in accordance w i t h t h e virility, austerities, virtues, contacts, realities a n d s t r e n g t h of these (Devas etc.) T h u s , these stay in t h e sun for periods of two m o n t h s viz. t h e sages, t h e Devas, t h e G a n d h a r v a s , t h e serpents, t h e groups of celestial damsels, t h e G r ā m a n i s (or groupleaders) or t h e Yaksas a n d especially t h e d e m o n s . 32-33. T h e s e blaze, shower rains, shine, blow and create. On being glorified they dispel t h e inauspicious demerits of all living beings. T h e s e remove t h e auspicious merit of evil-minded m e n . In some respects they r e m o v e t h e sins of m e n of good c h a r a c t e r and conduct. * This is w r o n g as t h e pair of Gandharvas is already cited. T h e reading should be Grimattyau as in V ā . P . 5 2 . 2 2 .

1.2.23.34-43

225

34. All these followers of the d a y revolve along with t h e sun. T h e y shower rain on the subjects, they scorch t h e m a n d they delight t h e m (too). 35-36. T h e y protect all the living beings till the destiﾂｭ n a t i o n of the M a n u s . In the M a n v a n t a r a s of t h e ( M a n u s ) of t h e past a n d future as well as those w h o are present, this is the abode of those w h o identify themselves. T h u s those fourteen sets of seven reside in the sun course of the fourteen M a n v a n t a r a s .

in t h e

37. T h e sun releases h e a t energy d u r i n g the summer. He scatters rain d u r i n g t h e rainy season a n d snow (during w i n t e r ) . He is t h e maker of d a y and night. He keeps up his m o v e m e n t in accordance with ( t h e changing) seasons a n d gratifies the Devas, t h e Pitrs a n d the h u m a n beings with t h e rays suitably a d a p t e d . 38. By means of t h e (ray) n a m e d Susumna, the sun develops the m o o n in the b r i g h t half d a y by d a y a n d m a k e s i t complete ( o n t h e full moon d a y ) . H e propitiates t h e Devas by means of the nectar. T h e Devas imbibe it d u r i n g t h e d a r k half. 39. W h e n the nectar of the moon is d r u n k , t h e m o o n loses all his digits except one during the d a r k half. At t h e close of it, the m o o n does not ooze out nectar from its rays. T h e Devas, t h e pitrs, t h e Saumyas a n d the Kﾄ」yas imbibe t h a t nectar. 40. M e n conquer (satisfy) h u n g e r by means of foodﾂｭ stuffs a n d beverages a n d medicinal herbs developed by m e a n s of rain, with waters lifted up a n d released by means of his rays by t h e sun. 4 1 . It is d u r i n g the bright half t h a t the Devas a r e p r o ﾂｭ pitiated by means of n e c t a r a n d the pitrs ( a r e d o n e so) d u r i n g the d a r k half (of the m o n t h ) . ( T h e s u n ) perpetually sustains the h u m a n beings by means of food. He holds them well by m e a n s of his rays. 42. T h e sun is being led by green horses. At t h a t t i m e , he removes (evaporates) w a t e r by means of his green rays. At t h e time of discharge (of w a t e r ) , he releases the water. T h u s the sun sustains the mobile a n d immobile beings. 4 3 . T h e sun is being led by green horses. He drinks

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w a t e r by means of thousands of green rays. Being carried by 1 green horses, t h e sun releases it. 44. T h u s the sun traverses the q u a r t e r s by m e a n s of his swift chariot w i t h one wheel. T h e horses are splendid b u t they do not have t h e usual p a c e * (? Akramaih). 45. In t h e course of a day a n d night, t h e sun traverses t h e e a r t h consisting of t h e seven continents a n d oceans by means of his c h a r i o t with a single wheel. 46-48. T h e chariot is yoked with only seven horses. T h e y are the V e d i c Metres t h a t have assumed the form of horses. T h e y are stationed towards the place where t h e wheel is fitted. T h e y assume t h e forms as they wish. T h e y are green, imperishable; they (? are a c c o m p a n i e d ) by tawny-coloured masters expounding t h e B r a h m a n . In the course of a year those horses traverse eightythree h u n d r e d circles. It traverses t h e external as well as the i n t e r n a l circular zones, in t h e course of days. T h e y have been yoked in t h e beginning of the K a l p a a n d they continue to b e a r till the a n n i hilation of all living beings. 49. S u r r o u n d e d by Vālakhilyas, they w a n d e r b o t h night a n d day. T h e sun is eulogised by great sages by means of words ( a n d prayers) of t h e highest order a n d composed by themselves. 50. He is served by G a n d h a r v a s a n d groups of celestial damsels by m e a n s of songs a n d dances. T h e lord of the day (i.e. t h e sun) thus revolves a n d wanders by means of horses t h a t gallop a n d t h a t are as swift as birds. 5 1 . T h e chariot of Soma (the Moon) has t h r e e wheels. 2 His horses h a v e t h e lustre of K u n d a (white J a s m i n e ) flowers. T h e y are t e n in n u m b e r a n d they a r e yoked to t h e left as well as to t h e right. T h e m o o n traverses by m e a n s of this. 52. T h e y traverse t h e stars supported by the Vlthi ( t h e p a t h of t h e f i r m a m e n t ) . T h e y gain velocity by m e a n s of t h e 1.. T h i s verse practically repeats V. 42 in different words. *

T h e text is defective. T h e corresponding verse in

the V ā . P . 5 2 ,

4 3 b reads: bhaāraU tair aksatairaśvaih sarpate 'sou divi ksaye /' w i t h those auspi cious unbroken horses he proceeds in the region of the sky. 2.

W 51-79 describe the mythological description of the chariot of

t h e m o o n . Its scientific significance is not clear.

1.2.23.53-65

227

support of D h r u v a . T h e shrinking a n d lengthening of its rays a r e r e m e m b e r e d as being like those of the sun. 53. It should be known t h a t t h e chariot of the moon has t h r e e wheels w i t h horses on either side. T h e chariot is b o r n (i.e. evolved) out of t h e w o m b of t h e waters along with the horses a n d t h e charioteer. 54. It has three wheels with h u n d r e d spokes. It is yoked with ten excellent white horses. T h e y are slim a n d divine. T h e y are u n i m p e d e d a n d they have t h e swiftness of the m i n d . 55-57. T h e y are yoked b u t once a n d they continue to b e a r it till t h e elapse of the Yugas. In t h a t c o m p a c t chariot, t h e r e are w h i t e serpents encircling t h e chariot (?) Horses of t h e same colour, having t h e lustre of conchshells carry h i m ( t h e M o o n ) . T h e names of t h e ten horses of the moon are Yajus, C a n d a m a n a s , Vrsa, Vﾄ）in, N a r a , H a y a , the famous horses Gavisnu, H a m s a , V y o m a a n d M r g a . 58. These (horses) carry t h e Moon-lord with great dedication ( a n d r e s p e c t ) . T h e m o o n traverses (its o r b i t ) s u r r o u n d e d by t h e Devas a n d t h e pitrs. 59. At t h e end of the dark half a n d at the beginning of t h e bright half, when the sun is steady in the opposite direction, t h e m o o n is filled u p , a n d as days pass by (the digits are reinstilled). 60. W h e n the (nectarine) b o d y of the m o o n has been i m b i b e d by the Devas, it becomes exhausted on t h e fifteenth d a y . T h e n , w i t h a single r a y t h e sun makes it well developed. 6 1 . By means of the r a y called S u s u m n a (the sun) fills a p a r t (of the moon) (digit by digit) every d a y . On being replenished thus by t h e S u s u m n a ( r a y ) , the white and bright digits increase. 62. D u r i n g t h e d a r k half, t h e digits become reduced a n d t h e y a r e developed (replenished) d u r i n g the b r i g h t half. T h e m o o n is t h u s developed, d u e to t h e power of t h e sun. 6 3 . On t h e full M o o n d a y , it appears b r i g h t in a comﾂｭ plete disc. In t h e b r i g h t half, t h e m o o n is thus fully replenished d a y b y day. 64-65. F r o m t h e second d a y of t h e d a r k half to t h e fourteenth day, t h e Devas imbibe t h e n e c t a r o f t h e moon t h a t is of t h e n a t u r e of t h e essence of the waters a n d t h a t is wholly

228

Brahmānda Purāna

juicy. Drinking this liquid n e c t a r of the moon, t h e Devas become delighted. It is d u e to the splendour of the sun t h a t , this n e c t a r i n e juice has been collected together in t h e course of half a month. 66. T h e n e c t a r of the m o o n is for their food (consump t i o n ) . It is resorted to for a single night on the full m o o n day by all the Devas and Pitrs along with the sages. 67. On being imbibed gradually by the Pitrs a n d the Devas at the beginning of t h e d a r k half, t h e digits of the m o o n which face the sun b e c o m e reduced gradually. 68. T h i r t y three, three h u n d r e d (?) a n d three and t h r e e thousand a n d t h r e e Devas imbibe (the juice of) t h e moon. 69. On being sucked thus, the black digits of the m o o n increase. H e n c e , the white digits become reduced a n d the d a r k ones become increased. 70-72. T h u s , t h e m o o n is sucked daily by the D e v a s . After imbibing it for a period of half a m o n t h , t h e excellent Devas go away on the New M o o n day. T h e Pitrs (thereafter) resort to the M o o n on the New M o o n day. T h e n on the fifteenth d a y when the digits are left over a little, t h e groups of Pitrs resort to the last r e m a n a n t (of t h e digits) in the afternoon. F o r a period of two Lavas, they imbibe t h e K a l ā s (of t h e m o o n ) t h a t a r e left over. 73. T h e n e c t a r of Svadhā oozes from its rays on t h e N e w M o o n day. After d r i n k i n g t h a t Svadhā for their own satisfac tion ( t o t h e full) for t h e period of a m o n t h , those ( P i t r s ) go away. 74. T h e m o o n is scorched by the sun (i.e. sunlight) t h a t is present in the S u s u m n a . Similarly, the n e c t a r i n e m o o n is imbibed by the Devas in the dark half. 75. T h e y a r e of three (varieties), the Saumyas, the Barhisads a n d the Agnisvāttas. Those w h o are m e n t i o n e d as Kāvyas are all Pitrs. 76. T h e K ā v y a s are Sarhvatsaras, those w h o a r e remem bered by t h e B r ā h m a n a s as Pañcābdas (the five y e a r s ) . Saumyas should be known as t h e R t u s a n d Barhisads a r e remembered as. t h e Mas as ( M o n t h s ) . 77-78. T h e Agnisvāttas a r e the Artavas, O B r ā h m a n a s , these a r e the creations o f the Pitrs. O n being d r u n k b y t h e

1.2.23.79-90a

229

Pitrs on t h e fifteenth day, t h e digit of t h e m o o n t h a t is one f i f t e e n t h . p a r t becomes r e d u c e d o n t h e N e w m o o n d a y . T h e n in t h e n e x t fortnight it becorpes replenished. 79. T h e increase a n d decrease of the m o o n a r e r e m e m b e r e d (as occurring) on t h e sixteenth d a y at the beginning of a fort n i g h t . It is t h u s t h a t t h e increase and decrease in the m o o n occur on a c c o u n t of t h e sun. 80. Again (i.e. h e n c e f o r t h ) , I shall describe t h e chariots of the stars, planets a n d R ā h u . 1 T h e chariot of t h e son of t h e M o o n ( B u d h a ) is b r i g h t a n d full of the splendour of water. 8 1 . T h e chariot of Bhārgava ( t h e Venus) is glorious a n d it resembles the sun in s p l e n d o u r . It has t h e r a m b l i n g sound of t h e cloud. It is e q u i p p e d with b a n n e r , flagstaff a n d o t h e r paraphernalia. 82-83. It is yoked with various excellent horses of different colours b o r n of the earth. It is fitted with t h e following t e n horses, viz. Śveta, Piśañga, Sārańga, Nīla, Pita, Vilohita, K r s n a , H a r i t a , P r s a t a a n d Prśni. T h e y are o f g r e a t g r a n d e u r . T h e y a r e n o t lean. T h e y have the speed of t h e wind. 84-86. T h e excellent c h a r i o t of t h e M a r s also is glorious a n d golden. It has eight horses. W i t h u n i m p e d e d red horses b o r n of fire a n d capable of going everywhere, the p r i n c e (i.e., the Mars) goes a b o u t . T h e y have straight m o v e m e n t as well as those curved clockwise a n d curved anticlockwise ones. T h e J u p i t e r (Brhaspati) of the family of Ańgiras, t h e scholarly p r e c e p t o r of t h e Devas, moves a b o u t in golden chariot by m e a n s of eight grey horses b o r n of water. T h e y a r e divine horses w i t h t h e speed of t h e w i n d . Staying for a year in a constellation, he goes a h e a d along w i t h V e d h a s * (Brahma) (?) 87-90a. R i d i n g in a c h a r i o t of black steel (iron) fitted with strong horses b o r n of t h e firmament, t h e S a t u r n proceeds a h e a d very slowly. 1.

W 80-92 describe the chariots of other planets such as Budha,

Śukra etc. *

Sarvagah 'one w h o c a n go everywhere a n d anywhere' in Vā.P.52-87.

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Brahmānda Purāna

T h e horses of R ā h u are eight in n u m b e r , a n d black in colour. T h e y have t h e speed of the m i n d . His c h a r i o t is full of darkness. T h e horses a r e yoked b u t once a n d they d r a w it (to t h e e n d ) . H a v i n g come out of t h e sun, R ā h u goes to the M o o n d u r i n g P a r v a n days ( t h e Full m o o n d a y s ) . 90b-91. T h e horses of the c h a r i o t of K e t u are eight in n u m b e r a n d they have t h e speed of t h e wind. T h e y have the colour of t h e smoke of straw. T h e y are strong. T h e y are tawnycoloured like donkeys. T h u s these horses of t h e planets along with the chariots have been described. 92. All of them are fastened to D h r u v a by m e a n s of gaseous rays; T h e y are fully developed. While whirling duly they blaze as well. 93. ( R e p e t i t i o n ) T h e y are fully developed d u e to invisible gaseous rays. Being b o u n d ( t o D h r u v a ) by means of these, the m o o n , t h e sun a n d the planets revolve in the firmament. 94-95. Those groups of luminaries follow D h r u v a t h a t whirls. J u s t as t h e b o a t is carried on along w i t h t h e ( c u r r e n t of) water in the river, so also these abodes of gods (? planets etc.) are carried by t h e gaseous rays. T h e groups of gods mov ing about in the firmament are not seen. 96. T h e r e are as .many bonds of gaseous rays as there are stars. All of t h e m are fastened to D h r u v a . T h e y whirl them selves a n d they m a k e others also revolve. 97. J u s t as t h e oil-rollers whirl a n d cause t h e wheel also to whirl so also do t h e luminaries fixed ( t o D h r u v a ) on all sides by m e a n s of gaseous rays. 98. Urged by t h e whirlwind, they m o v e a b o u t like a firebrand. (Since t h e w i n d ) carried t h e luminaries, ( t h e wind is r e m e m b e r e d as Pravaha. 99. T h u s t h e g r o u p of planets a t t a c h e d to D h r u v a , moves a b o u t . This G a n g e t i c porpoise a n d D h r u v a should be known as m a d e up of constellations in t h e firmament. 100-107. If a sin is c o m m i t t e d in the day, it is dispelled by seeing it (Dhruva) d u r i n g t h e night.

1.2.23.108

231

He lives as m a n y or m o r e years as t h e r e are stars support ed by the G a n g e t i c porpoise in the firmament. T h e heavenly Gangetic porpoise should be known w i t h its p a r t s (The various limbs of this porpoise are m e n t i o n e d subsequently). A u t t ā n a p ā d a ( D h r u v a the son of U t t ā n a p ā d a ) should be known as its u p p e r jaw. Yajña should be known as t h e other (i.e. lower j a w ) . D h a r m a is based on its head, (i.e. constitutes its h e a d ) . N ā r ā y a n a should be sought for in the h e a r t a n d the p a i r of Aśvins in the forelegs. V a r u n a a n d A r y a m a n a r e its h i n d thighs. Its penis is Sarhvatsara a n d M i t r a clings to the Apina ( a n u s ) , Agni, M a h e n d r a , M ā r ī c a , K a ś y a p a a n d D h r u v a are i n the tail. T h e four stars in the milky way do n o t set. T h e stars, the moon, the sun a n d the planets along w i t h the constellations are fixed in the heaven, some with the faces u p , others with faces turned away and all of t h e m curved. T h e y are presided over by D h r u v a . T h e y go round D h r u v a who is the central pivot in the heaven a n d who is an excellent lord. D h r u v a is r e m e m b e r e d as the fourth a n d the last one after Agni, Indra and Kāśyapa. 108. On t h e top of the M e r u M o u n t a i n , single-handed he whirls when he pulls t h e m with face down. He observes M e r u a t the b o r d e r a n d circumambulates it.

1. VV 100-104 describe the various parts of the heavenly porpoise ( Ś i ś u m ā r a ) .

(stellar)

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Purāna

CHAPTER TWENTYFOUR The

arrangement of the Heavenly Luminaries

The sun, Sūta said

the source of Light

to Luminaries

1. On h e a r i n g this, the sages who were in d o u b t R o m a h a r s a n a once again the answer (for the s a m e ) .

asked

2. W h a t has been described in details by your h o n o u r is about the abodes. Now describe to us how m a y be the abodes cf gods a n d how are the luminaries. 3-6. M e n t i o n everything decisively, the facts concerning t h e Luminaries. Vāyu

(The

Wind god)

said

On h e a r i n g their words, Sūta of great concentration a n d m e n t a l purity, delivered the most excellent speech t h a t dispelled their doubts. Sūta

said

"I shall mention to you the origin of t h e sun a n d the moon, the details as mentioned by the wise a n d intelligent sages of great wisdom. I shall recount how the sun, the m o o n a n d the plants came to be remembered h e r e as Devagrhas (Divine abodes, abodes of t h e D e v a s ) . Thereafter, I shall r e c o u n t the origin of the three types 1 of Agni (Fire) viz. t h e divine one, the terrestrial one and the one born of water (i.e. lightning) . 7. W h e n the night of Brahma, born of t h e unmanifest one, d a w n e d , this (visible comet) t h a t h a d not been manifested a n d developed was completely enveloped by the darkness of the night. 1.

Agni (the fire g o d ) w a s regarded as a very great deity by the V e d i c

Aryans a n d different n a m e s according to its functions were given to it in the R V . T h e Purānas amplified the tradition. T h e fire is given the credit of move ments of the S u n w h i c h is regarded as the source of all the p l a n e t s — n a y e v e n of the three worlds. It is the fire w h o through the different N ā d i s or rays of t h e sun evaporates water a n d causes seasons—the summer, t h e rainy season a n d the winter. Cf. M t . P . 128.4-23.

1.2.24.8-18

233

8-9a. W h e n this universe r e m a i n e d in the form of all t h e original .BAate (Elements ) a n d t h e specific particularities (distinc tions) h a d been destroyed (i.e. h a d n o t been developed), the self-born lord who manages t h e activities of t h e universe, moved a b o u t like a Khadyota (glow-worm) i.e. he w h o illuminates firmament) with a desire to manifest himself. 9b-10. At the beginning of t h e world he saw t h e fire supported by the E a r t h and W a t e r . T h e lord encased it for t h e purpose of light a n d divided it i n t o three parts. T h e fire t h a t is sanctifying in this world is called t h e Parthiva (Terrestrial fire). 11. T h a t which blazes in the sun is remembered as Śuci ( p u r e ) . Abja ( b o r n of water) should be known as Vaidyut (Lightening etc.) I shall recount their characteristics. 12. T h e fires born of water a r e three, viz. : Vaidyut ( L i g h t e n i n g ) Jāthara (gastric) a n d Saura ( S o l a r ) . It is on a c c o u n t of this, t h a t t h e sun blazes in t h e heaven after drinking water by m e a n s of his rays. 13. T h e (fire) Vārsya (originating from Varsa or rain) contained in lightening, does not become cool by m e a n s of water. T h e fire t h a t abides within the stomach of h u m a n beings does not become cool by means of water. 14. H e n c e , t h e solar fire, t h e V a i d y u t a fire a n d t h e gastric fire a r e fires t h a t have w a t e r for their fuel. Some a m o n g t h e waters are considered Tejas (fiery splen d o u r ) a n d some are seen as having w a t e r for their fuel. 15. T h e Nirmathya fire (i.e. the fire p r o d u c e d by c h u r n ing or friction) has wood for its fuel. T h a t fire is brought u n d e r control by m e a n s of water. T h e Pavamāna fire (sanctifying fire) has sparks a n d flames a n d t h e gastric fire is r e m e m b e r e d as devoid of lustre. 16. ( T h e same is the case w i t h ) t h e fire without h e a t t h a t is in t h e zone (of t h e s u n ) . It is white a n d it illuminates. W h e n the sun sets along with its rays (i.e. w i t h d r a w i n g all t h e rays), t h e solar lustre enters fire d u r i n g night. H e n c e it glows from far off. 17-18. T h e h e a t of t h e fire, of the terrestrial fire, enters the sun as it rises w i t h its rays. H e n c e t h e fire blazes. T h e

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Brahmānda Pur&na

power of illumination, a n d h e a t are (respectively) t h e solar a n d fiery splendour. 19-20. By p e r m e a t i n g each other, they m a k e e a c h o t h e r nourish a n d develop. In t h e n o r t h e r n hemisphere as well as in the southern o n e , when the sun rises, the night enters waters. H e n c e , waters become hot d u r i n g the "day a n d cold on account of the entrance a n d p e r m e a t i o n by t h e n i g h t . 2 1 . W h e n t h e sun sets, t h e d a y enters waters. H e n c e , d u r i n g t h e night, the waters are seen white ( a n d sparkling). 22. It is in this order t h a t in t h e southern a n d n o r t h e r n hemispheres, the d a y a n d the night enter water at t h e times of sunrise a n d sunset. 23. T h e sun t h a t blazes imbibing water by means of his rays, is r e m e m b e r e d as t h e divine Śuci ( p u r e ) fire t h a t is com bined with the terrestrial fire. 24-27. This fire Śuci has a thousand feet (rays). It resembles one holding a p o t . W i t h a thousand JVādīs (vein like rays) spread all r o u n d , it takes up the waters of the rivers, oceans, wells, canals etc. b o t h blowing a n d stationary. Its thousand rays exude cold showers, snowfall as well as hot ones. A m o n g t h e m , four h u n d r e d veins h a v e variegated forms a n d they shower ( r a i n ) . These veins t h a t cause downpour of rain are n a m e d as follows : C a n d a n ā s , Sādhyās, K ū t a n ā s , Akūtanās a n d Amrtās. 28-31. T h e r e are t h r e e h u n d r e d rays other t h a n these a n d they exude snow. These Veins t h a t b r i n g a b o u t snowfall a r e by n a m e Drśyās (visible), Meghās, Yāmyās a n d Hrādinīs ( Rumbling ones). Those rays of limited lustre are called C a n d r ā s by n a m e . T h e white ( p u r e ) rays t h a t cause h e a t a r e three h u n d r e d n u m b e r a n d their n a m e s are Śuklās, K u h a k ā s , Viśvabhrts. T h e sun brings a b o u t t h e satisfaction of h u m a n beings, Pitrs ( M a n e s ) a n d Devas after distributing t h e m impartially among them. He gratifies h u m a n beings by m e a n s of m e d i c i n a l herbs, the m a n e s by m e a n s of Svadhā-offerings a n d all t h e Devas by m e a n s of n e c t a r . in

1.2.24.32-40

235-

32-33. D u r i n g Vasanta ( s p r i n g ) a n d Grisma ( s u m m e r ) , t h e sun blazes by m e a n s of t h r e e h u n d r e d rays. D u r i n g the r a i n y season a n d a u t u m n h e showers (rain) b y m e a n s of four h u n d r e d rays. D u r i n g H e m a n t a (early w i n t e r ) a n d Śiśira (later w i n t e r ) , he scatters snow by means of t h r e e h u n d r e d rays. ( T h e t w e l v e suns) are I n d r a D h ā t r , Bhaga, P ū s a n , M i t r a , V a r u n a , A r y a m a n , Amśu, Vivasvān, T v a s t r , Savitr a n d Visnu. 34-35. T h e sun d u r i n g the m o n t h of M ā g h a is V a r u n a ; 1 Pūsan in P h ā l g u n a ; lord Amśu in t h e m o n t h of C a i t r a a n d D h ā t r in t h e m o n t h of V a i ś ā k h a . I n d r a is t h e sun in t h e m o n t h of J y e s t h a a n d t h e sun in t h e m o n t h of Asādha is Savitr. 36-37a. Vivasvān is t h e S u n i n t h e m o n t h of Srāvana, Bhaga is r e m e m b e r e d as the S u n in t h e m o n t h of P r s t h a p a d a ( B h ā d r a p a d a ) . A r y a m a n is t h e S u n in t h e m o n t h of Aśvayuja (Aśvina) a n d T v a s t r is t h e sun in the m o n t h of K ā r t t i k a . M i t r a is the sun in t h e m o n t h of M ā r g a ś ī r s a a n d Visnu, t h e eternal one, is t h e sun in P a u s a . 37b-40. In t h e activity as the sun, T a r u n a has five thousand rays. P ū s a n blazes with six thousand rays a n d L o r d Amśu blazes w i t h seven t h o u s a n d rays; D h ā t r w i t h eight t h o u s a n d a n d I n d r a with n i n e thousand rays. Savitr moves (about) w i t h ten thousand rays a n d Bhaga w i t h eleven t h o u s a n d rays. M i t r a blazes w i t h seven t h o u s a n d rays a n d T v a s t r blazes with eight thousand rays. 1.

T h i s tabular statement shows the monthwise

distribution of the-

sun-gods a n d their capacities and functions: Month

Name of the ruling Sun

Rays

Caitra

Amśu

7000 8000

Vaiśākha

Dhātr

Jyesfha

Indra

9000

Asādha

Savitr

10000

Śrāvana Bhādrapada

Vivasvān Bhaga

11000

Aśvina

Aryaman

10000

Kārttika

Tvastr

8000

Mārgaśirsa

Mitra

7000

9000

Pausa

Visrui

6000

Māgha

Varuna

5000

Phālguna

Pūsan

6000

236

Brahmānda Pur&na

A r y a m a n moves a b o u t w i t h ten thousand rays a n d Vivasvān (not Parjanya as in the text) blazes with n i n e thousand rays. Visnu scorches the e a r t h by means of six thousand rays. 41-42. D u r i n g the V a s a n t a season, t h e sun is tawnycoloured ; x d u r i n g the G r ī s m a season, t h e sun has golden lustre: d u r i n g t h e Varsa (rainy) season, he is white in colour a n d d u r i n g a u t u m n , he is yellowish white in colour. D u r i n g Hemanta (early winter) t h e sun is copper-coloured. D u r i n g Śiśira (late winter) he is red in colour. T h u s the colours of the sun caused by the seasons h a v e been (traditionally) proclaimed. 43. T h e sun infuses strength in the medicinal herbs; he makes the Pitrs (stronger) by means of S v a d h ā ; he infuses n e c t a r in the Devas. T h u s he gives three things to t h e three. 44. In this m a n n e r the thousand rays of the sun achieve the requisite things of the people of t h e world. T h e y differ inas m u c h as they exude snow, r a i n or hot rays. 45. T h u s , is t h e white resplendent sphere n a m e d sun. It is t h e foundation a n d source of origin of the stars, planets a n d t h e moon. 4 6 . All these, viz. the moon, the stars a n d t h e planets should be known as originating from the sun. T h e m o o n is the l o r d of all stars a n d t h e sun is the king of planets. 4 7 . T h e r e m a i n i n g five planets should be known as gods moving a b o u t as they please. 48. U n d e r s t a n d the sources of origin of the remaining p l a n e t s b e i n g described well. Skanda, the commander-in-chief of t h e a r m y of t h e Devas, is cited as t h e p l a n e t A ñ g ā r a k a ( t h e Mars). 49-51. Scholars conversant w i t h the Vedic knowledge c a l l N ā r ā y a n a by the n a m e B u d h a (the Mercury) . Y a m a ( a n i n c a r n a t i o n of) R u d r a , the son of Vivasvān a n d the lord of t h e world, is the great p l a n e t Śanaiścara ( t h e Saturn) •who is t h e most excellent a m o n g B r ā h m a n a s a n d who orbits very slowly.

1. the

sun.

W . 4 1 - 4 2 g i v e the traditional seasonwise colours or complexions of

1.2.24.52-60

237

T h e t w o resplendent great planets are t h e preceptors o f t h e Devas a n d Asuras. B o t h of t h e m viz. Śukra (the Venus) a n d B r h a s p a t i ( t h e J u p i t e r ) a r e the sons of Prajāpati. T h e r e is no d o u b t t h a t t h e entire u n i t of the three worlds has t h e sun as its root ( s o u r c e ) . 52-54. T h e entire universe including t h e Devas, Asuras a n d h u m a n beings originate from t h e sun, O, l e a d i n g Brāhmanas. All t h e brilliance of R u d r a , U p e n d r a ( V i s n u ) , I n d r a a n d C a n d r a ( t h e M o o n ) , the dwellers o f t h e heaven, t h e brightness of all luminaries, t h e entire splendour of all the worlds (is t h a t of t h e s u n ) . He is the soul of all; he is t h e lord of all t h e worlds; he is a great god; a n d Prajāpati t h e lord of t h e subjects). T h e S u n alone is t h e root of t h e three worlds. He is t h e highest deity. It is from h i m t h a t everything is b o r n a n d everything gets merged in h i m alone. 55. T h e existence a n d non-existence of t h e worlds h a v e formerly e m a n a t e d from t h e sun. T h e p l a n t t h a t should be u n d e r s t o o d by t h e whole universe, O, B r ā h m a n a s , is the brilliant sun of great lustre. 56-57. (The units of time) K s a n a s , M u h ū r t a s , days,, nights, fortnights, t h e whole months, the seasons, t h e years a n d the Yugas get merged i n t o this a n d a r e b o r n a g a i n a n d again. H e n c e , there is no reckoning of time w i t h o u t the sun. 58-60. W i t h o u t t h e reckoning of time, there is n e i t h e r (the study of) scriptures, n o r (religious) initiation n o r t h e daily routine of religious duties. If the seasons are not. well defined, how can there be flowers, roots a n d fruits ? H o w can the crops or fruits of trees come out ? H o w can medicinal herbs a n d grasses grow? W i t h o u t the sun t h a t blazes in the universe a n d who r o b s (evaporates) water, t h e r e will be complete cessation a n d n o n existence of all sorts of h u m a n activity a n d the activity of o t h e r creatures b o t h in t h e e a r t h a n d in the h e a v e n . He alone is t h e ' T i m e ' . He is the ' F i r e ' . He is t h e lord of t h e subjects. He has twelve souls ( i n t h e form of twelve Ādityas (the sun g o d ) .

Brahmānda Purāna

238

6 1 . He scorches t h e t h r e e worlds inclusive of t h e mobile a n d immobile beings, O excellent B r ā h m a n a s . He is the mass of splendour t h a t dispels t h e darkness of t h e entire world. 62. After resorting to t h e excellent p a t h of the wind, he gives heat to this e n t i r e universe by means of his rays, at t h e sides, above a n d below, nay, at all sides. 63-64. J u s t as a bright l a m p suspended in the m i d d l e of a house dispels simultaneously the darkness at t h e sides, above a n d below, so also t h e sun w h o has a thousand ( i n n u m e r a b l e ) rays, w h o is t h e lord of planets a n d t h e universe, illuminates by m e a n s of his rays t h e entire universe everywhere on all sides. 65. T h e most excellent a m o n g the thousand rays of the sun cited by me before, a r e t h e seven rays t h a t are t h e sources of origin of t h e p l a n e t s . 1 66-68. T h e y a r e declared as follows:— S u s u m n a , H a r i keśa as well as V i ś v a k a r m a n ; Viśvaśravas (and a g a i n a n o t h e r ray) Sampadvasu, Arvāvasu a n d Svarāt. It is t h e solar r a y S u s u m n a t h a t causes t h e nourishment of t h e M o o n t h a t wanes. This S u s u m n a is glorified as one t h a t spreads sideways a n d u p w a r d s . H a r i k e ś a , t h a t is in front, is glorified as t h e source of origin of t h e stars. 69-72a. V i ś v a k a r m a n , the ray to t h e south, right, n u r tures B u d h a ( M e r c u r y ) . Viśvaśravas the ray to the west, behind, is r e m e m b e r e d by l e a r n e d m e n as the source of origin of Śukra (the V e n u s ) . T h e ray S a m p a d v a s u is t h e source of origin of L o h i t a (the M a r s . ) 1.

T h i s is a peculiar w a y of associating the particular ray of the sun as

t h e source of origin of particular p l a n e t : Name of the ray of the sun

Name of the planet or star so introduced

Susumna

The moon

Harikeśa

stars in general

Viśvaśravas

Śukra

Sampadvasu

The

(The Venus)

Mars

Arvāvasu

T h e Jupiter

Svarāt

T h e Saturn

Viśvakarman

Budha (Mercury)

239

1.2.24.72b-78

T h e sixth r a y Arvāvasu is t h e source of origin pati (the J u p i t e r ) . T h e r a y Svarāt (the S a t u r n ) .

causes

of Brhas-

the d e v e l o p m e n t of^Śanaiścara

T h u s , it is d u e to the power of t h e sun t h a t the p l a n e t s , stars a n d constellations r e m a i n in the firmament. N a y , this entire universe is sustained. 72b-73. T h e stars a r e termed Naksatras because they do not become reduced (JVa-notKsiyante become r e d u c e d ) . 1 T h e s e Ksetras (abodes) h a p p e n before on a c c o u n t of t h e rays (?) T h e sun, the creator of the star, takes up their abodes. 74-76. T h e stars a r e so called because they r e d e e m (tāranāt) those persons who have crossed t h e planets by m e a n s of m e r i t a n d w h o have resorted to t h e m (once a g a i n ) at t h e e n d of the m e r i t (i.e. w h e n merits h a d b e e n enjoyed fully.) T h e y a r e Tārakas because they a r e white a n d sparkling. T h e sun is n a m e d Āditya because it takes up (ā-s/dā- ' t o take') a n d dispels t h e splendour a n d darkness pertaining to t h e heaven, e a r t h a n d n i g h t (Ādānāt). T h e root \/Su-\/Savana is considered in this connection in t h e sense of Syandana (flowing) . T h e sun is considered Savitr because it causes t h e e x u d a t i o n of waters a n d sparkling splendours. 77. T h e root \/Cad is cited so as to m e a n " t o d e l i g h t " . I t i s considered t o m e a n ' ' t o b e w h i t e " , " t o b e n e c t a r i n e " , and " t o be cool". 78. T h e divine spheres of t h e sun a n d the m o o n are sparkling a n d white. T h e y are of t h e form (or full of) of fire a n d w a t e r . T h e y move a b o u t i n t h e f i r m a m e n t . T h e y resemble auspicious r o u n d p o t s .

1. H e r e are (i)

W . 72-77. O u r author some

interest

Naksatra 'a s t a r ' — m ksīyanU "Those w h i c h do but

(ii)

takes

popular

etymologies.

specimens:

grammatically it

\Znaksa.—

A d i t y a is normally Aditi—nya=ya is traced to ā +

not

get

diminished*

+tron. (the son of A d i t i )

but

here it

y ' d i — ' t o take*.

Brahmānia Purāna

240

79. T h e sphere of t h e m o o n is r e m e m b e r e d to be consist ing of dense water. T h e white a n d brilliantly sparkling sphere of t h e sun is composed of dense fiery splendour. 80-83. All the divine ones enter these abodes completely d u r i n g all the M a n v a n t a r a s . 1 T h e y resort to t h e stars, planets a n d t h e sun. T h e y are the abodes of the divine ones a n d are called after t h e m respectively. T h e sun enters the Saura Sthāna (the Solar abode) and the m o o n the Saumya Sthāna (the L u n a r a b o d e ) . Śukra ( t h e Venus) enters t h e a b o d e pertaining to Śukra t h a t is very brilliant a n d has sixteen flames. Brhaspati (the J u p i t e r ) enters Jaiva (intended for J u p i t e r ) abode a n d L o h i t a (the M a r s ) enters t h e L a u h i t a a b o d e . L o r d Śanaiścara ( t h e S a t u r n ) enters t h e abode pertain ing to t h e S a t u r n . B u d h a (the M e r c u r y ) enters the a b o d e m e a n t for Budha, a n d S v a r b h ā n u ( R ā h u ) stays in t h e abode pertain ing t o Svarbhānu ( R ā h u ) . 84. All t h e stars enter the Naksatras (abodes m e a n t for constellation) a n d stars. All these a r e t h e l u m i n a r y abodes of those w h o a r e pious-souled a n d meritorious. 85. These ( a b o d e s ) have been created by t h e self-born lord ( B r a h m a ) at the beginning of a K a l p a a n d they have b e g u n to function since t h e n . These abodes r e m a i n till the annihilation of all living beings ( a t the end of the w o r l d ) . 86-87. In all t h e M a n v a n t a r a s , the same a r e the abodes of all t h e Devas. T h e Abhimānins (those w h o identify themselves) abide by these divine abodes. T h e past ones live along with the past ones a n d t h e future ones along with t h e future Devas. T h e present ones live along with t h e present Sthānins (those who identify themselves w i t h t h e abodes) a n d Devas. In this M a n v a n t a r a the planets a r e r e m e m b e r e d as Vaitānikas ( p e r t a i n ing to Sacrifices). 1.

W . 80-92. T h e idea i s that w h a t w e see a s stars o r planets are the

abodes, the occupants of w h i c h change per M a n v a n t a r a . In this M a n v a n t a r a , the occupants h a v e got their position due to performance of sacrifices and hence they are called Vaitānikas. T h e n a m e s of the present gods o c c u p y i n g

these

planets are also given e.g. Vivasvān (the present sun g o d ) , V a s u , son of T v i s i (the present m o o n g o d ) .

1.2.24.88-99a

241

83. Vivasvān, the son of Aditi, is the sun in the Vaivasvata M a n v a n t a r a . T h e lord Vasu n a m e d Tvisi, the son of D h a r m a , is remembered as the m o o n . 89. Lord Śukra, belonging to Bhrgu clan, should be known as the performer of sacrifices on behalf of the Asuras. T h e lordly son of Ańgiras, of massive splendour is r e m e m bered as the p r e c e p t o r of the Devas. 90. B u d h a is fascinating to the m i n d . He is r e m e m b e r e d as the son of Tvisi. Śanaiścara (the Saturn) is t h e ugly son of Sarhjñā a n d Vivasvān. 9 1 . T h e youthful lord Mars was born of Vikeśī a n d Agni. T h e stars that are n a m e d Rksas are remembered as t h e daughters of Daksa. 92. S v a r b h ā n u ( R ā h u ) is the son ofSirhhikā. He is an Asura causing distress to all living beings. T h u s the Abhimānins (those who identify themselves) with the m o o n , the stars, the planets a n d the sun have been recounted. 93. T h e s e a r e mentioned as the abodes a n d those who occupy the abodes are deities. T h e abode of Vivasvān ( t h e S u n ) of a thousand rays is Śukla ( w h i t e a n d resplendent) a n d fiery. 94. T h e a b o d e of Tvisi of a thousand rays is white a n d sparkling a n d consists of water. T h e abode of M a n o j ñ a (i.e. the Mercury) of five rays, is r e m e m b e r e d as dark in colour as well as Āpya ( w a t e r y ) . 95. T h e abode of Śukra is a lotus a m o n g the sixteen rays. It is watery, white a n d sparkling. T h e Lohita ( r e d ) abode of B h a u m a (the Mars) is watery. 96. T h e big abode of Brhaspati is green and watery. It has twelve rays. T h e abode o f M a n d a (the S a t u r n ) is said to be black a n d watery. It has eight rays. 97-99a. T h e abode of Svarbhānu is Tāmasa ( d a r k ) . It is t h e abode of those who cause the distress of all living beings. All the stars should be known as watery a n d they have a single ray each. T h e y are the shelters u n t o those of meritorious fame. In colour they are perfectly white. T h e y should be known as full

Brahmānda Purina

242

of dense water. T h e y have been created even at t h e beginning of t h e K a l p a . T h e y are r e m e m b e r e d to be intrinsically lumi nous d u e to t h e contact w i t h the rays of t h e sun. 99b-103. T h e d i a m e t e r of the sun is r e m e m b e r e d as nine thousand Yojanas. 1 T h e extent of its sphere is three times t h a t . T h e area of the moon's sphere is r e m e m b e r e d as twice the area of the sun. Svarbhānu is equal to t h e m b o t h . It moves b e n e a t h t h e m . It has been created after taking out the shadow of the E a r t h a n d has a spherical shape. T h e t h i r d large a b o d e of S v a r b h ā n u which is full of dark ness, comes out of the sun during P a r v a n days (i.e. New M o o n , Full M o o n etc.) a n d goes towards the moon. D u r i n g Solar Parvans it comes back to the sun from the m o o n . It is called S v a r b h ā n u because it pushes away (Nudate) the heaven (Svar) by m e a n s of its splendour (Bhāsā). 104. T h e diameter a n d extent of the sphere of Bhārgava ( t h e Venus) it laid down as one-sixteenth of t h a t of the moon. 105. Brhaspati ( t h e J u p i t e r ) should be known as onefourth less t h a n t h e Venus ( i . e . three fourths of its size). T h e M a r s a n d S a t u r n are remembered t o b e three-fourths of J u p i t e r in e x t e n t . 106-107. In d i a m e t e r a n d extent, M e r c u r y is threefourths of either of t h e m . T h e forms of t h e stars a n d constellations are similar to those of M e r c u r y . Those t h a t have bodies are equal in length a n d extent t o M e r c u r y . A m a n conversant with reality should know t h a t the stars are usually in conjunction with the m o o n . 108. T h e stars a n d constellations differ in extent from o n e a n o t h e r b y f i v e h u n d r e d , four h u n d r e d , three h u n d r e d a n d also two h u n d r e d Yojanas. 109. T h e spheres of t h e stars are lesser t h a n the earlier o n e s . T h e r e is no star smaller t h a n the ones with one a n d a half Yojanas. 1.

V V . 99-126. T h e s e are the ideas of the ancient Indians about the

locations, dimensions a n d "movements

planets and

in the pretelescope days. Cf Bh. P. V. 2 2 . 8-17.

the heavenly bodies

1.2.24.110-123

243

110. T h r e e planets a m o n g t h e m which orbit very far away and above all are the Saturn, the J u p i t e r a n d the M a r s . It should be known that they orbit very slowly. 111. T h e great planets beneath them are the four fast moving ones, viz. the sun, the moon, the Mercury and the Venus. 112. T h e r e are as m a n y crores of stars all round as there a r e constellations. T h e movement of these constellations has been duly regulated by god B r a h m a . 113-116. T h e movement of the sun through them in accordance with the Ayanas (Solar transit) is high and low. W h e n ( t h e sun) is in the n o r t h e r n transit, the moon is seen moving fast during the Parvan days with its rays, not very clear. This is because it is very high. (?) W h e n the sun is in the southern p a t h , it resorts to the lower p a t h . It is always surrounded by the line of E a r t h (? h o r i z o n ) during the New Moon and the Full Moon days. It is not seen at the regular time and it sets quickly. H e n c e , on the new moon day, the moon stationed in the n o r t h e r n p a t h is seen in the southern p a t h ; b u t it is not seen so regularly. 117. H e n c e , in view of the movements of the luminaries, the sun a n d the moon set a n d rise at the same time (every day) during the equinotical days. 118. In the northern paths, the times of rising and setting are different. During the new moon a n d full moon, they should be understood as following the circle of luminaries. 119. W h e n the sun orbits through the p a t h of the southe r n transit, it does so beneath all the planets. 120. Making its sphere vast and wide, the moon orbits above it. T h e entire galaxy of stars orbits above the moon. 121. T h e M e r c u r y orbits above all the stars. T h e Venus orbits above the M e r c u r y . T h e M a r s does so above the Venus a n d the J u p i t e r above the M a r s . 122. T h e Saturn is above it a n d the sphere of the seven sages ( G r e a t Bear) is above it. D h r u v a (the Pole Star) is situated above the G r e a t Bear. 123. T h e intervening distance between the stars a n d t h e planets high above is two hundred thousand Yojanas.

Brahmānda Purāna

244

124. T h e planets, the m o o n a n d the sun orbit in the firmament with divine splendour. In their regular movement, they duly come into c o n t a c t with the constellations. 125. T h e planets, the stars a n d the sun m a y be low, high or straight d u r i n g their m u t u a l contact or w h e n separate, yet they look at the subjects simultaneously. 126. These are situated face to face. T h e y come i n t o contact mutually. T h a t their m u t u a l conjunction is without any confusion should be u n d e r s t o o d by learned m e n . 127-128. T h u s is the r e g u l a t e d a r r a n g e m e n t of t h e E a r t h , the luminaries, t h e continents, the oceans, t h e m o u n t a i n s , the sub-continents, t h e rivers a n d those who stay in t h e m . T h e planets have their origination in these constellations. 129. Vivasvān, the son of Aditi, the first a m o n g t h e planets, the sun-god, was b o r n in .the constellation Viśākhā in the Cāksusa M a n v a n t a r a . 1 130. Tvisiman, t h e son of D h a r m a , the lord m o o n god, the son of Vasu, the cool-rayed cause of nights was b o r n in the constellation K r t t i k ā . 131. Śukra ( t h e Venus) who is endowed with sixteen fiery flames (rays) a n d w h o is the son of Bhrgu a n d w h o is t h e most excellent a m o n g stars a n d planets was b o r n in the s t a r Tisya (Pusya) after t h e sun. 132. T h e p l a n e t Brhaspati ( t h e J u p i t e r ) who has twelve fiery flames ( r a y s ) , w h o is the son of Angiras a n d w h o is the preceptor of the Universe, was b o r n in the P ū r v ā p h ā l g u n ī . 1.

W . 129-137 g i v e the stars

(or constellations) under w h i c h these

planets were ' b o m ' . Name of the Planet

The star of birth.

( i ) T h e S u n god, the son o f Aditi

Viśākhā

( i i ) T h e m o o n god, T v i s i m a n , the son of D h a r m a

Krttikā

(iii)

Śukra (the V e n u s ) the son of Bhrgu

Tisya

(iv)

Brhaspati (Jupiter) the son of Ańgiras Pūrvā-Phālguni

(v) (vi) (vii)

(Pusya)

Mars, son of Prajāpati

Purvāsādhā

Śanaiścaŕa, son of the S u n g o d

Revati

Budha

(Mercury)

god ( v i i i ) K e t u , son of M r t y u (ix) R ā h u

son o f the m o o n Dhanis{hā Āślesā Bharani

245

1.2.24.133-141

133. It is m e n t i o n e d in the Śruti t h a t the p l a n e t (Mars) of nine fiery flames, who has a red-complexioned body a n d who is t h e son of P r a j ā p a t i was bofn in the constellation Pūrvāsādhā. 134. Śanaiścara (the S a t u r n ) , the son of the" sun, was b o r n in the constellation R e v a t ī . He has seven fiery flames. T h e p l a n e t Budha ( M e r c u r y ) , the son of the m o o n was born in the constellation D h a n i s t h ā . He has five fiery flames. 135. Śikhin (i.e. K e t u ) w h o is full of darkness, who is the sun of M r t y u , who causes the annihilation a n d decline of the subjects a n d who is a mighty planet t h a t destroys every thing, was born in the constellation of Aślesā. 136-138. T h e d a u g h t e r s of Daksa (i.e. the 27 stars) were b o r n in their respective stars n a m e d after t h e m . R ā h u who has a n a t u r a l l y dark sphere, who has the virility of the Tamas quality a n d who is the planet attacking the m o o n a n d t h e sun, was b o r n in the constellation Bharanī. These stars a n d planets beginning with Bhārgava ( t h e V e n u s ) should be c o m p r e h e n d e d because they become devoid of goodness at t h e time w h e n the constellation of nativity is being harassed. T h e y are affected by that defect (and are redeem e d ) , d u e to the devotion to the planets. 139. T h e first a m o n g all these planets, it is said, is Aditya (Sun) - 1 Śukra is (thefirst) a m o n g the stars a n d the planets a n d K e t u is the first a m o n g meteors. 140. D h r u v a is the pivotal peg a m o n g the planets scatter ed a b o u t in all the four quarters. Śrav sthā i.e. D h a n i s t h ā (is the first ?) a m o n g the stars a n d the n o r t h e r n transit is the first a m o n g transits. 141. T h e first a m o n g the five Varsas (years) is remem bered as Sarhvatsara. Śiśira (late W i n t e r ) is t h e first a m o n g seasons a n d M ā g h a is the first a m o n g the M o n t h s . 1.

W . 139-144 give w h a t i s the 'first' o r the most important one a m o n g

the stars, divisions of time etc. It is worth noting that M ā g h a is regarded as the first m o n t h of the year (probably due to

V a s a n t a S a m p ā t a therein) a n d

Śiśira as the 1st R t u (season) a n d not the spring. T h e second point of impor tance is the emphasis of the Y u g a being a period of five years beginning w i t h D h a n i s t h ā and ending w i t h Śravana Naksatra.

246

Brahminia

Purina

142. A m o n g fortnights, the bright half a n d a m o n g Tithis ( l u n a r fortnightly days) Pratipat is the first. T h e d a y is glorified as the first a m o n g the divisions of day, n i g h t etc. 143. T h e first a m o n g the M u h ū r t a s is t h a t which has R u d r a as its deity. T h e unit of t i m e Ksana has nimesa as its first, O excellent ones a m o n g those w h o know T i m e . 144. T h e Yuga (Era) consisting of five years begins with D h a n i s t h ā a n d ends with Śravana. D u e to the peculiar movement of the like a wheel.

sun,

this revolves

145. T h e sun is hence r e m e m b e r e d as K ā l a ( T i m e ) by those who know t h a t (i.e. t i m e ) . He is the lord. It is he w h o makes the four, types of living beings function or desist from action. 146-147. T h e venerable lord R u d r a himself is the cause of the functions of T i m e . T h u s is t h e regulated a r r a n g e m e n t of luminaries as conditioned by the affairs (of the w o r l d ) . It is evolved by the L o r d ( G o d ) , for the sake of regular functioning of the world. This is compressed (?) in ś r a v a n a * (?)

D h r u v a by m e a n s of U t t a r ā -

148. It is extensively spread all r o u n d a m o n g t h e m . He is situated in t h e form of a circle. He is m a d e to function in telligently at the beginning of the K a l p a by the L o r d . 149. He is the support. He is the Abhimānin (one w h o identifies himself) with all. He is the soul of the luminary bodies. He is the miraculous transformation of P r a d h ā n a of the Cosmic form. 150. It is impossible for all h u m a n beings to compre h e n d factually the movements b o t h inward a n d outward, of the luminary bodies, by means of their physical eye. 151. T h e learned m a n should comprehend a n d r e t a i n in belief, by means of scripture, inference, perception, a n d reasoning after testing intelligently a n d carefully.

V ā . P.53.119a reads: utpannah iravanenāsau :

' I t started by Śravana'

247

1.2.24.152—25.5

152. O B r ā h m a n a s of the most excellent intellect these are five expedients ( m e a n s ) to c o m p r e h e n d the g r o u p of lumin aries viz. : eye, scripture, water, picture a n d calculation.

CHAPTER TWENTYFIVE The

Origin Śiva

Sūta said

of the

Epithet Milakantha1

swallowing poison.

1. After r e c o u n t i n g this (astronomical information in the last c h a p t e r ) Lord V ā y u (The W i n d god) of very great intellect a n d who is (always) engaged in what is conducive to the welfare of t h e world, commenced the Japa ( m u t t e r i n g in an u n d e r t o n e t h e M a n t r a ) t h a t was to be c h a n t e d when the sun reached t h e middle of the sky. 2. All those sages who h a d assembled there a n d w h o h a d perfect control over their O w n selves, stood up with palms j o i n e d in reverence. 3 . T h e W i n d god p r a y e d : " O N ī l a k a n t h a , obeisance to you w h o ought to be worshipped at t h e end of religious observances, a n d who are the lord of all living beings, a n i m a ting them all." 4-5. On hearing this, those sages of p u r e souls, of Praise w o r t h y religious observance and famous as Vā akhilyas, eightyeight thousand in n u m b e r , who, of sublimated sexual impulse, walked by t h e side of the sun (as his associates) a n d subsisted on leaves, (of trees), wind a n d water, submitted to V ā y u as follows : 1.

T h i s popular story as to h o w Siva's throat b e c a m e blue due to drink

ing the deadly poison Kālakūfa appears in the M b h . (Adi. 18.41-43) a n d other Purānas. T h e text of this chapter from V. 6 onwards is the same as that of t h e V ā . P. 54.10 ff.

248

Brahmānda Purāna

6-7. "O excellent Wind-god, O most excellent one a m o n g those conversant with meritorious things, we wish to h e a r (more a b o u t ) w h a t is m e n t i o n e d by you as " N ī l a k a n t h a " . It is the most meritorious thing a m o n g sacred ones. O excellent o n e , recount t h a t u n t o us. O P r a b h a ñ j a n a (Wind-god), by your grace, we wish to hear everything. 8. W h a t is the reason whereby the neck of the lord of Ambikā (i.e. god Śiva) had become blue ? O lord, we wish to h e a r this particularly from your m o u t h (i.e. as directly mentioned by y o u ) . 9. All verbal utterances are impelled by you, O Vāyu. T h e function of speech is dependent on Varna (sound of letters) and Sthāna (place of a r t i c u l a t i o n ) . 10. T h e intelligent enthusiasm is activated by you. It is (only) when you sanctify them that the r e m a i n i n g Vamas be gin to function. 11. T h e existence of the Varnas is only d u e to you, from •whom the utterances recede and wherein the colours of the body are rare. O Anila (wind g o d ) , you are always omni present (and have access everywhere). 12. Excepting you, O S a m ī r a n a (wind g o d ) , there is no o n e who pervades everything. This living world is directly perceptible to you from all sides, O Anila (wind-god). 13. You know the lord of speech, Iśvara, the leader (controller) of minds. Tell us wherefore (for what) is there an aberration of the colour a n d feature in the region of his neck (throat)." 14. On hearing the words of those sages of sanctified souls, Vāyu who has great splendour a n d w h o is revered by the world, replied. 15. " F o r m e r l y , in Kxtayuga, there was a B r ā h m a n a called Vasistha w h o was extremely interested in deciding the ( m e a n ing of) Vedas. He was a righteous soul. He was the m e n t a l son (of B r a h m a ) . He was a Prajāpati. 16-19. He asked K ā r t t i k e y a who has a peacock as his excellent vehicle. He h a d stolen the collyrium from the eyes of the wives of the d e m o n M a h i s a (i.e. he m a d e t h e m widows by killing M a h i s a ) . He is a noble soul ( n a m e d ) Mahāsena, whose voice resembles the r u m b l i n g sound of the

1.2.25.20-40

249

clouds. He a p p e a r e d to see the joyous ebullitions of the m i n d of U m ā , by assuming t h e false form of a boy. He took away t h e life of K r a u ñ c a , and delighted the h e a r t of Gaurī, ( H e submitted) : "O excellent one, w h a t is this r a d i a n t thing, resembling collyrium, seen in the neck (of Śiva) which is as (white and) lustrous as t h e K u n d a flower a n d the M o o n ? H o w has it happened so ? N a r r a t e this to m e , a suppliant who am brilliant, devoted a n d have perfect self-control. 20. O extremely fortunate one, it behoves you to detail everything without excluding a n y t h i n g . N a r r a t e this auspicious a n d sacred story t h a t destroys all sins. Please tell us this story for my d e l i g h t . " 2 1 . On hearing those words of t h a t noble-souled Vasistha, S k a n d a , t h e extremely resplendent destroyer of the army of the enemies of gods (i.e. Asuras), replied: 22-23. '"Listen to these words repeated by me, O most excellent one a m o n g eloquent persons, (I am r e p e a t i n g ) w h a t has been h e a r d by me before, as I sat on the lap of U m ā . T h i s is the conversation of the noble-souled Śarva (Śiva) with Pārvatī. I shall recount t h a t , O great sage, for your delight. 24-40. On the beautiful peak of the Kailāsa m o u n t a i n , lord Śiva the destroyer of the body of M a d a n a (God of Love) was seated comfortably on a rocky slab covered with gold a n d bedecked with p u r e pearls, jewels, a n d gems. T h e beautiful peak of the Kailāsa is variegated on a c c o u n t of different kinds of minerals. It resembled the sun at m i d d a y a n d h a d the lustre of molten gold. It h a d stairs built of d i a m o n d s a n d crystals, with steps of rocky surfaces of variegated forms. It was full of gold a n d was divinely variegated on account of t h e different kinds of minerals. It is interspersed with various kinds of trees and creepers l a d e n with different kinds of flowers a n d fruits. It was filled w i t h Hamsas (swans) a n d K ā r a n d a v a s (ducks). It was beautified by C a k r a v ā k a birds (Rud dy geese). M a n y bees were singing ( h u m m i n g ) at a high p i t c h there. It was resonant with the continuous sound of water-falls. Its caves were resounded with the sounds of intoxicated peacocks a n d K r a u ñ c a birds. It was filled with bevies of celestial d a m sels. It was beautified by Kinnaras. T h e chirping sound of the different varieties of Jīvamjīvaka birds (a m y t h i a l bird with

250

Brahmānda Purāna

two heads) spread everywhere in it. In m a n y places, t h e cooing sound of the cuckoo-birds was h e a r d . It was frequented by Siddhas a n d C ā r a n a s . It h a d t h e sound of oxen whose sound resembled the rumblings of clouds. T h e r e were other sounds as well. T h e elephants were agitated on a c c o u n t o f V i n ā y a k a a n d they left their caves. T h e r e were sounds of t h e musical instruments like Vīnā ( l u t e ) and o t h e r (musical i n s t r u m e n t s ) . T h e y were fascinating to the ears. Groups of people were swing ing by m e a n s of Dolās (swings). It was resorted to by be vies of ladies. It was echoing w i t h the sound of the bells fitted to the swings suspended from t h e flagstaff. T h e r e were m a n y musical i n s t r u m e n t s such as t h e Vallakis (lutes) a n d Venus (flutes). It was as m u c h resounded as t h o u g h there were thirty peacocks (crying). T h e caves were filled w i t h t h e sounds of vocal music, drums, musical instruments which were played u p o n a n d which were b e a t e n and also with (hurryings for play) a n d disputes ( a r g u m e n t s ) . Swans, pigeons a n d ' r o y a l cranes were happily perched t h e r e . T h e lord of t h e Gatias (i.e. V i g h n a r ā j a ) was sporting a b o u t w i t h various kinds of fixations (poses), of t h e body. T h e lord of t h e B h ū t a s ( S p i r i t s ) was s u r r o u n d e d by Bhūtas of various sorts. ( F o r example) some h a d t h e faces of lions and tigers. Some were p r o d u c i n g terrible cries. T h e y h a d terrific speed. O t h e r s h a d the faces of deer, sheep, elephants a n d horses O t h e r s were hideous with faces of cats or form of foxes. Some were short, some were t a l l ; some were very lean. Some h a d p r o t r u d i n g bellies; some h a d h u g e bellies; some h a d short-shanks; some h a d lips h a n g i n g loose; others h a d huge palm-like shanks. Some h a d t h e ears of cows; some h a d a single e a r s ; some h a d h u g e e a r s ; some h a d no e a r s ; some h a d m a n y feet; some h a d huge feet; some h a d single foot; some h a d no foot; some h a d m a n y eyes; some h a d large eyes; some h a d a single eye; some h a d no eye; some h a d a single curved t o o t h ; some h a d huge curved t e e t h ; some h a d m a n y curved t e e t h ; some h a d no curved t o o t h at all. Some h a d huge h e a d s ; some h a d m a n y h e a d s ; some had no head at all. Some h a d a single t o n g u e ; some h a d huge tongues; some h a d m a n y tongues; some h a d no t o n g u e at all. T h e d a u g h t e r of t h e K i n g of m o u n t a i n s spoke thus l o r d Śiva.

1.2.25.41-52

251

41-43. "O lord, M a s t e r of the past a n d t h e future, O lord whose a u t h o r i t y has been m a r k e d by a bullock (i.e. b u l l b a n n e r e d o n e ) , there is something sparkling in your neck, O g r e a t lord, resembling a cloud. O lord, O destroyer of t h e b o d y of K a m a , w h a t is this t h a t shines in your white neck ? It is n o t very d e e p a n d manifest. W h a t is t h e cause ? W h a t is t h e reason t h a t your neck is bluish, O lord? N a r r a t e all these d u l y (as I have got curiosity a n d ) I am eager ( t o h e a r i t ) . " 44. On h e a r i n g t h e words of Pārvatī, t h e lover of Pārvatī, Śańkara, r e c o u n t e d the story fully e n d u e d w i t h auspiciousness. Maheśvara said : 45. Formerly, when t h e milk-ocean was being c h u r n e d by the Devas a n d Dānavas for the sake of Amrta (nectar), a terrible poison as sparkling as the d a r k fire cropped u p . 46. On seeing, O lady of excellent face, t h e m u l t i t u d e s of Devas a n d Daityas b e c a m e dejected. All of t h e m a p p r o ached Brahma. 47. On seeing the frightened groups of Devas, B r a h m a , of great splendour, asked : "O highly fortunate ones, why are you frightened? W h y are you dejected in t h e m i n d ? 48. Three-fold prosperity a n d power has been conferred by me on you all, O excellent Devas. By w h o m has your prosperity been t u r n e d off? 49. You a r e t h e lords a n d masters of the three worlds. All of you a r e free from ailments. In the creation of subjects there is no one who dares to transgress my behest. 50. All of you move a b o u t in aerial chariots. All of you go a b o u t as you please. (All of you are very c o m p e t e n t ) in regard to spiritual things, worldly beings a n d providential ones for e v e r ) . 5 1 . You are c o m p e t e n t to make all t h e subjects function in accordance w i t h the consequence of their previous actions. H e n c e , why are you all agitated due to fear like t h e deer harassed by lion ? 52. W h a t is your misery? W h a t is your distress? W h e n c e has fear befallen you? It behoves you to explain quickly all these things d u l y " .

252

Brahmānda Purāna

5 3 . On h e a r i n g t h e words of Brahma, the supreme soul, those Devas, leading Daityas a n d D ā n a v a s accompanied by the sages said: 54-59a. " O P i t ā m a h a (Brahma, t h e grandfather) when the ocean was being churned by the Devas and Asuras, a terrible poison h a d t u r n e d u p . It resembled serpents a n d black bees. It was like the blue cloud. It h a d the sparkling lustre of the Sarhvarta fire ( t h e fire t h a t b u r n s down " - universe at t h e e n d of a K a l p a ) . It h a d cropped up like tue god of d e a t h a n d destruction. It h a d the fiery splendour of the sun at the end of the Yugas. It h a d t h e brilliance of the sun capable of annihi lating t h e three worlds. It spread all r o u n d . J a n ā r d a n a of reddish white body h a d been rendered black on being scorched by t h a t poison whose lustre is on a p a r w i t h the d a r k fire of u l t i m a t e destruction. On seeing J a n ā r d a n a of white reddish limbs being r e n d e r ed black by its b u r n i n g , all of us b e c a m e frightened a n d we sought refuge in you a l o n e " . On h e a r i n g the frightful words of t h e Devas a n d the Asuras, B r a h m a of g r e a t splendour, the grandfather of the worlds replied: 59b-63. "O Devas, sages a n d ascetics, listen all of you. "The poison t h a t has t h e lustre of the d a r k fire of destruction a n d w h a t we all know as Kālakū(a has a p p e a r e d while the great ocean was being churned. I m m e d i a t e by its very a p p e a r a n c e , Devas lost all lustre a n d they did not shine the m o m e n t it c r o p p e d u p . N e i t h e r Visnu, n o r I nor all the leading Devas can b e a r t h e b r u n t of its a t t a c k excepting god Ś a ń k a r a " . After saying this, B r a h m a who h a d t h e lustre of the interior of a lotus, whose source of origin is lotus, who was n o t b o r n of any w o m b a n d w h o was t h e foremost a m o n g those w h o were canversant w i t h t h e Vedas, r e m e m b e r e d Orhkāra a n d m e d i t a t e d on the divine lustre ( t h a t is present all r o u n d . Thereafter god B r a h m a , began to eulogise. Eulogy of God Siva z 1 64. 1.

" O V i r ū p ā k s a (Lord ofuneven-three-eyes) obeisance

In Purānas it is customary to attribute the highest epithets to the

<leity eulogised. S o m e t i m e s it results in a string of n a m e s or adjectives. H e r e

253

1.2.25.65-72

u n t o you. H a i l to you of divine eyes. Salute u n t o t h e lord with t h e P i n ā k a bow in his h a n d . Obeisance to t h e god with a t h u n d e r b o l t in his h a n d . 6 5 . Obeisance to t h e lord of t h e three worlds. Salute to the lord of all living beings. Bow to t h e slayer of t h e enemies of t h e Devas. H a i l to the lord with the m o o n , t h e sun a n d t h e fire for his eyes. 66. Obeisance u n t o thee w h o a r e B r a h m a , R u d r a a n d V i s n u . Bow to the S ā m k h y a ; to the Yoga. Obeisance to t h e assemblage of all spirits ( i n c a r n a t e ) . 67. H a i l to t h e destroyer of t h e body of M a n m a t h a (God of L o v e ) . Obeisance to t h e lord with T i m e (kāla) for his back. Obeisance to R u d r a of excellent semen. Bow to t h e lord of the Devas a n d to the V e h e m e n t one. 68. O b e i s a n c e to K a p a r d i n (one having m a t t e d h a i r ) , to S a ń k a r a the terrible one. H a i l to H a r a , t h e b e a r e r of a skull, one of hideous features, Obeisance to Śiva the bestower of boons. 69. Obeisance to t h e destroyer of the. three cities (of d e m o n s ) . Bow to the destroyer of t h e sacrifice (of D a k s a ) . H a i l to t h e lord of the mothers. Obeisance to t h e Vrddha (the ancient god) ; Obeisance to Śuddha (the p u r e o n e ) , to the Mukta ( L i b e r a t e d o n e ) ; obeisance to t h e mighty one. 70. Obeisance to the sole hero a m o n g the t h r e e worlds, to the m o o n , to V a r u n a ; to Agra (the foremost o n e ) , to Ugra ( t h e terrible o n e ) ; to Vipra (knower of t h e Vedas) of m a n y eyes. 7 1 . Obeisance to Rajas, to Sattva; obeisance u n t o you of unmanifest origin. Bow to t h e E t e r n a l o n e ; to t h e non-eternal o n e ; and to the eternal-cum-non-eternal one. 72. H a i l to the manifest one, to the Unmanifest one, as well as to the manifest-cum-unmanifest one. Obeisance to g o d Śiva is regarded as equivalent to the Para Brahman a n d in addition to his mythological exploits, epithets applicable to the Para Brahman are i n c l u d e d in

this eulogy. We find Ś i v a so glorified in T a i . Sarhhitā I V . 5 ( R u d r ā d h y ā y a ) a n d the

Mahā Nārāyanīya U p a . X

17-21. T h e Sahasranāmas

epithets) of these deities is a

Purānic

(garlands of a thousand

development.

The

n ā m a in the M b h . is perhaps the earliest example of this.

Visnusahasra-

•254

Brahmānda Purāna

t h e Cintya ( o n e w h o c a n be c o n t e m p l a t e d u p o n ; obeisance to the Acintya (one w h o is beyond contemplation) ; Obeisance to t h e Cintya-cum-Acintya one. 73. Obeisance to the dispeller of distress of all t h e worlds; Bow to t h e lord w h o is fond of N ā r ā y a n a ; Obeisance to Śarva, the lover of U m ā , H a i l to t h e lord m a r k e d with t h e face of N a n d i n ? (nandi-vaktrāñkitāya) * 74. H a i l to ( t h e lord identifying himself with) Paksa ( f o r t n i g h t ) , Māsa ( M o n t h ) and Ardhamāsa (half a m o n t h ) ; obeisance to (the Lord, the identifier w i t h ) the S e a s o n a n d Sarhvatsara( y e a r ) ; Bow to t h e lord of m a n y forms, to the lord with shaven h e a d , to the lord bearing a staff, to t h e lord wearing a mailed a r m o u r . 75. Obeisance to the lord with t h e skull in his h a n d ; Bow to the god having quarters for his r a i m e n t ( t h e n a k e d o n e ) ; to one with a tufted h e a d ; Obeisance to the lord with a bow and a chariot, a n d to the celibate god with self control. 76-78. Obeisance to t h e e m b o d i m e n t of Rk, Yajus a n d S ā m a v e d a ; obeisance to Purusa, the supreme lord- Bow u n t o you who are worthy of being eulogised by prayers composed like this." After eulogising like this, O lady of excellent face, B r a h m a bowed down ( a n d praised once a g a i n ) . "O lord R u d r a , (even) after knowing my devotion as well as t h a t of t h e Devas, you do not manifest yourself. T h o u g h you h a d released y o u r ( m a t t e d ) h a i r a n d got it splashed with t h e waters of t h e G a ń g ā , ( y e t ) you are too subtle, to be contemplat ed u p o n , on a c c o u n t of y o u r supreme Yogic p o w e r " . T h u s I was eulogised formerly by lord B r a h m a , the fireatoT--of the worlds, by means of various kinds of hymns originating from t h e V e d a s a n d V e d ā ń g a s (ancillary parts of the v e d a s ) . T h e r e u p o n , I spoke to P i t ā m a h a B r a h m a in i m p o r t a n t words: 79-80. "O lord of the worlds, O lord of the past, present a n d future, O lord of the universe, O B r a h m a , w h a t should be d o n e by me u n t o you. Tell m e , O lord of holy r i t e s " . * V ā . P . 5 5 . 7 6 reads : nandī-cakrāńkitāya 'marked with the cakra of

Nandi*

1.2.25.81-91

255

On hearing these words, the lotus-eyed B r a h m a replied. 81-82. "O lord of the past, present a n d future, let this be h e a r d , O lord, (cause rbf everything), O lotus-eyed lord, w h e n t h e ocean was being c h u r n e d by the Devas a n d Asuras, a terrible poison resembling'clouds a p p e a r e d . O lord, It a p p e a r e d like blue clouds. It had a lustre similar to t h a t of S a m v a r t a fire. 83. On seeing it, all of us were frightened and agitated in t h e m i n d . O great lord, swallow it up with a desire for t h e welfare of t h e worlds. 84. You alone are c o m p e t e n t to swallow it. T h e r e is no o n e o t h e r t h a n you O great lord, to bear the b r u n t of its advance". 85-87a. On hearing these words of B r a h m a the P a r a m e s t h i n , O lady of excellent face, I accepted the proposal saying, " s o b e . i t . " T h e n I began to drink the poison t h a t was like the god of d e a t h . Even as I d r a n k t h e extremely terrible poison t h a t accorded g r e a t fright u n t o the Devas, O lady of excellent complexion, my t h r o a t t u r n e d black imme diately. 87b-88. On seeing it, w h i c h had the lustre of the petals of lily, which a p p e a r e d like a serpent clinging to my neck a n d which was like T a k s a k a t h e king of serpents, who h a d risen up a n d begun to lick w i t h his tongues, B r a h m a of great splendour, t h e g r a n d f a t h e r of the worlds spoke t h u s : 89-90a. " Y o u shine splendidly O g r e a t lord of excellent holy rites,'with this (such) n e c k " . On h e a r i n g his words, O d a u g h t e r of t h e most excellent o n e a m o n g t h e m o u n t a i n s , t h e terrible poison was held by me in t h e t h r o a t itself. Therefore, I became N l l a k a n t h a (Bluethroated god). 90b. I d r a n k it even as the groups of Devas, Daityas, Yaksas, G a n d h a r v a s , Bhūtas, Piśācas, serpents a n d Rāksasas were looking on, O lady of excellent face. 9 1 . T h a t K ā l a k ū t a , t h e poison o f terrible action, was r e t a i n e d b y m e i n m y t h r o a t . O n seeing i t b e i n g c o n t a i n e d thus, t h e groups of Devas a n d Daityas b e c a m e extremely surprised.

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92. Thereafter, O lady of the gait of intoxicated ele p h a n t , the groups of Devas along w i t h the D a i t y a s , serpents a n d Rāksasas said t h u s w i t h palms joined in reverence. 93. " O how wonderful a r e y o u r strength, virility a n d exploit, O lord. Y o u r b o d y a n d Yogic power a r e simply wonderful. 94. O lord of the Devas, your s u p r e m a c y is extremely wonderful, O destroyer of t h e b o d y of M a n m a t h a . You alone are Visnu. You are the four-faced (lord B r a h m a ) ; You alone are t h e god of d e a t h . You alone are the Bestower of boons. 95. Y o u alone are t h e sun a n d the m o o n . You alone are the manifestation of this world of mobile a n d immobile beings. You alone are the (element called) fire. You alone are the element wind. You alone are t h e ( e l e m e n t called) e a r t h . You alone a r e the w a t e r (you constitute all t h e e l e m e n t s ) . 96. You alone are t h e creator and sustainer of the entire world of mobile a n d immobile beings. You alone are its annihilation (i.e. a n n i h i l a t o r ) " After saying these words, the l e a d i n g Devas bowed d o w n their heads. T a k i n g S o m a ( ? N e c t a r , M o o n ) with them, they went away by means of aerial chariots with a speed equal to t h a t of Wind, till they all r e a c h e d the M e r u , t h e great moun tain. 97-98. T h u s t h e highly meritorious a n d extremely holy (story a b o u t the n a m e ) N ī l a k a n t h a has been recounted. I t is well known in t h e t h r e e worlds. This story t h a t destroys sins has been directly recounted by t h e self-born lord ( B r a h m a ) himself. 99. I shall m e n t i o n t h e extensive benefit acquired by t h e person w h o retains in m e m o r y this splendid n a r r a t i v e proclaim ed by B r a h m a . 100. O lady of great b e a u t y a n d excellent h i p , all poi sons w h e t h e r mobile or immobile (solid or liquid?) a r e immedia tely destroyed on coming into c o n t a c t with his body. 101. It subdues all t e r r i b l e inauspicious features. It dispels a n d decreases ( t h e effect of) evil d r e a m s . T h e person

1.2.25.102-113

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attains the state of a lover u n t o women and an h o n o u r a b l e person in the council of the king. 102. He wins arguments. He becomes victorious in b a t t l e . W h e n travelling, he does so with safety and welfare. His house is full with perpetual prosperity. 103-105. O lady of excellent face, I shall describe t h e m o d e of a t t a i n m e n t of his b o d y . 1 His moustache becomes reddish brown. His t h r o a t becomes blue. His h a i r is beautifully m a r k e d by the moon. He has three eyes and he wields a t r i d e n t in his h a n d . His vehicle is a bullock. He holds P i n ā k a b o w in his h a n d . He is prosperous with the strength a n d exploit equal to t h a t of N a n d i n . At my behest he traverses t h e seven worlds. His gait ( m o v e m e n t ) is u n i m p e d e d like t h a t of the wind in t h e sky. 106-107. Acquiring a strength equal to t h a t of mine, he stands steady till the annihilation of all living beings. I shall m e n t i o n the goal of those persons who d e v o u t l y listen to my story, O beautiful lady, I shall m e n t i o n t h e i r d e s t i n a t i o n h e r e a n d hereafter. T h e B r ā h m a n a acquires Vedic knowledge. T h e K s a t r i y a conquers the e a r t h . 108. T h e Vaiśya acquires profit. T h e Ś ū d r a shall a t t a i n happiness. T h e sick m a n is rid of his ailments. T h e fettered one is released from imprisonment. 109. T h e p r e g n a n t w o m a n obtains a son; the virgin gets a good husband. Every one obtains the lost wealth here and hereafter. 110. By hearing this divine story a m a n obtains t h e same benefit or merit as t h a t obtained by d u l y offering as gift a h u n d r e d thousand cows to the B r ā h m a n a s . 111. He who retains in m e m o r y a foot or half a foot, a. q u a t r a i n or a distitch (of this story) goes to the world of R u d r a for ever. 112-113. He who reads this entirely w i t h the m i n d directed towards m e , in the presence of deities a n d Brāhmanas. 1. god

Śiva.

T h i s is the attainment of Sārūpya 'Similarity. of appearance' with,

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258

a t t a i n s the world of R u d r a . He should have faith a n d devotion for ever. O goddess, the m a n should always r e a d devoutly a n d m a k e others read so. 114. A prayer greater t h a n this, there never had been before nor will ever be. Neither the Yaksas, n o r the Piśācas, neither the goblins nor Vināyakas (spirits creating i m p e d i m e n t ) shall bring a b o u t a n y obstacle in t h e house of t h a t person where this prayer is kept. 115. O lady of lotuslike eyes, the greatness of this prayer has been mentioned by me to you as I am delighted. It is destructive of m u l t i t u d e s of sins. It is accompanied by t h e merit of holiness. It is sung by t h e four-faced lord himself. 116. After recounting this story endued w i t h the fruits of meritorious deeds to t h e goddess, the lord whose m a t t e d hair has been fixed w i t h t h e m o o n a n d who is fond of G u h a ( K ā r t t i k e y a ) went to Kailāsa cave on the back of his Bull. H e was a c c o m p a n i e d b y U m ā . 117. This story t h a t dispels sins has been h e a r d by me from Prajāpati. It is r e c o u n t e d to you. After learning this entirely along with all the c h a r a c t e r istics, the excellent B r ā h m a n a proceeds to the region of the sun.

CHAPTER TWENTYSIX The

Origin of the Lińga-Image of Śiva

The Sages said : 1. " W e wish to h e a r completely about t h e greatness of M a h ā d e v a , t h e lordship of t h a t noble soul and t h e details of his excellence in s u p r e m a c y . " 1. T h e story of h o w the L i ñ g a of g o d S i v a appeared is told in different P u r ā n a s like L i ñ g a , 17; K P I I 3 8 ; V ā . P . 5 5 . T h e L i ñ g a of Śiva is not the phallus

1.2.26.2-12a

259

Sūta said : 2. " T h i s has been declared by Visnu formerly in the course of his conquest of the three worlds after binding Bali, t h e lord of the three worlds, of great prowess. 3-5. T h e consort of Śacī ( I n d r a ) was delighted when the Daityas were destroyed. Thereafter, all the Devas c a m e to see the eternal lord. T h e y c a m e to the place where the lord of cosmic form abides near the milk ocean. T h e Siddhas, t h e B r ā h m a n a sages, the Yaksas, the G a n d h a r v a s , t h e groups of divine damsels, the serpents, t h e divine sages, t h e rivers and the m o u n t a i n s a p p r o a c h e d the great soul and the supreme Being, H a r i a n d began to eulogise him. 6. " Y o u are the supporter a n d the maker (of the uni verse) O Lord, you create t h e worlds. It is d u e to y o u r grace, t h a t the three worlds a t t a i n ever-lasting welfare. 7-8. All the Asuras have been defeated. Bali has been imprisoned by y o u " . On being thus addressed by Devas (gods), Siddhas a n d the great sages, Visnu, t h e s u p r e m e M a n , replied to t h e Devas. "O excellent Devas, let this be h e a r d . I shall explain the reason. 9-10a. I have a t t a i n e d Siddhatva (state of a great Siddha) d u e to t h e grace of t h a t lord who is the creator of all living beings, who is the personification of the destructive principle a n d who is the lord and cause of T i m e , by w h o m the worlds a n d I have been created along with B r a h m a , by m e a n s of his Māyā. 10b-12a. Formerly, when t h e three worlds h a d been swallowed (enveloped) a n d merged in t h e darkness a n d all was unmanifest, a n d while I, with all the living beings within my belly, lay there alone, I h a d a t h o u s a n d heads, eyes a n d feet a n d h a d t h e conch, discus a n d the club in my h a n d s , I was lying on t h e p u r e expanse of w a t e r . but a c o l u m n of fire, the beginning or the foot a n d top of w h i c h c o u l d not be probed by gods V i s n u a n d Brahma. T h e Lińga-worship is a Purānic trans formation of V e d i c fire-worship.

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12b. In the m e a n t i m e I espied the lord of u n l i m i t e d lustre, from afar. 13. He resembled a h u n d r e d thousand suns. He shone by m e a n s of his own splendour. He was a four-faced person (Purusa) of great Yogic power a n d golden lustre. 14. He was a lord wearing a skin of black antelope, a n d he was a d o r n e d with a Kamandalu ( w a t e r p o t ) . This excellent person ( B r a h m a ) reached me in a trice. 15-16. T h e n B r a h m a w h o is (reverently) bowed to by the worlds, spoke to me : — " W h o a r e y o u ? W h e n c e have y o u come ? W h y do you stay here ? T e l l m e , O lord. I am t h e creator of a l l worlds. I am selfborn. I have faces all round," On being addressed thus by B r a h m a , I spoke to h i m :— 17-18. " I n d e e d I am t h e creator of t h e worlds a n d t h e a n n i h i l a t o r as well a g a i n a n d a g a i n . " Conversing thus, we desired to conquer each other. We saw a flame blazing to t h e n o r t h of us. O sinless ones, on seeing t h a t flame t h e n we were surprised. 19-20. At t h e splendour a n d power of t h e lustre of Śiva, we remained with palms j o i n e d in reverence. We saw t h e mass of splendour increasing in size. It was excessively miraculous. B r a h m a a n d I hastily rushed towards t h a t massive flame. T h a t circular mass of flames stood up piercing heaven a n d earth. 2 1 . In t h e m i d d l e of t h a t massive splendour, we saw t h e extremely resplendent Lińga of the size of a m e r e span. It was unmanifest (?') yet endowed with extensive lustre. 1 22. T h a t ( L i ń g a ) in t h e m i d d l e was n e i t h e r of gold n o r of silver n o r was it m a d e of rock. It could not be specified. N o r could it be contemplated u p o n . It was visible a n d invisible again a n d again. 23. It was richly endowed w i t h thousands of sparks. It was surprisingly mysterious. It was e n d u e d w i t h g r e a t reful gence a n d it was increasing in size tremendously. 1 . T h e identity o f R u d r a a n d A g n i (the f i r e - g o d ) i s stated i n R V . I I . 1.7, the Śatapatha Br. I l l 3.1.10; VI 1.3.10; the Taittariya Br. I. 1.5. 8-9., T h e T ā n d y a Br. X I I 4.24.

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261

24. Clusters of flames spread everywhere. It was fright ful to alt living beings. It was extremely terrible in its features. I t a p p e a r e d t o pierce heaven^and E a r t h . 25. T h e n B r a h m a told . m e , — " Y o u go quickly b e n e a t h . L e t us find out the e n d of this noble-souled Lińga. 26. I shall go u p w a r d s until its end is s e e n . " After m a k i n g this stipulation, we w e n t u p w a r d s as well as beneath.27. T h e r e u p o n , I went far below for a thousand years, b u t I could not find its end. I became frightened thereby. 28. Similarly, B r a h m a went u p w a r d s , b u t he too did not r e a c h its e x t r e m i t y . He too r e t u r n e d along w i t h me to t h a t vast expanse of water. 29. We were surprised a n d frightened of t h a t great soul. W e were d e l u d e d b y t h e M ā y ā o f that great Being. O u r con sciousness got lost a n d we stayed t h e r e (helplessly). 30. T h e r e u p o n , we m e d i t a t e d on the lord with faces on all sides, the imperishable lord w h o is the source of origin a n d the cause of dissolution of all the worlds. 31. We m a d e obeisance, with palms joined in reverence, to t h e trident-bearing Śiva (Śarva), the lord of extremely terrific voice, of terrible features and curved fangs, to t h a t great unmanifest lord. 32. " O b e i s a n c e to you, O lord of worlds a n d Devas. Salutations u n t o you, O lord of Bhūtas, O highly noble soul. O b e i s a n c e to you, O lord who have achieved perma n e n t Yogic powers. H a i l to you, O L o r d established over t h e universe. 33. Y o u are P a r a m e s t h i n (the highest d e i t y ) , t h e s u p r e m e B r a h m a n , t h e imperishable great region; you a r e t h e eldest one. Y o u are V ā m a d e v a , R u d r a , Skanda a n d L o r d Śiva. 34. You a r e Y a j ñ a ; you a r e V a s a t k ā r a ; you a r e O r h k ā r a ; you are the subduer of e n e m i e s ; you are Svāhākāra, t h e obeis a n c e , t h e consecration of all holy rites. 35. You are S v a d h ā k ā r a , Yajña, holy rites a n d observances, the Vedas, t h e worlds, t h e Devas—the lord alone is everything all r o u n d . 36. You a r e the quality of sound of the firmament; you a r e the source of origin a n d cause of dissolution of all living

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beings, you are t h e quality of smell in the e a r t h , t h e quality of taste in the waters a n d the colour in Tejas (fiery e l e m e n t ) , you are the great lord. 37. O lord of the Devas, you a r e t h e quality (called) touch in V ā y u (wind) ; you form the body of the m o o n . 38. O L o r d of t h e Devas, you a r e knowledge in the in tellect; you are t h e seed of Prakrti. 39. You are t h e annihilator of all t h e worlds; you are K ā l a identical with the god of D e a t h , t h e cause of destruc tion. You sustain the t h r e e worlds, O Lord, you alone create them. 4 0 . W i t h your eastern face you assume t h e form of I n d r a ; with your southern face you withdraw the worlds again. 4 1 . W i t h your western face you are stationed in V a r u n a undoubtedly. O excellent one a m o n g the Devas, with y o u r n o r t h e r n face you are S o m a . 42-45. In one way or in m a n y ways, O Lord, you a r e the source of origin a n d cause of dissolution of t h e worlds. O Lord, from you are b o r n these viz.: t h e Adityas, the Vasus, R u d r a s , M a r u t s , t h e Aśvins, the Sādhyas, the V i d y ā d h a r a s , the Nāgas, the Cāranas, t h e ascetics, t h e Vālakhilyas a n d others w h o have performed good holy rites a n d m a n y others. O lord of Devas, from you are born these viz.: U m ā , Sītā, Sinīvālī, K u h ū , Gāyatrī, Laksmī, Kīrti, D h r t i , M e d h ā , Lajjā, K ā n t i , Vapus, Svadhā, T u s t i , Pusti, Kriyā, Sarasvatī, t h e goddess of speech, S a n d h y ā a n d R ā t r i ( N i g h t ) . 46. O L o r d endowed with t h e potential strength a n d influence of ten thousand sets of t e n thousand suns, obeisance be to you, O lord, as white as a thousand moons. Obeisance be to you who hold Vajra ( t h u n d e r b o l t ) a n d P i n ā k a bow. Obeisance be to you, O lord, w i t h arrows a n d bow in your hands. 47. Obeisance to you, O lord, whose limbs a r e embellished w i t h Bhasma (sacred a s h ) . H a i l to you, O lord, t h e destroyer of K a m a ' s body. Salute u n t o you, O lord H i r a n y a g a r b h a ; obeisance u n t o you, O lord of golden r a i m e n t . 48. Bow to you, O lord of golden w o m b . O b e i s a n c e to you, O lord of golden navel; H a i l to you, O lord of g o l d e n

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263

semen. Obeisance be to you, O lord, mysterious with a thou sand eyes. 49. Obeisance be to you, O lord of golden colour. Salute to you, O lord of golden h a i r ; obeisance be to you, O lord of golden h e r o i s m * ( ? ) ; obeisance be to you, the lord w h o distributes gold. 50 Obeisance be to you, O lord a n d master of gold; Bow to you, O lord with the sound of gold. Obeisance to you, O lord with the P i n ā k a in your h a n d ; salute to you, O bluethroated Śańkara". 5 1 . On being eulogised thus, the lord of great intellect a p p e a r e d before us. T h e lord of Devas, the source of origin of the Universe, w h o h a d the lustre of ten million suns. 52. M a h ā d e v a of great lustre b e c a m e filled with pity. He spoke to us as if he was a b o u t to swallow the sky with a t h o u s a n d crores of mouths. 53. His neck was like a conch-shell in shape. His belly was well shaped He was bedecked in different kinds of orna ments. His limbs were variegated on a c c o u n t of different jewels. He wore different kinds of garlands a n d had applied different kinds of u n g u e n t s . 54. T h e lord had P i n ā k a in his h a n d ; he held t h e t r i d e n t ; he was worthy of being worshipped by the D e v a s ; he h a d serpents as the sacred t h r e a d ; he was the cause of freedom from fear u n t o the Devas. 55. At t h a t time, he burst u n t o a laughter, the sound of which was similar to t h a t of Dundubhi (a big d r u m ) a n d was c o m p a r a b l e to the rumbling sound of t h e cloud. T h e s o u n d filled the whole universe. 56-57. We two were frightened at t h a t great sound. T h e n M a h ā d e v a s a i d , — " O excellent ones a m o n g the Devas, I am delighted. Both of you see the great Yogic power. M a y all fear be eschewed. Both of you are eternal a n d a r e formerly b o r n of my limbs. 58. T h i s B r a h m a , the grandfather of the worlds is my right h a n d . Visnu who is never defeated in any b a t t l e , is my left h a n d . *

V ā . P . 5 5 . hiranya-cira 'of golden dress or garments'.

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59-60. I am pleased well with both of you. I shall give u n t o you t h e boon as you please''. T h e n , delighted in our minds we bowed d o w n at t h e feet of the lord. We said to M a h ā d e v a who was standing in w i t h grace.

front

of us

"O lord of the Devas. you a r e delighted; if a boon has to he bestowed by you, let us be devoted to you for e v e r . " The Lord of gods said : "O highly fortunate extensively".

ones,

let it be so. C r e a t e subjects

After saying so, t h e lord vanished there itself. 6 1 . T h u s the potentiality of t h a t intelligent lord has b e e n recounted to you. T h i s is the greatest knowledge. T h e unmanifest one is t e r m e d Śiva (Auspicious). 62-63. O n l y those w i t h the vision of knowledge see this subtle Being w h o c a n n o t be c o n t e m p l a t e d u p o n . We shall make obeisance to that lord of t h e Devas. ' ' O M a h ā d e v a , Obeisance be to you, O M a h e ś v a r a , S a l u t e be to y o u . " Sūta said : 64. "After hearing this, all t h e Devas went to their respective abodes, paying h o m a g e a n d respects u n t o Ś a ń k a r a t h e great soul. 65. H e who recites this h y m n u n t o t h e lord, t h e great soul, obtains all desires a n d gets rid of all sins. 66. All this was n a r r a t e d to t h e m by Visnu, the power ful one, d u e to the grace of M a h ā d e v a , a b o u t the eternal B r a h m a n . T h u s everything regarding the power of M a h e ś v a r a has been described to you.

265

1.2.27.1-9 CHAPTER

TWENTYSEVEN

Śiva cursed by Dāruvana sages i1 Their repentance and Prayer : Installation of Śiva Lińga—The In junction Regarding Ash-bath The sages said :— 1. R e c o u n t once again, O S ū t a of great intellect, the greatness of M a h ā d e v a . We a r e eager a n d curious to listen to it. 2. H o w did t h e lord assume a loathsome form in the forest D ā r u v a n a resorted to by the groups of divine sages? T h e great sages gained wisdom thereby. 3. On knowledge t h a t it was M a h ā d e v a , they b e c a m e excited a n d confused. In o r d e r to propitiate h i m they wor shipped h i m b u t Bhava ( L o r d Śiva) did n o t become pleased with t h e m . 4. All these activities of the lord of the Devas m a y kindly be recounted to us in n u m b e r as they took place. You a r e the most excellent one a m o n g intelligent persons.'' Sūta said : 5. " L e t this righteous activity be heard while I recount it, O alert ones. It is, d u e to his compassion towards the devotees, t h a t this h a d been carried o u t by t h e lord of the Devas. 6. ( T h i s h a p p e n e d ) O B r ā h m a n a s , formerly on the splendid a n d auspicious peak of the H i m a l a y a s in the K r t a yuga. T h e r e is a forest of D e v a d ā r u trees which is beautiful a n d full of m a n y trees a n d creepers. 7-9. M a n y sages perform austerities here a n d carry on 2 holy ascetic rites. S o m e of t h e m h a d only śaivāla (moss) for 1.

This story h o w and w h y Śiva was cursed by sages in the D ā r u - V a n a

and h o w they subsequently adopted the Śiva

L i ń g a for worship is narrated

i n the L P , K P , V Ā . P , m e n t i o n e d above. T h e D ā r u - V a n a m e n t i o n e d here i s in the H i m a l a y a s (vide V 6 b e l o w ) and not in Maharashtra as given in De 53-54. 2.

W . 7-9 illustrate the different vows observed

forming penance.

b y sages

while

per

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their food. Some of t h e m lay within water. Some of them h a d the ethereal space (for their s t a y ) . Some of them supported themselves on the tips of their big toes. Some h a d their teeth serve the purpose of Ulūkhala (threshing M o r t a r , i.e. they a t e the grains of corn chewing t h e m with their t e e t h ) ; others were Aśmakuttas ( w h o p o u n d e d their grains on rocks before e a t i n g ) . Some r e m a i n e d seated in heroic postures (Virāsana). O t h e r s followed the way of life of the deer. All those sages of great intellect spent their time in severe penances. 10-12. T h e n the lord came to t h a t forest in order to confer grace on t h e m . His limbs were grey d u e to the appli cation of Bhasman ( a s h e s ) . He was n a k e d . He h a d hideous features. His hairs were dishevelled a n d ugly. His teeth were terrific. His h a n d s eagerly got hold of a firebrand. His eyes were reddish brown. His penis a n d scrotum resembled red chalk. His face was beautified by reddish white colour. 13. 'At some places he laughed boisterously and terribly. At some places he showed surprise a n d began to sing. At some places he began to d a n c e expressing amorous sentiment. At some places, he began to cry again a n d again. 1 14. D e l u d e d a n d e n c h a n t e d by h i m the wives of the sages immediately prevented h i m from dancing. After coming to the h e r m i t a g e as a guest, he began to beg again a n d again. 15. He created a wife u n t o himself, similar in form a n d bedecked in o r n a m e n t s . He roared a n d bellowed like a bull a n d brayed like a donkey. 16. He began to befool t h e m m a k i n g all the embodied ones laugh. T h e r e u p o n , the sages became angry. T h e y w e r e over-whelmed by fury. 17. Fascinated by his deluding power ( M ā y ā ) they a p p r o a c h e d h i m in order to curse him. " S i n c e you sing (bray) like a (donkey) you will become a donkey.

T h e s e verses describe the P ā ś u p a t a way of behaviour or

penance.

Vide P ā ś u p a t a Sutra's (with K a u n d i n y a ' s C o m . ) C h . I l l sūtras 1-19.

Pāśu-

patas are instructed to b e h a v e in such a w a y whereby the practitioner of t h e Vrata is insulted (avamalah). T h e strange behaviour of Śiva described in this and subsequent verses is found prescribed in Pāiupata-Sūtrai.

267

1.2.27.18-27

18-19. Or you will be Rāksasa, Piśāca (Evil spirit) or a D ā n a v a . " As they pleased, those infuriated sages cursed him with different kinds of curses. T h e y cursed t h a t lord of t h e universe b u t t h e powers of austerities of all of t h e m were repelled a n d m a d e futile against Śańkara. ^. „ 20. J u s t as t h e stars in the sky do n o t shine on a c c o u n t of refulgence of t h e sunf so also their splendour ( p o w e r of p e n a n c e ) ( b e c a m e ineffective) on Śańkara. 2 1 . It is h e a r d t h a t t h e full-fledged Yajña, the cause of all prosperity of B r a h m a , the noble soul, met with destruction on account of t h e curse of sages. 22. On a c c o u n t of the curse of Bhrgu, V i s n u of very supreme prowess and splendour h a d to take ten births a n d w a s m a d e miserable for ever. 1

2 3 . Formerly, the penis of I n d r a along with his scrotum, O sages conversant with V i r t u e , was m a d e to fall down on the e a r t h by t h e infuriated sage G a u t a m a . 2

24. T h e Vasus were forced to stay in the w o m b on account of a curse. It is on account of the curse of sages t h a t N a h u s a was turned into a s e r p e n t . 3

25. It was by B r ā h m a n a t h a t the ocean of milk was r e n d e r e d unfit to be d r u n k . D h a r m a ( G o d of D e a t h ) was cursed by t h e noble-souled Māruiavya. 4 26. These a n d m a n y others u n d e r w e n t m u c h torment excepting M a h e ś v a r a , t h e lord of the Devas with u n e v e n ( t h r e e ) eyes. 27. T h u s , e n c h a n t e d by him, they did n o t recognize Ś a ń k a r a . T h e r e u p o n , all those sages spoke to each other. 1.

VR V I I 51.11-16

Bhrgu's wife 2.

states that Bhrgu

cursed

Visnu

he killed

Pulomā.

T h i s punishment was m e t e d out to Indra for

his

adultery w i t h

G a u t a m a ' s wife Ahalyā, vide VR 1.48 17-28. 3.

M b h . U d y o g a . 17, 14-18 states h o w N a h u s a was cursed by A g a s t y a

w h e n he g o a d e d h i m w i t h his foot to carry his

palanquin

quickly to

Śaci's

palace. 4.

T h e sage

M ā n d a v y a w a s wrongfully impaled b y g o d Y a m a . H e

therefore cursed h i m to be a Śūdra. Adi.

Ch.

107.

(And he was born of V i d u r a ) — M b h -

268

Brahmānda Purāna

28. " T h i s is n o t the right code of c o n d u c t laid down for us householders. N o r is it t h e rite of those engaged in t h e vow of celibacy or t h e forest-hermitages. 29. T h i s is not seen as t h e D h a r m a of recluses. T h i s is great injustice a n d m i s d e m e a n o u r whereby this person is deluded, O B r ā h m a n a s . 30. M a k e his Lińga d r o p down. This is n o t the D h a r m a 1 (a code of c o n d u c t ) of sages a n d ascetics. Speak sweet words. R e s o r t to (at least) o n e G a r m e n t . 31-33. W h e n the Lińga is a b a n d o n e d ( d r o p p e d ) by you, y o u will be accorded d u e worship. On h e a r i n g these words of t h e sages, lord Ś a ń k a r a , the •destroyer of t h e eyes of Bhaga, said in polished speech, as t h o u g h he was laughing boisterously. " T h i s Lińga of ours c a n n o t be m a d e to fall down forcibly by all t h e gods beginning with B r a h m a . H o w t h e n be t h e other ascetics. O excellent B r ā h m a n a s , I shall m a k e this L i ñ g a fall down." 34-36. T h e y u t t e r e d the sentence " S t a y in the h e r m i t a g e or go a w a y " . On being spoken to thus, lord M a h ā d e v a b e c a m e delight ed in t h e activities of t h e sense-organs. Even as all of t h e m were observing, t h e lord vanished there itself. W h e n t h e lord vanished a n d Bhava ( G o d Śiva) was trans formed i n t o a Liñga, there was no a p p e a r a n c e of a n y living b e i n g in the range of the three worlds. Everything was agitated a n d n o t h i n g shone. 37. T h e sun did not shine; the fire became devoid of lustre. T h e stars a n d t h e planets b e c a m e contrary (to their normal state). 38. T h e Kratus (sacrifices?) of t h e sages who had plenty of resources and w h o were engaged in activities conducive to t h e b i r t h of children a n d w h o used to a p p r o a c h their wives o n l y at t h e p e r m i t t e d period after t h e days of menstruation, did not function properly.

T h e sages were obviously ignorant of the Pāśupata w a y of life.

1.2.27.39-49

269-

39. W i t h o u t t h e sense of My-ness (mamatva) a n d devoid of egotism, they tried to perform the holy rite once a g a i n . (But) all their potentiality a n d all their splendour b e c a m e lost. 40. At t h a t time their mind did not become concentrated in D h a r m a (holy rites e t c . ) . All of t h e m gathered together a n d went to the region of god B r a h m a . 4 1 . After going to t h e abode of B r a h m a a n d on seeing the Lotus-born deity, at his abode all of t h e m fell at his feet a n d n a r r a t e d t h e a c c o u n t a b o u t Śiva. 42. " H e is formidable a n d frightful. His h a i r is stiff a n d rough. His teeth a r e terrific. His hands are eager to get hold of an owl* (?) 43-44. His penis along with t h e scrotum is r e d a n d embellished (painted) w i t h red chalk. He was always ( f o u n d ) remaining at the sides of our daughters-in-Law a n d daughters, particularly those w h o had their babies ( ? ) with them. ( H e was found) staying near t h e m with an u n n a t u r a l desire. T a k i n g h i m to be a m a d fellow, we insulted h i m . 45. He was scolded a n d beaten. His Liñga (? penis) w a s taken out. It is to alleviate his anger t h a t we have sought refuge in you. 46-48. We do not know Explain it to us, O g r a n d - f a t h e r " .

this m a t t e r

(thoroughly).

On h e a r i n g these words of the sages L o r d B r a h m a meditated a n d found out that it was Śarva (god Ś i v a ) . Then with great c o n c e n t r a t i o n , h e replied t h u s : — " T h i s is lord M a h ā d e v a . He should be known as the g r e a t lord. His great region is not a t t a i n e d easily. Heis t h e lord of the gods, sages a n d m a n e s . 49. At the end of thousand Yugas, when t h e r e is the annihilation of all embodied beings, this lord M a h e ś v a r a b e comes K ā l a (God of d e a t h ) a n d destroys ( e v e r y t h i n g ) . *

Probably ulmuka 'fire-brand' a n d not ulūka as in the text. In V . l I

a b o v e he is stated to h a v e a firebrand in his hand.

270

Brahmānda Purāna

50. He alone creates all subjects singly a n d by m e a n s of his own vigour. He alone is the discus-bearing lord (Visnu) whose chest is characteristically m a r k e d by Śrīvatsa. 5 1 . He is called Yogin in the K r t a Yuga a n d K r a t u in the T r e t ā Yuga. In the D v ā p a r a , he is r e m e m b e r e d as Kālāgni a n d as D h a r m a k e t u in t h e K a l i age. 52. T h r e e forms of R u d r a should be known a n d realized by learned m e n . T h e Tamas form is Agni, t h e Rajas form is B r a h m a a n d Sattva is Visnu, t h e illuminator. 53. O n e form of his is remembered as having the quar ters for his g a r m e n t (i.e. n a k e d ) . It is n a m e d Śiva. It is in him t h a t t h e B r a h m a n endowed w i t h Yoga resides. 54-55. H e n c e , O leading Brāhmanas, after subduing your anger a n d controlling sense-organs p r o p i t i a t e the lord I ś ā n a , t h e imperishable lord, t h e lord of the Devas. After making a replica of t h e Lińga of t h e great soul in the same form as was seen by you, resort to L o r d with t h e t r i d e n t in his h a n d . 56. T h e r e u p o n , you will see t h e lord of t h e Devas who c a n rarely be seen by ignorant a n d foolish persons who have not mastered their own selves. On seeing h i m , all ignorance a n d evils shall be d e s t r o y e d . " 57. T h e r e u p o n , they c i r c u m a m b u l a t e d B r a h m a of u n m e a s u r e d vigour. Becoming devoid of all grief, they r e t u r n e d a n d settled in t h e forest of D e v a d ā r u ( H i m a l a y a n cedar) trees once again. 58-59. T h e y b e g a n to p r o p i t i a t e the lord in the m a n n e r described by B r a h m a in the various dry lands, on the m o u n t a i n s of variegated forms, in t h e caves a n d on the sandy banks of rivers splendid a n d v a r i e g a t e d . T h u s w h e n a year elapsed completely and the spring season arrived, the lord c a m e to t h a t forest assuming that very same form. 60. T h e g r e a t G o d entered t h a t penance-grove a n d forest wherein m a n y trees and creepers h a d p u t forth flowers, w h e r e t h a t p a r t of tract h a d b e e n r e s o n a n t with t h e d r o n e of swarms of bees a n d which was filled with the sweet notes of the cuckoo.

1.2.27.61-73

271

61-66. T h e n all those sages eulogised h i m with great m e n t a l purity a n d concentration and worshipped h i m with waters, different kinds of garlands, incense a n d fragrant scents. Those highly f o r t u n a t e ones worshipped h i m in the c o m p a n y of t h e i r wives, sons a n d a t t e n d a n t s . W i t h gentle words they spoke thus to Girīśa. " I t behoves you to forgive all o u r actions (of omission a n d commission) whatever has been p e r p e t r a t e d mentally, verbally a n d physically d u e to our i g n o r a n c e of the lord of the Devas. O Śańkara, the conduct of life of B r a h m a a n d other Devas is mysteriously esoteric, elaborate, inscrutable and difficult to comprehend. We do not know how to welcome you. We do n o t know at all a n y of your movements. O M a h ā d e v a , O lord of the universe, you are as you are, obeisance be to you. Only noble-souled ones eulogise you, the lord of the Devas, the great lord. 67. Obeisance be to Bhava, Bhavya (splendid o n e ) , Bhāvana (sanctifier) a n d U d b h a v a (source of o r i g i n ) . H a i l to the lord of spirits, the lord of infinite s t r e n g t h and .virility. 68. Bow to the lord of tawny-complexioned body the destroyer, the imperishable one, the changing one. Obei sance to t h e lord, to the s u p p o r t e r of the c u r r e n t of G a ñ g ā water. Bow to the lord who is the s u p p o r t ; salutations to the soul of good qualities. 69. Obeisance to T r y a m b a k a ( t h e three-eyed l o r d ) . H a i l to the lord who wields the excellent t r i d e n t . Bow to you (identical with) K a n d a r p a . Obeisance be to you the S u p r e m e Soul. 70. Obeisance to Śańkara, the bull-bannered one. H a i l to the lord of G a n a s (groups of goblins, the a t t e n d a n t s of Ś i v a ) . O b e i s a n c e to K ā l a with the staff in his h a n d s ; obeisance to the lord with the noose in his h a n d s . 71-73. Obeisance to the lord w h o is the m a i n deity in the V e d i c M a n t r a s ; a n d to you of h u n d r e d tongues. W h a t ever is there in the world, the past, the present, the future, the m o b i l e a n d immobile beings—all the visible worlds have originated from y o u r person. O Ś a m b h u , welfare u n t o you, p r o t e c t us. Therefore be pleased with us. W h a t e v e r m a n

272

Brahmānda Purāna

does, w h e t h e r o u t of ignorance or knowingly, it is the lord alone who does it by m e a n s of his Yogic M ā y ā . " 74-76. After eulogising thus with delighted minds, t h e sages requested t h e l o r d : "Being endowed with the power of p e n a n c e , we may see you as before. M a y your Lińga be stationed in the n o r m a l posture as before. Obeisance to the Digvāsas (the naked one) having garland like clusters of Kińkinīs (bells in t h e trinkets). Salute to the hideous one, to the terrible one, to the lord of frightful face. Obeisance to you who are devoid of form, who have excellent form and who have multiforms. 77. Obeisance be to K a t a r h k a t a (golden-formed o n e ) , obeisance to R u d r a ; obeisance to Svāhākāra. Hail to you, t h e e m b o d i m e n t of all vital airs; S a l u t e to you t h e lord with the G u n a s for his bodies. 78. O b e i s a n c e to Durgandha (foul-smelling o n e ) , to Sugandha (fragrant o n e ) ; Salute to the lord with t h e t r i d e n t in his h a n d s ; Obeisance to lord Śrīkantha with the dark-blue tuft. H a i l to N i l a k a n t h a , t h e lord who has applied the ashes in the cremation ground for u n g u e n t . 79. O b e i s a n c e to t h e lord identical with t h e trio of G u n a s . H a i l to you the Viśva ( o n e identical with the u n i v e r s e ) , the Vedhas ( C r e a t o r ) , Bow to t h e lord who resides always in t h e cremation g r o u n d ; Obeisance to the lord of t h e form of the Preta ( D e p a r t e d Soul *) 80. You are B r a h m a a m o n g t h e Devas 1 and Nīlaloh i t a a m o n g the R u d r a s . T h e soul of all living beings, you a r e called P u r u s a by t h e Sārhkhyas. 8 1 . You are the g r e a t M e r u among t h e m o u n t a i n s and t h e M o o n a m o n g the stars. Among the sages you are Vasistha a n d Vāsava ( I n d r a ) a m o n g t h e Devas. 82. You a r e O m k ā r a a m o n g t h e Vedic M a n t r a s , J y e s t h a s ā m a n a m o n g the S ā m a n M a n t r a s . You a r e t h e lion among t h e beings of t h e forest. You are t h e supreme īśvara. 1. G o d Śiva is the best o n e a m o n g all gods etc. Cf. Bh. G. for such a list of excellences a n d every such excellence is H i s part : Tad yad vibhūtimai sattvarh.... mama Ujomśasambhaaam / Bh. G. X 4 1 .

1.2.27.83-95

273

83-86. You are the Bull a m o n g the domestic a n i m a l s . You a r e the lord worshipped in all the worlds. - Although you exist in all ways a n d manners, we see you alone in t h e beings t h a t come up in front of us as n a r r a t e d by B r a h m a . Lust, Anger, greed, distress a n d arrogance, we wish tocheck these, O P a r a m e ś v a r a (be pleased). W h e n the M a h ā s a m h a r a n a ( t h e g r e a t u l t i m a t e a n n i h i lation) arrives, fire is created by you, O lord, who are of selfgoverned spirit, by pressing t h e h a n d against the forehead. At t h a t time all the worlds a r e surrounded all r o u n d by flames, on account of t h a t fire. 87-88. Hence, all these are on a p a r with the fire. T h e r e a r e m a n y hideous fires. All the living beings, mobile a n d immobile, all animals are b u r n e d by the fire originating from you. O lord of Devas, be the saviour of all of us as we a r e being b u r n e d . 89-91. F o r the welfare of all the worlds you sprinkle ( w i t h nectar) all the living beings; O lord of great fortune. O M a h e ś v a r a , the onlooker of auspiciousness. C o m m a n d us O lord, we shall carry out your behest. We arc u n a b ' e to find a n y possible limit to your millions a n d millions of forms. O lord, obeisance u n t o y o u " . Thereafter, the lord a n d Master said these words : 92-9,3. " N o learned m a n shall speak insultingly u n t o those persons w h o are devoted to my Bhasman (holy Ashes), who have b u r n t all their sins by means of ashes, who carry o u t everything ihey say, who have control over their sense-organs a n d who are B r ā h m a n a s engrossed in m e d i t a t i o n . No one w h o desires welfare both here a n d hereafter, shall transgress t h e m n o r shall they speak words u n p l e a s a n t to them. 94. T h e m a n of deluded m i n d who censures them, censure. M a h ā d e v a . He who worships t h e m always worships Ś a ñ k a r a . Act like this. Welfare u n t o you all. You will obtain (achievement of) spiriiual power from m e . " 95. After u n d e r s t a n d i n g the unparalleled and excellent holy rite t h a t is destructive of the great darkness (of ignorance) a n d that had been recounted by śiva, those people got rid of their fear, greed, delusion a n d anxiety. T h e y all fell ( a t his feet), simultaneously a n d bore ( t h e m ) by means of their heads..

274

Brahmānda Purāna

96-97. T h e n those delighted B r ā h m a n a s b e g a n to per form the ablution of lord M a h e ś v a ŕ a who assumed his usual P r ā k r t i k a form by means of very p u r e scented water mixed with K u ś a grass a n d flowers. T h e y b e g a n to sing with various kinds of esoteric H u ñ k ā r a s in sweet notes :— 98. " O b e i s a n c e u n t o you, O lord with the quarters for y o u r garments (i.e. n a k e d ) ; Bow to the lord wearing Kińkinīs (small tinkling ornaments or bells) ; Salutation to the lord half of whose body is female. Obeisance to the lord w h o p r o m u l g a t e d Sāmkhya and Yoga. 99. Bow to the lord dark in colour, w i t h t h e clouds for his vehicle; Obeisance to the lord wearing the hide of an e l e p h a n t as his g a r m e n t . Salute to the lord wearing the skin of an a n t e l o p e as the u p p e r g a r m e n t . Obeisance to the lord h a v i n g a s e r p e n t for his sacred t h r e a d . " 100. Obeisance be u n t o Ś a ń k a r a who has well construc ted a n d wonderfully variegated ear-rings. Bow be to you with well-wreathed garlands for o r n a m e n t s . H a i l to you w i t h the excellent hide of a lion for garment, O lord wielding a huge axe". 101. W h e n the L i ń g a was installed once again with a desire for the welfare of all the worlds, those excellent sages devoted to the duties of the different castes carried t h e m o u t . 102. T h e n the great God who was pleased, replied to those sages : — " O sages of excellent holy rites, I am pleased w i t h your p e n a n c e . Choose the b o o n s . " 103-105. T h e n those sages viz. Bhrgu, Ańgiras, Vasistha, Viśvāmitra, G a u t a m a , Atri, Sukeśa, Pulastya, P u l a h a , K r a t u , Marīci a n d K a ś y a p a , all of t h e m endowed w i t h great penance, bowed down to M a h ā d e v a a n d said these words :— O lord, we wish to u n d e r s t a n d these—Ash-bath, naked ness, V ā m a t v a (left-handed r i t u a l ) , P r a t i l o m a t ā (contrary a c t i o n ) a n d Sevy&sevyatva ( s t a t e of being worthy of being served a n d of being unworthy of b e i n g s e r v e d ) " . The Lord said 106. 1.

:—1

"I shall explain this to y o u . I shall

m e n t i o n the

V V . 106-128 describe P ā ś u p a t a V r a t a according to the

this Purāna.

author

1.2.27.107-117

275

e n t i r e story (i.e. details) now. I am Agni accompanied by S o m a . Soma has resorted to Agni. 107. T h e y say t h a t all t h e worlds have resorted to t h e fire m a d e a n d u n m a d e (i.e. artificial a n d n a t u r a l ) . T h e whole world, mobile a n d immobile, is b u r n e d m a n y times by fire. 108. Everything can be achieved through Bhasman. It is excellent a n d sacred. He (the devotee) sprinkles the living beings after assimilating t h e power a n d essence of ashes. 109. It is only after performing the holy rites in fire t h a t one will perform the rite of Tryāyusa (trebling the span of life). O n e is rid of all sins t h r o u g h Bhasman (ashes) which is *my vigour. 110. Bhasman is so called because it illuminates (every t h i n g ) auspicious a n d renders it fragrant. It is glorified as Bhasman because it instantaneously destroys all sins. 111. T h e Pitrs should be known as Ūsmapās (Imbibing h e a t ) ; t h e Devas are b o r n of Soma (the Soma juice or the m o o n ) . T h e entire universe consisting of the mobile a n d t h e immobile beings is constituted by Agni a n d Soma. 112. I am Agni of great splendour. This my Ambikā, is S o m a ; Agni, Soma a n d I form ourselves the Purusa with Prakrti. 113. H e n c e , O highly fortunate ones, Bhasman is spoken of as my vim a n d vigour. T h e position is this t h a t I retain my own vigour by m e a n s of my own body. 114. Ever since then, /it is t h r o u g h Bhasman t h a t safety is assured in the lying-in-charnbers. It is t h r o u g h Bhasman t h a t protection is sought in the world in inauspicious circumstances. 115. A devotee whose soul is sanctified by m e a n s of Ash-bath, w h o has conquered anger a n d who has subdued his sense-organs does n o t go back (i.e. is not b o r n a g a i n ) after coming n e a r m e . 116. T h e holy rite P ā ś u p a t a is (not inferior t o ) Yoga; the holy rite of K ā p ā l a is based on Yoga. This P ā ś u p a t a rite is laid down before. It is most excellent. 117. All t h e r e m a i n i n g Āframins (persons of various stages in life) have been created afterwards by t h e self-born lord ( B r a h m a ) . T h i s creation which is of t h e n a t u r e of bashfulness^ delusion a n d fear, has been evolved by m e .

276

Brahm&nda Purāna

118. Deities a n d the sages are b o r n only naked. O t h e r s , t h e h u m a n beings in t h e world, all of t h e m are b o r n without any garment. 119. Even the persons who a r e covered with a silken g a r m e n t are ( n o better t h a n ) n a k e d , should t h e sense-organs be u n c o n q u e r e d . T h e y a r e well h i d d e n (covered) if they are duly subdued. It is not t h e g a r m e n t t h a t is t h e real reason (about n u d i t y a n d n o n n u d i t y ) . 120. Forgiveness, fortitude, non-violence, absence of a t t a c h m e n t to all (worldly things) a n d equal indifference to b o t h h o n o u r a n d d i s h o n o u r — t h e s e constitute the excellent covering g a r m e n t . 121-124. He w h o smears his limbs (body) with t h e Bhasman a n d renders t h e m grey in colour, he w h o m e n t a l l y meditates on Bhava ( Ś i v a ) , he w h o takes his b a t h with Bhas man, (becomes free from sins). E v e n if a person commits thous ands of misdeeds a n d takes an a s h - b a t h , the Bhasman b u r n s all t h e sins, just like fire t h a t burns a forest by m e a n s of its reful gence. H e n c e , if a person exerts himself always a n d takes Ash-bath three times a day, he a t t a i n s Gānapatya (the state of being a follower of G a n a p a t i ) . After performing all kinds of Kratus (sacrifices), after taking in t h e excellent n e c t a r if the people m e d i t a t e on M a h ā d e v a , if they m e r g e themselves ( i n him) a n d a r e sanctified by identifying themselves w i t h him, they shall a t t a i n i m m o r t a l i t y (Moksa) t h r o u g h t h e n o r t h e r n path. 125-126. T h o s e w h o , t h r o u g h t h e S o u t h e r n P a t h , resort to t h e c r e m a t i o n ground, a t t a i n all these s u p e r n a t u r a l powers viz.—Animā (minuteness), Mahimā (greatness) Laghimā (light ness), Prāpti ( a b i l i t y to r e a c h t h i n g s ) , Garimā (heaviness), t h e fifth quality, Prākāmyam (freedom of w i l l ) , īśitva (Masterliness), Vaśitva (ability to control) a n d Amaratva ( i m m o r t a l i t y ) . 127-129. I n d r a a n d o t h e r D e v a s performed Kāmika ( c o n d u c i v e to the a t t a i n m e n t of desires) holy rites and became, persons of well-known s p l e n d o u r after a t t a i n i n g great Aiśvarya (prosperity a n d p o w e r ) . All of you be free from a r r o g a n c e a n d delusion a n d devoid of p a s s i o n ; let y o u r c o n d u c t be free from t h e defects of Tamas a n d Rajas. U n d e r s t a n d this excellent holy rite t h a t

277

1.2.28.1-6

attacks all sins. P e r f o r m this v r a t a which is a g r e a t favourite of Paśupati (Śiva). If a n y o n e r e a d s this w i ŕ h p u r i t y , faith a n d control of t h e sense-organs he shall become purified in soul a n d rid of all sins. He goes to t h e world of R u d r a .

CHAPTER TWENTYEIGHT Meeting of Pururavas and Pitrs Performance of annual obsequies on the New Moon Day The sage said :— 1. O S ū t a ! K i n g P u r u r a v a s , t h e son of I l ā , used to go to t h e heaven on the New M o o n d a y in every m o n t h . H o w was it ? H o w did he p r o p i t i a t e the Pitrs ( M a n e s ) . Sūta said

:—

2. O Śārhśapāyani, I shall n a r r a t e his power. I shall n a r r a t e the c o n t a c t of t h e noble-souled son of I l ā with t h e sun as well as w i t h t h e m o o n . 3-5. I shall tell you a b o u t t h e increase a n d t h e decrease in t h e size of t h e m o o n t h a t has its essence within, d u r i n g the two fortnights, t h e b r i g h t one a n d t h e d a r k one. I shall state t h e decision in r e g a r d to one with t h e Pitrs (Pitrmatah) as well as to one belonging to t h e Pitrs (Pitryasya). I shall n a r r a t e t h e acquisition of n e c t a r from t h e m o o n as well as t h e propi tiation of t h e P i t r s ; I shall m e n t i o n t h e sight of t h e Pitrs viz. t h e Kāvyas, t h e Agnisvāttas a n d t h e Saumyas. I shall m e n t i o n h o w P u r u r a v a s p r o p i t i a t e d t h e Pitrs. I shall m e n t i o n all these in d u e order as well as t h e P a r v a n s . 6 . W h e n t h e sun a n d t h e m o o n come into c o n t a c t w i t h t h e star, t h e y stay in A m ā v ā s y ā (New M o o n ) for a n i g h t in t h e same zone.

278

Brahmānda Purāna

7. T h e n d u r i n g every new m o o n day, he (Pururavas) goes to see the sun-god a n d the moon-god, his n a t u r a l a n d p a t e r n a l grandfathers. 8. After paying respects to t h e m , he waits there biding his time. He waits for t h e exudations of n e c t a r from t h e following moon, for the sake of the Pitrs. 9. W i t h a desire to perform the m o n t h l y Ś r ā d d h a , P u r u ravas, the learned son of Ilā, worships Soma ( t h e M o o n ) P i t r m ā n (one with t h e P i t r s ) , after resorting to the heaven. 10-11. He considers b o t h Kuhū ( t h e New M o o n merged with t h e 1st T i t h i of the next fortnight) a n d Sinīvālī ( N e w M o o n mixed w i t h the 14th T i t h i ) . H e worships K u h ū when there a r e two Lavas* of it as b a l a n c e . He worships Sinīvālī in accordance w i t h t h e m a g n i t u d e of the digit (of the m o o n ) . After worshipping it, he bides his time a n d surveys. 12-14. He imbibes the n e c t a r oozing out from the m o o n for the sake of satisfaction for t h e whole m o n t h , by means of fifteen exudations of the n e c t a r . D u r i n g t h e d a r k fortnight when his a r m s get b u r n e d by (the S u n ' s ) r a y s * * ( h e pacifies t h e m ) by means of honey exuding from the m o o n immedi ately. D u r i n g the fortnights when there a r e n o w i n d s * * * ( ? ) t h e leading king propitiates the Pitrs in t h e heaven, in accordance with the injunction p e r t a i n i n g to the rite for P i t r s . 15. He propitiates the Pitrs viz. 1 K ā v y a s a n d Agnisvāttas. * the

Lava—a m i n u t e division of time

Saumyas, Barhisads,

( = t h e sixth part of twinkling of

eye). **

Here

Bd.P.V.13a

reads:

krsna-pakse bhujām prītyā dahyamānarh tathamSubhih / T h i s is obscure (to say the least). For this line V ā . P . 5 6 . 1 2 a reads: krsna-pakse tadā pītvā duhyamānam

tathāmsubhih /

' T h e n , in the dark half of the month, having drunk (nectar) as it w a s being milked by the rays in that manner'. ***Bd.P. meaningless. oblation to 1.

14. a reads nirvātesvatha paksesu 'In windless fortnights'

V ā . P. 56.13a reads instead: nirvāpanārtham dattena 'given as (for the propitiation of) Pitrs.

In Ś a t a p a t h a Br. II 6. 1.7, those w h o

are Somavantah Pitarah

performed a S o m a sacrifice

(probably Saumyas here-of); those w h o offered cooked

oblations like Cam were Barhisadah Pitarah; those w h o offered no sacrifice

1.2.28.16-22

279-

Rtam* ( m e a n s ) w h a t is m e n t i o n e d as Agni. It is con sidered to be Samvatsara. 16. T h e Rtus (seasons) were b o r n of it (i.e. S a m v a t s a r a — t h e y e a r ) . T h e Ārtavas were born of the R t u s . T h e Ārtavas a r e w h a t are called Ardhamāsas (half m o n t h s or fortnights). (Hence) t h e Pitrs are t h e sons of Rtus. 17. T h e Rtus are grand-fathers. T h e Māsas ( m o n t h s ) a n d Ayanas (transits of t h e sun) are t h e sons of A bda ( y e a r ) . T h e Devas a r e the great-grand-fathers; the ( g r o u p of) five years are t h e sons of B r a h m a . 18. T h e Saumyas should be known as b o r n of t h e m o o n (Somaja). T h e Kāvyas should be known as t h e sons of K a v i ( Ś u k r a ) . U p a h ū t a s are r e m e m b e r e d as Devas. Somajas a r e r e m e m b e r e d as Somapās (Imbibers of S o m a ) 19. Ājyapās ( I m b i b e r s of oblated ghee) a r e r e m e m b e r e d as Kāvyas. T h e classes of Pitrs are t h r e e . T h e y a r e of t h r e e classes namely Kāvyas, Barhisads a n d Agnisvāttas. 20-22. Those w h o are householders as well as Tajvās (performers of sacrifices) are certainly Rtus a n d Barhisads. T h o s e who are householders b u t are not Tajvās (performers of sacri fices) a r e t h e Ārtavas a n d Agnisvāttas. T h e K ā v y a s are Astakāpatis (lords of Astakas or the eighth d a y of t h e l u n a r fortnights for three m o n t h s in which Pitrs are to be p r o p i t i a t e d ) . N o w u n d e r s t a n d the five Abdas thereof. T h e i r Samvatsara is indeed Agni a n d Sūrya ( t h e Sun) is Parivatsara. Soma (the M o o n ) is mentioned Idvatsara a n d V ā y u but were c o n s u m e d by fire in cremation after death were Agnisvāttāh P i t a r a h . Cf. Vā. P. 3 0 . 6-7. Later, during the Smrti period, the classes of Pitrs increased a n d had. different connotations. Thus here in V V . and

imbibers

of S o m a . Householders

18-23 Saumyas are sons of S o m a

performing

sacrifices

are Rtus

Barhtsads.The non-performers of sacrifices are Ārtavas a n d Agnisvāttas.

and

It a d d s

one m o r e division viz. Kāvyas, the sons of K a v i (Śukra?) w h o imbibe g h e e v i d e W.

72-73

below.

For more details of this classification vide infra II. iii 10 V V . 53, 75, 93 and

96. to

rtamagnis

tu hereof, as rtu (seasons of the y e a r ) are considered as Pitr (vide

Taittirlya

Brāhmana

T h e reading rturagnis tu in Vā P. 5 6 . 1 4 . a is 1.4.10.8.

preferable

280

Brahmānda Purina

is Anuvatsara. R u d r a c o n s t i t u t e a Yuga.

Vatsara u n t o

them.

Those

five

Abdas

23. T h o s e (Pitrs) w h o imbibe the n e c t a r in the heaven every m o n t h on the new m o o n day, are r e m e m b e r e d as Kāvyas TJsmapās a n d Divākīrtyas. 24-25. As long as P u r u r a v a s was alive, he propitiated t h e m with the nectar, since it exudes from the moon every m o n t h a n d it delights t h e m , it is nectar u n t o the Somapāyin Pitrs, (those w h o imbibe S o m a — t h e m o o n ) . T h u s it is called Saumya A m r t a (nectar p e r t a i n i n g to the m o o n ) , Sudhā and Madhu ( h o n e y ) . 26. T h i r t y t h r e e Devas ( w h o are called) Cchedanas* (Those who cut off ?) d r i n k the fifteen digits of the m o o n gradually in the d a r k fortnight, (after t u r n i n g them) into watery form. 27-30. After drinking t h e n e c t a r for half a m o n t h , they go away on the C a t u r d a ś ī (fourteenth) day. On being d r u n k thus by all the Devas^ the m o o n reaches a point on the New M o o n day when it remains with only a fifteenth p a r t . On the New M o o n day, it is developed by S u s u m n ā duly. 1 T h e n , for a period of two Lavas, the Pitrs drink the n e c t a r . W i t h a single ray (i.e. the S u s u m n ā ) the sun deve lops the m o o n when it becomes reduced on being drunk. Again t h e Somapāyins drink it. W h e n all the digits are exhausted ( t h e s u n ) develops the m o o n once again. 3 1 . D a y by day, in d u e order, a p a r t (a digit) of the m o o n is developed by the S u s u m n ā . T h e black digits become reduced a n d the white ones develop it. 32. T h u s the body of the m o o n developed by the vigour of t h e sun, appears sparkling, white a n d perfectly circular on the full M o o n day. 33. T h u s , such is the achievement of the Moon during the two halves, the d a r k a n d the bright ones. It is in this m a n n e r t h a t the M o o n is P i t r m ā n (one with the M a n e s ) . He is r e m e m b e r e d as being Idvatsara. * Cf.

Vā. 1.

Probably a misprint for Chanda-jāh 'born of Chanāas, V e d a or prosody'. P. 56.25a. V i d e Supra ch. X X I V , W . 67-68.

1.2.28.34-44

281

34. He is shining a n d resplendent with his fifteen exuda tions of n e c t a r . Henceforth, I shall recount t h e Parvans (days of changes of t h e m o o n ) a n d the Sandhis ( m e e t i n g points) of Parvans. 35. J u s t as there are knotty joints in the S u g a r c a n e a n d b a m b o o , so also there are d a r k a n d bright Parvans in t h e l u n a r fortnights. 36. T h e differences between the full M o o n a n d t h e N e w M o o n a r e t h e knots a n d joints. T h e l u n a r days beginning with Dvitiyā constituting t h e fortnight a r e the Parvans. 37. It is on the first of t h e fortnights t h a t t h e rite of Anvādhāna is performed. H e n c e , the Pratipat is at t h e beginning (the first) of all Parvans. 38. T h e period of two Lavas in the evening at t h e begin ning of Anumati ( t h e 15 th d a y — t h e P ū r n i m ā mixed with t h e 14th Tithi) is called Dvilava. W h e n t h e P ū r n i m ā is mixed with the Pratipad—the next T i t h i , the period of two Lavas on t h a t Full m o o n night* should be known as Aparāhna. 39. T h e period of evening after A p a r ā h n a t h a t has elapsed on t h e first d a y of the d a r k half, is also accepted as p a r t of P a u r n a m ā s ī (Full M o o n ? ) 40-41. W h e n t h e sun is stationed at a deviation of half m e r i d i a n (?) line, at a distance of a Yuga (Yoke) a n d when t h e m e r i d i a n of the m o o n has risen by the distance of a Yoke (Yuga) t h a t period is called Vyatīpāta. T h i s is because ( t h e sun a n d the moon) glance at each other after t h e elapse of t h e full M o o n ( p e r i o d ) a n d at t h a t time they are on a p a r with each other.1 42. On seeing t h a t period indicated by t h e sun, (the worshipper) moves towards e n u m e r a t i o n (?) T h a t is t h e p e r i o d for V a s a t k r i y ā . T h e period is laid d o w n immediately. 43-44. T h e j u n c t i o n at n i g h t in the full fortnight of t h e full m o o n is also Pūrnimā (full M o o n ) . H e n c e , d u r i n g t h e night *

rākāyāh (of t h e R ā k ā ) of V ā . P . 5 6 . 3 5 for rākāyām here-of is preferable.

T h e text is a bit obscure but Sūryasiddhānta X I . 1-2 defines Vyatīpāta

more clearly: " W h e n the m o o n a n d the sun are on opposite sides of either solstice and their minutes of declination are the same, it is Vyatīpāta, T h e s u m of their longitudes is half a circle i.e. 180°. N o r m a l l y there are 13 vyatīpātas

year.

Brahmānda Purāna

282

of full M o o n , the m o o n becomes very reddish or (pleasing ( ? ) Virajyate). Since during t h e after-noon when the Vyatipāta is full, t h e m o o n a n d the sun in full-fledged form glance at each other, it is called P ū r n i m ā . 45. Since the Pitrs along w i t h the Devas approve -of it, the period previous (?) to the P ū r n i m ā (i.e. the 14th T i t h i with which it is m i x e d ) is remembered as Anumati. 46. T h e full M o o n d a y is called Rākā because at that time the m o o n shines very splendidly in the sky. Wise people say t h a t it is Rākā because of the delightful n a t u r e (Rañjanāt) of the M o o n . 47. W h e n the m o o n a n d the sun stay in the same star together (amā—close to, n e a r b y ) on the fifteenth night from Rākā ( t h e full m o o n d a y ) it is regarded as Amāvāsyā. 4 8 . After e n d i n g or separating (?) t h a t Amāvāsyā day, the sun a n d the m o o n see each other after coming together. W h e n this h a p p e n s it is called Darśa ( t h e New M o o n d a y ) . 49. (Defective T e x t u p o n 5 9 ) . On t h e Amāvāsyā (New M o o n ) d a y the period is of two Lavas in the j u n c t i o n of the 15th a n d the 1st d a y of a l u n a r fortnight. It is of the d u r a t i o n (of pronouncing) two letters K u - h u . T h e r e are three periodic changes of the m o o n . * 50. T h e period w h e n the moon vanishes is Amāvāsyā a n d it functions from t h e m i d d a y . T h e moon reaches the sun in half a day a n d t h e night. 51-52.** Along with the sun it goes to the Samudra p e r i o d which is in between Kuhu a n d sinivāli in the m o r n i n g . T h e periods of c o n t a c t a r e two. I n v a r i a b l y it occurs a Midday (?). 53. On t h e Pratipat d a y of t h e bright half, w h e n t h e discs of the sun a n d t h e m o o n are being separated, it is t h e time for Āhuti ( o b l a t i n g of ghee i n t o fire) a n d t h e Vasafkriyā of *

amāvāsyā w h i c h m i x e d w i t h the pratipad of the next fortnight is called

T h e text is defective and obscure, sañgama in V . 5 1 b is probably

Kuhu. Sańgava. 'the second division of the

day'. V ā . P . 4 6 b

reads sūryena sahasā muktarh gatvi Prātastanotsavau.

(if taken for 51a hereof)

1.2.28.54-67

283

Darśa (the N e w M o o n ) . Amāvāsyā should be known as t h e Rtumukha ( t h e face of the season) of this P a r v a n . 54. W h e n the m o o n wastes away d u r i n g t h e d a r k half, Amāvāsyā is a P a r v a n by d a y time. T h a t is w h y the jun__is '* ecUrjsed £Grhyate—is_ caught) d u r i n g t h e d a y t i m e on t h e Amāvāsyā day. 55-56. It is eclipsed d u r i n g the d a y . Therefore, A m ā v ā s y ā becomes reduced by d a y ( ? ) . T h e n a m e s of t h e days of the l u n a r fortnight have been fixed by the scholars in a c c o r d a n c e w i t h t h e increase of the digits of the M o o n of watery n a t u r e . T h e n b o t h the moon a n d t h e sun reveal them selves. 57. By t h a t p a t h alone it (? the moojn) comes out of the solar sphere gradually. T h e m o o n touches (remains i n c o n t a c t w i t h ) t h e sun for the whole of t h e d a y a n d n i g h t except for a period of iwo'Lavas. 58. T h a t period of Darśa is the time for Ahuti a n d Vasatkriyā offering of oblation with the u t t e r e n c e v a s a t . The period comes to an e n d (within w h i c h ) the cry Ku-hū is u t t e r e d by a cuckoo. 59. Amāvāsyā m e a s u r e d by t h a t time is declared as Ku-hū. T h e m a g n i t u d e of Sinīvālī is t h a t period of the m o o n which remains after the m o o n has decreased in size. 60-61. T h e sun enters the A m ā v ā s y ā . Therefore, it is r e m e m b e r e d as Sinivāli. T h e period for these except Ku hu is a p e r i o d of two Lavas for Anumati, R ā k ā a n d SinivSli. Ku-hu is r e m e m b e r e d as having (only the time necessary for the cuckoo to u t t e r ) Ku-hu. 62. W h e n , in t h e m i d d l e of P ū r n i m ā t h e V y a t ī p ā t a (deviation) of the m o o n a n d t h e sun has come together, it is accepted as Pratipat. It is a period of P a r v a n extending to t h e Mātrās. T h a t is also t h e p e r i o d in t h e m i d d l e of Ku-hu a n d Sinivāli which is called Sāmudra (spot or m a r k ) ( ? ) . 63-67. ( P a r t l y defective t e x t ) . T h e period o f P a r v a n i n the sphere of t h e sun a n d t h e fire a n d t h e m o o n is on a p a r w i t h the digits (Kalāsama*— (?) when t h e digits a r e e q u a l ) . *

Kalāirayah ' d e p e n d e n t on K a l ā s ' in Vā P. 56.58.

284

Brahmānda Purāna

T h u s in t h e bright half, during the night, at t h e joints of the parvans the glorious m o o n in a perfect circle is eclipsed. Since t h e m o o n is replenished, the P ū r n i m ā is on t h e fifteenth digits a d d e d on gradually d a y by day. H e n c e , fifteen digits ( a r e acquired) by the m o o n a n d the sixteenth digit is its own. H e n c e , t h e (complete) wastage of the waters (?) of the m o o n takes place on the fifteenth n i g h t . T h u s , t h e r e a r e t h e pitrs, Devas, Somapās, Somavardh a n a s , Artavas a n d R t u s . T h e f l o u r i s h i n g a n d prosperous Devas worship t h e m . Henceforth, I shall describe the P i t r s who a r e the par takers of the m o n t h l y Śrāddhas. 68-70. (I shall also describe) their m o v e m e n t a n d the acquisition of t h e Ś r ā d d h a a l o n g with its principles. It is, n o t possible to u n d e r s t a n d t h e m o v e m e n t , to a n d fro, of t h e dead persons even by means of well-known austeri ties. H o w then c a n it be understood by means of t h e physical eye ? These Laukika (worldly) Pitrs a r e r e m e m b e r e d after the Devapitrs ( d i v i n e M a n e s ) . T h e Devas are Saumyas, Kāvyas, Ayajvans a n d Ayonijas. 1 All those Pitrs a r e Devas. T h e real Devas m a k e t h e m speak. 71. T h e h u m a n Pitrs are those other t h a n they a n d they a r e r e m e m b e r e d as Laukikas n a m e l y father, g r a n d f a t h e r a n d the great-grandfather 72. T h o s e who perform Yajñas by means of S ā m a n M a n t r a s a r e r e m e m b e r e d as Somavants. T h o s e w h o perform Haviryajñas are r e m e m b e r e d as Barhisads. 73. T h e Homins (those w h o perform homas) w h o perform Yajñas on behalf of Ayājyas (those u n w o r t h y of Yajñas) are r e m e m b e r e d as Agnisvāttas. T h e S&yujyagas (those w h o a t t a i n the salvation of complete identity) are also r e m e m b e r e d a m o n g t h e m by the B r ā h m a n a s on account of t h e similarity in Dharmas (holy r i t e s ) . 1. (ayonija)

As per V ā . P. 56-64, these classes of Pitrs are n o t born from a w o m b

1.2.28.74-87

285

74. T h o s e who are well-versed in the p a t h s of the h o l y duties p e r t a i n i n g to their Āśramas (stages in life) a n d a r e en dowed w i t h faith in rituals do not b e c o m e weary a n d exhausted, in the e n d (i.e. at the times of d e a t h ) . 75-78. If t h e devotees a r e engaged in these holy rites till their d e a t h in seven ways viz. p e n a n c e , celibacy, Yajña, progeny Ś r ā d d h a , learning a n d c h a r i t a b l e gifts, they go to h e a v e n a n d rejoice there a l o n g w i t h those Devas, Pitrs, Sūksmajas (subtle-borns) a n d Somayājins (those w h o perform S o m a sacrifices). T h e y perform worships like the Pitrs. If w a t e r libation is offered by the members of their families a n d t h e i r kinsmen, (the Pitrs k n o w n as) Somalaukikas p a r t a k e o f m o n t h l y Śrāddhas a n d b e c o m e c o n t e n t e d . T h e s e (Pitrs) w h o p a r t a k e of m o n t h l y Ś r ā d d h a s are Manusyapitrs (Human Manes). 79-86. T h e r e are some Pitrs other t h a n these. T h e y a r e entangled i n births d u e t o their K a r m a n s . T h e y only h a v e d r o p p e d off from the duties of t h e A ś r a m a s ; those w h o a r e devoid of S v a d h ā a n d S v ā h ā ; wicked souls w i t h bodies p i e r c e d ; those w h o h a v e b e c o m e ghosts in t h e a b o d e of Y a m a ; those w h o bewail their evil actions after r e a c h i n g the p l a c e of t o r t u r e ; long-lived o n e s ; extremely dried ones; those w i t h m o u s t a c h e s ; those without g a r m e n t s ; those w h o are over whelmed w i t h h u n g e r a n d thirst; those w h o r u n a b o u t h e r e a n d t h e r e ; those w h o wish to a p p r o a c h rivers, lakes, tanks a n d wells; those w h o a r e desirous of taking away o t h e r s ' food stuffs; those who a r e being taken away to different places; those w h o are being m a d e to fall in different p l a c e s ; those who un dergo tortures a g a i n a n d again in the following hells viz. Śāīmala, Vaitarani, Kumbhl-pāka, Karambhavālukā, Asipatra-vana a n d ŚilāSampesana d u e to their o w n previous actions. T h e s e miserable Pitrs r e m a i n i n g t h e r e do not perish. If three P i n d a s (Balls of rice) a r e given to t h e m on D a r b h a grasses not by the left (i.e. by the right) by their kinsmen on the g r o u n d by reciting their n a m e s a n d G o t r a s (lineage) they delight those Pitrs w h o a r e stationed in the places of ghosts. 87. T h o s e w h o do not r e a c h t h e place of t o r t u r e , those who fall a n d d r o p d o w n in five ways a t t a i n t h e state of

286

Brahmānda Purāna

immobile beings. At the end of t h a t they a r e b o r n in low families on a c c o u n t of their own actions. 88-91. T h e y a r e b o r n in wombs of different forms in the a n i m a l kingdom or they a r e born in a m a n n e r u n a p p r o v e d in religious texts. If they offer Ś r ā d d h a in t h e different Births by means of those articles of diet which they themselves subsist by, t h a t Ś r ā d d h a becomes fruitful. W h e r e v e r the c r e a t u r e lives, it acquires food in a c c o r d a n c e with w h a t h a d been offered (as Ś r ā d d h a previously) at t h e p r o p e r time, duly to deserving persons. 1 J u s t as the calf finds out its mother-cow even w h e n the cows are lost (i.e. w h e n m a n y cows are tethered together) so also the M a n t r a takes to the Pitrs t h e food-stuff offered in t h e Śrāddha. It is in this m a n n e r t h a t Ś r ā d d h a duly a n d faithfully offered by means of M a n t r a s is n o t fruitless. 92. K u m ā r a (god Skanda) recounted these different things after seeing t h e m w i t h his divine eyes. He is conversant with the d e p a r t u r e s a n d arrivals of t h e d e a d ones as well as t h e acquisition of Ś r ā d d h a by t h e m . 93. T h e y are r e m e m b e r e d as Bāhlīkas, U s m a p ā s a n d Divākīrtyas. T h e d a r k fortnight is their d a y a n d the b r i g h t fortnight is the night for their sleep. 94. T h u s these Pitrs are Devas a n d t h e Devas are the Pitrs. T h e R t u s (seasons), Artavas a n d A r d h a m ā s a s ( h a l f months) are r e m e m b e r e d as Pitrs m u t u a l l y . 95. T h u s these Pitrs, Devas a n d h u m a n Pitrs become pleased w h e n the holy rites a r e accompanied by faith. W h e n they are pleased the d e s c e n d a n t s also a r e pleased. 96. T h u s this search for a n d investigation into t h e n a t u r e of the Pitrs w h o imbibe Soma ( h a s been c o m p l e t e d ) . It is this principle of t n e Pitrs t h a t has b e e n decisively r e c o u n t e d in t h e Purānas. 97-100. T h e period of the Full M o o n a n d the N e w M o o n a n d the place of t o r t u r e h a v e been succinctly recounted to you. T h i s is t h e e t e r n a l creation. 1.

W . 88-91 justify t h e performance o f Śrāddhas.

287

1.2.29.1-4

T h e Universal form of creation h a s been m e n t i o n e d o n l y partially. It is impossible to e n u m e r a t e in full. It should be trusted faithfully by one w n o wishes for prosperity. I n d e e d , this creation of S v ā y a m b h u v a M a n u has b e e n b e g u n b y m e a n d n a r r a t e d i n detail a n d i n accordance w i t h t h e sequence. W h a t m o r e shall I describe to you ?

C H A P T E R

TWENYNINE

Cycle of Yugas : Characteristics of Yugas1 The sage said:— 1. I wish to h e a r a b o u t t h e n a t u r e a n d principle ( o r reality) of those sets of four Y u g a s , w h i c h were before in t h e Svāyambhuva Manvantara. Sūta said:— 2. W h a t I have a l r e a d y described in t h e context of ( t h e description of) t h e E a r t h etc, the set of four Yugas is a m o n g t h e m . I shall r e c o u n t it. .(All of you listen a n d ) u n d e r stand. 3-4. T h e r e a r e six aspects to be m e n t i o n e d in regard to t h e set of four Yugas. viz. Yuga, t h e difference of Yugas, 1.

T h o u g h this P u r ā n a fallowed the vedic tradition a n d regarded a

Yuga-period as consisting of five years (vide Supra ch. 21.131-132 t h e r e o n ) , here

the

author

follows

Manu

h i m the 1st Yuga, Krta extends over 4 0 0 0

1.61-74, years

79-86. gods

and

Note

According to

w i t h a twilight

period {sandhyā) of 4 0 0 D i v i n e (of g o d ' s ) years before its actual advent a n d a transitional period to the n e x t Y u g a

( S a n d h y ā m ś a ) of 4 0 0 celestial years.

T h e three other Yugas viz Tretā, D v ā p a r a a n d K a l i consist respectively of a period of 3 0 0 0 , 2 0 0 0 a n d 1000 divine years preceded Sandhyā a n d Sandhyārhśa e a c h extending over a

and

followed

period of 3 0 0 , 2 0 0

and

by 100

g o d s ' years. T h i s theory is adopted by Purānas e.g. K P . I. chs 51 a n d 5 3 , N P . I . ch. 4 1 , M b h . V a n a chs 149, 188, V P . I . 3 , V ā . P . chs 2 1 , 2 2 , 5 7 , 5 8 .

Brahmānda Purāna

288

Y u g a d h a r m a (peculiar characteristics of the Y u g a ) , Yuga-Sandhi, ( t h e j u n c t i o n of Yugas ), Yugāmśaka ( t h e p a r t of the Y u g a ) a n d the Tugasandhāna (joints of two Y u g a s ) . I shall n a r r a t e these factually in details. I shall e n u m e r a t e every thing and I shall indicate t h e exact n u m b e r ( w h e r e necessary). 5. After calculating the h u m a n year by means of worldly reckoning, I shall m e n t i o n t h e set of four Yugas cal culating the same by means of h u m a n years. T h e smallest u n i t of times is equal to the time taken for a winking. 1 T h e time for the u t t e r a n c e of a short syllable should also be understood the same. 6. Fifteen Nimesas m a k e one Kāsfkā. T h i r t y Kāsfhās m a k e a Kalā. T h i r t y Kalās shall be a Muhūrta. T h e d a y a n d the night together consist of thirty Muhūrtas a n d they are equal to each o t h e r . 7-8a. It is the sun who divides the h u m a n a n d worldly day a n d night. T h e r e , t h e d a y is m e a n t for holy rites a n d other activities a n d the n i g h t is intended for sleep. 8b-9. A night a n d a day of t h e Pitrs make a (human) m o n t h . T h e i r further division is as follows: T h e dark fortnight is their day a n d the bright fortnight is their night fot the p u r pose of sleep. T h i r t y h u m a n m o n t h s m a k e one m o n t h of Pitrs. 10. T h r e e h u n d r e d a n d sixty h u m a n m o n t h s "make o n e year of the Pitrs. 1.

W . 5-21 give the divisions o f T i m e a d o p t e d

i n calculating

Yugas.

T h e smallest unit of time is the period required for winking of the eye and is called

Nimesa: 15 N i m e s a s = K ā s { h ā ; 30 K ā s t h ā s = K . a l ā 3 0 K a l ā s = M u h ū r t a ; 3 0 M u h ū r t a s = D a y and night 30 d a y s = A M o n t h ; = O n e d a y 30 Human m o n t h s = l

(and n i g h t ) of Pitrs

M o n t h o f Pitrs

360 H u m a n m o n t h s = 1 Year of Pitrs H u m a n Uttarāyana H u m a n Daksināyana

(6 m o n t h s ) = D a y of the D e v a s (6 m o n t h s ) = N i g h t of D e v a s

1 H u m a n year = a c o m p l e t e D a y (day a n d n i g h t ) of D e v a s 30 Human y e a r s = a month of Devas 3 6 0 H u m a n y e a r s = O n e year o f D e v a s 3030 H u m a n y e a r s = l

Saptarsi year

9 0 9 0 H u m a n years = 1 D h r u v a year 360,000 H u m a n y e a r s = 1000 Years o f gods.

1.2.29.11-24

289

11-12a. A h u n d r e d years according to h u m a n calcu lation are considered to be equal to three years a n d t e n m o n t h s of the Pitrs. 12b-13. W h a t is remembered as one h u m a n year accord ing to worldly calculation is one d a y a n d night of the Devas. It has b e e n so decided in the scriptural texts. T h e divine d a y a n d night m a k e one year. T h e i r further division is as follows: 14. T h e n o r t h e r n transit (of the Sun) is the d a y a n d the southern transit is the night (of D e v a s ) . T h e further cal culation in regard to the divine night a n d day is as follows: 15-16. T h i r t y h u m a n years are remembered as a divine m o n t h . A h u n d r e d h u m a n years should be understood to be equal to three divme m o n t h s and ten divine days. T h i s is r e m e m b e r e d as the divine reckoning. T h r e e h u n d r e d and sixty years according to h u m a n reckoning a r e glorified as one divine year. 17. A year of the seven sages ( G r e a t Bear) is consi dered to be e q u a l to three thousand a n d thirty h u m a n years. 18. T h e year of D h r u v a is r e m e m b e r e d as e q u a l to n i n e thousand a n d ninety years according to h u m a n calculation. 19. T h i r t y six thousand years according to reckoning should be known as equal to a h u n d r e d is remembered as divine reckoning.

the h u m a n years. This

20-21. T h r e e h u n d r e d a n d sixty thousand h u m a n years constitute a thousand divine years—so say the people w h o are conversant w i t h n u m b e r s a n d calculation. 22. It is thus t h a t t h e sages sang a b o u t the divine cal culation. Now (I shall n a r r a t e ) the reckoning of the n u m b e r of Yugas according to the divine calculation. 23. Wise persons and sages have said t h a t there are four Yugas i n B h ā r a t a subcontinent. 1 T h e y are K r t a , T r e t ā , Dvāpara and Kali. 24. T h e first one is K r t a y u g a by n a m e . Thereafter, T r e t ā i s m e n t i o n e d . T h e n D v ā p a r a a n d K a l i . O n e shall reckon these as the Yugas. 1. only.

It is strange that Yugas should be restricted to

India

(Bhārata)

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Brahmānda Purāna

25-28. T h e y say t h a t K r t a Yuga consists of four thousand years. T h e Sandhyā (junction or transition p e r i o d ) consists of so m a n y (i.e. four) h u n d r e d years. T h e p a r t of the j u n c t i o n (with the next Yuga or Sandhyārhśa) is equal to the Sandhyā period. In the other three Yugas also along with their Sandhyās a n d SandhyāmSas the thousands a n d the hundreds function u n d e r t h e same principle. T h e extent of T r e t ā a n d D v ā p a r a is t h r e e thousand a n d two thousand years in d u e order. T h r e e h u n d r e d and two h u n d r e d years constitute the Sandhyās a n d the Sandhyāmaśas are also equal to t h e m . Excellent B r ā h m a n a s say t h a t K a l i Yuga consists of a thousand years. Its Sandhyā is one h u n d r e d years a n d Sandhyāmśa is e q u a l to Śandhyā. 29. Yugasañkhyā (the total n u m b e r of years in all the four Yugas together) is m e n t i o n e d as twelve thousand (divine) years for the four yugas viz. K r t a , T r e t ā , D v ā p a r a a n d K a l i . 30. In this connection the years are found to be as follows in accordance with the h u m a n c a l c u l a t i o n : 1 I shall mention the n u m b e r of years in t h e K r t a Yuga. U n d e r s t a n d it. 3 1 . T h e K r t a Yuga consists of one million four h u n d r e d a n d forty thousand h u m a n years. 32. T h e d u r a t i o n of the T r e t ā Yuga is one million a n d eighty thousand h u m a n years. 33. T h e d u r a t i o n of the D v ā p a r a Yuga is seven h u n d r e d a n d twenty thousand h u m a n years. 34. Similarly, t h e d u r a t i o n of the K a l i h u n d r e d a n d sixty thousand h u m a n years.

Yuga is

According to this Purāna the period of Yugas is as follows: Yuga

Tears

Krta

1440,000

Tretā

1080,000

Dvāpara

720,000

Kali

360,000 Total

3600,001 3600,000 Years

w i t h Sandhyā a n d Sandhyāmśas 4 3 2 0 , 0 0 0 years.

three

1.2.29.35-46

291

35-36. (Partially defective t e x t ) . Excluding t h e periods of Sandhayās a n d Sandhyārñs'as the d u r a t i o n of the four Yugas is three million six h u n d r e d thousand h u m a n years. Including the Sandhyās a n d the Sandhyārhśas t h e d u r a t i o n of the four Yugas is four million t h r e e h u n d r e d and twenty thousand years according to h u m a n reckoning. 37. T h u s the sets of four Yugas n u m b e r i n g seventyone a r e called M a n v a n t a r a . 38-40. U n d e r s t a n d t h e n u m b e r of years in the M a n v a n t a r a . T h e r e are three h u n d r e d a n d six million seven h u n d r e d a n d twenty t h o u s a n d years according to h u m a n reckoning in a M a n v a n t a r a . It is not m o r e . This reckoning of M a n v a n t a r a is r e m e m b e r e d by Brāhmanas conversant with calculation. T h u s the d u r a t i o n of a M a n v a n t a r a has been recounted along w i t h the Yugas. 4 1 . T h e n a t u r a l * (?) K r t a Yuga is endowed with four t h o u s a n d years ( ? ) . I shall m e n t i o n the b a l a n c e of T r e t ā as well as D v ā p a r a a n d K a l i . 42. No m a t t e r can be m e n t i o n e d in two ways simulta neously (?) T h o u g h it has come traditionally in due order, these two Yugas have not been recounted to you before. 43-46. It was not recounted because I was engrossed in the description of the line of sages.

too m u c h

In the beginning of the T r e t ā Yuga, 1 M a n u a n d the seven sages e x p o u n d e d the various D h a r m a s . T h e seven sages expounded the following holy rites viz. Ś r a u t a D h a r m a ( t h e holy rites mentioned in Śrutis)recommend ed by B r a h m a , such as concerning taking a wife a n d perform ing Agnihotra. T h e y expounded m a t t e r mentioned in Rksamhitā, *

Probably Prathamam ' T h e first' as in V ā . P . 58.38.

W . 43-92 describe the Tuga-dharma. o f the T r e t ā Y u g a :

V e d i c Mantras a n d Siddhis of the previous K a l p a w h i c h were 'lost' at t h e e n d o f that K a l p a manifested themselves t o sages. T h e V e a a s formed only o n e undivided Samhitā. G o d Brahma (re-) established the duties of various castes

and

stages in life (Varnāśrama-dharma). T h e institution of kingship

was firmly rooted. It was a covetable picture of a happy, society. Cf M t . -Ch. 142.

Brahmānda Purāna

292

Yajussaiŕihitā a n d Sāmasamhitā. These are the holy rites characterised as Ś r a u t a D h a r m a . Svāyambhuva M a n u expounded the traditional holy rites characterised by customs a n d conventions. T h e s e rites a r e connected w i t h the conduct of life of the people of different castes a n d stages of life. He expounded t h e m along w i t h truth fulness, celibacy, learning a n d austerities. 47-48. In the first T r e t ā Yuga, t h o s e . M a n t r a s alongwith Tāraka (i.e. Orhkāra) a n d other examples manifested themselves without any conscious effort or previous knowledge, u n t o t h e seven sages a n d M a n u . T h a t is because of the p e n a n c e per formed by t h e m a n d their saintly endeavour. 49-50. Those Siddhis (spiritual powers a n d achievements) which a p p e a r e d before the Devas in the first K ā l p a , of their own accord (appeared before these also i.e. seven sages a n d M a n u ) . W h e n the original Siddhis ceased to exist, others b e g a n to function. T h o u s a n d s of those M a n t r a s which existed in t h e K a l p a s gone by manifested themselves in their intellect once again. 5 1 . T h e R k , Yajus, S ā m a n a n d A t h a r v a n M a n t r a s w e r e uttered by the seven sages a n d M a n u expounded the S m ā r t a D h a r m a ( D h a r m a as laid down in S m r t i s ) . 52. In the beginning of T r e t ā , the undivided compact Vedas alone were the bridges (i.e. the sole authority) u n t o D h a r m a . But owing to the contraction in the period of longe vity they are a b a n d o n e d in she D v ā p a r a s . 53. It is by means of their p e n a n c e t h a t t h e sages study the Vedas d u r i n g D v ā p a r a , etc. T h e Vedas are devoid of beginn ing a n d end. T h e y are divine. T h e y h a v e been evolved by t h e selfborn lord before. 54. T h o u g h they are the same in meaning, righteousness, holy rites a n d ancillary subjects, they u n d e r g o changes in every Yuga. 55.. T h e Ksatriyas have Ārambhas (enterprises) as their Yajña (sacrifice); the Vaiśyas have Havis (offerings of ghee etc.) for Y a j ñ a ; the Sūdras have service for Yajña a n d excellent B r ā h m a n a s have J a p a ( c h a n t i n g of M a n t r a s ) for Yajña. 56.

T h e n , in t h e T r e t ā Yuga, people of all castes

were

1.2.29.57-68

293

joyous ( b e c a u s e ) they were well-protected by D h a r m a . T h e y regularly performed holy rites, a n d were h a p p y a n d prosperous. 57. Ksatriyas obeyed trie B r ā h m a n a s . T h e Vaiśyas obeyed the Ksatriyas. T h e Śūdras obeyed the Vaiśyas. T h e ' p e o p l e co o p e r a t e d w i t h one a n o t h e r . 58. T h e i r activities were auspicious; so also were their castes and stages of life. T h e y were p u r e in t h e t h o u g h t s of the m i n d , in the u t t e r a n c e of words a n d in their physical activity. 59-60. In the T r e t ā Yuga, the initiation of all activities was never fruitless. It b e c a m e fulfilled. In the T r e t ā Yuga, span of life, intelligence, strength, b e a u t y , health a n d piety were c o m m o n to all. At t h a t t i m e , B r a h m a established different castes a n d stages in life. 6 1 . Again, the subjects out of delusion kept up those D h a r m a s ( b u t ) w i t h m u t u a l antagonism. T h e y then a p p r o a c h e d Manu. 62. S v ā y a m b h u v a M a n u , the Prajāpati (lord of the subjects) saw the reality of situation. After m e d i t a t i o n , he begot two sons of Ś a t a r ū p ā . 63. T h e y were P r i y a v r a t a a n d U t t ā n a p ā d a . T h e y were the first kings. Thereafter, kings were born. T h e y wielded the staff of L a w a n d O r d e r . 64. T h o s e kings were called Rājans because they delighted a n d pacified the subjects. T h o s e with h i d d e n sins could not be controlled by those kings. 65. Y a m a , king of D h a r m a a n d son of t h e Sun-god is r e m e m b e r e d as their chastiser. T h e classifications of castes a r e said to have been b e g u n in the T r e t ā . 66. It was then t h a t M a n t r a s were gathered together by the sages w h o were the sons of B r a h m a . It was only then t h a t the Yajñas were initiated by the gods. 67-68. In the S v ā y a m b h u v a M a n v a n t a r a , the Yajña was formerly initiated by the Devas by means of all requisites, gathered by Y a m a a n d Śukra along with Viśvabhuj a n d Devend r a of great prowess. Truthfulness, c h a n t i n g of M a n t r a s , p e n a n c e and charity constitute D h a r m a i n the T r e t ā .

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294

' 69. At the end of a thousand Righteous activities, t h e D h a r m a of nonviolence begins to function. It is t h e n t h a t heroes are born with great strength a n d span of life. 70. T h e y h a d renounced punishments. T h e y w e r e ex tremely fortunate a n d highly righteous. T h e y were expounders of B r a h m a n . T h e i r eyes were extensive like the petals of a lotus. T h e y h a d broad, wide chests a n d their limbs were well-knit together. 71. T h e sovereigns of t h e world in the T r e t ā Yuga were capable of agonizing even lions; they were extremely vigorous. T h e i r mode of walking was like t h a t of intoxicated elephants. T h e y were great wielders of bow ( g r e a t experts in a r c h e r y ) . 72-73. T h e y were fully e q u i p p e d with all good c h a r a c teristics. T h e y were Nyūgrodhaparimandalas. T h e word. Nyagrodha denotes t h e two arms. H e n c e , Nyagrodha means Vyāma (Extended a r m s ) . He whose height extends as m u c h as a Vyāma, he whose girth a n d height a r e equal, should be known as Nyagrodhaparimandala (a well-built m a n ) . 74. T h e following seven things viz. a discus, a chariot, a jewel, a spouse, a treasure, a horse a n d an e l e p h a n t — t h e s e are considered to be t h e seven jewels of e m p e r o r s . 1 75. T h e y say t h a t t h e following seven are t h e i n a n i m a t e jewels of the sovereign over t h e world, viz. a discus, a chariot, a jewel, a sword. T h e excellent shield is the fifth, the flag a n d the treasure. 76. (The seven jewels of an E m p e r o r ) having life are mentioned as follows : T h e Q u e e n , t h e family priest, the com mander-in-chief, t h e chariot-maker, t h e minister, t h e horse a n d the elephant. 77. These jewels a r e divine ones. T h e y have been (naturally) acquired by t h e noble-souled ones. These fourteen (jewels) should be assigned to all Emperors. 1.

V V . 74-77 describe two lists of seven 'jewels' of an emperor (Cakra-

vartin). H e r e 14 jewels are mentioned. A similar list of royal jewels is found in Pali literature. T h e representation of the 2 n d cent B.C. of a Cakravartin at J a g a y y a p e t t a shows these 'jewels' a n d o n e more feature—at the touch of Cakravarti's h a n d above

(towards the sky) it shows g o l d coins.

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295

78. In all the M a n v a n t a r a s of the past a n d future, e m p e r o r s are born on the E a r t h from a p a r t of Visnu. 79. . Emperors a r e . b o r n in the T r e t ā Yuga of all t h e M a n v a n t a r a s of the past, present a n d future. 80. T h e following four shall be very wonderful a n d excellent in regard to those kings :—viz. strength ( o r a r m y ) , D h a r m a (virtue, p i e t y ) , happiness a n d wealth. 8 1 . W e a l t h , d h a r m a , love, fame a n d victory are acquired by the kings on a p a r with one a n o t h e r a n d without coming into conflict. 82. T h e y over-power even the sages by means of A n i m ā (minuteness) a n d other Aiśvaryas, the power of lordship^ learning a n d p e n a n c e . 83. (They overpower) Devas, D ā n a v a s a n d h u m a n beings by means of strength a n d austerity. T h e y a r e also born with s u p e r h u m a n characteristic features present in their own bodies. 84-86. T h e hairs are soft a n d glossy; t h e foreheads a r e h i g h ; the tongue is one t h a t wipes off clean. T h e lips a n d eyes have the lustre of c o p p e r ; (their chests) are m a r k e d with. Śrīvatsa scar; the hairs are lifted u p . T h e arms extend as far as the knees; the h a n d s are coppercoloured. T h e y are slim in the hips; their girth is as m u c h as t h e extended a r m s . T h e y have the shoulders of the lion a n d they u r i n a t e like lions. T h e i r gait is like t h a t of lordly e l e p h a n t s ; they have l a r g e chin-bones; they h a v e the lines of wheel a n d fish on the soles of the feet a n d those of conch a n d lotus in the palms. 87-89. T h e kings are eightyfive thousand in n u m b e r a n d they shine without ageing. T h e movements of the sovereigns in four viz. t h e sky, t h e sea, the subterraneous regions a n d in m o u n t a i n o u s region, a r e unobstructed. Sacrifice, charity, p e n a n c e a n d truthfulness a r e m e n tioned as the D h a r m a s specially significant in t h e T r e t ā . At t h a t time D h a r m a (Righteousness) begins to function with the classification of castes a n d stages of life. D a n d a n ī t i (Polity, a d m i n i s t r a t i o n of law a n d o r d e r ) functions for t h e establishment of the b o u n d s of decency.

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90-92. All t h e subjects are delighted a n d well built. T h e y a r e free from ailments. T h e i r minds are full (i.e they a r e joyous). It is remembered t h a t there was only one V e d a with four feet (parts) in the T r e t ā Yuga. At t h a t time m e n lived u p t o three thousand years, endowed with sons a n d grandsons. T h e y used to die in d u e order. T h i s is the characteristic feature of T r e t ā Yuga. U n d e r s t a n d the T r e t ā S a n d h y ā ( t h e transition from T r e t ā Yuga or j u n c t i o n ) . T h e characteristic features a r e reduced by one-fourth in the Sandhyā from t h e m a i n Yuga a n d still further reduced by one-fourth in t h e Sadhyāmśa from the Sandhyā.

CHAPTER

THIRTY*

The Inauguration of the Sacrificial Cult Fall of King Vasu for Denunciation of Sacrifices Śāmśapāyani said :— 1. H o w could Yajña begin to function formerly in the Svāyambhuva M a n v a n t a r a , at the beginning of the T r e t ā Yuga. N a r r a t e it factually to m e . 2-4. W h e n the Sandhyā (the period between two Yugas) elapsed along with the K r t a Yuga, when ( t h e time u n i t ) called K ā l a [kalā] began to function at the advent of T r e t ā Yuga, when the creation of r a i n h a d taken place a n d (the plants a n d ) the medicinal herbs had grown, when the pra c t i c e of culti vation a n d agriculture h a d been fully established, when the people devoted to the stage of life of a householder established the classification of castes a n d stages of life with keen insight, then how was Yajña initiated after gathering together all the requisites ?" •This

Chapter corresponds to Ch.5B.76 ff. of V ā . P .

1.2.30.5-16 5.

297

O n hearing this S ū t a said : —

L e t this be h e a r d , O Śārhśapāyani, how in t h e beginning of T r e t ā Yuga, Yajña started functioning. 6-9. I shall recount in t h e p r o p e r order ( h o w Yajña b e g a n ) formerly in the S v ā y a m b h u v a M a n v a n t a r a . W h e n the Sandhyā the transitional-period ( o r j u n c t i o n ) elapsed along w i t h K r t a Yuga, when t h e period called K ā l a began to function at t h e a d v e n t of T r e t ā Yuga, when the crea tion of r a i n h a d taken place a n d ( t h e plants a n d ) t h e medicinal herbs h a d grown, when t h e practice of cultivation a n d agricul t u r e h a d been fully established, when the people b e c a m e devoted to the life of householders a n d after establishing t h e classification of t h e castes a n d stages of life, they a r r a n g e d t h e mantras into a well-knit c o m p e n d i u m , they included those M a n t r a s in holy rites (for t h e sake of welfare) h e r e and here after. At t h a t time lord I n d r a (the enjoyer of t h e universe) initiated t h e Yajña. 10. (They started the Y a j ñ a ) alongwith all the gods a n d with all the requisites gathered together. T h e great sages came to his horse-sacrifice which was being lavishly performed. 11-16. All those who had come asked h i m even as he was performing the Yajña with the animals w o r t h y of being sacrificed. W h e n the Rtviks (sacrificial priests) were busy with their ritualistic fire-worship as the activities concerning t h e performance of Yajña; when the priests (authorised i n ) singing the S ā m a n M a n t r a s h a d begun their sweet notes; when t h e leading Adhvaryus (sacrificial priests) h a d quickly started their pro ceedings ; when all the flocks of t h e animals (procured for a n d ) worthy of being sacrificed h a d b e e n c u t a n d struck, w h e n t h e Havis offerings were being poured i n t o the fire by B r ā h m a n a s performing A g n i h o t r a ; when all t h e Devas t h e p a r t a k e r s of the Yajña, h a d been invoked in the due order—those Devas who are of t h e n a t u r e of Indriya (the presiding deities of sense-organs) were t h e partakers of Yajña—they worshipped those Devas w h o existed at the beginning of t h e K a l p a — t h e g r e a t sages, the Adhvaryus, rose up at the time of squeezing a n d crushing (of

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the S o m a j u i c e ) . On seeing t h e miserable flocks of animals, t h e great sages collectively asked I n d r a - ^ ' " W h a t is t h e p r o c e d u r e of your Yajña P 17. This is highly unrighteous a n d sinful. It (this sacrifice) has been spread (performed) w i t h a desire for rites involving violence to life). In your Yajña, O excellent god, t h e killing of animals is involved. 18. An evil thing has been started for t h e destruction of D h a r m a on account of this injury to t h e animals. This is not . D h a r m a ; it is A d h a r m a ( s i n ) . Violence is not called as D h a r m a (Righteous). 19. If your honour wishes to perform the Yajña in accordance with the scriptures, perform the Yajña by means of D h a r m a t h a t does not infringe established institutions. Perform t h e Yajña according to the. injunctions laid down (in scriptures). 20-21. O excellent god ! (sacrifice should be performed) with sacrificial seeds which a r e kept for a m a x i m u m period of three years a n d which do not p u t forth sprouts. In t h e m (such seeds described a b o v e ) no violence ( t o life) exists (is involved). O highly intelligent one, this is t h e D h a r m a laid down formerly by B r a h m a " . T h u s I n d r a , t h e enjoyer of t h e Universe, (was asked) by t h e sages w h o perceived reality. 22. T h e n a great argument took place between I n d r a a n d t h e great sages—" By w h a t means should the Yajña be performed—by mobile (living) beings or immobile articles ?" 2 3 . . After stating the principle the great sages b e c a m e dejected on account of the a r g u m e n t . After coming to terms with I n d r a , they asked Vasu who was moving a b o u ŕ in t h e firmament. 24. "O king of great intellect, how ( w h a t ) is the proce d u r e for Yajña found out by you. O lord, son of U t t ā n a p ā d a , explain a n d dispel o u r d o u b t s " . 25. O n hearing their words, Vasu, w i t h o u t considering t h e pros a n d cons recollected the Vedas a n d Scriptural texts. 1

1. W . 16-21 record the Brahmanical protest against animal-sacri fices. T h e y state that the seeds w h i c h are 3 years old and incapable of germination should be used instead of animals in sacrifice.

1.2.30.26-35

299

He then explained the principle of Yajña. 26. "Sacrifice should be performed with whatever is duly b r o u g h t " said the king. 'Sacrifice should be performed by means of animals worthy of being sacrificed or by means of seeds a n d fruits. 27-29. Violence is but n a t u r a l to a sacrifice—such is my (opinion) as well as w h a t is mentioned in philosophical texts a n d scriptures. J u s t as the Devatās, so also t h e M a n t r a s , a r e symbols of violence. T h i s is said by great sages endowed with austerities over a long period, t h r o u g h their philosophical texts a n d T ā r a k a a n d o t h e r ( M a n t r a s ) . This has been said o n t h e basis of their authority. H e n c e , it behoves y o u all to achieve it provided those M a n t r a s a n d statements are considered a u t h o r i tative by you, O B r ā h m a n a s , so, let t h e Yajña be continued a n d allowed to function. Otherwise, your words will be otherwise (false)". 30. After being answered to in this m a n n e r , those saints w i t h souls united with B r a h m a n of unified souls, realized t h e inevitability a n d hence restrained their speech. 3 1 . I m m e d i a t e l y after saying this, t h e king entered R a s ā t a l a ( n e t h e r worlds). After being a traverser of t h e u p p e r regions Vasu (now) c a m e to be a traverser of t h e n e t h e r worlds. 1 32. By means of t h a t s t a t e m e n t he had b e e n a resident of t h e (nether) surface of t h e world. K i n g Vasu w h o t r i e d to dispel doubts in regard to D h a r m a , w e n t down. 33. H e n c e , even t h o u g h one m a y be conversant w i t h m a n y things, one should n o t express a n y t h i n g by way of clari f i c a t i o n o f d o u b t s when a l o n e a n d single-handed. D h a r m a h a s m a n y an opening. Its way is subtle a n d it goes a long way. 34. H e n c e , nothing definite can be stated by anyone in the m a t t e r of D h a r m a including the Devas a n d t h e sages b u t excepting S v ā y a m b h u v a M a n u . 35.

H e n c e , nonviolence has been declared by great sages

1. The fall of king Vasu for supporting animal sacrifices showed how that institution of animal sacrifice became condemned at the time of this Purāna.

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Brahmānda Puārna 1

as the gateway to D h a r m a . T h o u s a n d s a n d millions of sages have gone to heaven by means of their own austerities. 36-38. Therefore, the great sages do not praise either charity or Yajña. By giving roots and fruits or greens a n d vegetables gleaned by them or waterpot in accordance with their capacity, m a n y ascetics have become well-established in the heavenly world. Non-harassment, absence of greed, penance, mercy to the living beings, control of sense-organs, celibacy, truthfulness, tenderness, forgiveness, fortitude—these are the roots of the eternal D h a r m a , but they a r e very difficult to achieve. 39-41. It is h e a r d (traditionally) that m a n y sinless B r ā h m a n a s , Ksatriyas a n d others have achieved spiritual power by m e a n s of p e n a n c e . T h e y are Priyavrata, U t t ā n a p ā d a , D h r u v a , M e d h ā t i t h i , Vasu, S u d h ā m a n , Virajas, Śańkha, Pāndyaja, Prācinabarhis, Parjanya, H a v i r d h ā n a a n d o t h e r kings. T h e s e a n d m a n y others have gone to heaven by means of their jausterities. T h e y a r e saintly kings of great inherent strength whose r e p u t a t i o n has been firmly established. 42. H e n c e , by all reasons, p e n a n c e is superior to Yajña. It is due to his p e n a n c e that this whole universe h a d been formerly created by B r a h m a . 4 3 . H e n c e , Y a j ñ a does not follow it ( p e n a n c e ) anywhere. This (world) is regarded as based on penance. Articles (of sacrifice) and M a n t r a s a r e the bases of Y a j ñ a . P e n a n c e is of t h e n a t u r e of non-intake of food. 44. O n e attains the Devas by means of Yajña and Vairāja by m e a n s of p e n a n c e . Brahminical holy rites (are achieved) by m e a n s of r e n u n c i a t i o n a n d t h e victory over P r a k r t i t h r o u g h Vairāgya (absence of passionate a t t a c h m e n t ) . 45-48. O n e attains Kaivalya (salvation) t h r o u g h know ledge. These are declared as five goals. T h u s great a r g u m e n t took place between t h e Devas a n d t h e sages in connection w i t h the functioning of t h e Yajña formerly d u r i n g S v ā y a m b h u v a M a n v a n t a r a . Thereafter, on seeing h i m (Vasu ?) struck d o w n by means of t h e power of D h a r m a , all of t h e m ignored the words of Vasu 1 . W . 35-48 establish the superiority o f J ñ ā n a mārga over Karmamārga, including a n i m a l sacrifices.

1.2.31.1-6

301

a n d went departed, Yajña was after, this

away as they c a m e . W h e n the groups of sages t h e Devas concluded t h e Yajña. It was thus that initiated in the S v ā y a m b h u v a M a n v a n t a r a . T h e r e Yajña has been modified along with the Yugas.

CHAPTER THIRTYONE Narration of the Four Yugas : Castes and Stages of Life Sūta said :— 1. Henceforth, I shall recount the position of the D v ā 1 p a r a Age once again . W h e n T r e t ā Yuga passes by, D v ā p a r a Sets in. 2. T h e Siddhi t h a t t h e subjects h a d in t h e T r e t ā Yuga becomes defunct along with t h e subjects, when T r e t ā Yuga elapses at t h e beginning of D v ā p a r a . 3. In D v ā p a r a the m i x t u r e a n d combination of the castes begins to t a k e place a m o n g the subjects. All activities a r e affected adversely ( a n d get i n v e r t e d ) . 4. T h e m a i n activity in D v ā p a r a is declared as a com b i n a t i o n of Rajas a n d Tamas with all these viz. t h e emphasis on Yajñas*, administration of justice, pride, a r r o g a n c e , forgiveness a n d strength. 5. T h e D h a r m a that had been in existence in the first K r t a Y u g a continues to function in T r e t ā Yuga. After b e c o m i n g agitated a n d intensely affected in D v ā p a r a , it becomes extinct i n t h e K a l i Yuga. 6. In t h a t Yuga, t h e r e is u t t e r destruction of ( t h e classification of) the castes. Similarly, the different stages of 1.

This chapter depicts the state of the society, religion, religious texts

etc. in the D v ā p a r a Age. T h e deterioration and confusion of social, religious a n d other conditions provide a back-ground to the Chaos in the K a l i A g e . * instead

V ā . P. 5 8 . 4 reads yācftā vadhah pano 'Begging, killing, gambling* of yajftāvadhāranam

this

text.

(A 302

A Grt"fu*eJ

Wry Brahmānda Parana

life get j u m b l e d a n d mixed u p . T h e Śruti a n d S m r t i come to be at variance with each o t h e r in t h a t Yuga. 7. O w i n g to the difference between Śruti a n d Smrti no definite conclusion can be arrived at. Because of the absence of definiteness, there is no (clear-cut) principle of Dharma. 8-10. O w i n g to t h e absence of (a specific) D h a r m a , there is difference of opinion even a m o n g friends. O w i n g to m u t u a l difference a n d confusion in the points of view there is no definite conclusion such as " T h i s is D h a r m a . T h i s is n o t Dharma." T h e confusion in the points of view results from ambigui ty a n d u n c e r t a i n t y of t h e causes, inconclusiveness in r e g a r d to the effects ( o r decisions) a n d difference of opinion a m o n g the people. H e n c e , u t t e r confusion a n d contradiction is b r o u g h t a b o u t in t h e scriptural texts by persons with different points of view. 11. It is laid d o w n t h a t there is only a single unified V e d a with four feet (i.e. sections, books) in the T r e t ā Yuga. In view of the fact t h a t there is reduction in t h e span of life, the V e d a is distinctly classified in the D v ā p a r a age. 12-13. T h e S a m h i t ā texts of Rk, Yajus a n d S ā m a n a r e recited by t h e great sages differently with changes in the settings ( a r r a n g e m e n t s ) o f M a n t r a a n d B r ā h m a n a portions a n d a l t e r a t i o n s in t h e notes, accents a n d letters. Changes are b r o u g h t a b o u t d u e to t h e changes in the (presiding) sages a n d M a n t r a s a n d confusion in the view-points. T h e y are similar in c e r t a i n places a n d altered utterly in certain places d u e to difference in t h e points of view. 14. T h e B r ā h m a n a s , Kalpa-Sūtras a n d M a n t r a P r a v a c a nas (different scriptural texts) a n d other texts as well have a similar plight. O t h e r s follow these b u t some oppose it a n d stand apart. 15. T h e y begin to function in D v ā p a r a Age a n d recede d u r i n g the K a l i Y u g a . T h e r e was only one Ādhvaryava (Yajur V e d a ) b u t later it split i n t o two. 16-18. By means of c o m m o n a n d c o n t r a d i c t o r y m a t t e r s , t h e whole scriptural text has b e e n confounded.

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303

W i t h the schools of Ādhvaryava (Yajur V e d a ) confused a n d confounded in various ways, with alternative readings in Atharva, Rk a n d S ā m a h M a n t r a s , there was a lot of unrest (confusion) in D v ā p a r a . T h e y h a d m a n y divisions a n d sub divisions a n d alternatives. T h e y began to function in D v ā p a r a a n d b e c a m e extinct in K a l i . 19. Effects of these contrary h a p p e n i n g s take place in Dvāpara—effects such as absence of rain, then d e a t h a n d sickness a n d o t h e r calamities. 20. On a c c o u n t of miseries verbal, m e n t a l a n d physical, t h e y have despondency a n d absence of interest in worldly m a t t e r s . D u e to despondency a n d dejectedness, they begin to p o n d e r over modes of relief from misery. 2 1 . T h r o u g h the ponderings they a t t a i n disinterested ness in worldly affairs a n d absence of a t t a c h m e n t . T h r o u g h this detachedncss they begin to see defects. T h r o u g h the sight of defects there is the possibility of Ajñāna (ignorance) in Dvāpara. 22. To those Ajñānins (ignorant persons) in t h e first S v ā y a m b h u v a M a n v a n t a r a in the D v ā p a r a Yuga, enemies of the scriptural texts crop u p . 23. T h e r e are uncertainties a n d indecisive alternatives in the science of Ayurveda, in the Ańgas (ancillary subjects), in t h e J y o t i s a (Astronomy a n d Astrology) in the Arthaśāstra (Economics) a n d in Hetu-Śāstra (Science of dialectics). 24-26. T h e r e are similar alternatives in the Bhāsyas (commentaries) a n d Vidyās (learning) of the Prakriyā Sutras a n d K a l p a Sutras (scriptural texts). T h e r e are different Smrtiśāstras ( L a w Codes etc.) a n d there are separate Prasthānas (Schools a n d Systems). T h e s e occur in the D v ā p a r a Yuga because of the difference of opinion a m o n g m e n . It is with very great difficulty t h a t agricultural a n d other professions flourish ( d u e to the efforts) m e n t a l , verbal a n d physical. In the D v ā p a r a , it is preceded by great physical strain of all living beings. T h e r e is greediness ( i n the p e o p l e ) . T h e professional activity is primarily commercial. T h e r e is no definiteness in the principles. 27-28. T h e r e is the composition of scriptural tracts based on V e d a s ( b u t ) there is mixing a n d mingling of D h a r m a s . T h e

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304

discipline of the classification of castes a n d stages of life come to nought. Lust a n d a n g e r flourish in D v ā p a r a . Passion, greed a n d m u r d e r begin to prevail in D v ā p a r a . It is in D v ā p a r a t h a t Vyāsa 1 classifies t h e Veda into four sections. 29-30. W h e n D v ā p a r a comes to a close, its Sandhyā (twilight or transitional period between D v ā p a r a a n d K a l i Yugas) too functions in t h e same m a n n e r . T h e characteristic feature of D v ā p a r a , devoid of good qualities becomes establish ed. In t h e same m a n n e r the Sandhyāmśa also functions. ( N o w ) U n d e r s t a n d (the details) basis of w h a t remains of D v ā p a r a .

of K a l i Y u g a 2 on t h e

31-33. " T h e a c c e p t a n c e (of characteristic features etc.) of t h e K a l i age is based on t h e residue of t h e SandhyāmSa of D v ā p a r a . Violence, jealousy, u n t r u t h , M ā y ā ( d e c e p t i o n ) and m u r d e r of ascetics—these a r e t h e characteristic features of Kali age. ( O f course) t h e subjects achieve (certain things) a n d t h a t is the entire D h a r m a . D h a r m a declines. It is doubtful whether agricultural activities flourish despite t h e activities, m e n t a l , eulogistic a n d physical. T h e r e are fatal sicknesses in the K a l i age a n d there is t h e perpetual h e a d a c h e of h u n g e r a n d fear. 34. T h e r e is terrible fear of d r o u g h t . T h e r e are calami ties in all the countries. In the K a l i age, the S m r t i has no a u t h o r i t y (i.e. is nfot regarded as an authority) over t h e people. 35. In the K a l i age, the subjects die at various ages Some one dies even as a child in the w o m b . A n o t h e r dies in t h e p r i m e of youth. Some people die as old m e n while some people die d u r i n g their childhood.

Vyāsa, 'arranger'

(of V e d i c Mantras into different S a m h i t ā s ) is a.

designation. Every D v ā p a r a has a different Vyāsa. Purānas

mention 28

Vyāsas. 2.

Almost all Purānas depict a g l o o m y picture of the Kali A g e . V i d e

M b h . Vana ch. 188, 190, Br. P. chs

229-230, M t . P. 144. 32-47, Bh.P. X I I .

1-2, V P . V I . l . It appears that that was probably the state of the society w h e n these Purānas c a m e to be written, though unfortunately cription applies even today.

m u c h of that

des

1.2.31.36-47

305

36. T h e r e is d a n g e r a n d fear u n t o the subjects owing to wrongly performed sacrifices, negligent studies (of the V e d a s ) , evil actions, misleading religious texts a n d the faults in the holy rites performed by the B r ā h m a n a s . 37. Violence, deception, malicious jealousy, anger, envy a n d intolerance occur in m e n in the K a l i age. T h e r e is passion and greediness everywhere in every creature. 38. After reaching the K a l i Yuga a great excitement is aroused At t h a t time, the m a x i m u m age is when a thousand years are c o m p l e t e d * (?) 39. T h e twice-born people neither study the Vedas n o r worship by Yajñas. M e n are annihilated, the Ksatriyas a n d the V a i ś y a s in d u e order. 40. At t h a t time, the kings are m a i n l y Ś ū d r a s who set in vogue all sorts of heresies. T h e subjects become devoid of good qualities. 41. Alliances a n d associations of the Śūdras a n d Antyayonis (Lowest-born) with B r ā h m a n a s take place in the Kali Yuga, in regard to bed, seats a n d food-stuffs. 42. Span of life, intellect, strength, b e a u t y a n d prestige of the family dwindle down and become extinct. T h e Śūdras take to the conduct of life of the B r ā h m a n a s and the B r ā h m a n a s behave a n d act like Śūdras. 43. Thieves a d o p t the customs a n d conventions of kings, a n d kings behave a n d live like thieves. W h e n the close of the / Y u g a i s ^ m m i n e n t , i t i s only these servants w h o survive. 44. At the close of the Yuga, O excellent sage, the women become false and unfaithful. T h e y misbehave. T h e y become addicted to liquor a n d m e a t and become deceitful. 45. At the close of the Yuga, O excellent sage, the faithful wives do not survive. Beasts of prey nourish a n d t h e cattle decrease. 46. K n o w that at the close of that Yuga, good people t u r n back a n d keep aloof. D h a r m a of great consequence rooted in the pious act of charity, is very rare th n. 47. D h a r m a in which there is no strict adherence to the system of four stages of life (but slackness therein) will prevail. * This line is not found in V ā . P . 5 6 . 3 7 w h i c h is otherwise identical with, this verse.

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Brahmāngla Pur ana

In some places the l a n d will yield b u t very little b u t in some o t h e r places it m a y be excessively fruitful (fertile). 48. T h e kings will not be protectors b u t the enjoyers of their share in the offerings (taxes e t c . ) . At the close of the Yuga, they will be eagerly devoted to the act of protecting themselves. 49. Kings will cease to be protectors. B r ā h m a n a s will be d e p e n d e n t on Śūdras. All excellent twice-born ones will make obeisance to the Śūdras. 50. T h e common people begin to sell boiled and cooked rice; the B r ā h m a n a s begin to sell the Vedas. Young women begin to sell their bodies when the close of the Yuga is imminent. 5 1 . In this K a l i age, even excellent B r ā h m a n a s be come the sellers of the benefits of their p e n a n c e a n d perform ance of sacrifices. M a n y people will t u r n into ascetics. 52. T h e y say t h a t the close of the Yuga is then, when t h e lord ( I n d r a ) begins to shower mysteriously in diverse ways. In the basest of the Yugas, everyone will become a trader. 53. People will begin to sell merchandise through false weights a n d measures. T h e whole society will be surrounded by hunter-like people a n d heretics of evil habits and conduct of life. 54. W h e n the close of the Yuga is i m m i n e n t , m e n will be in a minority a n d there will be majority of women. People will be begging of one a n o t h e r m a n y times. 55. W h e n the Yuga wanes away there will not be any one who helps in r e t u r n for a n o t h e r ' s help. T h e r e will not be a n y one w h o does not injure and spoil others, whose words a r e not h a r s h ; who is straight-forward a n d who is not malicious. 56. W h e n the close of the Yuga sets in, its characteris tic feature is apprehension of danger etc. T h e n the e a r t h will be void without wealth. 57. Rulers will not be protectors though they are (ex pected) to be protectors. T h e y will take away jewels ( a n d valuables) of others a n d molest their m e n ' s wives. 58. People will be lustful in their minds. T h e y will be evil-minded, base a n d fool-hardy, addicted to criminal a n d reckless acts. T h e y will be roguish with all good activities

1.2.31.59-67

307

destroyed. T h e y will keep their hairs loose a n d untied. T h e y will not be s y m p a t h e t i c . 59-63. At the close of the Yuga, m e n less than sixteen will be begetting a n d women less t h a n sixteen will be giving birth to children. W h e n the close of the Yuga is imminent Śūdras with perfecdy white sparkling teeth wearing ochre-coloured robes, with clean shaven heads will subdue their sense-organs a n d 1 practice piety. T h e r e will be thieves stealing plants a n d corn, clothes a n d g a r m e n t s . Some thieves will rob other thieves. T h e r e will be a robber taking away valuables from another robber. W h e n knowledge a n d holy rites have disappeared, when t h e whole world has become inactive (in religious m a t t e r ) , worms, rats a n d serpents will be attacking a n d harassing m e n . Welfare, h e a l t h difficult to obtain.

a n d capability

will p e r m a n e n t l y

Countries afflicted by hunger a n d fear will be eagerly waiting for Kauśikas (persons who can find out hidden trea sures) . Affected by misery, the m a x i m u m span of life will be only h u n d r e d years. 64. In the K a l i Yuga, all the Vedas are seen a n d n o t seen (i.e. n o t read and understood clearly). Yajñas afflicted only by sins a n d evils, become spoiled. 65. After the a d v e n t of the K a l i age, m a n y types of heretics crop u p . T h e y m a y be Buddhists wearing ochre-coloured robes, J a i n a s , K ā p ā l i k a s a n d others w h o sell the Vedas. Still others are those w h o sell holy centres of pilgrimage. 66. T h e r e are others who are the enemies of the system a n d discipline of the castes a n d stages of life. All these heretics are born when the K a l i Age steps in. 67. T h e n Śūdras become experts in interpreting affairs concerning religious activities a n d they study the Vedas. Kings 1.

Probably a reference to Buddhist bhiksus. T h e r e

appears

to be a

d o m i n a n c e of Buddhism w h e n this Purāna was written. T h i s is confirmed in VV.

65-66

infra.

308

Brahmānda Purāna

born of Śūdras' wombs sacrifice.

begin to worship a n d perform horse-

68. T h e n t h e subjects accomplish something either by killing women, children a n d cows or by killing one a n o t h e r or by robbing one a n o t h e r . 69. T h e conduct a n d activity in the K a l i age is declared as a Tāmasa activity because of too m u c h of affection for sinful deeds. People are short-lived with constant n a r r a t i o n s of their own misery. T h e i r bodies are short and lives too a r e short owing to sickness. 70. At t h a t time the practice of killing children in t h e womb comes into vogue d u e to enmity. H e n c e , span of life, strength and b e a u t y become reduced after the advent of K a l i Yuga. 71. At t h a t time, m e n a t t a i n Siddhi within a short time. Blessed a n d excellent twice-born ones will practise piety a n d devotion at the close of t h e Yuga. 72-73. These excellent B r ā h m a n a s practise the holy rites laid down in t h e Srutis a n d Smrtis. T h e y practise without any malice or envy. In the T r e t ā , the D h a r m a practised for t h e whole of t h e year bears fruit. It is declared t h a t the same D h a r m a practised for a m o n t h in D v ā p a r a bears fruit. T h e intelligent devotee practising t h e same for a day, attains t h e desired fruit in the K a l i Y u g a . 1 This is the condition in t h e K a l i age. U n d e r s t a n d ( t h e state of affairs) in t h e S a n d h y ā r h ś a ( t h e transitional period between two Y u g a s ) . 74-76. Siddhis prevalent d u r i n g the Sandhyās of Yugas become reduced to three-fourths in the following Yugas Siddhis prevalent, in the Yugas become reduced to three-fourths in t h e following Sandhyās. T h e characteristics of the Sandhyās become stabilised in the Sandhyāmśas after being reduced to three-fourths. T h u s when t h e period of Sandhyārhśa at the end of (a set of four) Yugas arrives, (the lord appears) as their chastiser. 1.

T h i s is a relieving feature of the Kali age.

1.2.31.77-89

309

He rises up for the purpose of slaying t h e wicked Bhrgus. 1 He is called P r a m a t i and he belongs to t h e L u n a r race. 77-80. In t h e previous 1 S v ā y a m b h u v a M a n v a n t a r a , he h a d b e e n b o r n of a p a r t of M ā d h a v a ( V i s n u ) . F o r a full period of twenty years, he wandered over the E a r t h taking w i t h him a n a r m y a l o n g w i t h horses, chariots a n d elephants. S u r r o u n d e d by h u n d r e d s a n d thousands of Brāhmanas wielding weapons, he killed all the Mlecchas all round along with all those kings, the heretics b o r n of Śūdra women. T h e lord exterminates those heretics. Everywhere he kills all those w h o a r e n o t scrupulously religious. 81-84. T h e lord who was strong a n d who annihilated all the Mlecchas slew these also—People who were b o r n of p a r e n t s of different castes, those who depended on t h e m , the U d ī c y a s ( N o r t h e r n e r s ) , M a d h y a Deśyas (Persons of middle l a n d s ) , Parvattyas (Mountain-dwellers) Prācyas ( E a s t e r n e r s ) , Prattcyas ( W e s t e r n e r s ) , those who walk about on the ridges of the V i n d h y a m o u n t a i n s , Dāksinātyas (Southerners), Dravidas along w i t h Sirhhalas (Ceylonese), G ā n d h ā r a s , P ā r a d a s , Pahlavas, Yavanas, Śakas, Tusāras, Barbaras, Cīnas (Chinese), Śūlikas, D a r a d a s , Khaśas, L a m p ā - k ā r a s , K a t a k a s a n d different tribes of K i r ā t a s . T h e powerful lord wielding the discus slew all these b a r b a r o u s people. 85-86. Invisible to all t h e living beings, he wandered over t h e whole e a r t h . T h e lord was b o r n of a p a r t of lord M ā d h a v a . In the former birth he was very valorous a n d he was well known by t h e n a m e of P r a m a t i . In the first K a l i Yuga, he was born in the G o t r a of the m o o n . 87. He began (the victorious m a r c h ) when he was aged thirty-two. For twenty years he continued to slay m e n a n d all o t h e r living beings everywhere. 88-89. A n n i h i l a t i n g every thing by his ruthless activity, he m a d e only seeds t o r e m a i n o n t h e e a r t h . H e m a n a g e d t o subdue t h e Vrsalas w h o were generally sinful, by m a k i n g t h e m angry 1.

T h i s incarnation of V i s n u re-established order at the e n d of K a l i

A g e . Elsewhere (in M t . P . ) he is said to have been born in the Lunar race in the K a l i A g e in Cāksusa M a n v a n t a r a . See V V . 85-86 below.

310

Brahmānda Purāna

with one a n o t h e r on sudden provocations. Thereafter, in t h e region between the G a ń g ā a n d the Y a m u n a , he established his c a m p of rest along w i t h his followers. 90. Thereafter, w h e n t h e K a l p a elapsed, he went b a c k to his eternal a b o d e along w i t h his a r m y after e x t e r m i n a t i n g M l e c c h a kings by thousands. 91-92. W h e n t h e period of Sandhyāmśa arrived towards the end of the Yuga, only a few subjects remained here a n d there. T h e y were unfortunate fellows w i t h planets adverse to t h e m . M a n y of t h e m w e r e greedy a n d they collectively struck a n d injured one a n o t h e r . 93. T h e r e was anarchy. W h e n t h e close of t h e Yuga was i m m i n e n t , t h e subjects were afflicted by m u t u a l fear. 94. T h e y were agitated a n d bewildered. T h e y left their houses, wives a n d relatives. T h e y never cared for their lives. ( T h e y were n o t hopeful a b o u t their ability to survive). E v e n without reason, they b e c a m e very miserable. 95. W h e n t h e D h a r m a based o n Śruti a n d S m r t i b e c a m e extinct, t h e people killed o n e a n o t h e r , devoid of b o u n d s of decency, affection, shame a n d friends a n d allies. 96. W h e n virtue ceased to exist, t h e people were afflic ted a n d they were r e d u c e d to a size of twentyfive (as against 52 Ańgulas in h e i g h t ) . Agitated a n d distressed they found their sense-organs o u t of gear. T h e y h a d to forsake their children a n d wives (and r u n a w a y ) . 97. People oppressed b y drought h a d t o a b a n d o n their agricultural activities. T h e y were miserable. Leaving their own native lands they b e g a n to stay in t h e bordering districts. 98. T h e y were compelled to resort to rivers, m a r s h y places, n e a r t h e seas a n d m o u n t a i n o u s regions. Extremely miserable, they sustained themselves by m e a n s of m e a t , roots a n d fruits. 99. T h e y used to w e a r leaves, bark-garments or hides of antelopes. T h e y observed no holy rites. T h e y h a d a b a n d o n ed their families. T h e y h a d fallen off from the systematic dis cipline of t h e castes a n d stages of life. T h e y h a d been a d o p t i n g the terrible practice of Sańkara (mixing of castes by m e a n s of

1.2.31.100-110

311

indiscriminate inter marriage e t c . ) . T h e y h a d reached such a plight. O n l y a very few such people survived. 100. T h e y were oppressed with old age, sickness arid hunger. O w i n g to misery, they reached a stage of abject dejectedness. F r o m this dejected state, t h e y reached t h e state of p o n d e r i n g over the same. P o n d e r i n g took t h e m to a state of equanimity. 101. T h r o u g h the state of equanimity, they h a d the realisation of the A t m a n . T h r o u g h this knowledge, they acquir ed piety a n d devotion. T h u s those w h o survived the last stage of the K a l i age, acquired tranquility a n d control of sense. 102. W h e n the close of the Yuga was undergoing t r a n s formation, they b e c a m e quiescent as t h o u g h they were asleep or inebriated d a y a n d night after m a k i n g t h e m i n d e n c h a n t e d ( a n d insensible). 103-106. O w i n g to the power of the inevitable future, the K r t a Yuga set in. W h e n t h e holy K r t a Yuga b e g a n t o function, the subjects p e r t a i n i n g to the K r t a Yuga were born of those who survived from the K a l i Yuga. Those Siddhas w h o remained t h e n , began to move a b o u t invisibly. T h e y established themselves there along with the seven sages. T h e B r ā h m a n a s , t h e K s a t r i y a s , the Vaiśyas a n d the Śūdras were those, w h o were r e m e m b e r e d as seeds. ( T h e y were i n t e n d e d to be t h e nucleus for t h e succeeding g e n e r a t i o n ) . At t h a t time they b e c a m e identical with those w h o were b o r n in ( t h e closing stages of) K a l i . T h e y were devoid of any difference. T h e seven sages r e c o u n t e d D h a r m a to t h e m as well as to others. 107. T h a t ( D h a r m a ) is equipped w i t h the c o n d u c t of life of the different castes a n d stages. It is of two types : Śrauta (as laid d o w n in t h e Vedas) a n d the Smārta (as laid down in the S m r t i s ) . T h e object in the K r t a age r e m a i n e d thus as persons w i t h holy rites. 108. W h e n the D h a r m a s of Śrauta a n d Smārta varieties had been pointed out to the people of K r t a Yuga, some of t h e m remained till the close of the Yuga for t h e sake of establishing Dharma. of the

109-110. T h e sages r e m a i n in a u t h o r i t y over the whole M a n v a n t a r a . T h e grasses of the forests a r e b u r n e d by

312

BrahmSnda Purāna

t h e forest fires b u t their roots are unaffected. J u s t as fresh shoots of grass grow from these roots so also the people of K r t a Y u g a grow from t h e people of t h e Kali age. 111. T h u s there is an u n i n t e r r u p t e d series of Yugas, with t h e connection of a Yuga with a n o t h e r u n b r o k e n , till M a n v a n t a r a comes to a close. 112. Happiness, span of life, s t r e n g t h , b e a u t y , virtue, wealth a n d love—these a r e reduced to three-fourths in each of t h e succeeding Yugas. 113. T h e a c h i e v e m e n t of piety of the Yugas becomes re d u c e d in the Sandhyāmśas. T h u s is the Pratisandhi (transition between t h e two Yugas) that had been mentioned by me (before), O B r ā h m a n a s . 114-119. By m e a n s of this alone should all the sets of four Yugas be reckoned. This repetition of sets of four Yugas multiplied by a thousand constitutes w'.iat is called a day of good B r a h m a . T h e n i g h t too is declared as extending to this m u c h period. H e r e there is straight-forwardness a n d state of being insentient in all living beings till t h e e n d of the Yuga. This alone is r e m e m b e r e d as t h e characteristic feature of all Yugas. T h e sets of four Yugas multiplied by seventyone a n d gradually transformed is called M a n v a n t a r a . 1 W h a t e v e r occurs in one set of four Yugas h a p p e n s in t h e others also in the same m a n n e r a n d i n t h e same o r d e r . In the same m a n n e r , differences also are produced in every creation. T h e y are restricted to thirty-five a n d they are remem bered as n e i t h e r less n o r m o r e . So also t h e K a l p a s have the same characteristic features as the Yugas. T h i s alone is the characteristic feature of all t h e M a n v a n t a r a s . 120. J u s t as t h e repetitions of t h e Yugas h a d come into vogue since a long time owing to the intrinsic n a t u r e of the Yuga, so also t h e living world (world of living beings) being transformed t h r o u g h decrease a n d increase does n o t r e m a i n (the same p e r m a n e n t l y ) . 1.

71 sets of four Y u g a s constitute a M a n v a n t a r a . T h e verses

follow constitute an elucidation of Dhātā yathāpūrvam akalpayat. arranged or created everything as before.)

that

( T h e creator

1.2.31.121-32.1

313

121-124. T h u s the characteristics of all the Yugas, past a n d future in all the M a n v a n t a r a s have been mentioned succinctly. K n o w that, by means of the (discription of) a M a n v a n tara, all the other M a n v a n t a r a s h a v e been explained a n d also one K a l p a is described by means of ( t h e description of) a n o t h e r . Similarly in the future ones, inference should be carried out by one who knows. In all the M a n v a n t a r a s past a n d future, all the beings a r e of equal identifications in re gard to names a n d forms. 125. T h e Devas of eight classes who are the lords in this M a n v a n t a r a , the sages a n d the M a n u s — a l l these a r e equal in regard to the purpose (served by t h e m ) . 126-127. T h u s the lord always evolves the classification of castes a n d stages of life in the former Yugas and arranges the intrinsic features of the Yugas. T h e classifications of castes a n d stages of life, the Yugas a n d the Siddhis of t h e Yugas have been recounted as necessary consequence. Now, u n d e r s t a n d the creation of the Srsfi (Creation of the living beings). I shall m e n t i o n the situation in the Yugas in d e t a i l a n d in -due order.

CHAPTER THIRTYTWO* Yugas and Classes of People : Lineage of Sages1 Sūta said : 1. L e a r n from me the different subjects viz. Asuras, Serpents, G a n d h a r v a s , Piśācas, Yaksas a n d Rāksasas, t h a t are b o r n in (different) Yugas. * T h i s chapter corresponds to V ā . P . C h . 5 9 . 1. This chapter records the belief that there has been a continuous deterioration in height or physical built a n d other capacities of all the subjects of creation, be they gods, m e n or serpents. Archaeological excavations have not substantiated this belief.

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Brahmānda Purāna

2-4. U n d e r s t a n d in which Yuga their nativity takes place and how long do they live. T h e Piśācas, the Asuras, t h e G a n d h a r v a s , t h e Yaksas, t h e Rāksasas a n d t h e Serpents w h o a r e b o r n in t h e K r t a Yuga have their height a n d girth equal. T h e height of t h e joyous divine beings is ninety-six Ańgulas according to the measure of their own figures. It has become so d u e to the nourishment ( ? ) It is taken as their n a t u r a l measure. 5-7. H u m a n beings existing in the Sandhyāmśaka are shorter by seven times seven Ańgulas t h a n the height of theDevas a n d Asuras (?) T h e height of Devas a n d Asuras in h u n d r e d a n d fifty eight Ańgulas is r e m e m b e r e d by those b o r n in the Kali, age. It is r e m e m b e r e d by persons born in K a l i ( t h a t their h e i g h t ) from h e a d to foot is eightyfour Ańgulas of their o w n fingers. 8. This h e i g h t of h u m a n beings becomes reduced in t h e Tugāmśaka (transitional period between two Yugas) in all t h e Yuga periods p a s t a n d future. 9-10a. M a n is regarded to be eight spans high with his own fingers as u n i t . He w h o is nine spans high from h e a d to foot a n d has a r m s extending as far as the knees is worshipped even by the Devas ( g o d s ) . lOb-l l a . By means of the same activity* (?) t h e increase a n d decrease in t h e different Yugas of t h e height of cows, horses, elephants, buffaloes a n d immobile beings, should be understood. l l b - 1 2 a . T h e h u m p of t h e cattle is seventy-six A ń g u l a s high. T h e height of e l e p h a n t s is declared as h u n d r e d a n d eignt Ańgulas in full. 12b.

T h e height of trees is r e m e m b e r e d as

a thousand

Ańgulas w i t h o u t forty Ańgulas a n d f i f t y Y a v a s . * * serial

For Karmanaitena here-of, Vā.P/59-10 reads Kramenaitena 'in this order.'

O n e Y a v a = l / 4 Ańgula.

Therefore

the

height

of trees= 1 0 0 0 - 4 0 + 1 2 ^ = 9 4 7 ^

Ańgulas.

1.2.32.13-23

315

13-14a. T h e constitution of the bodies of the Devas is similar to that of the body of h u m a n beings. It is realised, if we p o n d e r over reality. T h e b o d y t h a t has nothing else to excel it in intellect is called t h e body of the Devas. So also' t h a t which has something to excel it is called h u m a n body. T h u s have been described t h e living beings divine a n d h u m a n . 1 4 b - I 5 . T h e body of Devas is said to be endowed with the excellence of intelligence. Similarly, the b o d y of h u m a n beings is also possessed of excellences (of intelligence a n d others). 16-19. T h e beings—animals, birds a n d immobile o n e s — a r e useful ones. For example—the cows, the goats, the sheep, t h e horses, the elephants, the birds a n d t h e trees—these a r e useful in holy rites. H e n c e , they are w o r t h y of Yajñas in e v e r y respect. T h e y a r e born in the abodes of gods. H e n c e , they a r e of the same form. T h e auspicious forms of the Devas a r e such as could enjoy as they wished. T h e y became h a p p y with those c h a r m i n g beings mobile a n d immobile a n d befitting their own forms a n d m a g n i t u d e . Henceforth, I shall n a r r a t e the remaining ones called as sats a n d Sādhus (good o n e s ) . 20. T h e word Sat indicates t h e B r a h m a n . 1 Those who possess it a r e called Sants d u e to their similarity with t h e Brahman. 21 Those w h o n e i t h e r become angry n o r a r e too over joyed in regard to those ten objects of ( t e n ) sense-organs (i.e. five p e r t a i n i n g to t h e sense-organs a n d five to the organs of physical activity) a n d eight varieties of causes—are called jitātmans (those w h o have conquered their own selves). 22. I n a s m u c h as B r ā h m a n a s , K s a t t r i y a s a n d Vaiśyas. are engaged in general religious rites as well as in special rites, they a r e t h e twice-born castes. 2 3 . O n e w h o adheres to t h e religious duties prescribed for one's caste a n d stage of life a n d one w h o is h a p p y in practis-

1. V V . 20-26 give the characteristics of saints, sādhus and knowers Dharma.

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ing t h e p a t h to heaven ( ? ) is called a knower of D h a r m a (Dharmajña) d u e to his knowledge of t h e D h a r m a as enjoined in Śruti ( V a d a s ) a n d Smrtis. 24. A religious student who works for t h e welfare of his preceptor is called Sādhu (good o n e ) because he strives for t h e achievement of l e a r n i n g . A house-holder is called Sādhu because he g a t h e r s together the requisites for his house-hold. 25. A Vaikhānasa (forest-hermit) is declared as Sādhu because he achieves power of p e n a n c e in the forest. T h e striv i n g recluse is r e m e m b e r e d as Sādhu because he accumulates a n d achieves Yogic power. 26. T h u s t h e religious student, t h e householder, the forest-dwelling h e r m i t a n d the recluse a r e all called as Sādhus because they achieve the D h a r m a s of their respective stages of life. 27. Neither the Devas nor the Pitrs, n e i t h e r t h e sages n o r t h e h u m a n beings understand the point " T h i s is D h a r m a — This is n o t " , because of different points of view ( ? ) 28. T h e words D h a r m a and A d h a r m a m e n t i o n e d here refer to t h e rites. 1 Auspicious rite is r e m e m b e r e d as D h a r m a . Inauspicious rite is declared as A d h a r m a . 29. T h e root \/Dhr is used in the sense of D h ā r a n a ( H o l d ing, Sustaining) a n d ( D h a r m a means t h a t which sustains u s ) . In the sense of Adhārana (non-sustenance) a n d Amahatva (Nongreatness) t h e word A d h a r m a is mentioned. 30. T h a t D h a r m a which takes us to w h a t we desire (and w h a t is good for us) is t a u g h t by t h e preceptors. It is also t a u g h t by t h e preceptors t h a t A d h a r m a has adverse a n d undesir able fruits. 3 1 . T h e y call these persons Acāryas 2 (preceptors) viz.— old m e n devoid of greadiness, Self-possessed persons devoid of a r r o g a n c e a n d straight-forward persons who have been edu cated a n d well disciplined.

1. W . 28—30 and 33-36 explain the concept of D h a r m a and what is Śrauta and Smārta D h a r m a ? A detailed elucidation of various virtues consti tuting D h a r m a are g i v e n in V V . 43-57.

2. W. 31-32 mention the qualifications of an Acārya (preceptor).

1.2.32.32-43a

317

32. H e himself practices ( D h a r m a ) . H e establishes t h e code of good b e h a v i o u r a n d he gathers together ( a n d masters) the various scriptural texts—he is therefore, called Ācārya. 33-34. T w o types of D h a r m a have b e e n laid down by B r ā h m a n a s conversant w i t h D h a r m a viz. Srauta a n d Smārta. Śrauta Dharma pertains to m a r r i a g e rites as well as ( a d o p tion of) A g n i h o t r a worship. T h e Smārta Dharma p e r t a i n s to the c o n d u c t of life of people of different castes a n d stages of life, Tamas (controls of the sense-organsJ a n d Niyamas (observances). After learning from t h e previous persons ( o r after instructing t h e previous ones) t h e seven sages expounded the Śrauta Dharma. 35. T h e Rk, Yajus a n d the S ā m a n constitute t h e Śruti. T h e y a r e t h e limbs of the V e d a . It was after r e m e m b e r i n g t h e code of c o n d u c t of life in the previous M a n v a n t a r a t h a t M a n u expounded his S m r t i . 36. H e n c e , Smārta Dharma is d e c l a r e d as t h e D h a r m a t h a t differentiates t h e castes a n d stages of life. These different types of D h a r m a are called Śisfācāra. 37-39. T h e word Śisfa is derived from the word Śesa ( R e m a i n d e r ) . T h e y call w h a t remains by t h e word Śisfa. Those righteous persons who survived in t h e M a n v a n t a r a a n d continued to stay were M a n u a n d t h e seven sages. T h e y r e m a i n e d there for sustaining the worlds. T h o s e w h o r e m a i n for the sake of D h a r m a are called Śistas. In every yuga, this D h a r m a has been practised very well by t h e Sisfas (survivors) viz. M a n u a n d others w h o have a l r e a d y b e e n refer red to by me before. 40. T h e study of t h e three Vedas, a g r i c u l t u r a l opera tion, a d m i n i s t r a t i o n of justice, performance of sacrifice, special duties of t h e people of different castes a n d stages of life a r e practised by Śiffas again and again. 4.1-43a. Since they have been practised by t h e previous 1 persons they are Śislācāra a n d righteous activity as well. T h e following eight meritorious activities also a r e c h a r a c teristically Śiffācāra viz. c h a r i t a b l e offerings, truthfulness, auste1. V V . 37-43 give a peculiar definition of Sisfas a n d explanation of Śisfācāra. T h e identification of Sīsfācāra w i t h D h a r m a is in V. 57. M a n u X I I . 1 0 9 a n d Vasistha. V I . 143 define fisfācāra differently.

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rity, knowledge, learning, sacrifice, r e n u n c i a t i o n (of the world) a n d d e p a r t u r e from one's household a n d sympathy. Since the Śistas ( t h e r e m a i n i n g ones, or the well-disciplined ones), M a n u a n d the seven sages practise these in all the M a n v a n t a r a s , they are, therefore, declared as Śisfācāra. 43b-44. It should be known t h a t a D h a r m a is called Ś r a u t a if it is t r a c e d to the Śruti. It is called S m ā r t a if it is traced to the Smrti. T h a t which refers to sacrifice and Vedas, is called Ś r a u t a D h a r m a a n d t h a t which concerns the activities a n d duties of the people of different castes of life is called S m ā r t a . I shall m e n t i o n the characteristic features of D h a r m a with regard to each p a r t . 45. T h i s is t h e characteristic sign of truthfulness viz. After seeing an event a n d on being asked, he (a person) does n o t conceal t h e fact a n d states it exactly as it has h a p p e n e d . 46. Celibacy, c h a n t i n g of M a n t r a s , vow of silence a n d observance of fast—these constitute the form of Tapas ( P e n a n c e ) . It is extremely terrible a n d very difficult to achieve. 47. T h e collection of sacrificial materials, Havis (ghee) offerings, Rk, S ā m a n a n d Yajur M a n t r a s , Rtviks (sacrificial priests) a n d Daksinūs (monetary gifts a n d fees) is called Yajña. 48. T h e perfect vision of impartiality between oneself a n d all living beings w h e t h e r for welfare or distress—is rememb e r e d as Dayā ( M e r c y , S y m p a t h y ) . 49. If a person, on being scolded or struck does not scold or strike in retaliation either verbally, mentally or phy sically—this a t t i t u d e is remembered as Titiksā (forbearance) and Ksamā (patience). 50. Refraining from taking o t h e r m a n ' s belongings well p r o t e c t e d by their owners b u t a b a n d o n e d in their excitement, is glorified as Alobha (absence of g r e e d ) . 5 1 . Non-indulgence in sexual intercourse, absence of t h o u g h t thereof, avoidance of p r a t t l i n g about it, receding from a l l activities ( c o n n e c t e d w i t h it isBrahmacarya ( c e l i b a c y ) . It is called a p e n a n c e w i t h o u t a n y vulnerable point.

1.2.32.52-61a

319

52. If m a n ' s sense-organs do not function falsely either for his own sake or for o t h e r s ' sake t h a t is t h e sign of Śama Quiescence a n d R e s t r a i n t off passions). 53. If a person is obstructed (and h e n c e d i s a p p o i n t e d ) in regard to t h e object of sense-organs ( i . e . five sense-organs a n d five organs of a c t i o n ) or eight-fold causes, b u t he does n o t become infuriated, he is considered to be JitStman ( o n e w h o has c o n q u e r e d his own self). 54. If a person feels t h a t he must give away u n t o a deserving person w h a t e v e r is desired most by h i m , or t h e m o n e y t h a t has come down to h i m d u l y a n d justly, t h a t is the c h a r a c teristic sign of Dana ( c h a r i t a b l e offering). 55-56a. Dana is of three types, Kanisfha (base) Jyestha (superior) a n d Madhyama ( m i d d l i n g ) . A m o n g t h e m , t h a t which is conducive to salvation is the superior one. T h a t which is only for t h e sake of achieving ones' own selfish ends is t h e base one. S h a r i n g (of one's possessions) with all living beings out of sympathy is the m i d d l i n g . 56b-57a. T h e D h a r m a regarding the discipline'of the four •castes a n d stages of life is laid down by the Śrutis a n d Smrtis. W h a t is n o t antagonistic to Śisfācāra (the practice of welldisciplined cultured people) is also D h a r m a , a p p r o v e d by good l e a r n e d m e n . 57b-58. Absence of h a t r e d toward w h a t is n o t liked by one, a p p r o v a l of what is (desirable a n d ) desired, a n d t u r n i n g away from pleasure, excessive agony a n d distress is Viraktatā (absence of p a s s i o n ) . Relinquishing of all c o m m i t t e d actions along with omitted ones is called Sannyāsa ( R e n u n c i a t i o n ) .

the

59-61a. (Defective T e x t ) . Giving up of b o t h auspicious a n d inauspicious activities is called Nyāsa or ( R e l i n q u i s h m e n t . Unmanifest p a r t i c u l a r things a r e Vikāras (Transformations) in the m a t t e r of insentient objects (?) Perfect u n d e r s t a n d i n g of the distinctness of t h e sentient a n d t h e insentient, is called Jñāna ( K n o w l e d g e ) . These are remembered as the characteristic features of different parts of D h a r m a by sages conversant •with t h e principles of D h a r m a , in t h e previous S v ā y a m b h u v a Manvantara.

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61b-62. I shall describe u n t o you the p r o c e d u r e of M a n v a n t a r a as well as Cāturhotra and Cālurvidya ( H o l y r i t e s ) . Different Śruti is assigned to different M a n v a n t a r a . 63-65a. Rk, Yajus a n d S ā m a n ( a r e assigned to different M a n v a n t a r a s ) in t h e same m a n n e r as deities are assigned. In spite of the p r o c e d u r e of a n n i h i l a t i o n of all living beings, Śatarudriya, t h e p r o c e d u r e of Hotra as well as Stotra ( H y m n , P r a y e r ) function as before. T h e Stotra is of four types : Dravyastotra (Eulogy of m a t e r i a l s ) , Guna-Stotra (Eulogy of quality) Phala-stotra (Eulogy of fruit) a n d t h e fourth one Ābhijanaka-Stotra (Eulogy of Abhijanas). 65b. In all t h e M a n v a n t a r a s , B r a h m a sets in motion the four types of Stotras in regard to t h e Devas even as they come into being. T h u s the origin of the collections of M a n t r a s is of four types. 66-68. As the sages perform t h e severe a n d extremely difficult penance, t h e M a n t r a s of different V e d a s — A t h a r v a , Rk, Yajus and S ā m a n a p p e a r before t h e m severally in the same m a n n e r as in the previous M a n v a n t a r a s . T h e y a p p e a r in five ways viz.—owing to non-contendedness, owing to fear, owing to misery ( p a i n ) , owing to happiness a n d owing to grief. 69. These M a n t r a s a p p e a r before t h e sages casually because of t h e (supreme) vision of the sages n a m e d Tāraka ( t h a t which r e d e e m ? ) . I shall state t h e Rsitva (state of sageh o o d ) of the sages along w i t h t h e characteristics. 70. A m o n g t h e past a n d future ones, it is said ( t h a t ) there a r e five types of sages. H e n c e , I shall r e c o u n t t h e origin of the sages. 1 71-73. W h e n t h e G u n a s were in (a state of) equilibrium, w h e n there was the a n n i h i l a t i o n of everything, w h e n there was no classification of the Vedas, w h e n everything was full of darkness a n d it could n o t be indicated or specified p a r t i c u l a r l y (thepradhāna) u n i n t e l l i g e n t l y functions for t h e sake of Cetana (Sentient o n e ) . It functions t h r o u g h t h e intellect of t h e sentient one a n d t h r o u g h consciousness (?) Both of t h e m function like 1. T h e following verses ( W 7 1 - 7 3 ) describe the process o f evolution of the universe to explain h o w sages (the S e v e n Sages—Saptarsis) c a m e into being in a new K a l p a .

1.2.32.74-82

321

the fish a n d t h e water. T h e Sattva* (? Tattva) presided over by the sentient one functions in the n a t u r e ( G u n a s ) . 74. On account of the cause, its effect functions in t h e same way. T h e object functions d u e to the subject. T h e Artha (meaning) functions due to its (state of possessing an Artha). 75. W i t h i n the time (?) when it should take place the Bhedas (differences) of the n a t u r e of Karana** (sense-organ) b e c o m e realised. T h e n Mahat a n d other principles manifest themselves gradually. 76. T h e Aharhkāra (Ego) was evolved out of Mahat and from it the Bhūtas (Elements) a n d the Indriyas (sense-organs) were b o r n . T h e different Bhūtas were m u t u a l l y born out of the elements. 77-82. T h e effect and the c a u s e * * * (sense-organs) sud denly get transformed itself. Just as the sparks a n d particles come out of the fire-brand simultaneously, so also the Ksetrajñas ( I n d i v i d u a l Souls) come out of their M a t e r i a l cause at the same time. J u s t as the glow-worm is suddenly seen in blinding darkness .so also t h e transformed (Ksetrajña) from the unmanifest shines like the glow-worm. It is great and embodied. T h e (all) knower became stationed there itself at the entrance to the Dvāraśālā (Hall of entry) where the great a n d embodied one was present. Beyond the vast expanse of darkness, the Mahat is perceived on account of its disparity. T h e Śruti says— " H e stationed himself there. T h e learned one ( t h e knowing one) was stationed at the end of Tamas (darkness) ". W h e n it ( t h e Avyakta) transformed itself, Buddhi (Intellect) a p p e a r e d in four ways viz. Jñāna (Knowledge) Vairāgya (Ab sence of a t t a c h m e n t ) , Aiśvarya (Prosperity, masterliness) a n d * **

V ā . P. 59.66b reads tattvāni 'the principles'. T h e obscurity of the verse is due to the reading Karanātmaka. If

e m e n d e d as Kāranātmaka as

in the

identical verse in Vā P.

59.68a, it means

'differences of the nature of cause' b e c a m e explicit etc. ***

K a r a n a emended as K a r a n a as in Vā P.59.69c.

T h e word Karana

'Sense-organs' obscures the m e a n i n g implied in the next line.

Brahmānda Purāna

322

Dharma ( V i r t u e ) . These should be known as conducive to the final e m a n c i p a t i o n of m a n . 83-86. He is called Mahātman ( t h e great Soul) by good people, because it is the transformation of the b o d y * (?) Since he lies within the body, he is called Purusa. Due to his knowledge of the Ksetra (field, b o d y ) he is called Ksetrajña. Since he lies within intelligently he is of the n a t u r e of consciousness. T h e non-sentient Vyaktā-Vydkta (manifest-cumnonmanifest) is encompassed for the sake of achievement ( ? ) . T h u s the Ksetrajña (individual Soul) is Vivrtta (transformed one) and it is equipped with the knowledge of the Ksetra (field, i.e. the b o d y ) . Simultaneously with Vivrtti (transformation) the Rsi himself excessively activises (Param arsayate) Avyakta (the u n m a n i fest o n e ) . Therefore, it has the Pdramarsitva ( t h e state of being a great s a g e ) . 87. It is from the root V r ? that means " t o g o " t h a t the n a m e has been derived at the outset. It is considered t h a t it has rsitā ( t h e rjJ-hood) as it is self-born. 1 88-90. T h e y are b o r n of God himself, they are the m e n t a l sons of B r a h m a . Since on being b o r n , the great Mahat principle was sur r o u n d e d by them, since those self-possessed persons went r o u n d the Mahat principle by means of their good qualities, hence they are called Maharsis. T h e y are the supreme viewers (seers) of t h e Buddhi ( I n t e l l e c t ) . T h e y a r e the sons of Iśvaras (gods) b o t h m i n d - b o r n as well as bosom-born. T h e y go beyond ( o r get u n d e r control) Ahamkāra (Ego) a n d p e n a n c e . H e n c e they a r e Rsis. 9 1 . H e n c e , t h e seven sages are called sages because they see the principle of Bhūtādi (Ahańkāra). T h e Rsikas, the sons of sages, are those born of the w o m b after sexual intercourse. 92. T h e Tanmātras (subtle elements) a n d Satya (the r e a l i t y ) are also realised by those sages of great prowess. Hence, those seven sages a r e the seers of the u l t i m a t e t r u t h . * A comparison o f Bd.P. W . 75-85 hereof with V ā P.39.69-77 shows t h a t the lines in the Bd. P. are confused a n d disconnectedly m i x e d up. H e n c e t h e obscurity. 1.

W . 87-90 give the derivation o f the term 'r?i' a n d 'maharsi*

323

1.2.32.93-106

9 3 . T h e y are the sons of Rsikas. T h e y should be known as sons of sages since they realise (Rsanti) t h e Rta ( T h e great t r u t h of t h e cosmos) a n d the particularities (ViksasJ factually. 94-95. 1 H e n c e , those seven sages also a r e called sages because they see the vast extent of t h e Śruti. T h e following are t h e five classes of sages having the knowledge of the particular Ā t m a n s viz. ( \ ) Avyaktātman (the UnmeńTfest A t m a n ) ( 2 ) Mahān Ātman ( t h e Soul called Mahat) (3) Ahamkārdtman ( t h e Atman of t h e cosmic Ego) (4) Bhūtātman (the Ātman of t h e living beings or elements) a n d ( 5 ) Indriyātman ( T h e Ātman of the SenseO r g a n s ) , listen to t h e m by their names. 96-97. Bhrgu, M a r i c i , Atri, Ańgiras, P u l a h a , K r a t u , M a n u , Daksa, Vasistha and Pulastya. These ten were mentally b o r n of god B r a h m a . T h e y a r e themselves masterly a n d power ful ones. Since they are cons dered as supreme as well as sages they are M a h a r s i s . 98-100. T h e following sages a r e the sons of īśvaras. U n d e r s t a n d t h e m . K ā v y a ( Ś u k r a ) , Brhaspati, K a ś y a p a , Cyavana, U t a t h y a , V ā m a d e v a , Apāsya, Uśija, K a r d a m a , Viśravas, Śakti, Vālakhilyas and Arvata. These sages are said to have a t t a i n e d the state of sages by means of p e n a n c e . U n d e r s t a n d Rsikas, the sons of sages b o r n of womb. 101-103. Vatsara, N a g r h ū , Bharadvāja, D i r g h a t a m a s , Brhaduktha, Śaradvata, Vajaśravas, Śuci, Vaśyāśva, P a r ā ś a r a , D a d h ī c a , Ś a m ś a p a , Rājā (King) V a i ś r v a n a — t h e s e a r e called Rsikas. T h e y a t t a i n e d sage-hood on account of their truthfulness. T h e y are r e m e m b e r e d as Iśvaras, Rsis and Rsikas. 104-106. 2 All these a r e the composers (seers) of M a n t r a s . U n d e r s t a n d t h e m e n t i r e l y ; Bhrgu, K ā v y a ( Ś u k r a ) , Pracetas, 1.

V V . 94-103 give the various divisions of Sages as Maharsis, Rsikas,

W. 104-122 give

livaras. the list of| the Sages w h o are composers or seers

of Mantras. T h e y are divided according to their families viz. that of Bhrgu ( 1 9 ) Ańgiras ( 3 4 ) K a ś y a p a ( 6 ) V a s i s t h a ( 7 )

Kuśika ( 1 3 ) .

Three Brahm-

i s t h a s (viz. Agastya, D r d h ā y u and V i d m a v ā h a ) , two Ksatriya K i n g s

(viz.

M a n u and Pururavas), three Vaiśyas (viz. Bhalandana, Vatsa a n d Sarhkila). It m a y be noted that these seers of Mantras are Brāhmanas, Ksattriyas a n d V a i ś y a s a n d their number is 93 and not 90 as given in V . 1 2 2 .

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Rcika, Atmavān, A u r v a , J a m a d a g n i , Vida, Sārasvata, Arstisena, Yudhājit, Vītahavya, Suvarcas, Vainya, P r t h u , Divodāsa, Bādhyaśva, Grtsa a n d Śaunaka. These nineteen sages a r e Bhrgus (i.e. the descendants of B h r g u ) . T h e y a r e expounders of Mantras. 107-111. T h e following are the thirty-three excellent members of the family of Ańgiras viz. Ańgiras, Vaidyaga, Bharadvāja, Bāskali, R t a v ā k a , Garga, Śini, S a ń k r t i , Purukutsa, M ā n d h ā t ā , Ambarīsa, Yuvanāśva, P a u r a k u t s a , T r a s a d d a s y u , D a s y u m ā n , Ahārya, Ajamīdha, T u k s a y a , K a p i , V r s ā d a r b h a , Virūpāśva, K a n v a , M u d g a l a , U t a t h y a , Sanadvāja, Vājaśravas, Ayāsya, Cakravartin, Vāmadeva, Asija. Brhaduktha, Dīrghatamas and Kaksivān. 112-114. All these are composers of M a n t r a s . U n d e r stand the K ā ś y a p a s . (Sages of. K a ś y a p a group) : K ā ś y a p a , Vatsara, N a i d h r u v a , R a i b h y a , Asita a n d D e v a l a — t h e s e six a r e the expounders of B r a h m a n . Atri, Arvasana, Śyāvāśva, Gavisthira. Avihotra, D h ī m ā n a n d Pūrvātithi—these are called Atris. T h e y a r e great sages and composers of M a n t r a s . 115-116. Vasistha, Śakti, P a r ā ś a r a , t h e fourth one I n d r a p r a m a t i , the fifth one Bharadvasu, the sixth one M a i t r ā varuni a n d the seventh one K u n d i n a — t h e s e seven m e m b e r s of the family of Vasistha should be known as expounders of Brahman. 117-122. Viśvāmitra, ( t h e son of G ā d h i ) , D e v a r ā t a , U d g a l a , M a d h u c c h a n d a s the learned, the other sage Aghamarsana, Asjaka, Lohita, K a t a , K o l a , Devaśravas, R e n u , P ū r a n a a n d D h a n a ñ j a y a — t h e s e thirteen righteous persons should be known as the excellent members of the K u ś i k a family. Agastya, D r d h ā y u a n d V i d h m a v ā h a — t h e s e three sages a r e Brahmisthas (fully engrossed in the m e d i t a t i o n on B r a h m a n a n d having excellent p e n a n c e a n d of excellent r e p u t a t i o n . M a n u the son of Vivasvān ( S u n ) a n d K i n g P u r u r a v a s the son of Ilā, these two excellent K s a t r i y a s should be known as expounders of M a n t r a s . B h a l a n d a n a , Vatsa a n d Samkīla—these three are composers of M a n t r a s a n d a r e remembered as t h e most excellent ones a m o n g Vaiśyas.

325

1.2.33.1-6

T h u s the M a n t r a s composed by t h e sages a r e said to be ninety. T h e sages a r e B r ā h m a n a s , K s a t r i y a s a n d Vaiśyas. U n d e r s t a n d t h e Rsiputras (sonsfof sages).

CHAPTER

THIRTYTHREE

Characteristics of Sages and of Mantras Sūta said :— 1. T h e sons of R s i k a s should be known as the sons of the sages. They, are the expounders of the Brāhmanas. ( S c r i p tural texts). U n d e r s t a n d t h e m by names. 2-4. T h e Śrutarsis (sages distinguished by knowledge of t h e V e d a s ) — t h e most i m p o r t a n t a m o n g t h e m — a r e mentioned briefly. 1 T h e y a r e Bahvrca, Bhārgava, Paila, S ā ń k r t y a , Jājali, Sandhyāsti, M ā t h a r a , Yājñavalkyā, Parāśara, Upamanyu, I n d r a p r a m a t i , M ā n d ū k i , Śākali, Bāskali, Śokapāni, Naila, Paila, Alaka, P a n n a g a , P a k s a g a n t a (and others). T h e Śrutarsis a r e eighty-six in n u m b e r . 5-6. T h e s e B r ā h m a n a s a r e t h e most i m p o r t a n t a m o n g Bahvrcas w h o a r e distinguished for their knowledge of V e d a s . 2 1.

T h i s is a confused s t a t e m e n t of the traditional learners of

an epithet of the RV as it consists of the biggest number of Rks.

Bh.

Bahvrc

P. X I I .

6-54-60 gives a s o m e w h a t different genealogy of the Teachers of R V . In

this

Purāna the genealogy of V e d i c Teachers from Paila is given infra Ch.34.24-33. Mahidāsa's

C o m m e n t s on C V S accepts the academic genealogy of

Sages of

the R g v e d a t h o u g h m a n y n a m e s in our text are n o t included here. O u r

text

states that there are 86 Śrutarsis out of w h o m selected R g v e d a Scholars are mentioned i n W . 2 - 6 here. 2.

T h e lines in the printed text appeared to be m i x e d up. B h . P . X I I . 6

quoted in the Com. of M a h i d ā s a on Śaunaka's y a n a w a s taught Yajur-Veda by V y ā s a .

C V S . states that Vais'ampā-

T h a t the Yajur-Veda had 86 branches

(bhedas) is accepted in our text as 86 Śrutarsis. A n d a few selected sages h a v e been n a m e d in

the Yajur-Veda group.

Brahmānda Purāna

326

Vaiśarfapāyana, 1 Lauhitya, K a n t h a k ā l a , A v a ś ā v a d h a ( ? ) Śyāmāpati, P a l ā n d u , Alambi a n d K a m a l ā p a t i . T h e i r disciples a n d t h e disciples of their disciples constitute the eighty-six Śrutarsis. 7-8. O B r ā h m a n a s , these B r a h m a n i c a l sages are called Adhvaryus of the C a r a k a Branch of Black Yajurveda 1 : — J a i m i n i , Bharadvāja, K ā v y a , Pausyañji, H i r a n y a n ā b h a , K a u ś i lya. Laugāksi, K u s u m i , Lāńgalī, Śālihotra, Śaktirāja a n d Bhārgava. 9-11. T h e p r e c e p t o r of those who sing S ā m a n M a n t r a s is K i n g Pururavas, the son of I l ā . 2 Forty-six other sages, t o g e t h e r with their disciples are also Śrutarsis. Kauśīti, K a ń k a m u d g a , K u n d a k a , P a r ā ś a r a , L o b h ā l o b h a the pious-souled, B r a h m a b a l a , K r a n t h a l a , M a d a g a l a a n d Mārkandeya who is conversant with D h a r m a — t h e s e ninety should be as Hotravad Brahmacārins (? i.e. Religious students performing Homas). 12-14a. After the expounders of M a n t r a s a n d Brāh manas, t h e Adhvaryus of the C a r a k a b r a n c h of Black Yajurveda (are to be u n d e r s t o o d ) . 3 C a l ū b h i , S u m a t i , Deva-vara, Anukrsna, Ayus, A n u b h ū m i , Prīta, Krśāśva, Sumūli a n d Bāskali—these are p r o m i n e n t Adhvaryus of C a r a k ā d h v a r y a k a s . T h e y a r e Brahmacārins (celibate ones) worthy of being paid obeisance. 14b-17a. Śuka the learned son of Vyāsa, L a u k i , Bhūriśravas, Somāvi, A t u n ā n t a k y a ( ? ) , D h a u m y a a n d K ā ś y a p a , T h e forest-dwellers viz. Ilaka, U p a m a n y u , Vida, Bhārgava, M a d h u ka, P i ń g a , Śvetaketu, P r a j ā d a r p a , K a h o d a , Yājñāvalkya, Śaunaka, A n a ń g a a n d N i r a t ā l a — t h e s e are Madhyama Adhvaryus. 17b-20. T h e following are the ladies capable of expound ing t h e B r a h m a n : Aditi the m o t h e r of t h e Devas, J a l ā p ā , M ā n a v ī , the two splendid celestial damsels viz. Urvaśi a n d 1.

T h e list of the 12 Carakas in the C V S is totally different from that

given in this Purāna. T h u s C V S states the 12 classifications of Carakas follows :

Caraka,

Ahvaraka,

Kadia,

Prācya-Katha,

Cārāyaniya, Vārāyaniya, Vārtāntaveya, Śvetāśvatara,

Kapisthala-Kafha,

Aupamanyava, Pātān-

danīya and Maitrāyaniya. 2.

T h i s is not k n o w n to C V S .

W . 12-170 give a list o f prominent Adhvaryus o f Caraka Branch

of Black

Yajurveda.

1.2.33.21-32

327

Viśvayosā, M u d g a l ā , Anujīvā, T ā r ā of great fame, P r ā t i m e d h ī , M ā r g ā , Sujātā, M a h ā t a p ā (of great p e n a n c e ) , L o p ā m u d r ā who is conversant with D h a r m a and Kauśītikā. T h e celestial damsels a r e of approved b e a u t y . T h u s the i m p o r t a n t children of the sages have been m e n tioned b y m e . 21-22. T h e y are the founders of the branches of Vedic Schools. Therefore, they a r e regarded as sages. T h e y are known by these n a m e s also—Iśvaras ( M a s t e r s ) , expounders of t h e M a n t r a s , Rsis a n d Rsikas. T h e sons of the sages are the ex p o u n d e r s of Kalpas (Ritualistic texts) a n d of B r ā h m a n a s , along w i t h the sons of Iśvaras, Rsis a n d Rsikas. 23-32. Similarly, u n d e r s t a n d the statements as to their visions of t h e M a n t r a s . 1 T h e M a n t r a , which is t h a t which is equipped with c o m m a n d (? authoritative) is advaita (non-dualistic), t h a t has d e e p resonant sound is Dipta. T h e M a n t r a n a m e d Liñga (Symbol) is perfectly direct perception. W h a t is called Paridāna (Devo t i o n ) is t h a t which has become the soul of all living beings. T h e y know t h a t the statement which indicates the m e a n ing mentioned in the Nirukta (semantics, one of the ancillary subjects of the Vedas) as Svāyambhuva. W h a t e v e r is associated with some M a n t r a is along with the case endings of substan tives ( ? ) T h a t which is directly spoken is considered to be t h e s t a t e m e n t of Rsis. It mostly consists of different words from t h e Nigamas ( V e d a s ) a n d N i p ā t a s (Particles, indeclinables, excep tional forms of words). T h a t which is a great statement is r e m e m b e r e d as t h e statement of Rsikas. T h a t in which the words are not very clear, t h a t in which there are m a n y doubts is the statement of Rsiputras. All of t h e m a r e l a m e n t a t i o n s ( o r all lamentations also are s u c h ) . T h a t which mainly consists of Hetu ( R e a s o n ) a n d D r s t ā n ta ( e x a m p l e ) is (called) Citraśabda (one with diverse w o r d s ) . 1.

W . 2 3 - 3 2 explain m a n y technical terms such as M a n t r a , Nirukta,

N i p ā t a , H e t u , Drsfānta and others. T h e statement of Rsis is in Vedic, t h o s e of Rsikas are great, clear or emphatic while those of Rsiputras are dubious.

328

Brahmānda Purāna

T h a t which has no sense, t h a t which is not praised by a n y o n e a n d t h a t which is feeble—this statement is M ā n u s a (human). (Persons) well-known as Miśras a t t a i n e d the status of t h e sages on account of their prowess. F o r t h e sake of prosperity they are born of different castes (?) by means of d r a w i n g a n d a t t r a c t i o n (?) T h e y have the knowledge of t h e past, present a n d future. T h e y cure t h e misery of b i r t h . Those s t a t e m e n t of Miśras is c a p a b l e of activising the strength of the preceptor. T h e who a r e composers of scriptural texts, those w h o go every-where, d u e to their greatness, a n d those who possess t h e intensity of very great p e n a n c e are considered as sages. T h e y a r e Brhaspati, Sukra, Vyāsa a n d Sārasvata. 33-35. Vyāsas are those who compose scriptural texts. T h e y are r e m e m b e r e d as Vedavyāsas. Since, although they are born later (i.e. younger in a g e ) , they are superior to the earlier ones in their intellect; since they arc richly endowed with prosperity, they are, therefore, r e m e m b e r e d as Rsis (sages). In the m a t t e r of the conception of a sage neither the period nor t h e age is the a u t h o r i t a t i v e criterion. A (younger) person is some times seen superior-most in intellect, since even a boy who is elderly (i.e. m a t u r e ) in intellect is a learned sage. 1 36. T h e y call this Rk M a n t r a : viz. t h e same foot in t h e m i d d l e is used w i t h the full c o m p l e m e n t of words a n d their end is properly distributed. 37. T h e y call this Yajus M a n t r a : viz. the M a n t r a is not measured by m e a n s of syllables in the foot but by means of Karana ( R h y t h m i c a l pause) a n d its end possesses syllables in excess. 2 38-39. T h e following seven adjuncts of a S ā m a n M a n t r a are called Sapta Vindhyas3 viz. (1) H r l m k ā r a (2) Prastava 1.

T h i s Subhāsita glorifying wisdom a n d intelligence as superior to

the age is found in P a l i a n d Prakrits also. T h e w o r d 'bala' here is a misprint for

'bāla'. 2.

T h i s applies to Yajur-mantras in prose and not to metrical ones.

Vindhya is a technical term indicating a part of a S ā m a S t a n z a . T h e

parts are enumerated in VV 38-39. Prastava is b e g i n n i n g of the h y m n , Prati-

1.2.33.40-48

329

{beginning) (3) P r a n a v a O r h k ā r a ) ( 4 ) G ī t a (Song) is the fourth one ( 5 ) the fifth one is P r a t i - H o t r a . (6) T h e y call t h e sixth one Upadrava ( 7 ) Nidhana (? e n d ) . W i t h o u t H r i r h k ā r a a n d P r a n a v a it is called P a ñ c a v i n d h y ā . 40-41. (Defective text) O n saying " B r a h m a n e D h a r m a " ( D h a r m a is for the sake of the B r a h m a n ) , t h a t which is implied a n d indicated then is considered Aśāsti (Blessing). P a r i d e v a n ā is l a m e n t a t i o n . N a r r a t i o n of a question out of anger or h a t r e d — this is laid d o w n as the characteristic sign of the M a n t r a a m o n g all Vidyās. 42-43. M a n t r a s characterised as Rk, Yajus a n d S ā m a n are said to be nine types:—Mūrti (form), Nindā- ( c e n s u r e ) , Praśamsā, ( p r a i s e ) , Ākrofa (scolding), Tosa ( c o n t e n t e d n e s s ) , Praśna ( q u e s t i o n ) , Anujñā (permission) a n d Ākhyāna (narrative a n d modes of blessing). I shall m e n t i o n t h e into twentyfour classes. 44-46. Mantras :

The

different

following

are

types of M a n t r a s the

twentyfour

falling

types

(1) Praśarñsā (Praise) (2) Stuti (Eulogy) (3) Ākroia ( R e b u k i n g ) ( 4 ) Niridā (Censure) (5) Paridevanā ( L a m e n t a t i o n ) (6) Abhiśāpa (Curse) (7) Viśāpa (Revocation of a curse) (8) Praśna (Question) (9) Prativacas ( R e p l y ) (10) Āśis (Blessing) (11) Yajña (Sacrifice) (12) Āksepa ( R e v i l i n g ) (13) Arthākhyāna {Narration of the m e a n i n g ) (14) Sarhkathā (Conversation) (15) Viyoga ( S e p a r a t i o n ) ( 1 6 ) Abhiyoga (Attack) (17) Kathā (Story) (18) Samsthā (Situation) (19) Vara (Boon) (20) Pratisedha (Denial) (21) Upadeśa (Advice) (22) Namaskāra ( O b e i s a n c e ) (23) Sprhā (Desire) a n d (24) Vilāpa ( L a m e n t a t i o n ) . T h u s the twentyfour types of M a n t r a s are m e n t i o n e d . which

47-48. T e n modes or formations of the B r ā h m a n a s , h a d been laid down formerly by the sages conversant

Hotr is the response or supporting tune by the assistant Hotr, Upadrava is the fourth of the five parts of a S ā m a n Stanza.

( S ā y a n a on S a d a v i m ś a B r . ) .

According to that Brāhmana, a S ā m a n Stanza has five parts. Hrirhkāra a n d Omkāra

appear

subsequent

additions.

330

Brahmānda Purāna

with the principles of Yajña, are as follows—Hetu (Reason) Mirvacana (Specific explanation) Nindā (Censure) Praśasti, (Praise) Samśaya ( D o u b t ) , Mdhi (Deposit) Purākrti (Previous action), Purākalpa (Previous K a l p a ) , Vyavadhārana-Kalpanā ( C o n c e p t i o n of a s c e r t a i n m e n t ) , Upamā ( C o m p a r i s o n ) . 49. T h i s is the characteristic feature of a " B r ā h m a n a " in regard to persons of all (vedic) branches. Hetu is derived from the root Hati (^/han-). It kills w h a t is spoken ( a r g u e d ) by others. 50. Or it can be derived from the root Hinoti m e a n i n g " t o g o " when the m e a n i n g has been arrived at. Nirvacana m e a n s d e t e r m i n a t i o n of the m e a n i n g of a s t a t e m e n t . 51. Preceptors call censure in finding fault.

it nindā where there a r e words of

Praśasti is derived from the root (\/śams-) Śamsati w i t h the preposition Pra. Praśasti or Praśamsā means praise on a c c o u n t of good qualities. 52. ' ' T h i s is this. T h i s is not t h i s " . W h e r e there is in decision like this, there is Samśaya ( D o u b t ) . " T h i s should be done like t h i s " . This is called Vidhi (Rule, M o d e ) . 53. " T h i s is the u t t e r a n c e of so a n d so (Lit. of others a n d others) ". T h i s is m e n t i o n e d by learned men as Purākrti (? P r e c e d e n t ) . This object t h a t is completely out of view ( i n distant past) is called Purākalpa (A story of the p a s t ) . 54-56. T h e word 'Purā' indicates what has gone by. If d u e to its being over in the days of yore the story of the past is decisively fixed by m e a n s of Mantras, Brāhmanas, Kalpas (Ritualistic texts) a n d Nigamas (Vedas) of p u r e expanse it is called Vyavadhārana Kalpanā (conception of a s c e r t a i n m e n t ) . " J u s t as this, so also t h a t " , " T h i s is like t h a t " this is called Upamā ( c o m p a r i s o n ) . This is the t e n t h characteristic feature of the B r ā h m a n a . T h u s , at the outset, the characteristic feature of t h e B r ā h m a n a has been laid d o w n by learned men. 57-58. T h e c o m m e n t a r y of t h a t M a n t r a as pointed out by the B r ā h m a n a s w h o know it, has been m e n t i o n e d word by word. T h e application of M a n t r a s is d u l y laid down in the holy rites. T h e word Mantra is derived from the root Mantrayati

331

1.2.34.1-6

a n d Brāhmana (scriptural text) is derived from the word. B r ā h m a n a (Brmhana ?) Those w h o know S ū t r a (aphorism) say t h a t it m u s t be brief w i t h very few words, u n a m b i g u o u s , full of m e a n i n g a n d comprehensive. I t must not contain any u n w a n t e d inter polation. It must be free from blame.

CHAPTER THIRTYFOUR Vyāsa and the Line of his Disciples Controversy between Yājñavalkya and Śākalya Vāyu said :— 1. On h e a r i n g his words, the sages asked S ū t a thereafter " H o w were the Vedas classified once again, O highly intelli gent one, r e c o u n t t h a t to u s . " Sūta said :— 2. In the D v ā p a r a Yuga that h a d gone before in t h e S v ā y a m b h u v a M a n v a n t a r a , god B r a h m a said t o M a n u : — " O highly intelligent one, protect the Veda. 3. T h e Yuga h a s changed, O dear one. T h e twice-borns have become deficient in energy a n d vigour. All of t h e m h a v e been du ly enveloped by t h e defects of the Yuga. 4. D u e to t h e Yuga, its extent is seen to have b e e n r e d u c e d . W h a t has been spoken in the K r t a y u g a has been, reduced to a t e n - t h o u s a n d t h p a r t . 5. T h e vigour, the splendour a n d the s t r e n g t h — e v e r y thing has become very m u c h diminished. Everything perishes. T h e Vedic rites have to be performed. L e t t h e r e not be t h e destruction of the V e d a . 6. If V e d a meets with destruction, the Yajña (institute) will be destroyed. W h e n the Yajña is destroyed the V e d a will (automatically) be destroyed. T h e n everything perishes.

332

Brahmānda Purāna

7. T h e original V e d a h a d four feet a n d it extended to a h u n d r e d - t h o u s a n d (mantras). Again t h e K r s n a ( t h e black Yajurveda) was ten times t h a t (in e x t e n t ) . I n d e e d t h e Yajña Avas t h e yielder of all desires." 8. On being told thus, M a n u w h o was engaged in w h a t was conducive to t h e welfare of all the worlds, said " S o be i t . " T h e n the lord divided the Single V e d a of four feet i n t o four divisions. 9-10. It was at the instance of B r a h m a as well as with a desire for the welfare of all the worlds ( t h a t he divided the V e d a ) . Therefore, I shall n a r r a t e to you all the classification of the Vedas in accordance with the current M a n v a n t a r a . It is by a d o p t i n g the m o d e of inferring w h a t is beyond perception by means of w h a t is ( a c t u a l l y ) perceptible, t h a t we decide things of t h e past. O excellent ones, u n d e r s t a n d t h a t . 11-13. In this Yuga, Vyāsa, t h e son of P a r ā ś a r a , the scorcher of enemies, w h o was well known as D v a i p ā y a n a was the eternal p a r t of Visnu. 12. U r g e d by B r a h m a , he began to r e c o u n t t h e V e d a in this Yuga. For t h e purpose of (preserving t h e continuity of) t h e Vedas, he took four disciples viz. J a i m i n i , S u m a n t u , V a i ś a m p ā y a n a a n d Paila t h e fourth o n e . T h e r e was a fifth (disciple) also along with these viz. L o m a h a r s a n a . 14-16. W i t h d u e formality, he accepted Paila as the listener (i.e. disciple) u n t o the Rgveda, O B r ā h m a n a , V a i ś a m p ā y a n a as the e x p o u n d e r of the Yajurveda; he accept ed J a i m i n i as t h e disciple for the Sāmveda a n d t h e m e a n i n g (of its m a n t r a s ) . Similarly, he accepted S u m a n t u , the excellent sage, as the disciple for the Atharvaveda, T h e saintly lord accepted me as the disciple for Itihāsas, P u r ā n a s a n d K a l p a vākyas. (

17. T h e Yajurveda was one a n d whole. He divided it i n t o four. T h e r e was Cāturhotra1 (four types of sacrificial duties) therein, a n d he ordained Yajña thereby. 18. He ordained Ādhvaryava ( t h e work of t h e pfiest A d h v a r y u ) by m e a n s of Yajur-Mantras a n d t h e Hautra (the 1.

For duties to be performed by four Chief Priests viz, H o t r , Adhvaryu,

U d g ā t r a n d Brahma in a sacrifice, vide the n e x t verse.

33»

1.2.34.19-24b

work of the priest H o t r ) by m e a n s o f R k M a n t r a s ; he perform ed Audg&tra ( t h e work of t h e priest U d g ā t r ) by m e a n s of S ā m a n M a n t r a s a n d t h e d u t y o f B r a h m a (the presiding priest) b y means of Atharvan Mantras. 19-20. Thereafter, by picking out t h e R k . M a n t r a s , he composed t h e R g v e d a . By selecting H o t r k a M a n t r a s , t h e lord of t h e Universe composed t h e Yajurveda. He composed S ā m a veda by m e a n s of the S ā m a n M a n t r a s a n d t h e r e b y he got t h e work of U d g ā t r performed. He performed all t h e rites of t h e king by m e a n s of t h e Atharvaveda. 2 1 . By m e a n s of narratives a n d subsidiary n a r r a t i v e s , folksongs, utterances from K a l p a texts etc. Vyāsa w h o was an expert in t h e meanings of the P u r ā n a s composed t h e P u r ā n a Sarhhitā. 22. W h a t e v e r r e m a i n e d he included it in t h e Yajurveda a n d associated Yajña with it. This is the definite conclusion in the scriptural texts t h a t it (came to be called) Yajurveda on account of Yajana (Sacrifice). 23-24a. Since the feet (of m a n t r a verses) a r e excessively long, t h e Yajur M a n t r a s are very intricate. T h i s V e d a w i t h excessive vigour is utilised by a h u n d r e d Rtviks w h o have perfectly mastered the V e d a s . It is with this t h a t the horse-Sacrifice is fully developed. v

2 4 b . T a k i n g up the R k - M a n t r a s , Paila classified them into two g r o u p s . After composing two Sarhhitās t h e e m i n e n t 1

1. principal

V V . 2 4 b - 3 3 describe the divisions of the R g v e d a along w i t h the teachers thereof Paila

(1) (2) (3) (4)

Indra-Pramati (4 branches) Bodhyā Agnimātr Pārāśari Yājñavalkyā

Mānclukeya Satyaśravas

Bāskaia

(complete R g v e d a ) (Cont.)

.334

Brahmānda Purāna

p r e c e p t o r h a n d e d t h e m over to his two disciples—one to I n d r a p r a m a t i a n d the other one to Bāskala. 26. T h e excellent B r ā h m a n a , Bāskala composed four S a m h i t ā s a n d t a u g h t his disciples w h o were eagerly engaged in serving h i m a n d who were desirous of his welfare. 27. T h e four S a m h i t ā s are as follows : T h e first b r a n c h is Bodhyā; the second b r a n c h is A g n i m ā t r ; the third one is Pārāśarī a n d t h e last one is Yajña valkyā. 2 8 . I n d r a p r a m a t i , the excellent sage t a u g h t one (un divided) S a m h i t ā . He t a u g h t the highly fortunate a n d famous Māndukeya. 29-30. T h a t sage of great fame t a u g h t his eldest son Satyaśravas. T h e renowned sage Satyaśravas t a u g h t his son S a t y a h i t a . S a t y a h i t a t a u g h t his son Satyaśrl who was noblesouled a n d who was eagerly devoted to truthfulness a n d piety. 31. Satyaśrī h a d three disciples who h a d great brilliance, were learned, a n d were eagerly devoted to the clear grasp of the scriptural texts. 32-33. Śākalya was the first a m o n g t h e m . A n o t h e r one •was R a t h ī t a r a a n d t h e third one was Bharadvāja the son of B ā s k a l a — t h e s e w e r e those who m a d e the Śākhās (of t h a t Veda) function ( a n d flourish). Śākalya (also known as) D e v a m i t r a was h a u g h t y a n d a r r o g a n t on a c c o u n t of his knowledge. O B r ā h m a n a , he was .-slain d u r i n g the Yajña of J a n a k a . Śāmiapāyana enquired :— 34-35. H o w was t h a t sage who was h a u g h t y a n d a r r o g a n t on account of his knowledge slain d u r i n g the horse-sacrifice of J a n a k a ? H o w did the a r g u m e n t begin? W h y did it start at <Cont.) Satyahita Satya-śri

Śākalya ŚāL

or Devamitra

Rathītara

Bharadvāja (Son of Bāskala)

335

1.2.34.36-45

all? W i t h w h o m was the a r g u m e n t done ? M e n t i o n all these as 1 they h a d h a p p e n e d as it is known to y o u . Sūta said

:—

36. T h e r e was a great assemblage (of learned men) d u r i n g the horse-sacrifice of J a n a k a . M a n y thousands of sages came there. 37-38.- All of them were desirous of watching that Yajña •of the saintly king J a n a k a . On seeing the B r ā h m a n a s who arrived, he h a d his curiosity a r o u s e d — " W h o is the most excellent B r ā h m a n a a m o n g these ? H o w can I come to t h a t •decision ?" After thinking thus, the king hit u p o n an intelligent plan. 39-41a. He b r o u g h t the following articles (as gift) viz. A thousand cows, plenty of gold, villages, jewels a n d maid servants. T h e king then a n n o u n c e d to the sages, "O sages of excellent fortune, I bow down my head u n t o all of you. T h e w e a l t h that has been brought here is for t h e most excellent one a m o n g you. O excellent Brāhmanas, know that my wealth is for y o u . " * 41b-45. On hearing the words of J a n a k a a n d on seeing t h e most valuable wealth, those sages well-versed in the Vedas b e c a m e greedy. T h e y were desirous of seizing the same. T h e y challenged one a n o t h e r in their height of arrogance d u e to Vedic knowledge, with their mind dwelling on the riches displayed. T h e y b e g a n to quarrel and claim t h u s — " T h i s wealth ( o u g h t to) be mine. This is mine and not y o u r s " . A n o t h e r said : " S a y , why do you swagger". O w i n g to the fault of wealth, they began to argue in "various ways. 1.

T h e story h o w Śākalya lost his life as a result of his discomfiture in

his disputation with Yājñavalkya is based on the dispute

recorded in the

Brhadāranyaka Upa I I I . 8 . 12-26. T h e difference between the stories is that in the Brhad-Upa it was after Gārgi that Śākalya accepted Yājñavalkya's challenge. T h i s is a good picture of disputations held in royal courts, the appointm e n t of referees and the methodology of disputations in ancient India. *

For me vittam vittam dvijottamāh / of the

verse) reads:

text V ā . P . 6 0 . 3 8 b

(identical

(tasmai tad upanītam) hi vidyā-vittam dvijottamāh / 'This is brought

as the prize for scholarship' etc.

336

Brahmānda

Purāna

But there was a n o t h e r scholar t h e r e w h o was a great seer a n d also t h e son of god B r a h m a , called Yājñavalkya. He was endowed with great s p l e n d o u r ; he was a great ascetic a n d was the most excellent a m o n g those who h a d realized B r a h m a n . Yājñavalkya w h o was born of a p a r t of B r a h m a , p r o c l a i m e d loudly : 46. He said to his disciple who was t h e most excellent a m o n g the knowers of B r a h m a n , " T a k e this wealth, O d e a r one and take it h o m e . T h e r e is no d o u b t a b o u t it that this is mine. 47. I am the sole arguer in all arguments. No one else is equal to m e . If a n y learned m a n is not pleased (with this) let him challenge'me w i t h o u t d e l a y . " 48. Then the vast expanse of the ocean-like crowd of B r ā h m a n a s became agitated like an ocean in the deluge. T h e r e u p o n , Yājñavalkya w h o was absolutely calm a n d n o r m a l said smilingly : 49. "O learned men, do not get angry. All of you are speakers of t r u t h . Let us speak (i.e. a r g u e ) in accordance w i t h our capacity, trying to understand each o t h e r " . 50-51. Thereafter, their a r g u m e n t s were accepted with m a n y words a n d thousands of splendid meanings originating from subtle vision (of Branches of Philosophy). T h e r e were examiners engaged by the king. T h e y were endowed with good qualities, embellished * with places of spiritual learning b o t h of the worldly matters as well as in the V e d a (i.e. they h a d competence in secular as well as religious topics for discussion). 52. T h e a r g u m e n t s between the noble-souled scholars began for the purpose of winning the wealth. All the sages were on one side a n d Yājñavalkya was on the other. 53. Thereafter, all those sages were individually asked by the intelligent Yājñavalkya. T h e y did not reply. (They were unable to reply). 54. After conquering all the sages, t h a t (sage) of great intellect, a mass of V e d i c wisdom, suddenly spoke to Śākalya, the originator of a r g u m e n t s . 55. " O Śākalya, speak out w h a t i s relevant. W h y d o you remain (silent) m e d i t a t i n g . T h e stake h a s been deposited

337

1.2.34.56-64

by the Y a j a m ā n a (i.e. the K i n g on whose behalf they are to perform sacrifice etc.) a n d has been taken a w a y a n d held by m e " . 56. On being a t t a c k e d thus, his face a n d eyes became red like copper d u e to anger. In the presence of the sages he spoke to Yājñavalkya accompanied by his m a n (i.e. the disciple*). 57. ''Slighting us as well as other excellent B r ā h m a n a s like blades of grass, you wish to seize for yourself the gift of Wealth of great value, as a prize for l e a r n i n g " . 58. On being spoken thus by Śākalya, said to h i m , — " K n o w t h a t the strong point of (persons engrossed in the m e d i t a t i o n on Brahman) (insight) of the principles of learning and objects

Yājñavalkya Brahmisthas. is the vision of reality.

59. Love or desire has its association with wealth. H e n c e we love wealth. B r ā h m a n a s are Kāmaprafnas (those who can. ask whatever they wish). H e n c e , we speak out the question as we please. 60-61. This is t h e reward of the saintly king. Hence, t h e gift of wealth has been taken away by m e " . On h e a r i n g these words (of Yājñavalkya), Śākalya b e c a m e extremely infuriated. In order to ask the question as he pleased, he spoke these words to Yājñavalkya—"Now reply tome factually whatever question (I am pleased to ask) pointed out by m e . " 62. T h e n a great a r g u m e n t took place between those two knowers of Brahman. M o r e than a thousand questions were p u t then by Śākalya. 63. Even as the other sages listened—Yājñavalkya replied everything. Śākalya h a d no further a r g u m e n t or question. Yājñavalkya spoke to h i m . 64. "Answer at least one question p u t by m e , O Śākalya as I please. In this disputation with t h e stake of (the wealth offered *

For sa-puru}am of the text, Va P. 60.51b reads tarn parusam

harsh words to h i m ) — a better reading.

(spoke-

338

Brahmānda Purāna

by J a n a k a as bait) or instantaneous d e a t h here (if you fail to reply*). 65. W h i c h is well associated with the subtlest of know ledge—Sāńkhya or Yoga? which is m o r e i m p o r t a n t , the p a t h of 1 spirituality or the p a t h of m e d i t a t i o n ? " 66. T h e n the question was put forward by t h e intelligent Yājñavalkya. U n a b l e to know it (and r e p l y ) , Śākalya h a d to court d e a t h . 67-68. T h u s , it is r e m e m b e r e d t h a t Śākalya became distressed in the course of his explanation of the question. T h u s a great dispute took place a m o n g (the sages) seek ing wealth. T h e r e were a r g u m e n t s between the sages a n d Yājñavalkya. Yājñavalkya took a w a y the gift of wealth after establishing his own fame. Surrounded by his disciples (that learned s a g e ) of great self-control went home.

CHAPTER

THIRTYFIVE

The Legend of Yājñavalkya's receiving the Veda from the Sun-God : Legend of Vyāsa : Description of Svāyambhuva Manvantara 2

Sūta said :— 1. Śākalya (otherwise known as) D e v a m i t r a , an intelli g e n t noble-soul, a leading B r ā h m a n a w h o Was the foremost *

Vā P. 6 0 . 5 8 b reading is more explicit:

T h e last question of Yājñavalkya to Śākalya in the Br had. Upa

Sāpah

pano'sya

vādasya

w a s about Aupanisada Purusa a n d

not

abruvan about

mrtyum

āvrajet.

the superiority

of the path of

S ā ń k h y a (spiritual wisdom) or Y o g a (path of m e d i t a t i o n ) as in this Purāna. 2.

T h e Legend that Yājñavalkya received a

new Veda

(the white

Y a j u r v e d a ) from the Sun-god is as old as the M b h . Śānti 318.6-12. But this chapter in the M b h . does not mention his guru's order to recant the Yajurveda learnt

by Yājñavalkya trom h i m due

KiT-insolence

and

uncharitabi

remarks about his class-mates' capacity to perform that p e n a n c e .

XC/YA

f e ^ / W °r'"^

/fru*. fa Ar

339

1.2.35.2-9

a m o n g those who were conversant with the Vedas, composed 1 five Samhitās. 2. He had five disciples viz. M u d g a l a , Gokhala, K h a l ī y ā n , S u t a p a s a n d t h e fifth his d e a r (child) Śaiśireya. 3. T h e excellent B r ā h m a n a (?) expounded three S a m h i t ā s viz. Śāka, V a i n a a n d R a t h ī t a r a . He composed a fourth (work) the Nirukta. 4. He h a d four disciples viz. Paila, Iksalaka, Ś a t a b a l ā k a t h e intelligent and G a j a , O excellent Brāhmanas. 5. Bharadvāja, son of Bāskala, expounded t h r e e Samhitās. He h a d three noble-souled disciples endowed with good qualities. 6. T h e y were, T v ā p a n ā p a the intelligent, P a n n a g ā r i t h e wise one a n d the third one Arjava. All of them were praise worthy, of holy observances d u e to the power of p e n a n c e . 7. T h e y were devoid of passion. T h e y had great splend o u r . T h e y were perfect masters of the Samhitās. T h u s have been described the Bahvrcas by whom t h e S a m h i t ā s were m a d e to function. 8-9. T h e disciple of V a i ś a m p ā y a n a composed Yajurveda. Eightysix splendid Sariihitās 2 were expounded by h i m . He gave 1.

In continuation of note 1. p. 333 the spiritual or academic g e n e a l o g y

•of P a i l a from Śākalya onwards is as follows: Śākalya

Mudgala

Gokhala

Composition

three

Khaliyān

Sutapas

a n d the Nirukta

Paila

(Son of Ś a k a l y a )

Iksalaka

Śatabalāka

Gaja

Bāskala Bharadvāja (expounded 3 S a m h i t ā s )

Tvāpanāpa 2.

Śaiśireya

Sariihitās

Pannagāri

Cf. yajurvedasya sadaśīti bhedā bhavanti C V S P. 3 1 .

Arjava.

Brahmānda Purāna

340

them to his disciples a n d t h e y grasped t h e m in accordance with the injunctions. O n e of them, Yājñavalkya of supreme power of penance, was excluded (? by the p r e c e p t o r ) . 10. T h e r e were eightysix disciples, the propounders of diverse Sarhhitās a n d there were three different kinds in every one of t h e m . 11. T h e three kinds in the splendid last variety of V e d a a r e the (1) N o r t h e r n ( 2 ) of the m i d d l e region a n d (3) t h e eastern one. 12-13. Syāmāyani became the leader of the Udicyas ( N o r t h e r n e r s ) . Asuri is r e m e m b e r e d as t h e first founder of ( t h e Vedic b r a n c h ) of the m i d d l e region. Alambi is the foremost a m o n g t h e Prācyas ( E a s t e r n e r s ) . T h e r e are ( t h u s ) the three 2 regional h e a d s . 1

T h u s t h e Carakas, the B r a h m a n Sarhhitās have been described.

expounders

the

The sages said : — 14. W h y are they ( c a l l e d ) Carakādhvaryus ? Tell t h e reason factually. W h a t is t h e (rite) observed (by t h e m ) ? F o r what reason did they a t t a i n t h e status of Caraka. Sūta said : — 15. T h e sages h a d some work to do, O excellent B r ā h m a n a . After reaching the top of the M e r u , they conferred with one a n o t h e r as follows : 16. " I f any excellent B r ā h m a n a does n o t t u r n up h e r e within seven days, he shall ( h a v e t o ) perform (expiation for) Brāhmana-slaughter (Brahma-Hatyā). T h i s is proclaimed as o u r stipulated c o n d i t i o n . " 17. Thereafter, all of t h e m excepting V a i ś a m p ā y a n a went to the place w h e r e t h e assemblage h a d been fixed. ( T h e y attended along with all t h e m e m b e r s of their g r o u p s ) . 1. It is not clear whether Yājñavalkya was not taught Yajurveda or was made to vomit it and hence became Veda-less one. In other words, Vaiśampāyana must have taught Yajur-Veda to Yājñavalkya. 2. As stated in the footnote on Ch. XXIII, the list of Carakas is different in the CVS.

1.2.35.18-27-

341

18. At t h e instance of t h e B r ā h m a n a s , he performed (the a t o n e m e n t for) Brahma-Hatyā. After calling together all t h e disciples h e said : — ' 19. " P e r f o r m ( t h e expiation of) Brahma-Hatyā on my behalf, O excellent B r ā h m a n a s . All of you g a t h e r together a n d u t t e r t h e words conducive to welfare, as desired. Yājñavalkya said ;— 20. "I shall perform it single-handed. Let these sages s t a n d b y . Purified by my own p e n a n c e , I shall lift it up with m y p o w e r " . 2 1 . O n being told thus, h e (Vaiśampāyana) became angry a n d expelled Yājñavalkya. He said " R e t u r n to me every thing t h a t has been learned by y o u " . 22. On being told thus, ( t h e sage) the most excellent one a m o n g the knowers of B r a h m a n , vomited out t h e Yajur M a n t r a s t h a t h a d perceptible forms a n d h a d been smeared with blood. 23. Thereafter, t h e B r ā h m a n a m e d i t a t e d u p o n the sungod a n d p r o p i t i a t e d h i m . T h e V e d a t h a t h a d come u p went over to the sun a n d stayed there. 24. T h e sun-god w h o was pleased w i t h h i m gave u n t o B r a h m a r ā t i (i.e. Yājñavalkya who h a d the fund of Vedic knowledge) those Yajur M a n t r a s that h a d gone up to the Solar sphere. 25-27. M ā r t a n d a (the Sun) gave those Y a j u r - M a n t r a s to t h e intelligent Yājñavalkya w h o h a d assumed the form of h o r s e . (Some) B r ā h m a n a s study those Yajur M a n t r a s by some m e a n s or the other. T h e M a n t r a s h a d been given to (Yājñavalk y a ) w h o h a d assumed the form of a horse. H e n c e , those B r ā h m a n a s b e c a m e Vājins. Those by w h o m ( t h e expiation for) Brahma-Hatyā h a d been observed are r e m e m b e r e d as Carakas because they h a d performed (Caranāt) t h e a t o n e m e n t . T h e dis ciples of V a i ś a m p ā y a n a are detailed as Carakas) . 2 1

1. As contrasted w i t h the M b h and other Purānas, here it is Yājñavalkya w h o assumes the form of a horse a n d not the Sun-god, while receiving the n e w V e d a . 2. T h e Brāhmanas w h o performed p e n a n c e for warding off the sin of Brahma-hatyā of their guru are called Carakas—a popular e t y m o l o g y .

Brahmānda Purāna

342

T h u s these Carakas have been recounted. N o w under stand the Vājins. 28-30. T h e r e a r e fifteen Vājins. T h e y a r e t h e disciples of Yājñavalkya viz. - K a n v a , Baudheya M a d h y a n d i n a , his son, Vaidheya, A d d h a , B a u d d h a k a , T ā p a n ī y a , Vatsa, J ā b ā l a , Kevala, 1 Avatī, P u n d r a , V a i n o y a a n d P a r ā ś a r a . T h e s e are mentioned as Vājins. T h e y are fifteen excellent m e n . T h e branches of Yajur M a n t r a s should be known as one h u n d r e d a n d one. 3 1 . J a i m i n i t a u g h t his son S u m a n t u . * S u m a n t u t a u g h t his son Sutvan. 1. Cf. the list of disciples of Yājñavalkya in C V S . p. 32 as that list somewhat differs from the list in the Bd. P. 2. V V . 31-55 .give the genealogy of S ā m a v e d a Teachers. It is different from that in C V S . ' O u r text gives it as follows: Jaimini

Sumantu Sutvan Sukarman

(studied

1000

Sarhhitās)

[ ( O n e thousand disciples, one per Samhitā j (But these were killed by Indra as noted in C V S . p. 4 3 ) Pausyañji K i n g Hirariyanābha alias (Studied 500 Śarhhitās) Kaus'alya (Studied 500 Samhitas and Eastern S ā m a g a s ) Prince K r t a (Udīcya (Northern) S ā m a g a s )

Laugāksi

Kuśumi (Kuthumi

in Vā.P.)

Kuśidi

Lāńgali)

School of Laugāksi

Nādāyaniya

Tāndiputra

Anovaina

Susahas

Sunāman

School of K u ś u m i

Aurasa Parāśara Nabhiŕvitta Kauthuma, son of Parāśara had six followers—Lāńgalas alias Śālihotras viz. Hālini, J y ā m a h ā n i , Jaimini, Lomagāyani, K a n d u and Kohala, these expound ed 6 Sarhhitās.

343

1.2.35.32-38'

32-33. S u t v a n t a u g h t his son S u k a r m a n . S u k a r m a n quickly studied a thousand Sarhhitās a n d expounded t h e m to a t h o u s a n d disciples w h o h a d t h e splendour of t h e sun. As t h e y were studying d u r i n g the days ( w h e n they should n o t be studied) I n d r a slew t h e m . 34. Thereafter, for the sake of his disciples he perform ed Protest fast u n t o d e a t h ( P r ā y o p a v e ś a n a ) . On seeing h i m furious, I n d r a g r a n t e d h i m a boon. 35. " Y o u will have two disciples of great vigour a n d u n e q u a l l e d splendour. L e t those two extremely intelligent (disciples) study t h e thousand Samhitās. 36-38. O excellent B r ā h m a n a , these highly f o r t u n a t e gods (Devas) have become furious". After saying this to S u k a r m a n of great fame, the glorious Vāsava ( I n d r a ) saw t h a t t h e a n g e r o f t h e B r ā h m a n a h a d c a l m e d d o w n a n d (so) the lord vanished suddenly. H i s disciples w e r e

K i n g Hiranya-nābha Prince K r t a Composed 24 Samhitās (taught one to each student)

Senior disciples 1. R ā d i 2. 3. 4. 5. 6. 7. 8. 9. tO. 11.

R ā d a v i y a (Mahāvirya in V ā . P . ) Pañcama Vāhana Talaka M ā n d u k a (Pāndaka in Vā P.) Kālika Rājika Gautama Ajabasta Soma-rājāyana

Junior Disciples Śāli (Vaiśala in V ā . P . )

Ańguliya

Kauśika

4. 5. 6. 7. 8.

Śālimañjarī Pāka ( K ā p i y a in V ā . P . ) Śadhiya Kānini Pārāśarya

12. 13. 14.

Pusp Parikrsta Ulūkhalaka. It m a y be noted that the number of disciples is 22, to make it 2 4 , we m u s t add their teachers Hiranya-nābha and Krta. Lastly this Purāna differs considerably from the C V S in n a m e s of teachers of the S ā m a v e d a (vide C V S , pp. 4 3 - 4 6 ) .

344

Brahmānda Purāna

(1) T h e intelligent a n d highly excellent B r ā h m a n a Pausyañji a n d the second one (2) H i r a n y a n ā b h a alias K a u ś a l y a who was a king. Pausyañji taught half a thousand (i.e. 500) Sarhhitās. 39. T h e splendid disciples of Pausyañji were known by t h e n a m e Udīcya Sāmans. Kauśilya studied five Samhitās called S a t t v a s * ( ? ) 40. T h e disciples of H i r a n y a n ā b h a a r e remembered as Prācya Sāmagas. T h e four disciples of Pausyañji were Laugāksi, K u ś u m i , Kuśīdi a n d Lāńgali. Now understand the different branches of these. 4 1 . T h e different branches of (the school of) Laugāksi a r e - N ā d ā y a n ī y a , T ā n d i p u t r a (son of T a n d i ) , from h i m a fine scholar n a m e d Anovaina, Susahas son of Sakoti, and S u n ā m a n . U n d e r s t a n d these as the members of the different branches of the school of Laugāksi. 42-44. K u ś u m i h a d three disciples viz. Aurasa, Parāśara a n d the brilliant Nābhivitta. T h u s , the Kausumas a r e remem bered of three types. Śaurisu a n d Śrńgiputra (son of Srńgi) — t h e s e two observed holy rites for a long time. R ā n ā y a n ī y a a n d Saumitri were experts in S ā m a Veda. Ś r ń g i p u t r a of great p e n a n c e expounded three Samhitās. 45. V a i n a , Prācinayoga a n d Surāla were excellent Brāhmanas. K a u t h u m a P ā r ā ś a r y a (son of Parāśara) expounded six S a m h i t ā s . 46. Asurāyana a n d Vaiśākhya were devotedly attached to the elderly Vedic scholars. T h e intelligent Patañjali was the son of P r ā c ī n a Yoga. 47. T h e branches of (the school of) K a u t h u m a , son of P a r ā ś a r a a r e r e m e m b e r e d as six. L ā ń g a l a (otherwise known as) Śālihotra expounded six Samhitās. 48. H ā l i n i , J y ā m a h ā n i , J a i m i n i , L o m a g ā y a n i , K a n d u a n d K o h a l a — t h e s e six a r e remembered as the followers of Lāńgala. 49. *

T h e s e were t h e disciples

of Lāńgali

a n d Samhitās

SaUvāni pañca in the text is w r o n g , as K a u ś a l y a studied five hundred

Sarhhitās. V ā . P.61.35 correctly reads Śatāni pañca.

1.2.35.50-58*

345

were founded a n d p r o m u l g a t e d by them. O n e alone, a prince K r t a (was m a d e ) the disciple of H i r a n y a - N ā b h a . 50. He composed twentyfour Samhitās. T h e foremost a m o n g bipeds expounded t h e m to his disciples. U n d e r s t a n d their n a m e s . 51-55. R ā d i , Rādavīya, P a ñ c a m a , Vāhana, Talaka, M ā n d u k a , Kālika, Rājika, G a u t a m a , Ajabasta, Somarājāyana, Pusti, Parikrsta a n d U l ū k h a l a k a (were the elder o n e s ) . T h e younger ones were Śāli, Ańguliya, K a u ś i k a , Śālimañjarī, Pāka, Śadhīya, K ā n i n i a n d the virtuous soul P a r ā ś a r y a — T h u s the Sāmagas have been recounted. A m o n g all the Sāmagas, Pausyaftji a n d K r t a are declar ed as the most excellent ones. T h e y were expounders of Samhitās. O B r ā h m a n a s ! S u m a n t u divided A t h a r v a n i n t o two a n d gave t h e m to his disciples. 1 56-58. H e gave K a b a n d h a the black ( A t h a r v a n M a n t r a ) . T h a t scholar K a b a n d h a classified it into two even as he listened to it a n d passed t h e m on, one to P a t h y a a n d the second to D e v a d a r ś a . T h a t lordly sage classified it i n t o four. D e v a d a r ś a ' s four disciples were M o d a , B r a h m a b a l a , P i p p a l ā d a a n d Śaulkāyani was the fourth one. He was conversant with 1. V V . 55-62 give the list of branches and teachers of the Atharva Veda. It is different from the information in C V S , pp. 46-49. T h e genealogy in this P u r ā n a is as follows: Sumantu

Kabandha (received Black Atharvan)

Pathya

Devadarśa

1 Moda

Jājali

Brahmabala

Kumudādi

Babhru

Pippalāda

Śaulkāyani

Śaunaka

Saindhavāyana or Muñjakejya

346

Brahmānda Purāna

D h a r m a a n d he was established ( a n d engrossed) in p e n a n c e . All these four disciples of D e v a d a r ś a were firm observers of holy rites. 59. K n o w t h a t the further excellent classification of Pathyas is three-fold. (The disciples were) Jājali, K u m u d ā d i a n d the third one is r e m e m b e r e d as Ś a u n a k a . 60. Ś a u n a k a divided the S a m h i t ā into two a n d h a n d e d over one to Babhrū. T h e intelligent sage transferred ( t a u g h t ) the second S a m h i t ā to (a disciple) n a m e d S a i n d h a v ā y a n a . 61-62. Saindhava (otherwise known as) M u ñ j a k e ś y a split i n t o two the S a m h i t ā already divided i n t o two. T h e excellent divisions 1 of A t h a r v a n S a m h i t ā are as follows :- N a k s a t r a k a l p a , V a i t ā n a , t h e third one SarhhitāVidhi, the fourth one the K a l p a of Añgiras a n d t h e fifth one Śāntikalpa. 63-65. O excellent sages, K h a d g a * (?) expounded t h e P u r ā n a along with me.* T h e following a r e said to be my disciples who cling closely to t h e P u r ā n a s viz. Atreya, the intelligent S u m a t i , K ā ś y a p a , Akrtavrana, Bhāradvāja, Agnivarcas, Vasistha, M i t r ā y u , Sāvarni, S o m a d a t t i , S u ś a r m a n a n d Ś ā m ś a p ā y a n a . T h r e e S a m h i t ā s were composed by t h r e e of t h e m . 66. K ā ś y a p a , Sāvarni a n d Ś ā m ś a p ā y a n a a r e t h e c o m posers of Samhitās. My S a m h i t ā shall be the fourth one. These four are the original ( p u r ā n a ) Samhitās. 67. All of t h e m have four Pādas (feet/sections). All of t h e m have the same i m p o r t . I n t h e a l t e r n a t e reading, they a r e futile in the same way as the b r a n c h e s of the Vedas. 1.

T h e divisions of the Atharva V e d a are five :

( 2 ) V a i t ā n a , ( 3 ) Saihhitā-Vidhi

( 4 ) Ańgiras-Kalpa

(1) Naksatra-Kalpa,

( 5 ) Śānti-Kalpa. Pro

bably ( 2 ) is the V i d h ā n a - K a l p a a n d (3)is the Sarhhitā-Kalpa as in the C V S , p. 4 6 . *

T h i s reading is meaningless. Vā P.61.55 reads safiah (krtvā)' divid

i n g in six parts'. O excellent sages ! H a v i n g divided in six parts the

Purāija

has been assigned by me (to my pupils). 2.

W . 6 3 - 6 9 s u m up the position regarding the Purāna

tradition en

trusted to R o m a h a r s a n a , the Sūta. Although he h a d six disciples, the Purānas were composed by R o m a h a r ? a n a

(the original S a m h i t ā ) , K ā ś y a p a , Sāvarni

and Ś ā m ś a p ā y a n a . T h e s e Purānas consisted of four Pādas (parts) e a c h and of 4 0 0 0 verses in e a c h Purāna (except that of Ś ā m ś a p ā y a n a ) .

347

1.2.35.68-75

68-69. All of t h e m comprise four t h o u s a n d verses except Śāriiśapāyanikā. L a u m a h a r s a n i k ā is the original one. K ā ś y a p i k ā is the next one. Sāvarnikā is t h e third one embellish ed w i t h straight-forward statements a n d themes, T h e Śārñśap ā y a n i k ā S a m h i t ā is embellished by impressive a n d inspiring themes. 70. 1 T h e r e are altogether eight thousand a n d six h u n d r e d R k M a n t r a s . T h e r e a r e f i f t e e n , ten a n d ten m o r e Rks ( 3 5 i . e . altogether 8635). 71-73. 2 Along with t h e Vālakhilya and S u p a r n a h y m n s they a r e stated to be seven* ( ? ) T h e S ā m a n M a n t r a s altogether are eight t h o u s a n d a n d fourteen. T h e S ā m a g a s sing this along with t h e Aranyakas a n d "Ho-Ha" **. T h e Adhvaryava consists of twelve thousand verses 2 a n d Yajur M a n t r a s . Vyāsa composed as m a n y Yajur a n d B r ā h m a n a M a n t r a s along with Grāmya ( r u r a l ) , A r a n y a k a (Forest) a n d r e citation of sacred texts (scriptural divisions). 7 4 . H e n c e f o r t h , t h e r e is the qualifying adjective P ū r v ā (former) for t h e K a t h ā s (Stories) ( ? ) . T h e Rk, B r ā h m a n a a n d Yajus are r e m e m b e r e d as containing Grāmya, Aranyaka M a n t r a s (?). 75. So also t h e a d d i t i o n a l hymns known as Khilas a n d Upakhilas of t h e disciples of H a r i - d r u . Similarly, t h e a d d i t i o n a l 1.

V V . 70-72 : According to this text

the R g v e d a

consists of 8 6 3 5

Rks, but actually the n u m b e r is 10552 of the Śākala S a m h i t ā according to Satvalekar's S v ā d h y ā y a M a n d a l e d i t i o n — a figure supported by ( V . S . p. 17. The Sāma Veda

said to be of 8 0 1 4 mantras, though actually the present

S ā m a S a m h i t ā consists of 1810 mantras out of w h i c h only 75 are of

Sāma,

the rest b e l o n g t o the R V . T h e C V S . com., however, supports

Purāna

our

as follows: Asfau 2. mantras, *

Sāmasahafrāni

sāmāni

caturdaśa.

T h e n u m b e r of mantras of A d h v a r y a v a is given as 12000

Yajur

( 1 2 3 3 0 in S v ā d h y ā y a m a n d a l e d i t i o n ) . T h e text is obscure. Vā P. 6 1 . 6 2 b reads, vālakhilyāh

sahapTaifāh

sa-savarnāh

prakīrtitāh

'Vālakhilyas along w i t h Śāvarnas a n d w i t h assistant Priests'—But there, this line is a continuation of previous t w o lines w h i c h are identical w i t h V. 70" hereof. **

Sahomam 'along w i t h h o m a ' in Vā P. 6 1 . 6 3 .

348

Brahmānda Purāna

M a n t r a s of Taittirīyas a r e r e m e m b e r e d as Paraksudras (every s h o r t verses like K s u d r a s ū k t a ) . 76. In the V e d a of Vājasaneyākas, the total n u m b e r of Rk M a n t r a s is reckoned as one thousand n i n e h u n d r e d . The B r ā h m a n a portion is four times t h a t . 1 77. T h e total n u m b e r of Yajur M a n t r a s a n d Rks is eight thousand eight h u n d r e d a n d eighty, along w i t h Śukriya ( S ā m a s belonging to Pravargya a n d ) Khila (Additional) M a n t r a s according to) Yājñavalkya. 78-81. Similarly, listen to ( t h e n u m b e r of verses) of C ā r a n a Vidyās (a school of A t h a r v a V e d a ) along w i t h its extent (number). T h e total n u m b e r of Rks (according to various Śākhās) is said to be six thousand twenty-six. 2 Yajur M a n t r a s , it is said, a r e somewhat m o r e t h a n this. T h e r e a r e eleven thousand ten R k s . T h e r e a r e ten t h o u s a n d a n d eighty R k s . T h e r e are one thousand a n d thirty R k M a n t r a s according t o the authorities. T h i s m u c h is the extent of Rk M a n t r a s . A n o t h e r thing a b o u t Atharvan M a n t r a s . It is t h e conclu sion t h a t according to Bahvrcas the A t h a r v a n M a n t r a s are five thousand. 82. It should be known by the sages t h a t there are a thousand m o r e excepting twenty (i.e. nine h u n d r e d a n d 1.

This verse is a quotation from K ā t y ā y a n a

as per com. of C V S ,

p. 3 9 . T h e number of verses in Vājasaneyi S a m h i t ā is 1900 as per o u r text and K ā t y ā y a n a . But V. 77 states that the total no of Yajur mantras, R K S along w i t h Śukiiya (i.e. Vājasaneyi Saihhitā Ch. 36-40 or the Pravargya section of S ā m a n verse and K h i l a mantras is 8 8 8 0 according to Yājñavalkya. 2.

W 78-81 give the extent of the Atharva V e d a .

text the n u m b e r of Rk (mantras) in the Atharva is 6026

According to our but

the Svādhyāya

M a n d a l edition gives 5977 mantras. I believe the plural Cārana-Vidyānām V. 78a should be interpreted to include the nine

schools of

the

Atharva

V e d a such as Paippala, Śaunaka, D ā n t a and others mentioned in C V S . But the C V S , later states that the five K a l p a s viz. Naksatra, V i d h ā n a , VidhiVidhāna, Sarhhitā and Śānti e a c h consists of 500

(Pañca-Śatāni)

mantras,

b u t t h e total of these is g i v e n twelve thousand ( C V S , pp 4 6 - 4 7 ) . It appears t h a t our Purāna writer gives traditional round figures without verifying (and c o u n t i n g the mantras i n ) the original Sarhhitās.

349-

1.2.35.83-89a

e i g h t y ) . W h a t is said here is in accordance w i t h Ańgirasas. T h e y have Aranyakas also. 83. T h u s , t h e n u m b e r is reckoned. T h e different b r a n c h e s a r e m e n t i o n e d . T h e originators o f t h e b r a n c h e s a n d t h e causes of difference ( a r e also m e n t i o n e d ) . 8 4 . T h e r e are differences of b r a n c h e s (of V e d i c schools} in all t h e M a n v a n t a r a s in this m a n n e r . T h e Śruti (as u t t e r e d by) Prajāpati is eternal. These a r e r e m e m b e r e d as their a l t e r native recensions. 85-86. On account of t h e fact t h a t t h e Devas a r e n o t e t e r n a l , t h e M a n t r a s originate, again a n d a g a i n . 8 T h e differ ences a m o n g the Śrutis d u r i n g D v ā p a r a Yugas h a v e b e e n recounted. T h u s , after classifying t h e Vedās a n d h a n d i n g t h e m over to his disciples, t h e godly excellent sage w e n t to t h e forest for performing p e n a n c e . 87-89a. These different schools of Vedic b r a n c h e s have been evolved by his disciples a n d t h e disciples of his disciples. T h e r e a r e fourteen Vidyās (Lores) viz. t h e six Vedāńgas(Ancillary subjects), t h e four Vedas, t h e M ī m ā m s ā a n d N y ā y a Vistara ( L o g i c ) , D h a r m a ś ā s t r a a n d P u r ā n a ( M y t h o l o g y ) . F o u r m o r e lores viz. Ayurveda ( M e d i c i n e ) , Dhanurveda (Science of a r c h e r y ) Gāndharva (Musicology), these three to gether w i t h Arthaśāstra (Economics, Political economy) c o n s t i t u t e ( a l o n g w i t h t h e former ones) the eighteen lores. 3 1.

T h e old n a m e of the Atharva v e d a

was

Atharvāńgirasa.

The-

Atharvan mantras were auspicious while the Ańgiras mantras pertain to black, magic. According to this Purāna the number of such mantras (including thosein the B r ā h m a n a p o r t i o n ) is 9 8 0 . 2.

It is a pet theory of

our author that D e v a s are not eternal

but

mantras are so, a n d they manifest themselves again a n d again in the n e w worldorder on n e w creation of the universe. 3.

Traditionally there are fourteen vidyās

(lores or

sciences) but by

adding four subsidiary Vedas, they are regarded as eighteen. C V S , p. 47 give* the following relations b e t w e e n v e d a s a n d upavedas. Veda

Upaveda

The Rgveda

The

Ayurveda

T h e Yajurveda

The

Dhanurveda

(Science

of medicine)

The Sāmaveda

T h e Gāndharva veda ( M u s i c )

T h e Atharvaveda

T h e Artha Śāstra

(Military

Science)

(Economics,

Administration, Architecture.

Politics,

350

Brahmānda Purāna

89b-90a. It should be known that Brahmarsis a r e the 1 earliest ones, thereafter the Devarsis a n d t h e n the Rājarsis. T h u s the sources of origin of the sages are three. 90b-91. Expounders of B r a h m a n (or V e d a ) are born in t h e five families v i z . — K ā ś y a p a s , Vasisthas, Bhrgus, Añgirasas a n d Atris. Since they a p p r o a c h (rsanti) Brahma, they a r e remembered as Brahmarsis. 92-95. T h e Devarsis are the sons of D h a r m a , Pulastya, K r a t u , Pulaha, Pratyūsa, D e v a (Prabhāsa as per Vā.P.) a n d Kāśyapa. Know them by name. T h e Devarsis (divine sages) N a r a a n d N ā r ā y a n a are the sons of D h a r m a ; the Vālakhilyas are the sons of K r a t u ; K a r d a m a is the son of P u l a h a ; K u b e r a is the son of Pulastya; D a l a is the son of P r a t y ū s a ; N ā r a d a . a n d P a r v a t a a r e the sons •of K ā ś y a p a . T h e y are r e m e m b e r e d as Devarsis because they a p p r o a c h the Devas. 96. T h e kings b o r n of the family of M a n u , the family of P u r u r a v a s , the scions of the families of Iksvāku a n d N ā b h ā g a — t h e s e should be k n o w n as Rajarsis (saintly kings). 97. Since they a p p r o a c h the subjects befriending a n d delighting t h e m , they are called Rājarsis. Brahmarsis devoid of impurities a r e remembered as those •who a r e well established in the region of B r a h m a . 9 8 . T h e splendid Devarsis should be known as those •who a r e well established in the world of the Devas. All Rājarsis a r e considered to be those ( w h o a r e ) well established in the world of I n d r a . 99-103. I shall tell t h e characteristics of those who, on a c c o u n t of their nobility of b i r t h , p e n a n c e a n d ability to u t t e r (compose a n d recite) mantras, are proclaimed as Bramharsis ( B r a h m a n i c a l sages), divine sages (Devarsis) a n d Rājarsis ( R o y a l sages). T h e y have the knowledge of the past, present a n d f u t u r e ; t h e y invariably u t t e r the t r u t h ; they are self-contented, self1.

W . 8 9 - 1 0 3 define the terms Brahmarsi, Devarsi,

rate their names

Rājarsi,

a n d describe their powers, competence etc.

enume

1.2.35.104-112

351

e n l i g h t e n e d a n d famous on account of their p e n a n c e ; they a r e a b l e to realise everything even while in the w o m b ; they com pose a n d recite M a n t r a s , a r e able to go everywhere on a c c o u n t of their masterly super-power; they are Devasj B r ā h m a n a s a n d Kings—those w h o have a c q u i r e d all these are considered to be sages. Seven of t h e m w i t h seven characteristic good features are r e m e m b e r e d as t h e seven Sages. 1 104-106. T h e y are long-lived; they compose M a n t r a s ; they have divine vision acquired from ī ś v a r a (God) ; they have s t a r t e d their own lineage; they are perpetually engaged in the e n l i g h t e n m e n t a n d can perceive things directly; they have six holy rites; they are modest householders; they deal with every one impartially, faultlessly a n d in a m a n n e r that they cause good religious acts. T h e y sustain themselves by m e a n s of tasty exudations prepared by themselves a n d not all base; they are intelligent householders; they live deep inside the forests. 107. In K r t a and the other Yugas, at the very outset t h e establishment of the four castes and stages of life is carried o u t by all of t h e m . 108. In t h e early years of the a d v e n t of Tretā-Yuga again, these seven sages i n t r o d u c e a n d establish the division of social classes (Varnas) and stages of life everywhere. 109-110. Heroes a n d warriors are born again a n d again in their lineage. T h e father begets a son a n d the son later on becomes a father(?). T h u s t h e line continues w i t h o u t a break till t h e end of the Yuga. T h e n u m b e r of these householders is said to be eighty eight t h o u s a n d . 111. These (householders) resort to t h e P i t r y ā n a to t h e S o u t h of A r y a m a n ( S u n ) . T h e y take wives u n t o themselves a n d perform Agnihotra sacrifices a n d they are r e m e m b e r e d as causes of progeny. 112. T h e householders are i n n u m e r a b l e . T h e y resort to c r e m a t i o n grounds. Eightyeight thousand of t h e m are placed in the Northern path. 1. V V . 104-108 describe the special qualifications and characteris tics of Saptarsis (Seven S a g e s ) as it is their j o b to create law, order and d h a r m a at the beginning of a Y u g a a n d establish a well organised society.

Brahmānda Purāna

352

113. T h e y a r e the sages w i t h sublimated sexual impulses a n d it is reported t h a t they have reached heaven. Composers of M a n t r a s a n d B r ā h m a n a s are b o r n at t h e end of t h e Yuga. 114-115. T h u s , they are repeatedly r e b o r n in the D v ā p a r a Ages. T h e y are the composers of K a l p a texts (Ritualistic Texts) a n d .different scriptures a n d treatises on Arsa-Vidyā* (Lores pertaining to the Sages). Vedic rites are p u t into practice by t h e m again and again in t h e D v ā p a r a Yugas in t h e Vaivasvata M a n v a n t a r a . 116. T h e vedas were classified twenty-eight times by t h e great sages. 1 D u r i n g the first D v ā p a r a , the Vedas were classified by the self-born lord himself. 117. D u r i n g t h e second D v ā p a r a , Prajāpati was t h e Vedavyāsa (classifier of t h e V e d a s ) . I n t h e Dvāpara, U ś a n a s was t h e classifier a n d Brhaspati (was such a r r a n g e r ) in the fourth. 118. Savitr was t h e classifier in the fifth D v ā p a r a ; lord M r t y u is r e m e m b e r e d (as t h e Vyāsa) in t h e sixth D v ā p a r a . I n d r a (did the same) in the seventh a n d Vasistha in t h e eighth. 119. Sārasvata in the n i n t h , T r i d h ā m a n in the t e n t h ; T r i v a r s ā in t h e eleventh a n d Sanadvāja (was t h e Vyāsa) t h e r e after (i.e. in t h e 1 2 t h ) .

third

As mentioned before,

Vyāsa

the

designation of the sage w h o

classifies the mass of V e d i c mantras in four Samhitās in D v ā p a r a Yuga. T h e list of such Vyāsas is given in V P . I l l 3, Bh. P. 1.4. 14-25, KP I. 5 2 . T h e follow ing were the 28 Vyāsas in e a c h of the various D v ā p a r a Yugas according to our Purāna.

1. T h e Self-born g o d ( S v a y a m b h ū )

4. Brhaspati, 5. Savitr, 6. Mrtyu, 7. Indra, 8. Tridhāman Traiyāruni,

11. Trivarsā,

12. Sanadvāja, 13. Antariksa,

16. D h a n a ñ j a y a ,

2 0 . Gautama,

2. Prajāpati, 3. U ś a n a s , Vasistha, 9. Sārasvata, 10.

21. Uttama,

14. D h a r m a ,

17. Krtañjaya,

18. R j i s a ,

19. Bharadvāja,

2 2 . Haryavana,

23. Vena.

2 0 . Vājaśravana

25. Somamukhyāyana, 26. Trnabindu, 27. Tataja, 2 8 . Śakti, 2 9 . Parāśara 30. Jātukarna 3 1 . D v a i p ā y a n a , 3 2 . Future V y ā s a V D r a u n i ^ A ś v a t t h ā m a n ) . It is strange that 31 Vyāsas should be mentioned instead of the prescribed no. 2 8 . Moreover, there are discrepancies in the lists of Vyāsas in other Purānas. For example K P . 1.52 gives the following different names of Vyāsas 11. R s a b h a , 12. Sutejas, 14. Sucaksus, 2 2 . N ā r ā y a n a , 2 4 . Vālmiki. *

bhāsya-vidyās 'Commentatorial Lores' in Vā P. 6 1 . 3 .

1.2.35.120-131

353

120. Antarīksa (was Vyāsa) in the t h i r t e e n t h ; D h a r m a in t h e fourteenth; T r a i y ā r u n i in the fifteenth a n d Dhanañjaya in the sixteenth. 121. K r t a ñ j a y a in t h e seventeenth; Rjīsa in the e i g h t e e n t h ; after Rjīsa, Bharadvāja was the Vyāsa a n d G a u t a m a (was so) after Bharadvāja. 122. After G a u t a m a it was U t t a m a ; H a r y a v a n a is rem embered (as Vyāsa) thereafter; V e n a was after H a r y a v a n a a n d Vājaśravas is remembered (as Vyāsa) thereafter. 123-124. S o m a m u k h y ā y a n a was after Vājaśravas a n d T r n a b i n d u thereafter. After T r n a b i n d u it was T a t a j a ; Śakti is r e m e m b e r e d (as V y ā s a ) after T a t a j a ; P a r ā ś a r a (was so) after Śakti. J ā t ū k a r n a came thereafter and D v a i p ā y a n a is remember ed (as t h e Vyāsa) thereafter. 125-126. T h u s twentyeight Vedavyāsas are the ancient ones. In the future D v ā p a r a , when D v a i p ā y a n a Vedavyāsa passes away, D r o n i of great power of penance, shall become Vedavyāsa. In the future also there will be the classifications of branches (of Vedic Schools). 127-128. B r a h m a h a d acquired B r a h m a n (Vedic know ledge) t h a t is imperishable by means of p e n a n c e . Holy rite is also a c q u i r e d by means of penance a n d fame by the holy rite. Again, truthfulness is acquired by splendour a n d the imperishable Bliss is acquired by truthfulness. T h e p u r e , immortal Brahman, the imperishable Bliss, is enveloped a n d pervaded by Satya ( T r u t h ) . B r a h m a n alone is called A m r t a (nectar i m m o r t a l ) . 129. It is eternal, determined as this one-syllabled Om alone. It is designated as the B r a h m a n on a c c o u n t of its great ness or (inconceivable) vastness a n d its quality of firmness. 130. Obeisance to t h a t B r a h m a n t h a t is established in P r a n a v a (i.e. O m k ā r a ) ; t h a t is remembered again a n d again as Bhūr, Bhuvah, S v a h in t h e V e d a s — t h e A t h a r v a n , Rk, Yajus and Sāman. 131. Obeisance to t h a t excellent B r a h m a n t h a t is desig n a t e d as the cause of a n n i h i l a t i o n a n d origination of t h e Universe a n d t h a t is the esoteric secret beyond M a h a t .

354

Brahman da Purāna

132. It is unfathomable, unlimited a n d imperishable or inexhaustible. It is the source of origin of delusion of the Universe. It gets the aims of h u m a n life realised t h r o u g h illumination a n d activity. 133. It is the firm support of those w h o have t h e knowledge of Śāńkhya system; it is the goal of those who have perfect control over their minds a n d sense-organs; it is mentioned as Avyakta (unmanifest one) ; the B r a h m a n is the eternal m a t e r i a l cause Prakrti. 134. It is indicated a n d extolled as (by means of t h e following terms) : Pradhāna (chief), Ātmayoni (source of the origin of the self), the mysterious secret Being or Consciousness; Avibhāga ( u n d i v i d e d ) , Śukra ( p u r e ) , Aksara (imperishable) a n d Bahudhātmaka (that which appears as m u l t i f o r m e d ) . 135. Perpetual a n d repeated obeisance u n t o t h a t Supreme B r a h m a n . In the K r t a Yuga ( a s ) there is no religious rite, how can there be persons who have not d o n e their reli gious duties? 136-142. W h a t e v e r is d o n e o n c e in the world, t h a t which is committed a n d omitted, w h a t should be h e a r d a n d w h a t is heard, w h e t h e r good or b a d , w h a t should be known a n d pondered over, w h a t should be touched a n d eaten, w h a t should be seen or b e a r d or smelt somehow ( i s B r a h m a n itself). W h a t is shown by it is understood by the Devarsis. W h o is competent to seek a n d find out w h a t has not been pointed o u t ? It is G o d alone who has declared all things, everything a n d every one. W h e n e v e r a n y t h i n g is done by anyone, he identi fies himself with it. W h a t is d o n e here before, is not spoken a b o u t by a n o t h e r . W h e n something is done by some-one, somewhere a n d somehow, it is d o n e by it alone (i.e. B r a h m a n ) . T h e act (merely) appears t o b e t h a t o f t h e doer. Virakti (Absence of passion), Atirakti (too m u c h of p a s s i o n ) , knowledge a n d ignorance, pleasure a n d displeasure, dharma and adharma (virtue a n d evil), happiness a n d sorrow, d e a t h a n d immortality, t h e state of being above, below or at the sides—all these belong (to t h a t B r a h m a n ) t h a t is t h e •cause of t h e unseen ( d e s t i n y ) .

355

1.2.35.143-153a

143-144. T h e y belong to the self-born lord, t h e eldest B r a h m a Paramesthin (the highest D e i t y ) . D u r i n g t h e T r e t ā Yugas, a g a i n a n d again it becomes u n d e r s t a n d a b l e to every o n e . W h a t is to be understood as one (the State of being a Single V e d a ) is divided a n d classified d u r i n g D v ā p a r a Yugas again a n d again. B r a h m a c o m m u n i c a t e d these Vedas a t t h e begin ning, d u r i n g t h e V a i v a s v a t a M a n v a n t a r a . 145. Sages are r e p e a t e d l y born in the Yugas again a n d a g a i n . T h e y compose various Sariihitās as they are born of each other. 146. Eighty-eight t h o u s a n d Śrutarsis a r e r e m e m b e r e d . S o m a n y Sarhhitās are r e p e a t e d a g a i n a n d again. 147. In every Yuga, those Śākhās a r e classified again a n d again by those w h o resorted to c r e m a t i o n grounds a n d the Southern path. 148. In all t h e D v ā p a r a Yugas, the Sariihitās ( a r e classi fied) by t h e Śrutarsis. T h e s e Śākhās are in vogu»v_again a n d a g a i n in their Gotras (families). ~ 149-150. T h e Śākhās are the same a n d the composers too are t h e same. This is true till t h e end of t h e Yugas. In t h e same m a n n e r should be understood everything in all the M a n v a n t a r a s of t h e past a n d t h e future. 1 151. T h e r e are classifications of Śākhās in all t h e M a n v a n t a r a s . T h e y have passed by in the past M a n v a n t a r a s ; t h e y exist in the c u r r e n t M a n v a n t a r a . W h a t e v e r is going to take place will take place in the future M a n v a n t a r a s . T h e succeeding one should be understood by m e a n s of the preced ing one, a n d b o t h should be understood by means of the c u r r e n t one. 152-153a. T h e decisive (knowledge) r e g a r d i n g the M a n v a n t a r a is in t h e same m a n n e r . T h u s t h e Devas, the Pitrs, t h e sages a n d t h e M a n u s g o u p along with t h e M a n t r a s a n d r e t u r n along with them. 1.

This

purāna repeatedly emphasises the belief that everything

p l a c e in the manner by vide

RV X. 190.3

the same persons as in the

Dhātā yathā-pūrvam

absolutely unprecedented

and

new.

akalpayat.

There

takes

Manvantara little

that

356

Brahmānda Purāna

I53b-156. All the gods go to and from J a n a l o k a again a n d again for t e n K a l p a s . W h e n t h e time for r e t u r n arrives, they come into contact w i t h the inevitability of d e a t h . T h e r e after, they perceive b i r t h full of defects a n d preceded by ail ments. So they r e t u r n . T h e i r r e t u r n at t h a t time is d u e to their seeing the defects. T h u s they move to a n d fro ten times in the course of m a n y Deva Yugas. F r o m t h e J a n a l o k a they go to Tapoloka, from where they do n o t r e t u r n . . 157. T h u s thousands of Deva-Yugas have passed by. T h e y face d e a t h in the Brahmaloka along with the sages. 158. It is not possible to describe t h e m in detail a n d in due order because time has no beginning a n d n u m b e r s ( a r e endless). 159-163. M a n v a n t a r a s have elapsed along w i t h t h e Kalpas, Sages, Pitrs a n d t h e Devas. T h e y are created at the d u e period. T h e Yugas come a n d go. I n this m a n n e r h u n d r e d s a n d thousands of K a l p a s a n d M a n v a n t a r a s h a v e gone by along w i t h t h e subjects. At the end of a M a n v a n t a r a there is annihilation a n d at t h e end of a n n i h i l a t i o n there is creation. It is impossible to describe in d u e o r d e r the creation a n d a n n i h i lation of the Devas, Sages, Pitrs a n d M a n v a n t a r a s even in the course of h u n d r e d s of years. 1 U n d e r s t a n d t h e n u m b e r of years of M a n v a n t a r a in h u m a n reckoning. 164-166. T h e extent of M a n v a n t a r a s has been c a l c u l a t e d by persons who a r e experts in calculation. Every M a n v a n t a r a extends to three h u n d r e d a n d six million seven h u n d r e d and twenty thousand years without the extra years (of S a n d h y ā s and Sandhyārhśas). This calculation of M a n v a n t a r a is in accordance w i t h h u m a n reckoning. I shall m e n t i o n t h e M a n v a n t a r a in a c c o r d a n c e w i t h the divine reckoning of years. 167-168. In accordance with the divine reckoning the M a n v a n t a r a comprises of eight h u n d r e d a n d fifty two thousand years. F o u r t e e n times this period is called Ābhūtasamplava (the. annihilation of all living b e i n g s ) . A thousand sets of four Yugas a r e proclaimed as a d a y of B r a h m a . 1. This is another way of stating the eternal nature of time.

357

1.2'.35.169-180

169-170. After t h a t all t h e living beings become b u r n e d b y t h e rays o f t h e sun. K e e p i n g B r a h m a a t t h e h e a d a n d a c c o m p a n i e d by t h e Devas, Sages a n d t h e Dānavas^ they enter lord N ā r ā y a n a , t h e most excellent a m o n g t h e gods. It is he w h o creates all living beings a g a i n a n d again, at t h e beginning period of all K a l p a s . 171. T h u s this is considered to be SthitiKāla (period of Sustenance) along w i t h t h e Devarsis. U n d e r s t a n d t h e PratiSandhi ( I n t e r v e n i n g periods) of all M a n v a n t a r a s . 172. W h a t is called Yuga has been r e c o u n t e d by me before, O sinless ones. T h e period comprising of K r t a , T r e t ā e t c . is d e c l a r e d as C a t u r - y u g a (a set of four Y u g a s ) . 173. T h e lord has said t h a t t h e period of M a n u ' s reign consists of seventyone sets of four Yugas along w i t h t h e extra years (of t h e S a n d h y ā s a n d Sandhyāriiśas). 174. T h u s , t h e characteristic feature of all t h e M a n v a n taras past a n d future has b e e n described by m e a n s of t h e present ( c u r r e n t ) one. 175. T h u s , t h e c r e a t i o n of S v ā y a m b h u v a M a n u has b e e n r e c o u n t e d to you. I shall m e n t i o n its P r a t i s a n d h i as well as t h a t of t h e o t h e r . 1 176. A M a n v a n t a r a d u l y repeats itself as before along w i t h t h e sages a n d t h e Devas on a c c o u n t of t h e inevitability of events. 177-179a. T h e lords of t h e three worlds, t h e seven sages, t h e Devas, t h e P i t r s a n d t h e M a n u s w h o h a d b e e n i n existence e a r l i e r in this M a n v a n t a r a , realise t h e i m m i n e n c e of their d e a t h a t t h e time w h e n t h e period o f M a n v a n t a r a along w i t h t h e e x t r a years becomes complete. T h e y know t h a t their reign has come to an end. On realising this, t h e y become sad a n d a l l of t h e m a r e eager to go to M a h a r l o k a . 179b-180. W h e n t h a t M a n v a n t a r a comes to a close, w h e n t h e period of existence is complete, those Devas m a y stay on for t h e period of a K r t a Yuga. T h e n t h e future lords of the M a n v a n t a r a are born. 1.

V V . 176 ff. describe the pratisandhi—the

to another a n d from o n e M a n v a n t a r a to another.

transition

from o n e Y u g a

358

Brahmānda Purāna

181-186a. So also t h e Devas, t h e Pitrs, t h e sages a n d Manu. W h e n t h e M a n v a n t a r a comes to a close, w h e n , similarly, the K a l i Yuga also comes to an end, t h e K r t a Yuga sets in even when t h e Kaliśistas (Persons w h o survive t h e final stage of Kali) are present. J u s t as t h e continuity of t h e K r t a Yuga is remembered as preceded by K a l i Yuga by learned m e n , so also the beginning of M a n v a n t a r a s is preceded by t h e ends of M a n v a n t a r a . W h e n t h e previous M a n v a n t a r a h a s c o m e to a close a n d a n o t h e r one has begun, at t h e beginning of t h e K r t a Yuga, the seven sages a n d M a n u w h o have survived, r e m a i n there biding their time. T h e i r sages who have become exhausted wait for the ( i n c o m i n g ) M a n v a n t a r a in order to celebrate t h e a d v e n t of the new M a n v a n t a r a a n d for the sake of progeny. W h e n the creation of rainfall begins they begin to function as before. 186b-189. W h e n ^mutually opposed pairs start function ing, when the medicinal herbs have begun to grow, when t h e subjects devoid of abodes have begun to stay here a n d there, when t h e agricultural activities have begun, when piety a n d virtue h a v e subsided, w h e n t h e whole world is devoid of gaiety, when t h e mobile a n d t h e immobile beings are ruined (i.e. those t h a t h a d been r u i n e d before h a d not been revived), when ( t h e whole society) beginning w i t h the villages a n d e n d i n g w i t h t h e towns has become devoid of the discipline of classification of castes a n d stages of life, those righteous men, t h e seven sages a n d M a n u w h o have survived from t h e previous M a n v a n t a r a , r e m a i n r e a d y for their progeny. 190-191. Even as they perform p e n a n c e extremely difficult to be performed for the sake of progeny, t h e Devas, the Asuras, t h e Pitrs, t h e sages, t h e serpents, the ghosts a n d goblins, t h e G a n d h a r v a s , the Yaksas a n d t h e Rāksasas are b o r n as before on t h e d e a t h of t h e earlier persons. 192. T h e n those w h o have survived a m o n g t h e m viz. t h e seven sages a n d M a n u begin to expound t h e behaviour a n d conduct of life of good m e n at t h e beginning of the Manvantara.

1.2.35.193-203

359

193-194. M e n begin to perform holy rites along w i t h t h e Devas. By m e a n s of t h e vow of celibacy they repay t h e debts u n t o the sages. By m e a n s of progeny they r e p a y t h e debts u n t o the Pitrs, a n d by m e a n s of sacrifice they r e p a y t h e debts u n t o the Devas. T h e y abide by the D h a r m a consisting of the discipline of c o n d u c t for (different) castes for a h u n d r e d thousand years. 195. After establishing the three Vedas, the process of a g r i c u l t u r a l operation, a d m i n i s t r a t i o n of justice, pious rites, duties a n d t h e practice of all castes of stages of life a n d after building hermitages (for p e n a n c e ) , they t h o u g h t of d e p a r t i n g to the heaven. 196. W h e n t h e earlier Devas were thus eager to proceed to h e a v e n all of those gods who established themselves perfectly in religion stayed perfectly virtuous. 197. W h e n t h e M a n v a n t a r a has passed by, they leave off all their abodes a n d go along w i t h M a n t r a s to the M a h a r 足 loka t h a t is free from ailments. 198. T h e y h a d r e t u r n e d from their authoritative positions. T h e y h a d acquired m e n t a l Siddhis. W i t h perfect control over their sense-organs, they r e m a i n waiting for the t o t a l a n n i h i l a t i o n of all t h e bh笛tas ( i . e . t h e end of t h e universe). 199-200. T h e n , when t h e earlier Devas have passed away, w h e n t h e abodes of t h e Devas have become v a c a n t in all t h e three worlds, other Devas w h o a r e heaven-dwellers become present h e r e . Thereafter, those who are endowed with t h e power of p e n a n c e fill their (vacant) abodes. 201-202. T h e y possess truthfulness, virtue, vow of celi足 bacy a n d learning. T h e passing away of the seven sages, of M a n u , of t h e Devas, a n d of t h e Pitrs, of t h e p a s t a n d future ( h a s been m e n t i o n e d ) from t h e beginning. T h e r e is no break in t h e line of t h e i r progeny till t h e t e r m i n a t i o n of t h e Manvantara. 2 0 3 . It is in this same m a n n e r t h a t t h e Sthiti (continu足 a n c e in life) of those persons is also in t h e same o r d e r as before in all t h e M a n v a n t a r a s till all t h e living beings a r e annihilated.

360

Brahmānia Purāna

204. T h e characteristic feature of t h e transitional stage of t h e previous M a n v a n t a r a s of t h e p a s t and future has been mentioned by S v ā y a m b h u v a (son of t h e self-born lord) i.e. (by what is mentioned about the Svāyambhuva M a n v a n t a r a ) . 205. T h e achievements ( h a p p e n i n g s ) of the future M a n v a n t a r a s d e p e n d s u p o n t h e past M a n v a n t a r a s . T h u s , t h e u n b r o k e n line of progeny continues till the annihilation of all living beings. 206. (Defective Verses). T h e changes of the M a n v a n t a r a s a r e invariably continuous i n the M a h a r l o k a . T h e people o f t h e M a h a r a n d J a n a worlds p r o c e e d t o ( a n d establish in) Satya-Loka. 207. By t h e vision of t h e (future) h a p p e n i n g s there a n d by the knowledge of t h e evident manifoldness, those who are established in Satya Loka r e m a i n steady there on a c c o u n t of its p e r m a n e n c e when t h e r e is a change in the period of transi tion of M a n v a n t a r a s . 208. W i t h t h e changes of t h e M a n v a n t a r a , they leave the Satya-loka in u l t i m a t e end ( ? ) . T h e n on a c c o u n t of earnest devotion a n d a b a n d o n m e n t of Visayas (objects of sense) they e n t e r lord N ā r ā y a n a a l o n e . 209. In all the repeated changes of t h e M a n v a n t a r a s t h a t h a v e been functioning for a long time, the world of living beings does n o t r e m a i n (still or the same) even for a m o m e n t . It is d u e to t h e characteristic feature of t h e F a t e t h a t t h e world of living beings undergoes change by w a y of decrease a n d increase. 210-211. T h u s are t h e M a n v a n t a r a s of those M a n u s of righteous souls and divine vision who a r e eulogised by the sages. O b t a i n these directly as composed by Vāyu, by m e a n s of a h a p p y m i x t u r e of detailed explanation a n d brief conden sation. T h e M a n u s have divine power. All t h e M a n v a n t a r a s contain saintly kings, divine sages, Brahminical sages, Devas, a n d serpents. T h e M a n v a n t a r a s a r e duly endowed w i t h t h e lord of Devas, Seven Sages, L o r d of t h e subjects a n d Pitrs. 212-215. It is meritorious to glorify t h e Iśvaras ( G o d s ) . T h e y a r e b o r n of n o b l e a n d liberal-minded families. T h e y have g r e a t fame. T h e y have flourished on a c c o u n t of their

1.2.36.1

361

excellent intellect. T h e y a r e h o n o u r e d a n d worshipped on a c c o u n t of their r e p u t a t i o n , lustre a n d r e n o w n . T h i s (story) is conducive to t h e a t t a i n m e n t of t h e heaven, it is very h o l y ; it is a great esoteric secret; it is condu cive to t h e b i r t h of a son. This excellent story should be recited d u r i n g t h e g r e a t P a r v a n days. I t quells misery a n d i t b e q u e a t h s longevity. M a y t h e lord of subjects endowed w i t h Yogic p o w e r bestow Siddhi on m e , because I have glorified succinctly t h e famous p r o g e n y of Aja ( t h e u n b o r n L o r d B r a h m a ) t h a t is holy a n d t h a t m a i n l y consists of kings, divine sages ( o r Devas a n d •Sages) a n d M a n u . T h u s t h e S v ā y a m b h u v a M a n v a n t a r a has b e e n r e c o u n t e d •in detail a n d in d u e order. W h a t shall I describe a g a i n ?

CHAPTER THIRTYSIX The Lineage of Manu : Manvantaras1 Milking of the Earth Śāmśapāyana said

:— 1

1. I wish to h e a r a b o u t t h e r e m a i n i n g M a n v a n t a r a s in the p r o p e r sequence a n d also a b o u t t h e rulers of t h e M a n v a n taras as well as those whose leaders are Śakra ( I n d r a ) a n d {other) Devas. 1.

T h e description of M a n v a n t a r a s is o n e of the five essential

Charac

teristics of a P u r ā n a . Purānas like Bh. P. V I I I . 1.29, N P . 1.40.17-37, V P . I I I . C h a p . 1 a n d 2, K P . 1.51, V ā . P. 62 describe the

various umuvantaras. E a c h

M a n u presides over the world for seventy-one cycles of four Yugas.

He h a s

his separate set of Indra, gods, Saptarsis etc. T h e r e is a general agreement of P u r ā n a s a b o u t t h e n a m e s o f the f i r s t seven M a n u s (including t h e present o n e v i z . V a i v a s v a t a ) ; But there are some differences in the n a m e s of future M a n u s but most of t h e m are bracketed under a c o m m o n n a m e Sāvarni s u c h as D h a r m a Sāvarni, R u d r a Sāvarni etc. O u r Purāna, however, gives n a m e s such as R a u c y a , B h a u t y a of the future M a n u s .

some

different

362

Brahmānda Purāna

Sūta said :— 2. U n d e r s t a n d even as I recount succinctly a n d in detail a b o u t those M a n v a n t a r a s which have gone by a n d which a r e yet to come. 3-5. T h e following six a r e t h e M a n u s of the past viz. S v ā y a m b h u v a M a n u a t t h e outset; then Svārocisa M a n u , t h e n U t t a m a , T ā m a s a , R a i v a t a a n d Cāksusa. I shall m e n t i o n the eight ( M a n u s ) of t h e future (four of w h o m are) Sāvarni, R a u c y a , B h a u t y a a n d Vaivasvata. I shall n a r r a t e these (later o n ) before Vaivasvata M a n u . T h e f i v e M a n u s o f the p a s t — know t h e m to be Mānasas ( M e n t a l Sons). 6-7. I have already recounted to you t h e M a n v a n t a r a of S v ā y a m b h u v a M a n u . Henceforth, I shall m e n t i o n succinctly t h e creation of the subjects by t h e second noble-souled M a n u Svārocisa. 1 I n t h e M a n v a n t a r a . o f Svārocisa t h e Tusitas were the gods., 8-12. So also the scholars P ā r ā v a t a s . T h u s two groups are r e m e m b e r e d . T h e sons of K r a t u (also known as) Svārocis were b o r n of T u s i t a . T h e P ā r ā v a t a s were Vāsisthas (? Sons of V a s i s t h a ) . T w o groups are r e m e m b e r e d ( e a c h consisting of) twelve. These twentyfour Devas are considered as Chandajas. T h e T u s i t a s a r e — D i v a s p a r ś a , J ā m i t r a , G o p a d a , Bhāsura, Aja, Bhagavān, D r a v i n a of great strength, Aya of powerful arms, M a h a u j a s of great virility, Cikitvān w h o was well-known, Arhśa a n d R t a the twelfth a m o n g t h e m . These are glorified as Tusitas. 1. Just as in the 1st Manvantara, S v ā y a m b h u v a (the son of god B r a h m a ) was the presiding M a n u , Y ā m a s were the gods, Yajña, the incarnation of V i s n u officiated as Indra a n d the seven sages were Marici, Atri, Ańgiras, Pulaha, Kratu, Pulastya and Vasispha were the Saptarsis, V V . 6-20 describe the 2nd M a n v a n t a r a in which Svārocisa was the M a n u , the twelve Tusitas and 12 Pārāvatas were the gods ( D e v a s ) , Vipaścit was the Indra and the seven sages (the descendants of the seven sages of the previous M a n v a n t a r a ) viz. Ūrja, Stamba, Prāna, R s a b h a , D a t t a , Niścala and Arvarivān were the Sapta rsis and Caitra, Kimpurusa and other nine sons of M a n u Svārocisa. T h u s we find such sets of gods, sages, Indra etc. in each Manvantara in. the following verses. It m a y be noted that there are some variations in the names of these gods, and sages in different Purānas.

1.2.36.13-27a

363

These were the sons of K r a t u . T h e y were Somapayins ( I m b i b e r s of the Soma j u i c e ) . 13-15. T h e Pārāvatas were as follows : Pracetas the shining one, Viśvadeva, Samañja, the famous Ajihma, A r i m a r d a n a , Ayurdāna, M a h ā m ā n a , Divyam ā n a , Ajeya of great fortune a n d g r a n d e u r , Yavīyān (younger one) of g r e a t strength, H o t r a n d Yajvan. T h u s t h e P ā r ā v a t a s , have been r e c o u n t e d . T h u s these were the Devas in the Svārocisa M a n v a n t a r a . 16. T h e twentyfour gods were the Somapās (Imbibers, of Soma juice) t h e n . T h e i r I n d r a t h e n was Vipaścit, wellk n o w n all over the worlds. 17-18. T h e seven sages were-—(1) Ūrja son of Vasistha,. (2) S t a m b h a son of K a ś y a p a , (3) P r ā n a son of Bhrgu, (4) R s a b h a son of Ańgiras, (5) D a t t a son of Pulastya, ( 6 ) Niścala Atreya son of Atri a n d (7) Arvarīvān son of P u l a h a . 19-20. T h e following are declared as the n i n e sons of Svārocisa M a n u , viz. C a i t r a , K i m p u r u s a , K r t ā n t a , V i b h r t a , R a v i , B r h a d u k t h a , N a v a , S a t u a n d Śruta. T h e y were t h e p e r p e t u a t o r s of t h e line of lord M a n u . T h e y h a v e been thus e n u m e r a t e d in t h e P u r ā n a s . T h i s is the second M a n v a n t a r a . 2 1 . These four viz. M a n u , the seven sages, the Devas a n d the P i t r s — c o n s t i t u t e the root ( t h e basis) of a M a n v a n t a r a . a n d their descendants are the subjects. 2 2 . T h e following is t h e conclusion in t h e scriptural t e x t s — T h e deities are the sons of the sages; the Pitrs are the sons of t h e Devas, a n d the sages a r e t h e sons of t h e Devas. 2 3 . T h e Ksatriyas a n d the Vaiśyas (were b o r n ) o f M a n u a n d the B r ā h m a n a s of the seven sages. T h u s the M a n v a n t a r a has b e e n r e c o u n t e d succinctly a n d n o t in details. 24-25a. T h e details of the Śvārocisa M a n v a n t a r a should be known from that of the Svāyambhuva M a n v a n t a r a . I t is not: possible to describe it in details even in h u n d r e d s of years, on a c c o u n t of the r e p e a t e d multiplicity of the subjects i n every family. 25b-27a; I n the third M a n v a n t a r a o f U t t a m a , 1 f i v e 1.

W . 25b-41 describe the 3rd M a n v a n t a r a called U t t a m a .

364 groups of Devas are m e n t i o n e d . stand.

Brahmānda Purāna I shall m e n t i o n t h e m . U n d e r

T h e y a r e S u d h ā m a n s , Vaśavaŕtins, P r a t a r d a n a s , Sivas a n d Satyas. E a c h of these groups consists of twelve Devas. 27b-28. T h e twelve S u d h ā m a n s are called (1) Satya, (2) D h r t i , (3) D a m a ( 4 ) D ā n t a (5) K s a m a (6) K s ā m a (7) D h v a n i (8) Śuci ( 9 ) I s a (10) Urja ( 1 1 ) Śrestha a n d the twelfth one S u p a r n a by n a m e . 29-31. T h e V a m ś a v a r t i n s (Vaśavartins) are m e n t i o n e d as follows : S a h a s r a d h ā r a , Viśvāyu, the two Samitāras, Brhat, Vasu, Viśvadhā, Viśvakarman, M ā n ā s a , Virājasa, J y o t i a n d Vibhāsa. T h e P r a t a r d a n a s are glorified. T h e y a r e — A v a d h y a , Avarati, lord Vasu, Dhisnya, Vibhāvasu, Vitta, K r a t u , S u d h a r m a n , D h r t a d h a r m a n , Yāśasvija, R a t h o r m i a n d K e t u m ā n . 32-33. T h e r e a r e twelve o t h e r ( D e v a s ) worthy of par taking of their shares in the Yajña viz. Harhsasvara, the liberalminded Pratardana and Yaśaskara, Sudāna, Vasudāna, Sumañjasa, Visa, Y a m a , V a h n i , Y a t i , Sucitra a n d Sutapas. T h e y are to be known as Śivas. 34-36. U n d e r s t a n d the names of the Satya group of gods as they a r e viz. D i k p ā t i , V ā k p a t i , Viśva, Śambhu, Svamrdika, Divi, V a r c o d h ā m a n , Brhadvapus, Aśva, Sadaśva, K s e m a a n d A n a n d a . T h e s e twelve Devas w h o are worthy of p a r t a k i n g of their shares in the Yajña are recounted as Satyas. T h u s these were the gods in the M a n v a n t a r a of U t t a m a . 37. T h e y were the sons of U t t a m a , the Prajāpati, the Ańgiras ( ? ) . T h e I n d r a (leader) of those Devas was well-known b y t h e n a m e Suśānti. 38. Vasistha h a d seven sons well known as Vāsisthas. A l l those were the seven sages in the M a n v a n t a r a of U t t a m a . 39-40. U t t a m a the noble-souled M a n u h a d thirteen sons viz. Aja, P a r a ś u , Divya, Divyausadhi, N a y a , Devāmbuja, the unequalled M a h o t s ā h a , Gaja, Vinīta, Suketu, Sumitra, S u m a t i a n d Śruti. 4 1 . T h e s e w e r e t h e progenitors of t h e r a c e of Ksatriyas. T h i s is t h e t h i r d M a n v a n t a r a . T h u s the creation of U t t a m a h a s been recounted along with t h a t of Svārocisa.

1.2.36.42-54

365 1

42-43. U n d e r s t a n d the creation of T ā m a s a in detail a n d in d u e order. In the fourth M a n v a n t a r a of T ā m a s a , t h e M a n u , t h e . sets (of Devas) proclaimed a r e viz. Satyas,S u r ū p a s , Sudhīs a n d H a r i s . T h o s e Devas in t h e M a n v a n t a r a of T ā m a s a were t h e sons of Pulastya. 44-48. E a c h of those sets of Devas consisted of twentyf i v e ( D e v a s ) . (Defective text) I n t h a t M a n v a n t a r a the I n d r i y a s (? sense-organs) a r e r e m e m b e r e d as t h e Devas. It is t h r o u g h the sense-organs t h a t people u n d e r s t a n d things. T h e sages affirm ( a b o u t t h e sense-organs). T h e y h a v e their testi monies. Manas ( t h e M i n d ) the eighth one ( ? ) is t h a t at the head. Śibi of great exploits, is the I n d r a of those Devas. O excellent ones, u n d e r s t a n d those seven sages who were in t h a t M a n v a n t a r a . T h e y w e r e — K ā v y a the son of Ańgiras, P r t h u t h e son of K a ś y a p a , Agni the son of Atri, J y o t i r d h ā m a n the son of Bhrgu, G a r a k a t h e son of P u l a h a , Pīvara the son of Vasistha a n d C a i t r a t h e son of Pulastya. 49-50. T h e following were the sons of T ā m a s a , t h e M a n u viz. J ā n u j a ń g h a , Ś ā n t i , N a r a , K h y ā t i , Ś u b h a , Priyabhrtya, Parīksit, Prasthala, D r d h e s u d h i , Krśāśva a n d Krtabandhu. U n d e r s t a n d the groups of Devas m e n t i o n e d in t h e fifth (? second) M a n v a n t a r a of Svārocisa.* 51-54. T h e y were Amitābhas, Abhūtarayas, Vikunthas and Sumedhas. V a r i s t h a s were the splendid sons of V a r i s t h a the Prajāpati* * ( ? ) . T h e r e were fourteen very brilliant Devas in each of the four G a n a s (sets of g o d s ) . T h e following fourteen a r e r e m e m b e r e d as t h e Devas called A m i t ā b h a s in the Svārocisa (Cārisnava in Vā. P.) M a n v a n t a r a viz. U g r a , Prajña, Agnibhava, Prajyoti, Amrta^ S u m a t i , Virāva (? V ā v i r ā v a ) , D h ā m a n , N ā d a , Śravas, Vrtti,. Rāśi, V ā d a a n d Ś a b a r a . 1. W. 42-50 detail the fourth Manvantara Tāmasa. * Some misprint, as the order of Manvantaras is confused here. * * Vā. P. 62-46 reads "the sons of Carisnu" for 'Varisthas' hereof.

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55-56. T h e y know t h a t the n a m e s of the set ( c a l l e d ) Abhūtarayas a r e as follows : — M a t i , S u m a t i , R t a , Satya, E d h a n a , A d h r t i , V i d h r t i , D a m a , Niyama, V r a t a , Visnu, Sahas, D y u t i m ā n a n d Suśravas. 57-60. Vrsa, Bhettr, J a y a , Bhima, Śuci, D ā n t a , Yaśas, D a m a , N ā t h a , Vidvān, Ajeya, K r ś a , G a u r a a n d D h r u v a . These have been glorified as V i k u n t h a (class of gods). U n d e r s t a n d the (gods called) S u m e d h a s . T h e y are M e d h a s , M e d h ā t i t h i , Satyamedhas, P r ś n i m e d h a s , A l p a m e d h a s , Bhūyomedhas the lord, D i p t i - M e d h a s , Yaśo-Medhas, Sthiram e d h a s , Sarvamedhas, Sumedhas, P r a t i m e d h a s , M e d h a j a s a n d .Medhahantr. 61-62. V i b h u of great exploits a n d manliness was their Indra. I n the R a i v a t a 1 M a n v a n t a r a the seven sages w e r e — D e v a b ā h u t h e son ( o r d e s c e n d e n t ) of P u l a s t y a ; the descendant o f K a ś y a p a n a m e d S u d h ā m a n ; H i r a n y a r o m a n the descendant of Ańgiras, Vedaśrī the descendant of Bhrgu, Urdhvabāhu the descendant of Vasistha, Parjanya the d e s c e n d a n t of P u l a h a , a n d S a t y a n e t r a t h e d e s c e n d a n t of Atri. 63-64. T h e sons of R a i v a t a were : — M a h ā v ī r y a , Susamb h ā v y a , Śatyaka, H a r a h ā , Śuci, B a l a b a n d h u , N i r ā m i t r a , Kambu, śrñga and Dhrtavrata. This is t h e fifth M a n v a n t a r a . 6 5 . Svārocisa, U t t a m a , T ā m a s a a n d R a i v a t a — t h e s e four M a n u s a r e considered as belonging to the family of Priyavrata. 66-67. In the sixth M a n v a n t a r a 2 viz. Cāksusa M a n v a n t a r a , t h e five sets of Devas a r e remembered viz. Adyas, Prasūtas, Bhāvyas, P r t h u k a s a n d t h e Lekhas of great majestic lustre. All of t h e m were heaven-dwellers. T h e y are called after the names of their m o t h e r s (?)

1. V V . 51-65 describe w h a t is generally k n o w n as R a i v a t a M a n v a n tara but is wrongly called Svārocisa in this text. V ā . P. calls this Cārisnava M a n v a n t a r a . I t i s i n W . 61-62 that our text corrects itself and calls this as R a i v a t a M a n v a n t a r a . 2.

W . 66-81 g i v e t h e outline o f the 6 t h — C ā k s u s a M a n v a n t a r a .

3. D o e s the author w a n t to suggest the existence of matriarchical society in the 6 t h M a n v a n t a r a ?

1.2.36.68-82

367

68. T h e y were the grandsons of Aranya (?) the Prajāp a t i , who was t h e son of . Atri. E a c h of these groups is r e m e m b e r e d as comprising of eight Devas. 69. Antarīksa, Vasu, H a v y a , Atithi, Priyavra'ta, Śrotā, M a n t ā a n d A n u m a n t ā — t h e s e are glorified as Adyas. 70-72. Syenabhadra, Śvetacaksus, Mahayaśas, S u m a n a s , Pracetas, V a n e n a s , Supracetas a n d M u n i of great inherent strength—these a r e m e n t i o n e d Frasūtas. Vijaya, Sujaya, M a n a , Syoda ( ? ) ( U d y ā n a in Vā. P . ) M a t i , P a r i m a t i , Viceta's a n d P r i y a n i ś c a y a — t h e s e Devas are r e m e m b e r e d as Bhāvyas. U n d e r s t a n d now the P r t h u k a s . 73-74. Ojistha, god Ś a k u n a , Vānahŕsta, Satkrta, Satyadrsti, Jigīsu, Vijaya a n d Ajita of great fortune—these a r e t h e heaven-dwellers (named) P r t h u k a s . I shall mention the ( g r o u p of gods, called) Lekhas also by n a m e . U n d e r s t a n d . 75-76. Manojava, P r a g h ā s a , Pracetas of great fame, D h r u v a , Dhruvaksiti, Acyuta of great vigour, Yuvanas a n d B r h a s p a t i — ( t h u s ) t h e Lekhas have been gloriously recounted. M a n o j a v a of g r e a t virility b e c a m e their I n d r a t h e n . 77-78. T h e following were t h e seven sages in the Cāksusa M a n v a n t a r a viz. U t t a m a t h e son ( d e s c e n d a n t ) of B h r g u ; H a v i s m ā n the son of Ańgiras; S u d h ā m a n the son of K a ś y a p a ; Virajas the son of V a s i s t h a ; A t i n ā m a n t h e son of Pulastya; Sahisnu the son of P u l a h a a n d M a d h u t h e son of Atri. 79-80. T h e following ten were t h e sons of Cāksusa M a n u b o r n o f N a d v a l ā viz. Ū r u , P ū r u , Ś a t a d y u m n a , T a p a s vin, Satyavāk, Krti, Agnisjut, Atirātra, Sudyumna and A b h i m a n y u the t e n t h . T h i s is the sixth M a n v a n t a r a . 81. His creation is reckoned on the basis of Vaivasvata M a n v a n t a r a t h e c u r r e n t o n e . 1 hus the M a n v a n t a r a of Cāksusa M a n u ( h a s been recounted) in detail a n d in the d u e order. The sages said :— 82. Whose successor a n d heir was Cāksusa ? In whose family was he b o r n ? R e c o u n t factually u n t o us all o t h e r persons b o r n of his family. 1 1 . W . 82-102 trace U t t ā n a p ā d a D h r u v a etc.

t h e genealogy o f Cāk$usa M a n u from Atri

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Sūta said :— 83. Listen to t h e succinct a c c o u n t , O B r ā h m a n a s of t h e creation of Cāksusa in whose family was b o r n P r t h u t h e valorous son of V e n a . 84-86. T h e r e a r e o t h e r lords of subjects (such as) D a k s a , t h e son of P r a c e t a s . Atri, t h e Prajāpati, accepted U t t ā n a p ā d a as his son. Since t h e P r a j ā p a t i was a king, he b e c a m e his a d o p t e d son. He was given in a d o p t i o n by S v ā y a m b h u v a M a n u to Atri for some reason, after t h e advent of t h e sixth future M a n v a n t a r a of Cāksusa. W i t h this as i n t r o d u c t i o n I shall r e c o u n t it, O Brāhmanas. 87-88. S ū n r t ā , t h e beautiful lady of excellent hips, t h e d a u g h t e r of D h a r m a , gave b i r t h to the four sons of U t t ā n a p ā d a . T h a t lady, well-known b y t h e n a m e S ū n r t ā , was t h e splendid m o t h e r of D h r u v a . T h a t l a d y of sparkling smiles was b o r n of Laksmī, t h e wife of D h a r m a . 89-90a. U t t ā n a p ā d a begot t h e sons D h r u v a , K ī r t i m ā n , A y u s m ā n a n d Vasu. He begot two d a u g h t e r s of sparkling smiles viz. Svarā a n d Manasvinī. T h e sons of these two ladies ( h a v e already been) m e n t i o n e d . 90b-93a. In t h e f i r s t T r e t ā Yuga, t h e grandson o f S v ā y a m b h u v a ( M a n u ) , D h r u v a of great virility, performed a p e n a n c e w i t h o u t taking in food for ten t h o u s a n d years accord ing t o t h e divine reckoning. H e was desirous o f ( a n d p r a y e d for) a c q u i r i n g g r e a t fame. P r a y i n g for great fame, he practised all t h e Yogic rites. B r a h m a w h o was delighted w i t h h i m , bestowed o n h i m t h e excellent a b o d e a m o n g t h e luminaries. I t is divine a n d devoid of rising a n d setting, till t h e t o t a l a n n i h i lation of all living beings. 93b-95. On seeing his g r e a t g r a n d e u r a n d prosperity, U ś a n a s , t h e p r e c e p t o r of t h e D a i t y a s a n d t h e Asuras sang this verse : — 'O ! H o w wonderful is t h e power of his p e n a n c e ' ! O (how c o m m e n d a b l e is) his l e a r n i n g ! O ( h o w g r e a t is) t h e holy rite, whereby t h e seven sages s t a n d by, after keeping this. Dhruva above them. T h e heaven is attached to Dhruva. He is the master a n d lord of t h e h e a v e n .

1.2.36.96-107a

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96. B h ū m i (the queen of D h r u v a ) gave b i r t h to the two kings, Srsti a n d Bhavya, (the sons of) D h r u v a . Lord Srsti, told his own shadow, " B e c o m e a w o m a n ' ' . 97. Since he was a m a n of truthful speech, the shadow b e c a m e a w o m a n immediately with a divine body. She was embellished w i t h divine ornaments. 98. Srsti begot of C h ā y ā (His spouse, the shadow) five sons devoid of sins viz. Prācīnagarbha, Vrsabha, Vrka, Vrkala and D h r t i . 99-100. Suvarcā, the wife of P r ā c l n a g a r b h a , gave b i r t h to a son n a m e d U d ā r a d h ī who was I n d r a in his previous birth. T h i s lord a t t a i n e d the status of I n d r a by practising Yogic feats for the period of a M a n v a n t a r a , by taking food once at the end of a thousand years. 101Bhadrā gave b i r t h to Divañjaya, the son of U d ā r a d h ī . V a r ā ń g ī gave b i r t h to R i p u ( t h e son) of Divañjaya w h o was a conqueror of his enemies. 102. Brhatī gave birth to Caksus with all splendour (as the son) of R i p u . M a n u , the great scholar, who m a d e the race of B r ā h m a n a s a n d Ksatriyas function, was his son. PuskarinI (otherwise known as) V ā r u n ī gave b i r t h to Cāksusa M a n u . The sages said :— 103. Wherefore is the d a u g h t e r of P r a j ā p a t i , O sinless one, is called V ā r u n ī ? M e n t i o n this along with the underlying fact. I n d e e d , you a r e an a d e p t in detailed n a r r a t i o n . Sūta replied :— 104. U d a k a , t h e son of Aranya, a t t a i n e d the status of V a r u n a . Therefore, she was known as Vārunī. She became well-known thus, on account of her brother. 105. T e n splendid sons were born of M a n u a n d N a d v a l ā , the d a u g h t e r of Viraja, the P r a j ā p a t i . T h e y were of great vigour a n d vitality. 106-107a. T h e y were U r u , P ū r u , Satyadyumna, T a p a s vin, Satyavāk, K r t i , Agnistut, Atirātra, S u d y u m n a (these n i n e ) a n d A b h i m a n y u the t e n t h . These were the sons of M a n u a n d Nadvalā.

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107b-108. Agneyi gave b i r t h to Ū r u ' s six sons of great splendour viz. Ańga, S u m a n a s of good r e p u t a t i o n , G a y a , Śukra, Vraja and Ajina. Sunīthā gave b i r t h to a single child of Añga ( n a m e d ) Vena. 109. T h e r e was a great commotion on account of t h e fault and crime of V e n a . For the sake of a progeny, the sages churned his right h a n d . 110-112. W h e n his h a n d was c h u r n e d , the h a n d s o m e P r t h u was born. After producing his son P r t h u of famous valour, the sages s a i d — " O subjects (be) joyous. This is your king. He is born with an a r m o u r , wielding a bow. He appears (as if) b u r n i n g on account of his splendour. This king will bestow sustenance on you a l l " . P r t h u , the son of V e n a , the ancestor, of all Ksatriyas protected all the worlds trten. 113. T h a t king was the first a m o n g those who were crowned and anointed after the Rājasyya sacrifice. T w o clever bards Sūta, M a g a d h a were also b o r n for t h e purpose of eulogi ig h i m . 4-115. T h i s cow (viz. the e a r t h ) was milked by t h a t i n t e l ' j e n t g r e a t king (for the sake of) vegetables for t h e svb'jcts who were desirous of sustenance. He was accompanied b •• :he Devas, t h e groups of sages, the Pitrs, t h e Dānavas, t h e G a n d h a r v a s , the groups of celestial damsels, t h e serpents, t h e Punyajanas (the demons a n d goblins), the m o u n t a i n s , the trees a n d the creepers. 116. Being milked in the different vessels, Vasund h a r ā ( t h e E a r t h containing rich deposits) yielded t h e m milk as desired by t h e m . T h e subjects sustained their lives t h e r e b y . Śāmiapāyana requested1 :— 117-121. O sage of great noble rites, recount t h e b i r t h ( a n d life- tory) of P r t h u in detail, how formerly t h e E a r t h was 1.

T h e story of Prthu a n d his milking of the earth is a Purānic transfor

mation of the V e d i c conception of milking of the Virāj cow. T h e Virāj Sūkta (AV. V I I I 1 0 ) forms the basis of the Purāriic legend. T h i s purānic legend records the right of the sages (public leaders) to do a w a y w i t h a wilful tyrant. T h i s Prthu,

the son of V e n a is a V e d i c king and is recorded to h a v e worship-

1.2.36.122-126

371

milked by t h a t noble-souled ( P r t h u ) , how (he was accom p a n i e d ) by t h e Devas, t h e Nāgas (serpents) t h e B r a h m a n i c a l sages, t h e Yaksas, the Rāksasas, t h e G a n d h a r v a s a n d the celestial damsels formerly, how a n d by w h a t means ( h e milked t h e m ) . Even as we ask, tell us a b o u t their different special vessels, the milker, t h e milk, as well as the different calves used by t h e m . Tell us in due order t h e special types of milk (yielded by h e r ) . For w h a t reason was the h a n d of V e n a •churned formerly by t h e infuriated great sages of yore ? M e n t i o n t h a t reason u n t o us. Sūta

Narrated

122. I shall recount to you, O B r ā h m a n a s , t h e b i r t h of P r t h u , t h e son of Vena. Listen to it with c o n c e n t r a t i o n and p u r i t y of m i n d , O excellent B r ā h m a n a s . 123. This Brahman (i.e. the story as sacred as the Vedas) should not be c o m m u n i c a t e d to one who is not pure, to one who is a sinner, to one w h o is not a disciple, to one w h o is a n t a g o n i s t i c a n d u n d e r no circumstances to one who does not observe holy rites. 124-125. T h e origin of P r t h u t h e son of V e n a is con ducive to t h e acquisition of wealth, fame, longevity a n d merit. It is on a p a r with the Vedas. It is an esoteric secret mention ed by t h e sages. If a n y person who is free from jealousy listens to this story or recounts this to others after m a k i n g obeisance to the B r ā h m a n a s , he will never have an occasion to repent over his omissions a n d commissions of acts. 126. T h e r e was a king n a m e d Ańga. T h e lord was on a p a r w i t h Atri a n d was born of t h e family of Atri. He was a Prajāpatī a n d a zealous protector of D h a r m a .

ped the Aśvins in his sacrificial c h a m b e r s ( A V . X X . 140.5). T h e milking of Virāj c o w by Prthu with the earth as a milking pail and Vaivasvata M a n u as the calf is recorded in AV. V I I I 10.24 (but here Cāksusa M a n u is m a d e the calf see V. 2 0 2 ) . T h e w h o l e episode is a development of an ancient Vedic legend and has been depicted in various Purānas as in Bh. P. I V . 18,

Mbh.

Śānti 59v98-128

M t . P. ch. 10. 1-35, V ā . P. 6 2 . 103-197 (to mention a few). T h e different motifs introduced here show h o w social order was established by Prthu w h o w a s the first crowned and anointed king. T h e ideal kingship and the happy c o n d i t i o n of subjects here is covetable even today.

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127. Vena was his son. He was not very m u c h devoted to pious activities. This lord of the subjectswas b o r n o f Sunīthā the d a u g h t e r of M r t y u . 128. T h a t V e n a was the son of the d a u g h t e r of K ā l a (god of d e a t h ) . H en c e , on account of a ( h e r e d u o r y ) default of his m a t e r n a l grandfather, he turned his back on D h a r m a (Virtue) and carried on his activities in the world as he pleased. 129. T h a t king brought to a standstill (prohibited) holy rites a n d devout practice. Transgressing t h e ( i n j u n c t i o n of the) Vedas, a n d scriptures he b e c a m e engaged in sinful activities. 130. He was devoid of practice of self-study of the Vedas a n d t h e c h a n t i n g of V a s a t k ā r a . While he was r u l i n g over t h e kingdom, the gods never d r a n k t h e Soma juice in great Yajñas. 131. " N o Yajña should be performed. No m o n e t a r y or other gifts should be offered", this was t h e cruel solemn declaration of that Prajāpati, when his (utter) ruin was i m m i n e n t . 132. (He d e c l a r e d ) "I should be worshipped a n d honoured in t h e Yajña by the gods a n d the twice-born ones. Yajñas should be performed ( u n t o m e ) a n d H o m a s should be offered on my behalf (i.e. with me as t h e object of w o r s h i p ) " . 133. As he exceeded the bounds of decency (because} he had m a n y heroic acts to his credit, all the great sages with Marīci as their leader spoke to h i m t h e n . 134. "O king, we a r e going to initiate a religious rite lasting for a h u n d r e d years. Do n o t commit a n y sinful deedThis is not t h e e t e r n a l D h a r m a . 135. You are b o r n in the family of the god of d e a t h . U n d o u b t e d l y you a r e a P r a j ā p a t i . Formerly, you h a d entered into a contract stipulating, "I shall p r o t e c t the subjects." 136-139. As all those B r ā h m a n a sages said thus, V e n a , of evil intellect, laughed a n d s a i d — " W h o else is an expert on account of the things understood by m e ? W h o else is t h e creator of the dharma w h o m (whose words) should I listen to (obey) ? W h o is e q u a l to me on t h e E a r t h in regard to heroism, power of p e n a n c e a n d truthfulness? You are all slow-witted souls. Certainly, you do n o t know me factually. I am t h e source

1.2.36.140-150

373

of origin of all the worlds a n d particularly of all righteous acts. If I so wish I m a y b u r n t h e entire E a r t h or flood it w i t h water. I m a y c r e a t e or swallow (destroy) it. No d o u b t need be e n t e r t a i n e d in this r e s p e c t " . 140. V e n a was thus defiled excessively on account of his ignoble behaviour. W h e n he could not be dissuaded from his a r r o g a n c e , t h e great sages became infuriated. 141. E v e n as he was struggling, the extremely infuriated g r e a t sages seized him by m e a n s of b o t h t h e arms. T h e y twisted a n d c h u r n e d t h e left h a n d of t h a t very powerful king. 142. It is reported t h a t at the outset an extremely short person was b o r n of t h a t h a n d t h a t h a d been crushed a n d c h u r n e d . He was d a r k in colour too. 143. He was extremely frightened. W i t h all his senseorgans in u t t e r confusion, he stood there with joined palms. On seeing h i m distressed a n d bewildered they s a i d — " N i s ī d a " (sit down). 144. He became a person endowed with endless ex ploits a n d established the c o m m u n i t y of Nisādas ( t r i b a l people, h u n t e r s ) . Moreover he created the Dhlvaras (fishermen) origi n a t i n g from t h e sins of V e n a . 145. O t h e r tribal people w h o have their abodes on the Vindhya, viz. the T a m b u r a s , the T u b u r a s , t h e K h a ś a s a n d others with special interest in sinful activities—Understand t h e m as persons b o r n of the sins of Vena. 146. Again the infuriated great sages whose anger h a d b e e n aroused, c h u r n e d t h e right h a n d of V e n a as though it was t h e Arani ( t h e piece of wood used to kindle t h e sacred fire by means of a t t r i t i o n ) . 147. P r t h u was b o r n of t h a t h a n d t h a t resembled a lotus. He was called P r t h u because he was b o r n of the big (Prthu) p a l m of h a n d . 148-150. He shone with his body (as if) blazing like fire. He wielded the primordial bow of loud report n a m e d Ajagava. For the sake of security a n d protection, he held arrows a n d the coat of m a i l of g r e a t lustre. W h e n he was b o r n all the living beings everywhere b e c a m e extremely delighted. T h e y a p p r o a c h ed t h e g r e a t K i n g . V e n a went to heaven (like a) saintly king on account of the b i r t h of a noble-souled good son.

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Brahmānda Purāna

151-152. T h a t tiger a m o n g m e n was saved from the hell n a m e d put by his noble son. Rivers a n d t h e seas took gems a n d jewels as well as water for t h e sacred sprinkling ( a t t h e t i m e ) of coronation a n d all of t h e m a p p r o a c h e d h i m . L o r d G r a n d father (god B r a h m a ) c a m e along w i t h Ańgiras a n d t h e immor tal ones (gods). 153-154a. All the living beings, b o t h mobile a n d im mobile a p p r o a c h e d t h e ruler of m e n , t h e son of Vena, t h e protector of the subjects, of great splendour, with S u p r e m e sovereignty* a n d sprinkled h i m w i t h t h e sacred water. 154b-155a. T h a t g r e a t king was anointed (as a sover eign) by gods, t h e sons of Ańgiras. Valorous P r t h u , the son of Vena, was t h e first ( p r i m o r d i a l ) king of great fortune. 155b. His subjects h a d been antagonized by his father b u t they were conciliated a n d kept satisfied by h i m . 156-159. T h e n c e f o r t h , he was n a m e d R ā j ā (king) on account of his Anurāga (Affection, love). W h e n he wished to m a r c h against the ocean, t h e waters b e c a m e stunned a n d paralysed. Even t h e m o u n t a i n s crumbled down. But ( n o n e of his) flagstaffs got broken. T h e E a r t h bore rich harvest without being ploughed. T h e cows yielded plenty of milk as desired by everyone ( o r yielded everything desired). T h e r e was honey in every cluster of flowers. At the very same time, while he was performing a sacri fice, while t h e S o m a j u j c e was extracted, Sūta was born of the Sautya d a y (i.e. t h e d a y on which t h e Soma juice was extract ed ). After he h a d been b o r n thus, M ā g a d h a ( b a r d ) was b o r n . 1 160. He was b o r n while t h e Sāmagas (those who sing the S ā m a n hymns very well) were singing a n d w h e n Ś u b h ā n d a * * (?) pertaining to the Viśve-Devas h a d arrived. H e n c e he is called M ā g a d h a . *

Rājarāja or

K u b e r a is inappropriate

in the

context.

H e n c e the

emendation—rāja-rājyena is adopted from V ā . P . 6 2 . 1 3 5 . 1.

156-173.

A s usual the author gives the popular

etymologies

of Sūta a n d M ā g a d h a , a n d records the duties allotted to them. T h e relation between M ā g a d h a s and their home-land M a g a d h a is clear but not so Sūta a n d A n ū p a

about

(south M a l w a ) .

** misprint for srug-bhāada 'vessel containing wooden ladles' vide V ā . P . 62.141.

1.2.36.161-173

375

161-162. T h e Havis offerings of Brhaspati got mingled with those of I n d r a . He invoked I n d r a by m e a n s of the Daiva (divine) M a n t r a . It was t h e n ^that S ū t a was b o r n . T h e r e b y a default occurred there and therefore an expiation too in t h e holy rites ( b e c a m e d u e ) . For t h e Havis offering of t h e precep tor got mixed a n d therefore o v e r p o w e r e d by the H a v y a of t h e disciple. 163-165. On a c c o u n t of the ( m i n g l i n g ) activity of t h e lower a n d the u p p e r , the p r o g e n y b e c a m e one mixed in caste as in the case of one b o r n of the w o m b of a B r ā h m a n a lady from a source of origin belonging to a lower caste viz. from a K s a t r i y a . T h e Sūta has similarity with the previous earlier one a n d hence ic is mentioned t h a t he has the same duties as the previous one (i.e. the B r a h m a n ) . It is the m i d d l e d h a r m a of S ū t a , the duties of Ksatriyas. (He has these duties also) viz. looking after a n d m a i n t a i n i n g chariots, elephants a n d horses. Practice of medicine is the lowliest d u t y . It was for the sake of eulogising P r t h u t h a t both of them were called there by the great sages. 166. All t h e sages told those t w o — " L e t this king be eulogised. This is a j o b befitting you a n d this ruler of m e n is a deserving p e r s o n " . 167-168. T h e Sūta and M a g a d h a thereafter said to all those sages,—"We shall please the Devas a n d the sages by m e a n s of our activities. But we do not know a n y t h i n g a b o u t the performance, characteristic features a n d r e p u t a t i o n of this king. Wherefore c a n we eulogise h i m ? T h e n the brilliant B r ā h m a n a s spoke: 169. " T h i s (king) is always devotedly engaged in his d u t y . He is truthful in speech. He has perfect control over his sense-organs. He is h a b i t u a t e d to t h e wise pursuit of knowledge. He is liberal-minded a n d charitably disposed. He is never defeated in b a t t l e s . 170-173. Those two (i.e. Sūta a n d M a g a d h a ) were engaged by t h e sages ( w i t h t h e following instructions) viz. " L e t h i m be eulogised for his future a c t i v i t i e s " . S ū t a a n d M a g a d h a eulogised h i m b y c o m p o s i n g songs a b o u t t h e past achievements of t h a t powerful king P r t h u . At

376

Brahmānda Purāna

the e n d of t h a t e n c o m i u m , P r t h u t h e lord of t h e subjects was highly pleased. He gave the l a n d of A n ū p a (South M a l w a ) to S ū t a a n d M a g a d h a to M a g a d h a . Ever since t h e n t h e rulers of the E a r t h are eulogised by Sūtas a n d M ā g a d h a s . T h e y are awakened (in t h e m o r n i n g ) by Sūtas, M ā g a d h a s a n d b a r d s through words a n d expressions of benediction. On seeing h i m the subjects were extremely delighted. T h e great sages said :— 174. " T h i s ruler of m e n , the son of V e n a , shall offer you m e a n s of s u s t e n a n c e " . T h e r e u p o n , t h e subjects eagerly rushed to t h e highly fortunate son of V e n a . 175-176. " G i v e us the means of sustenance as per pro mise b y t h e great sages". O n being a p p r o a c h e d ( a n d request ed ) thus by the subjects, the m i g h t y ruler w i t h a desire for the welfare of t h e subjects, seized his bow a n d arrows a n d rushed at the E a r t h . T h e r e u p o n , afraid of the son of V e n a , the E a r t h assumed the form of a cow a n d began to flee. 1 177-179. T a k i n g t h e bow w i t h h i m , P r t h u p u r s u e d her (i.e. t h e E a r t h in the form of a cow) as she r a n . Afraid of the son of Vena, she went to B r a h m a ' s world a n d o t h e r worlds as well ( b u t eventually) saw t h e son of V e n a in front of her with t h e bow in his raised h a n d . He was shining brilliantly on account of t h e refulgent s h a r p arrows. He never failed in his a i m (in h i t t i n g t h e t a r g e t ) . He was noble-souled with great yogic power. He could n o t be assailed even by t h e i m m o r t a l ones. U n a b l e to get succour from elsewhere, she resorted to t h e son of V e n a himself. 180-181. She w h o was worthy of always being h o n o u r e d by the three worlds, joined her palms in reverence a n d said to t h e son of V e n a : — " Y o u a r e n o t able to see a n y sin in killing a w o m a n . H o w c a n you sustain t h e subjects w h o h a d been n u r tured a n d b r o u g h t up by me ? O king, all t h e worlds a r e stationed in m e . T h i s universe is being supported by m e . 182-183. T h e subjects who have been n u r t u r e d by me should not perish for my sake, O king. It does n o t behove you to kill m e . You wish to do something conducive to the

S e e note 1, p. 3 7 0 above. As stated therein, this is an

of a V e d i c legend.

elaboration

1.2.36.184-193

377

welfare of t h e subjects. O protector of t h e E a r t h , listen to these words of m i n e . All enterprises b e g u n methodically with p r o p e r m e a n s become fruitful. 184. Even after killing m e , O k i n g , you c a n n o t p r o t e c t t h e subjects (If you kill m e , you will become i n c o m p e t e n t to p r o t e c t t h e subjects). 1 shall be present within. O lustrous one, get rid of your a n g e r . 185. O protector of t h e E a r t h , they say t h a t females, even from a m o n g the lower categories of animals, should n o t be killed. It does not behove you to a b a n d o n righteous beha viour, in t h e case of living b e i n g s " . 186. On h e a r i n g these diverse statements of t h e E a r t h t h e m a g n a n i m o u s noble-souled king controlled his anger a n d spoke t o t h e E a r t h thus : — 187. " I f a n y o n e were to kill one or m o r e for t h e sake of one w h e t h e r it be himself or a n o t h e r , t h e n his action is sinful. 188. But O gentle, splendid lady, in case m a n y flourish happily w h e n a single person is killed, there is neither major n o r m i n o r sin in t h e act of his killing. 189. Therefore, O V a s u n d h a r ā ( E a r t h ) , I will kill you for t h e sake of subjects, if you do not carry out my request t h a t is conducive to the welfare of t h e world. 190. If you t u r n your face against my behest, I will kill you presently w i t h a single arrow. Establishing my prestige t h u s , I shall myself sustain t h e subjects. 191. In compliance of my instructions, O t h e most excellent one a m o n g the up-holders of D h a r m a ( p i e t y ) , enliven a n d nourish t h e subjects perpetually. I n d e e d , you are capable of it. T h e r e is no doubt about it. 192. A d o p t also the status of my d a u g h t e r . In t h a t case I shall w i t h d r a w this terrific-looking arrow which I have raised up for slaying y o u " . 193. T h e r e u p o n the E a r t h who h a d been told thus, replied to t h e son of V e n a : — " U n d o u b t e d l y O ! K i n g , I shall carry out all these behests.

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Brahmānda Purāna

194. F i n d out t h a t calf u n t o me whereby I out milk out of affection. O t h e most excellent t h e upholders of D h a r m a , m a k e me flat a n d level so t h a t t h e milk t h a t flows out shall spread equally". Sūta

shall p o u r one amongeverywhere everywhere

said:—

195-200. T h e r e u p o n , he removed the heaps or collections of rocks everywhere. T h e son of V e n a removed w i t h the tip of his bow all t h e m o u n t a i n s t h a t h a d risen u p . In t h e M a n v a n t a r a s t h a t h a d gone by, the E a r t h h a d been uneven. ( N o w ) all her u n e v e n parts b e c a m e even naturally. In t h e previous crea tion when the surface of t h e E a r t h was uneven, there h a d been no distinction between cities and villages. T h e r e were no p l a n t s or crops. T h e r e was n e i t h e r agriculture nor breeding of cattle. T h e r e was no m a r k e t place or trade route. Such h a d been the condition formerely in the Cāksusa M a n v a n t a r a . All these h a d been possible (or created) (only) in the Vaivasvata Manvantara. T h e subjects lived in those places wherever there was level g r o u n d . Initially t h e diet of t h e subjects consisted of fruits a n d roots. 2 0 1 . We have h e a r d t h a t at t h a t time their sustenance was m a i n t a i n e d w i t h great difficulty. • Everything was m a d e available in this world even since t h e days of the son of Vena. 202. After a d o p t i n g Cāksusa M a n u as the calf, lord P r t h u milked plants a n d vegetables from the E a r t h on its o w n surface. 203. Those virtuous subjects began to sustain themselves by means of t h a t food ever since t h e n . It is h e a r d t h a t the E a r t h was once again milked by the sages. 204-206. S o m a ( T h e M o o n ) was t h e calf in their case. Brhaspati (Jupiter) was the m i l k m a n . Gāyatrī a n d other (Vedic) M e t r e s carried out the function of t h e Utensil (milkp o t ) . P e n a n c e a n d t h e eternal B r a h m a n (Vedas) was t h e i r milk (the y i e l d ) . Again it is h e a r d t h a t the E a r t h was milked by t h e g r o u p s o f Devas with P u r ā n d a r a ( I n d r a ) a s their leader, taking u p

1.2.36.207-217

37£

( w i t h him) a golden vessel. M a g h a v a n was t h e calf a n d lord Savitr was t h e m i l k m a n . Ūrjā (Power, energy, Procreative energy) a n d h o n e y was the milk. T h e deities sustain themselves b y means o f t h a t . 207-209a. It is h e a r d t h a t t h e E a r t h was a g a i n milked by t h e Pitrs by m e a n s of a Silver Vessel. T h e yield was S v a d h ā a n d it was conducive to their i m m e d i a t e c o n t e n t m e n t . Y a m a t h e valorous son of Vivasvān was their calf. T h e p o w e r ful god A n t a k a ( t h e god of d e a t h ) was t h e m i l k m a n of t h e Pitrs. 209b-212a. It is h e a r d t h a t t h e E a r t h was once a g a i n milked by t h e Asuras w i t h an iron vessel a n d t h e all r o u n d yield was t h e p o w e r of M ā y ā ( d e c e p t i o n , illusion). Virocana, t h e ex tremely famous son of P r a h l ā d a , was t h e calf u n t o t h e m . R t v i k d v i m ū r d h ā (?) the son of D i t i was their m i l k m a n . With, t h e (different types of) M ā y ā for their milky yield all t h e Asuras b e c a m e Māyāvins (experts in making use of M ā y ā ) . T h o s e persons of great virility sustain themselves by m e a n s of M ā y ā . T h a t is their g r e a t source of strength. 212b-215a. After a d o p t i n g T a k s a k a as their calf, it is heard, t h a t t h e E a r t h was once again milked by t h e serpents, w i t h a p o t of g r o u n d ( o r bottle-gourd) as their vessel a n d poison as their milk. O excellent B r ā h m a n a , Vāsuki, t h e valorous son of K a d r u , was t h e m i l k m a n u n t o those Nāgasa n d Sarpas (different varieties of S e r p e n t s ) . Those t e r r i b l e beings sustain themselves by m e a n s of t h a t alone ( i . e . p o i s o n ) . T h e y a r e excessively poisonous. T h e y have t h a t as their food. T h e y a r e active on a c c o u n t of it. T h a t is their source of v i g o u r . T h e y solely d e p e n d on it. 215b-217. In a p o t n o t annealed properly, t h e E a r t h was once a g a i n milked by t h e Yaksas a n d t h e Punyajanas after a d o p t i n g as their calf V a i ś r a v a n a who was fond of A n t a r d h ā n a (becoming invisible). T h e m i l k m a n was R a j a t a n ā b h a w h o was t h e father of M a n i d h a r a . T h e son of Yaksa was extremely r e s p l e n d e n t a n d h e was endowed w i t h g r e a t r e p u t a t i o n . H e h a d perfect control over (his sense-organs). T h i s is perfectly t r u e because they sustain themselves by m e a n s of it (? i.e. b e c o m i n g invisible).

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218-220a. T h e E a r t h was once a g a i n milked by Rāksasas a n d Piśācas. T h e i r m i l k m a n w a s K u b e r a . T h a t o f Brāhmī was B r a h m a * T h e powerful S u m ā l l was the calf. T h e milky yield was blood. T h e E a r t h was milked in K a p ā l a - P ā t r a (skull-vessel). Antardhāna ( t h e power of becoming invisible) was milked by the Rāksasas. In all respects the Rāksasas sustain themselves by m e a n s of t h a t milk. 220b-222a. T h e n t h e E a r t h was milked b y the G a n d h a r vas a n d t h e groups of celestial damsels with lotus as their vessel. T h e y m a d e C i t r a r a t h a their calf. T h e milky yield was p u r e fragrant scent. T h e i r m i l k m a n was Vasuruci 1 . (Viśvāvasu in V ā . P t h e splendid son of a sage (? of M u n i ) , t h e extremely powerful king of t h e G a n d h a r v a s , t h e noble-souled one resembl ing the sun. 222b-224a. It is h e a r d t h a t t h e sparkling goddess Vasund h a r ā ( E a r t h ) was a g a i n milked b y t h e m o u n t a i n s . * * T h e milky yield was as follows : the medicinal herbs having embo died forms a n d different types of precious gems and jewels. H i m a v ā n was t h e calf a n d M e r u t h e g r e a t m o u n t a i n was the m i l k m a n . T h e vessel was a m o u n t a i n itself. H e n c e , t h e m o u n tains a r e all well-established. 224b-227. It is h e a r d t h a t the E a r t h was once again milked by t h e trees a n d t h e creepers after taking up as t h e i r vessel t h e (leafy c u p of) P a l ā ś a t r e e t h a t grows again a n d again when cut d o w n or b u r n t . T h e Plaksa tree, the tree of prolific blossoms, was the calf of these fa mous ones (i.e. trees a n d c r e e p e r s ) . I t yielded t h e milk they desired. thing

T h e E a r t h was thus a milch cow t h a t yielded every they desired. It m a d e t h e living beings flourish. She

This is obscure—Vā. P. 62 reads Brahmopetas tu dogdhā 'Rāksasa called

B r a h m o p e t a w a s the milkman'. I.

M t . P. 10. 25 reads here Vararuci

for Vasuruci as the milk-man

a n d N ā t y a V e d a w a s the milk: Dogdhā Vararucir nāma nātya-vedasya pāragah I In other words a n e w discoverer or inventor is the milkman a n d the contribution to that science or lore is the milk. **

K ā l i d ā s a in Kumāra-sambhava 1.2 has ditto echoed this.

38Ī

1.2.37.1-12a

a l o n e was t h e Dhālri a n d Vidhātri ( o n e w h o created a n d laid d o w n rules a n d shaped t h e d e s t i n y ) , t h e Vasundharā (one w h o holds riches) was t h e s u p p o r t e r Jofevery o n e ) . W e h a v e h e a r d t h a t t h e E a r t h (of such potentialities), t h e source of origin of all t h e worldly things mobile a n d immobile, t h e foundation of t h e Universe, h a d been milked by P r t h u for t h e welfare of worlds.

CHAPTER

THTRTYSEVEN

Cāksusa Manvantara ; Dynasty of Vaivasvata Manu Sūta said :— 1. As p e r t r a d i t i o n a l r e p o r t , t h e V a s u d h ā (the E a r t h ) was extended h e r e with oceans as its limits. It is glorified in songs as V a s u d h ā because it holds (within its bowels) riches (Vasu). 2. Formerly, it was completely i n u n d a t e d with t h e ' Medas (fat, suet) of (the d e m o n s ) M a d h u a n d K a i t a b h a . H e n c e by etymological derivation it is called Medini by t h e expoun ders of t h e B r a h m a n . 3. Thereafter, on its a t t a i n m e n t of t h e status of t h e d a u g h t e r of t h e intelligent king P r t h u , t h e son of V e n a , it c a m e to be cited as Prthivi. 4-5. T h e division of t h e E a r t h also was formerly accom plished by P r t h u . T h e E a r t h consisting of a series of towns a n d mines (of various n a t u r a l p r o d u c t s ) a n d i n h a b i t e d by t h e people of four castes was p r o t e c t e d by t h a t intelligent king. K i n g P r t h u t h e son of Vena, was a person of such power a n d influence, O excellent B r ā h m a n a s . 6-12a. He is w o r t h y of b e i n g bowed down to a n d h o n o u r e d by e n t i r e living beings all r o u n d . P r t h u alone is worthy of being offered of o b e i s a n c e by B r ā h m a n a s of g r e a t dignity a n d splendour, a n d experts in t h e

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V e d a s a n d t h e V e d ā ń g a s (ancillary subjects of t h e V e d a s ) , since he is ancient a n d h a d B r a h m a n as t h e source of origin. P r t h u , the p r i m o r d i a l king, the valorous son of Vena, s h o u l d be bowed d o w n to by the highly fortunate kings w h o seek g r e a t r e p u t a t i o n . P r t h u a l o n e , w h o was the first formulator of Military service, should be bowed down to by warriors in the battlefield desirous of o b t a i n i n g victory in t h e war. T h e warrior w h o glorifies king P r t h u a n d t h e n proceeds to the battlefield r e t u r n s safely from the terrible battle a n d attains glorious fame. T h e saintly king of great fame, P r t h u alone, should be bowed down to by Vaiśyas too w h o strictly a b i d e by t h e duties a n d activities befitting t h e Vaiśyas, since it was he w h o h a d offered them sustenance. T h u s the different types of calves, milkmen, milk a n d the vessels—all these have been recounted by me in d u e order. 12b-15a 1 . At t h e outset, t h e E a r t h was milked by t h e noble-souled B r a h m a after m a k i n g the wind god t h e calf. T h e seeds on the surface of t h e E a r t h were t h e milky yield. Thereafter, i n t h e S v ā y a m b h u v a M a n v a n t a r a ( t h e E a r t h was milked) after m a k i n g Svāyambhuva M a n u t h e calf. All types of plants were t h e milky yield. Thereafter, w h e n t h e Svārocisa M a n v a n t a r a arrived, the E a r t h was milked after m a k i n g Svārocisa, t h e calf. T h e plants a n d food-grains were t h e milky yield. 15b-16a. I n the U t t a m a ( M a n v a n t a r a ) t h e e a r t h was milked by intelligent D e v a b h u j a * after m a k i n g M a n u the best calf a n d t h e (milk-yield was) all crops. 16b-17a. Again d u r i n g the fifth M a n v a n t a r a called T ā m a s a , t h e e a r t h was milked again b y B a l a b a n d h u after m a k i n y T ā m a s a ( M a n u ) as t h e calf. 17b-18a. It is reported t h a t w h e n t h e sixth M a n v a n t a r a of Cāristava ( C ā r i s n a v a in Vā. P.) arrived, the E a r t h was milked by P u r ā n a for the calf Cāristava. ( c ā r i s n a v a ) . * hereof.

Vā P. 63.15 reads Devabhujena 'by Devabhuja' instead of Devinujena

1 . W . 12b-20 give the list o f persons w h o " m i l k e d " the earth i n e a c h Manvantara. In a w a y e a c h " m i l k i n g " represents advancement m h u m a n civilization.

1.2.37.18b-29

383

18b-19a. W h e n the Cāksusa M a n v a n t a r a arrived, in t h a t M a n v a n t a r a , the E a r t h was milked by P u r ā n a (?) after m a k i n g Cāksusa, t h e calf. 19b-20a. W h e n the Cāksusa M a n v a n t a r a had elapsed a n d the Vaivasvata M a n v a n t a r a arrived, the E a r t h was milked by the son of V e n a . H o w it was milked has already been re counted to you by m e . 20b-22. T h e E a r t h was thus milked in the previous M a n vantaras by these viz.—the Devas a n d others, the h u m a n a n d other living beings too. A similar situation should be understood in the M a n v a n t a r a s of the past as well as of the future. T h e Devas reside in heaven throughout a M a n v a n t a r a . Now listen to the progeny of P r t h u . T w o very valiant sons were b o r n to P r t h u . T h e y were A n t a r d h i a n d P ā v a n a . 23-24. Śikhandinī gave birth to H a v i r d h ā n a (the son) of A n t a r d h ā n a ( s a m e as A n t a r d h i ) . D h i s a n ā , the d a u g h t e r of Agni (Agneyī) gave birth to six sons of H a v i r d h ā n a — v i z . Prāclna-Barhis, Śukla, G a y a , K r s n a , Praja a n d Ajina. Lord P r ā c ī n a b a r h i s was a great P r a j ā p a t i (Lord of the subjects, or sovereign ruler) . 25. On account of his strength, learning, penance a n d virility, he was the sole m o n a r c h of the E a r t h . His D a r b h a grasses h a d their tips towards the East. 1 H e n c e , he was known as Pracīnabarhis. 26. After a great penance, t h a t Prajāpati married Savarnā the d a u g h t e r of the ocean. 27 Savarnā, the daughter of the ocean, gave b i r t h to ten sons of P r ā c ī n a b a r h i s . All of t h e m were masters of the Science of archery. T h e y were called Pracetas (collectively). 28. Performing pious rites (collectively) without being separated from one a n o t h e r , they underwent severe p e n a n c e for ten thousand years lying down within the waters of the ocean. 29. 1.

While they were performing the p e n a n c e ,

the trees

Cf. V p . I 14.4. T h i s speciality is attributed to the king's performance

of m a n y sacrifices.

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Brakmānda Purāna

encompassed the Earth that was not being protected. Then there was the destruction of subjects. 30. This happened when the Cāksusa Manvantara passed by. The whole firmament became enveloped by the trees and hence the wind was unable to blow. 31-32. For ten thousand years, the subjects were unable to carry on their activities. On hearing about it all, those Pracetas equipped with the power of penance, became infuri ated and they created wind and fire out of their mouths. T h e wind uprooted the trees and dried them up. 33-35. The fire burned them. Thus there was a terrible destruction of" trees. On coming to know of the destruction of the trees and when a few trees remained, King Soma (the M o o n god) approached these Pracetas and s a i d — " N o w that you have seen the purpose realised, O Kings, sons of Prācīnabarhis, get rid of your anger for the continuity of the world. The trees will grow on the Earth. Let the fire and wind be calm. 36. This fair-complexioned daughter of the tre*. has become the crest-jewel of all women. This girl has been held (and nurtured) in the womb by me, as I had already known the future events. 37. She is Mārisā by name, and has been created by the trees themselves. Let'this girl who has been nurtured in the womb of Soma (the Moon-god) be your wife. 38. With half of your splendour and with half of mine, the scholarly Prajāpati, Daksa will be born of her. 3 9 * . He is on a par with fire. He will make these subjects flourish once again, the subjects who have been mostly burned down by the fire of your splendour". 40. Thereafter, at the instance of Soma, those Pracetas controlled their anger and as per religious procedure accepted from the trees, the girl Mārisā as their wife. *

Alternatively :

On account of the fire consisting of your fiery brilliance, he (Daksa) will be just like fire. But he will make the subjects multiply and flourish again—the subjects most of whom are consumed by fire.

1.2.37.41-52

385

41-42. Thereafter, they mentally impregnated Mārisā. Prajāpati Daksa was born of Mārisa as the son of all the ten Pracetas. He had excessive splendour on account of the part of Soma ( t h e Moon g o d ) . He was vigorous. In the .beginning Daksa created subjects mentally and later on ( h e created them) through sexual intercourse. 43. After mentally creating the mobile and immobile beings and the bipeds and quadrupeds, Daksa created women. 44. He gave ten daughters to Dharma; thirteen to Kaśyapa and twentyseven (daughters) who were suitable for passing (calculation) of the time (i.e. the Constellations) to (the Moon) god. 45-46. After giving (the daughters) to these, he gave four others to Aristanemi; two to Bāhuputra and two to Ańgiras. He gave one daughter to Krśāśva. Children were born of them. This is sung ab'out as the Sixth Manvantara of Cāksusa Manu. 47-48. The Vasus, the Devas, the birds, the cows, the Nāgas (Serpents, elephants), the Daityas and the Dānavas, the Gandharvas and the Apsaras as well as other species were born of Vaivasvata Manu, the seventh among Manus, who was Prajāpati (a patriarch or Lord of the Subjects). It was only after that, that the subjects were born of sexual copulation. The creation of the former subjects, it is said, was through thought, ( w i l l ) , sight, and touch. The sage asked :— 49-51. Formerly, the auspicious origin of the Devas, the Dānavas, the Devarsis (divine Sages) and the Noble-souled Daksa was narrated by you. The birth of Daksa from the vital airs of Brahma was mentioned by you. H o w did the Daksa of great penance attain the state of being the son of the Pracetas again ? O Sūta, it behoves you to clarify this doubt of ours. He was the son of the daughter of Soma ( M o o n ) . How did he become his father-in-law ? Sūta explained :— 52. Creation and annihilation, O excellent ones, do happen perpetually among the living beings. The sages and those

386

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Purāna

people who possess Vidyā ( L e a r n i n g ) do not become confused in this m a t t e r . 53. All these, D a k s a and others, are born in every Yuga. T h e y are annihilated again. A learned m a n does not become confused in this m a t t e r . 54. T h e state of being elder or yonder also was present in them, O excellent B r ā h m a n a s . But p e n a n c e alone was weighty. Prowess was t h e reason thereof. 55. He who comprehends this creation of Cāksusa con sisting of the mobile a n d immobile beings, shall become one endowed with progeny. He shall cross the life-span. He will be honoured in t h e heaven (after his d e a t h ) . 56-57. T h u s the creation of Cāksusa has been succinctly recounted. T h u s these six types of creation, of t h e n a t u r e of t h e M a n v a n t a r a s beginning w i t h S v ā y a m b h u v a a n d ending with Cāksusa, have been concisely n a r r a t e d in t h e d u e order. These are t h e creations as described by wise men who were excellent B r ā h m a n a s . 58-60. T h e i r detailed explanation should be understood t h r o u g h t h e creation of Vaivasvata ( M a n v a n t a r a ) . All these creations of Vivasvān are neither deficient nor superfluous as regards h e a l t h , longevity, m a g n i t u d e , virtue, wealth a n d love. He who reads this without jealousy attains all these good quali ties. I shall n a r r a t e (the creation of the noble-souled Vaivasvata the c u r r e n t M a n u , b o t h succinctly and in detail. U n d e r s t a n d it even as I r e c o u n t .

C H A P T E R Vaivasvata The Sūta

said

THIRTYEIGHT Manvantara

Mārica

Creation

:—-

1. During t h e Seventh M a n v a n t a r a of Vaivasvata M a n u , t h e Devas a n d t h e g r e a t sages were b o r n of K a ś y a p a , t h e son of M a r ī c i 1 1. This explains the Title "The Mārica Creation".

1.2.38.2-13

387

2. T h e following a r e remembered as the eight groups of Devas : (1) Adityas (2) Vasus (3) R u d r a s (4) Sādhyas (5) Viśvedevas (6) M a r u t s (7) Bhrgus a n d (8) Ańgiras. 3-4. T h e Adityas, M a r u t s a n d R u d r a s should be known as the sons of K a ś y a p a . T h e three sets (of gods) viz. Sādhyas, Viśvedevas a n d Vasus are the sons of D h a r m a . T h e Bhrgus a r e the sons of Bhrgu a n d the Devas (called) Ańgiras are the sons of Ańgiras. In this Vaivasvata M a n v a n t a r a , these are considered to be Chandajas ( b o r n of G h a n d a s ) . 5. All these too will meet d e a t h after the efflux of time. T h u s the c u r r e n t splendid creation should be known as t h a t of the son of Marīci. 6-8. At present, their brilliant I n d r a is M a h ā b a l a (greatly powerful) b y n a m e . T h e I n d r a s of all the M a n v a n t a r a s of the past, present a n d future should be known as having equal (similar) c h a r a c teristic features. All of them are the lords (of everything) past, p r e s e n t a n d f u t u r e . * All of them are bountiful a n d crested ( e m i n e n t ) a n d wield the thunderbolt in their h a n d s . All of t h e m have severally performed a h u n d r e d sacrifices. 9-12. T h e r e I n d r a s have overpowered all living beings whether mobile or immobile in the three worlds, by their D h a r m a (and other special reasons), by their brilliance, p e n a n c e , intelligence, might, learning a n d exploit. I shall explain to you in details why ( a n d h o w ) these mighty ones are the d o m i n a n t lords a n d masters of Bhūta, Bhavya a n d Bhavat, (try t o ) u n d e r s t a n d me as I recount. It is remembered by the B r ā h m a n a s t h a t Bhūta, Bhavya a n d Bhavat a r e the three worlds. T h i s Bhūrloka ( E a r t h ) is remembered as Bhūta; the Antariksa (Atmosphere) is remembered as Bhavat. T h e Diva ( H e a v e n ) is remembered as Bhavya. I shall m e n t i o n their m e a n s (of d e r i v a t i o n ) . 13. While m e d i t a t i n g u p o n the names (i.e. w h a t names should be given to the worlds), this (name viz. bhuh) was uttered at the outset by god B r a h m a . As the word Bhuh * bhavya.

S e e V V . 12-20 below for the special m e a n i n g of bhūta, bhavat and

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Brahmānda Purāna

was spoken at the outset the Bhūrloka ( E a r t h ) came into existence. 14-15. T h e root Bhū—is remembered as one m e a n i n g 'existence'. It also means ' a p p e a r a n c e of the world'. Hence this first world b e c a m e Bhūrloka because of its 'coming into being', (Bhūtatva) as well its being visible ( D a r ś a n a ) . It is remembered by the B r ā h m a n a s as ' B h ū r ' because of its being bhūta. After this h a d come into being, the second word Bhavat was uttered by B r a h m a . 16. T h e word Bhavat is used when something is being produced. Bhuvarloka ( a t m o s p h e r e ) is mentioned by this word because of its being produced (Bhavana.) 17-20. T h e atmosphere (antariksa) being bhavat (is the process of being p r o d u c e d ) . T h e second world is, therefore, called Bhavat. W h e n the second world h a d been produced the word Bhavya was u t t e r e d by B r a h m a . Therefore, t h a t world became Bhavya world. T h e word Bhavya is considered in the case of w h a t has not yet come i n t o existence (or h a p p e n e d ) . H e n c e this Bhavya is remembered by the n a m e Tridiva ( H e a v e n ) . T h e E a r t h is remembered by the word Bhū. T h e Antarikfa (Atmosphere)is remembered asBhuvah. T h e heaven is remember ed as Bhavya, This is the decision in regard to the ( n a m e s of the three worlds. T h r e e Vyāhrtis (utterances) took place (while) speaking about the three worlds. 21-22. T h e r e is a root viz. Nath—This root is rem embered by persons who know ( g r a m m a r ) in the sense of ' p r o t e c t i o n ' . Since they are the protectors of the three worlds namely the Bhūta, Bhavya a n d Bhavat, they are declared as I n d r a s by B r ā h m a n a s . Devendras are the Chief ones a n d the meritorious ones. 23a. In the M a n v a n t a r a s those who a r e the Devas are participants in ( t h e oblations e t c . in) sacrifices are called the protectors of the three worlds by the B r ā h m a n a s . 23b-25. T h e Yaksas, the G a n d h a r v a s , the Rāksasas, the Piśācas, the Serpents a n d the h u m a n beings are remembered as (effects of t h e ) glory of the Devendras. T h e Devendras are the elders, protectors, kings a n d the Pitrs ( M a n e s ) . T h e excellent

1.2.38.26-33

389

gods protect these subjects righteously. T h u s the characteristic features of the Devendras have been succinctly recounted. 26-29. I shall m e n t i o n the seven sages who have current ly resorted to the heaven. T h e y are ( 1 ) T h e intelligent sage Viśvāmitra of great p e n a n c e , who was the son of G ā d h i a n d who belonged to the family of Kuśika. (2) J a m a d a g n i , t h e valorous son of Aurva and t h e scion of the family of Bhrgu. (3) Bharadvāja of great reputation who was the son of Brhas p a t i . ( 4 ) T h e righteous and scholarly sage n a m e d ' Ś a r a d v ā n ' who was the son of U t a t h y a a n d who belonged to the family o f G o t a m a . (5) T h e holy lord Atri son of the Self b o r n lord is the fifth one. He is (otherwise known as) Brahmakośa (having B r a h m a n as the protective covering). (6) V a s u m ā n the son of Vasistha is well known in the world. He is the sixth one (7) V a t s a r a born of the family of K a ś y a p a . These seven sages are honoured by good m e n . 30-33. These seven sages enumerated now exist in the present M a n v a n t a r a . T h e following n i n e are the righteous sons of Vaivasvata M a n u : Iksvāku, Nrga who was impudent, Śaryāti, N a r i s y a n t a , N ā b h ā g a who was famous, D i s t a , K a r ū s a , P r s a d h r a and P ā m ś u who is r e m e m b e r e d as the n i n t h . T h e y have been glorified as very religious. This present M a n v a n t a r a is the Seventh one. T h u s , O B r ā h m a n a s , the Second P ā d a ( q u a r t e r ) has been recounted by me in detail and the p r o p e r order. W h a t m o r e shall I recount.?