Reading section 10

SECTION CLXXXIII

Vaisampayana continued,--"The sons of Pandu said to the high-souled Markandeya, 'We long to hear of the greatness of the _Brahmanas_. Do thou tell us of it!' Thus asked, the revered Markandeya, of austere virtue and high spiritual energy, and proficient in all departments of knowledge, replied, 'A strong-limbed, handsome young prince of the race of the Haihayas, a conqueror of hostile cities, (once) went out hunting. And (while) roaming in the wilderness of big trees and thickets of grass, he saw, at no great distance from him, a _Muni_ with the skin of a black antelope for his upper garment, and killed him for a deer. Pained at what he had done, and his senses paralysed with grief, he repaired to the presence of the more distinguished of the _Haihaya_ chiefs. The lotus-eyed prince related to them the particulars. On hearing the account, O my son, and beholding the body of the _Muni_ who had subsisted on fruits and roots, they were sorely afflicted in mind. And they all set out enquiring here and there as they proceeded, as to whose son the _Muni_ might be. And they soon after reached the hermitage of Arishtanemi, son of Kasyapa. And saluting that great _Muni_, so constant in austerity, they all remained standing, while the _Muni_, on his part, busied himself about their reception. And they said unto the illustrious _Muni_, "By a freak of destiny, we have ceased to merit thy welcome: indeed, we have killed a Brahmana!" And the regenerate _Rishi_ said to them, "How hath a Brahmana come to be killed by you, and say where may be he? Do ye all witness the power of my ascetic practices!" And they, having related everything to him as it had happened went back, but found not the body of the dead _Rishi_ on the spot (where they had left it). And having searched for him, they returned, ashamed and bereft of all perception, as in a dream. And then, O thou conqueror of hostile cities, the _Muni_ Tarkshya, addressed them, saying, "Ye princes, can this be the Brahmana of your killing? This Brahmana, endowed with occult gifts from spiritual exercises, is, indeed, my son!" Seeing that _Rishi_, O lord of the earth, they were struck with bewilderment. And they said, "What a marvel! How hath the dead come to life again? Is it the power of his austere virtue by which he hath revived again? We long to hear this, O Brahmana, if, indeed, it can be divulged?" To them, he replied, "Death, O lords of men, hath no power over us! I shall tell ye the reason briefly and intelligibly. We perform our own sacred duties; therefore, have we no fear of death; we speak well of _Brahmanas_ but never think any ill of them; therefore hath death no terror for us. Entertaining our guests with food and drink, and our dependants with plenty of food, we ourselves (then) partake of what is left; therefore we are not afraid of death. We are peaceful and austere and charitable and forbearing and fond of visiting sacred shrines, and we live in sacred places; therefore we have no fear of death. And we live in places inhabited by men who have great spiritual power; therefore hath death no terror for us. I have briefly told ye all! Return ye now all together, cured of all worldly vanity. Ye have no fear of sin!" Saying _amen_, O foremost scion of Bharata's race, and saluting the great _Muni_, all those princes joyously returned to their country.'"

SECTION CLXXXIV

"Markandeya continued, 'Do ye again hear from me the glory of the _Brahmanas_! It is said that a royal sage of the name of _Vainya_ was once engaged in performing the horse-sacrifice and that Atri desired to go to him for alms. But Atri subsequently gave up his desire of wealth, from religious scruples. After much thought he, of great power, became desirous of living in the woods, and, calling his wife and sons together, addressed them thus, "Let us attain the highly tranquil and complete fruition of our desires. May it, therefore, be agreeable to you to repair quickly to the forest for a life of great merit." His wife, arguing from motives of virtue also then said to him, "Hie thee to the illustrious prince Vainya, and beg of him vast riches! Asked by thee, that royal sage, engaged in sacrifice will give thee wealth. Having gone there, O regenerate _Rishi_, and received from him vast wealth, thou canst distribute it among thy sons and servants and then thou canst go whithersoever thou pleasest. This, indeed, is the higher virtue as instanced by men conversant with religion." Atri replied, "I am informed, O virtuous one, by the high-souled Gautama, that Vainya is a pious prince, devoted to the cause of truth; but there are _Brahmanas_ (about his persons) who are jealous of me; and as Gautama hath told me this, I do not venture to go there, for (while) there, if I were to advise what is good and calculated to secure piety and the fulfilment of one's desires, they would contradict me with words unproductive of any good. But I approve of any counsel and will go there; Vainya will give me kine and hoards of riches."'

"Markandeya continued, 'So saying, he, of great ascetic merit, hastened to Vainya's sacrifice and reaching the sacrificial altar and making his obeisance to the king and praising him with well-meaning speeches, he spoke these words, "Blessed art thou, O king! Ruling over the earth, thou art the foremost of sovereigns! The _Munis_ praise thee, and besides thee there is none so versed in religious lore!" To him the _Rishi_ Gautama, of great ascetic merit, then indignantly replied saying, "Atri, do not repeat this nonsense. (It seems) thou art not in thy proper senses. In this world of ours, Mahendra the lord of all created beings (alone) is the foremost of all sovereigns!" Then, O, great prince, Atri said to Gautama, "As Indra, the lord of all creatures, ruleth over our destinies, so doth this king! Thou art mistaken. It is thou who hast lost thine senses from want of spiritual perception!" Gautama replied, "I know I am not mistaken; it is thou who art labouring under a misconception in this matter. To secure the king's countenance, thou art flattering him in (this) assembly of the people. Thou dost not know what the highest virtue, nor dost thou feel the need for it. Thou art like a child steeped in ignorance, for what then hast thou become (so) old in years?"'

"Markandeya continued, 'While those two men were thus disputing in the presence of the _Munis_, who were engaged in Vainya's sacrifice the latter enquired, "What is the matter with them, that maketh them talk so vociferously?" Then the very pious Kasyapa learned in all religious lore, approaching the disputants asked them what was the matter. And then Gautama, addressing that assembly of great _Munis_ said, "Listen, O great _Brahmanas_, to the point in dispute between us. Atri hath said that Vainya is the ruler of our destinies; great is our doubt on this point."'

"Markandeya continued, 'On hearing this, the great-mind _Munis_ went instantly to Sanatkumara who was well versed in religion to clear their doubt. And then he of great ascetic merit, having heard the particulars from them addressed them these words full of religious meaning. And Sanatkumara said, "As fire assisted by the wind burneth down forests, so a Brahmana's energy in union with a Kshatriya's or a Kshatriya's joined with a Brahmana's destroyeth all enemies. The sovereign is the distinguished giver of laws and the protector of his subjects. He is (a protector of created beings) like Indra, (a propounder of morals) like Sukra, (a counsellor) like Vrihaspati and (hence he is also called) the ruler of men's destinies. Who does not think it proper to worship the individual of whom such terms as 'preserver of created beings,' 'royal,' 'emperor,' 'Kshatriya' (or saviour of the earth), 'lord of earth,' 'ruler of men,' are applied in praise? The king is (also) styled the prime cause (of social order, as being the promulgator of laws), 'the virtuous in wars,' (and therefore, preserver after peace), 'the watchman,' 'the contented,' 'the lord,' 'the guide to salvation,' 'the easily victorious,' 'the Vishnu like,' 'of effective wrath,' 'the winner of battles' and 'the cherisher of the true religion.' The _Rishis_, fearful of sin, entrusted (the temporal) power to the Kshatriyas. As among the gods in heaven the Sun dispelleth darkness by his effulgence, so doth the king completely root out sin from this earth. Therefore is the king's greatness deduced from the evidences of the sacred books, and we are bound to pronounce for that side which hath spoken in favour of the king."'

"Markandeya continued, 'Then that illustrious prince, highly pleased with the victorious party, joyfully said to Atri, who had praised him erewhile, "O regenerate _Rishi_, thou hast made and styled me the greatest and most excellent of men here, and compared me to the gods; therefore, shall I give thee vast and various sorts of wealth. My impression is that thou art omniscient. I give thee, O well-dressed and well-adorned one, a hundred millions of gold coins and also ten _bharas_ of gold." Then Atri, of high austere virtues and great spiritual powers, thus welcomed (by the king), accepted all the gifts without any breach of propriety, and returned home. And then giving his wealth to his sons and subduing his self, he cheerfully repaired to the forest with the object of performing penances.'"

SECTION CLXXXV

"Markandeya continued, 'O thou conqueror of hostile cities, in this connection Saraswati too, when interrogated by that intelligent _Muni_ Tarkshya, had said (this). Do thou listen to her words! Tarkshya had asked, saying, "Excellent lady, what is the best thing for a man to do here below, and how must he act so that he may not deviate from (the path of) virtue. Tell me all this, O beautiful lady, so that instructed by thee, I may not fall away from the path of virtue! When and how must one offer oblations to the (sacred) fire and when must he worship so that virtue may not be compromised? Tell me all this, O excellent lady, so that I may live without any passions, craving, or desire, in this world."'

"Markandeya continued, 'Thus questioned by that cheerful _Muni_ and seeing him eager to learn and endued with high intelligence, Saraswati addressed these pious and beneficial words to the Brahmana, Tarkshya.'

"'Saraswati said, "He who is engaged in the study of the _Vedas_, and with sanctity and equanimity perceives the supreme Godhead in his proper sphere, ascends the celestial regions and attains supreme beatitude with the Immortals. Many large, beautiful, pellucid and sacred lakes are there, abounding with fish, flowers, and golden lilies. They are like shrines and their very sight is calculated to assuage grief. Pious men, distinctively worshipped by virtuous well-adorned golden-complexioned _Apsaras_, dwell in contentment on the shores of those lakes. He who giveth cows (to Brahmanas) attaineth the highest regions; by giving bullocks he reacheth the solar regions, by giving clothes he getteth to the lunar world, and by giving gold he attaineth to the state of the Immortals. He who giveth a beautiful cow with a fine calf, and which is easily milked and which doth not run away, is (destined) to live for as many years in the celestial regions as there are hairs on the body of that animal. He who giveth a fine, strong, powerful, young bullock, capable of drawing the plough and bearing burdens, reacheth the regions attained by men who give ten cows. When a man bestoweth a well-caparisoned _kapila_ cow with a brazen milk-pail and with money given afterwards, that cow becoming, by its own distinguished qualities, a giver of everything reacheth the side of the man who gave her away. He who giveth away cows, reapeth innumerable fruits of his action, measured by the hairs on the body of that animal. He also saveth (from perdition) in the next world his sons and grandsons and ancestors to the seventh generation. He who presenteth to a Brahmana, sesamum made up in the form of a cow, having horns made of gold, with money besides, and a brazen milk-pail, subsequently attaineth easily to the regions of the _Vasus_. By his own acts man descends into the darksome lower regions, infested by evil spirits (of his own passions) like a ship tossed by the storm in the high seas; but the gift of kine to Brahmanas saves him in the next world. He who giveth his daughter in marriage, in the _Brahma_ form, who bestoweth gifts of land on Brahmanas and who duly maketh other presents, attaineth to the regions of Purandara. O Tarkshya, the virtuous man who is constant in presenting oblations to the sacred fire for seven years, sanctifieth by his own action seven generations up and down."

"'Tarkshya said, "O beautiful lady, explain to me who ask thee, the rules for the maintenance of the sacred fire as inculcated in the _Vedas_. I shall now learn from thee the time-honoured rules for perpetually keeping up the sacred fire."'"

SECTION CLXXXVI

"Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya, 'Do thou now narrate the history of Vaivaswata Manu.'

"Markandeya replied, 'O king, O foremost of men, there was a powerful and great _Rishi_ of the name of Manu. He was the son of Vivaswan and was equal unto _Brahma_ in glory. And he far excelled his father and grandfather in strength, in power, in fortune, as also in religious austerities. And standing on one leg and with uplifted hand, that lord of men did severe penance in the jujube forest called Visala. And there with head downwards and with steadfast eyes he practised the rigid and severe penance for ten thousand years. And one day, whilst he was practising austerities there with wet clothes on and matted hair on head, a fish approaching the banks of the Chirini, addressed him thus, "Worshipful sir, I am a helpless little fish, I am afraid of the large ones; therefore, do thou, O great devotee, think it worth thy while to protect me from them; especially as this fixed custom is well established amongst us that the strong fish always preys upon the weak ones. Therefore do thou think it fit to save me from being drowned in this sea of terrors! I shall requite thee for thy good offices." On hearing these words from the fish, Vaivaswata Manu was overpowered with pity and he took out the fish from the water with his own hands. And the fish which had a body glistening like the rays of the moon when taken out of the water was put back in an earthen water-vessel. And thus reared that fish O king, grew up in size and Manu tended it carefully like a child. And after a long while, it became so large in size, that there was no room for it in that vessel. And then seeing Manu (one day), it again addressed these words to him, "Worshipful sir, do thou appoint some better habitation for me." And then the adorable Manu, the conqueror of hostile cities, took it out of that vessel and carried it to a large tank and placed it there. And there again the fish grew for many a long year. And although the tank was two _yojanas_ in length and one _yojana_ in width, even there, O lotus-eyed son of Kunti and ruler of men, was no room for the fish to play about! And beholding Manu it said again, "O pious and adorable father, take me to the Ganga, the favourite spouse of the Ocean so that I may live there; or do as thou listest. O sinless one, as I have grown to this great bulk by thy favour I shall do thy bidding cheerfully." Thus asked the upright and continent and worshipful Manu took the fish to the river Ganga and he put it into the river with his own hands. And there, O conqueror of thy enemies, the fish again grew for some little time and then beholding Manu, it said again, "O lord, I am unable to move about in the Ganga on account of my great body; therefore, worshipful sir, do thou please take me quickly to the sea!" O son of Pritha, Manu then taking it out of the Ganga, carried it to the sea and consigned it there. And despite its great bulk, Manu transported it easily and its touch and smell were also pleasant to him. And when it was thrown into the sea by Manu, it said these words to him with a smile, "O adorable being, thou hast protected me with special care; do thou now listen to me as to what thou shouldst do in the fulness of time! O fortunate and worshipful sir, the dissolution of all this mobile and immobile world is nigh at hand. The time for the purging of this world is now ripe. Therefore do I now explain what is good for thee! The mobile and immobile divisions of the creation, those that have the power of locomotion, and those that have it

not, of all these the terrible doom hath now approached. Thou shall build a strong massive ark and have it furnished with a long rope. On that must thou ascend, O great _Muni_, with the seven _Rishis_ and take with thee all the different seeds which were enumerated by regenerate Brahmanas in days of yore, and separately and carefully must thou preserve them therein. And whilst there, O beloved of the _Munis_, thou shall wait for me, and I shall appear to thee like a horned animal, and thus, O ascetic, shall thou recognise me! And I shall now depart, and thou shall act according to my instructions, for, without my assistance, thou canst not save thyself from that fearful flood." Then Manu said unto the fish, "I do not doubt all that thou hast said, O great one! Even so shall I act!" And giving instructions to each other, they both went away. And Manu then, O great and powerful king and conqueror of thy enemies, procured all the different seeds as directed by the fish, and set sail in an excellent vessel on the surging sea. And then, O lord of the earth, he bethought himself of that fish. And the fish too, O conqueror of thy enemies and foremost scion of Bharata's race, knowing his mind, appeared there with horns on his head. And then, O tiger among men, beholding in the ocean that horned fish emerging like a rock in the form of which he had been before appraised, he lowered the ropy noose on its head. And fastened by the noose, the fish, O king and conqueror of hostile cities, towed the ark with great force through the salt waters. And it conveyed them in that vessel on the roaring and billow beaten sea. And, O conqueror of thy enemies and hostile cities, tossed by the tempest on the great ocean, the vessel reeled about like a drunken harlot. And neither land nor the four cardinal points of the compass, could be distinguished. And there was water every where and the waters covered the heaven and the firmament also. And, O bull of Bharata's race, when the world was thus flooded, none but Manu, the seven _Rishis_ and the fish could be seen. And, O king, the fish diligently dragged the boat through the flood for many a long year and then, O descendant of Kuru and ornament of Bharata's race, it towed the vessel towards the highest peak of the Himavat. And, O Bharata, the fish then told those on the vessel to tie it to the peak of the Himavat. And hearing the words of the fish they immediately tied the boat on that peak of the mountain and, O son of Kunti and ornament of Bharata's race, know that that high peak of the Himavat is still called by the name of _Naubandhana_ (the harbour). Then the fish addressing the associated _Rishis_ told them these words, "I am Brahma, the Lord of all creatures; there is none greater than myself. Assuming the shape of a fish, I have saved you from this cataclysm. Manu will create (again) all beings--gods, _Asuras_ and men, all those divisions of creation which have the power of locomotion and which have it not. By practicing severe austerities he will acquire this power, and with my blessing, illusion will have no power over him."

"'So saying the fish vanished instantly. And Vaivaswata Manu himself became desirous of creating the world. In this work of creation illusion overtook him and he, therefore, practised great asceticism. And endowed with ascetic merit, Manu, O ornament of Bharata's race, again set about his work of creating all beings in proper and exact order. This story which I have narrated to thee and the hearing of which destroyeth all sin, is celebrated as the Legend of the Fish. And the man who listeneth every day to this primeval history of Manu, attaineth happiness and all other objects of desire and goeth to heaven.'"

SECTION CLXXXVII

"Then the virtuous king Yudhishthira in all humility again enquired of the illustrious Markandeya, saying, 'O great _Muni_, thou hast seen many thousands of ages pass away. In this world there is none so longlived as thou! O best of those that have attained the knowledge of Supreme Spirit, there is none equal to thee in years except the great-minded _Brahma_ living in the most exalted place. Thou, O Brahmana, worshippest _Brahma_ at the time of the great dissolution of the universe, when this world is without sky and without the gods and _Danavas_. And when that cataclysm ceaseth and the Grandsire awaketh, thou alone, O regenerate _Rishi_, beholdest _Brahma_ duly re-create the four orders of beings after having filled the cardinal points with air and consigned the waters to their proper place. Thou, O great Brahmana, hast worshipped in his presence the great Lord and Grandsire of all creatures with soul rapt in meditation and entirely swallowed up in Him! And, O Brahmana, thou hast many a time witnessed with thy eyes, the primeval acts of creation, and, plunged in severe ascetic austerities, thou hast also surpassed the _Prajapatis_ themselves! Thou art esteemed as one who is nearest to Narayana, in the next world. Many a time in days of yore hast thou beheld the Supreme Creator of the universe with eyes of spiritual abstraction and renunciation, having first opened thy pure and lotus-like heart--the only place where the multiform Vishnu of universal knowledge may be seen! It is for this, O learned _Rishi_, by the grace of God neither all-destroying Death, nor dotage that causeth the decay of the body, hath any power over thee! When neither the sun, nor the moon, nor fire, nor earth, nor air, nor sky remains, when all the world being destroyed looketh like one vast ocean, when the _Gods_ and _Asuras_ and the great _Uragas_ are annihilated, and when the great-minded _Brahma_, the Lord of all creatures, taking his seat on a lotus flower, sleepeth there, then thou alone remainest to worship him! And, O best of Brahman as thou hast seen all this that occurred before, with thy own eyes. And thou alone hast witnessed many things by the senses, and never in all the worlds hath there been any thing unknown to thee! Therefore do I long to hear any discourse explaining the causes of things!'

"Markandeya replied, 'Indeed, I shall explain all, after having bowed down to that Self-existent, Primordial Being, who is eternal and undeteriorating and inconceivable, and who is at once vested with and divested of attributes. O tiger among men, this Janardana attired in yellow robes is the grand Mover and Creator of all, the Soul and Framer of all things, and the lord of all! He is also called the Great, the Incomprehensible, the Wonderful and the Immaculate. He is without beginning and without end, pervades all the world, is Unchangeable and Undeteriorating. He is the Creator of all, but is himself uncreate and is the Cause of all power. His knowledge is greater than that of all the gods together. O best of kings and pre-eminent of men, after the dissolution of the universe, all this wonderful creation again comes into life. Four thousand years have been said to constitute the _Krita Yuga_. Its dawn also, as well as its eve, hath been said to comprise four hundred years. The _Treta-Yuga_ is said to comprise three thousand years, and its dawn, as well as its eve, is said to comprise three hundred years. The _Yuga_ that comes next is called _Dwapara_, and it hath been computed to consist of two thousand years. Its dawn, as well as its eve, is said to comprise two hundred years. The next _Yuga_, called _Kali_, is said to comprise one thousand years and its dawn, as well as eve, is said to comprise one hundred years. Know, O king, that the duration of the dawn is the same as that of the eve of a _Yuga_. And after the _Kali Yuga_ is over, the _Krita Yuga_ comes again. A cycle of the _Yugas_ thus comprised a period of twelve thousand years. A full thousand of such cycles would constitute a _day of Brahma_. O tiger among men, when all this universe is withdrawn and ensconced within its home--the Creator himself--that disappearance of all things is called by the learned to be Universal Destruction. O bull of the Bharata race, towards the end of the last mentioned period of one thousand years, i.e., when the period wanted to complete a cycle is short, men generally become addicted to falsehood in speech. O son of Pritha, then sacrifices and gifts and vows, instead of being performed by principals are suffered to be performed by representatives! Brahmanas then perform acts that are reserved for the _Sudras_, and the _Sudras_ betake themselves to the acquisition of wealth. Then Kshatriyas also betake themselves to the practice of religious acts. In the _Kali_ age, the Brahmanas also abstain from sacrifices and the study of the Vedas, are divested of their staff and deer-skin, and in respect of food become omnivorous. And, O son, the Brahmanas in that age also abstain from prayers and meditation while the Sudras betake themselves to these! The course of the world looketh contrary, and indeed, these are the signs that foreshadow the Universal Destruction. And, O lord of men, numerous _Mleccha_ kings then rule over the earth! And those sinful monarchs, addicted to false speech, govern their subjects on principles that are false. The _Andhhas_, the _Sakas_, the _Pulindas_, the _Yavanas_, the _Kamvojas_, the _Valhikas_ and the _Abhiras_, then become, O best of men, possessed of bravery and the sovereignty of the earth. This, O tiger among men, becometh the state of the world during the eve, O Bharata, of the _Kali_ age! Not a single Brahmana then adhereth to the duties of his order. And the Kshatriyas and the Vaisyas also, O monarch, follow