Reading section 7

created by thee and as well as goats, sheep and deer. Brahmanas originated from thy mouth; warriors from thy arms; Vaiçyas from thy thighs and Sudras from thy feet. From thine eyes came the Sun, from thy mind the moon, from thy central veins the Vital breath, from thy mouth the fire, from thy navel the sky, from thy head the heavens, from thy ears the regions and from thy feet the earth. And from thee the whole world was derived. As the wide-spreading Nyagrodha (Indian fig-tree) exists (before it grows up into a tree) in a small seed, so at the time of dissolution, the whole world exists in thee as its germ. As the Nyagrodha, originating from its seed, spread gradually into a huge tree, so the creation originating from thee expands itself into the universe. O lord, as nothing is visible of a plantain tree, except its bark and leaves, so nothing is seen in thee except the whole universe. The faculties of intellect that are the source of pleasure and pain exist in thee as one with all existence. But the sources of pleasure and pain, singly or blended, do not exist in thee freed as thou art from all qualities. Salutation to thee, who art the subtile rudiment, who art single when a cause, but manifold in actions. Salutation to thee, who art the proximate cause of life and action and identical with the great elements. Thou art manifest in spiritual knowledge, thou art the great Purusha, Brahmana, Brahmā and Manu. Thou art beheld by mental contemplation and imperishable. Thou abidest in all, art element of all; thou assumest all forms; all elements are from thee and thou art the soul of all—glory unto thee as thou art the soul of all, lord of all things—the origin of all things. What shall I speak unto thee, as thou knowest every thing, being seated in all hearts? O thou the soul of all thing, the sovereign lord of all creations-the source of all elements, thou knowest all creatures and their desires. O lord, do thou satisfy my desire. O lord of earth, my devout exercises have been crowned with success to-day since I have beheld thee". The Lord said:—"Thy devotion hath been crowned with success since thou hast beheld me, O Dhruva. The sight of me, never goes without any result, O prince. Do thou ask of me a boon, whatever thou wishest for; whenever I appear before men all their desires are satisfied". Dhruva said "O lord! O sovereign of all creatures, thou dost exist in the hearts of all. How can that be unknown to thee, O lord what I am cherishing in my mind? Yet O lord of celestials, I shall mention unto thee, the object hard to attain, which my presumptuous mind panteth after. But what can there be which cannot be got at, if thou art pleased, O creator of the universe; for it is by thy favour, that Indra enjoyed the sovereignty of three worlds. 'This regal throne is not for thee, since thou art not born of me'. These haughty words my step-mother addressed loudly unto me. By thy favour I beg of thee, O lord, an exalted station, which surpasses all others, which is the support of the universe and shall last for ever". The Lord said:—"Forsooth shalt thou attain to the station thou art soliciting for; for, O boy even in thy former birth, thou didst satisfy me (with thy austere devotion). Thou wast, in thy previous existence, a Brahmin, devoted with all thy heart unto me, ever dutiful to thy parents and always satisfying thy duties. In course of time, a prince became thy friend, who in his youth indulged in all sensual pleasures, who was of a

beautiful appearance and bright form. While in his company and beholding his riches, hard to acquire, thou didst desire that you might be born as the son of a king. It is by virtue of that desire, thou art born as a prince in the mansion of Uttānpāda, O Dhruva, which cannot be easily obtained. The birth, in the race of Swambhuva, is considered by others, as a great boon, and for this I was propitiated by thee, O boy; but now thou art not valuing it so much. The man, who worships me, obtains in no time, liberation from life: what is the abode of celestials to one whose mind is centered in me, O boy! Thou shalt, by my favour, O Dhruva, attain to a station which is above the three worlds and become the stay of stars and planets: there is not the least doubt about it. I do confer upon thee, O Dhruva, a station, which is above those of the Sun, the Moon, stars, Mercury, Venus, Saturn and all other constellations; above the regions of the seven Rishis and the divinities who traverse the atmosphere. Some of the celestials live for four ages; some for the reign of a Manu; but thou shalt live the duration of a Kalpa. Thy mother, Sunoti too, metamorphosed into a clear star, shall exist by thee in the welkin for the same period. People singing thy glory, with concentrated minds, morning and evening, shall attain to an accession of piety". Parāçara said:—O thou of a great mind, obtaining this boon, from Janārddana, the sovereign of the celestials and the lord of earth, Dhurva attained to this excellent station. Beholding the increase of his honor and glory, the preceptor of the celestials and Asuras, Usānas, repeated these verses. "Oh how great is the strength of his austere devotion, and how mighty is the success thereof, since the seven Rishis are preceded by him. This too is Dhruva's mother Suniti, who is otherwise named Sunritā. Who on this earth, can recount her glory? Giving birth to Dhruva, she hath got at a station which is the refuge of the three worlds, and which is a station eminent above all. He, who shall celebrate the translation of Dhruva into the abode of the celestials, shall be released from his sins, and be adored in heaven. He shall not lose his station, either in this world, or in heaven (after death) and shall live long, possessed of every blessing".

SECTION XIII.

Parāçara said,—By Dhruva the abode of all blessings, his spouse Shambhu gave birth to two sons, Shisti and Vabya. Suchaya, the wife of Sishti gave birth to five sons, freed from sin, by name, Ripu, Ripunjaya, Sipra, Vrikala, and Vrikatejas. Of these Ripu begat upon Vrihatee a highly effulgent son named Chakshusa, who again begot the Manu Chakshusa on Pushkarini of the race of Varuna, who was the daughter of the high-souled patriarch Aranya. O great sage, the patriarch Vairaja had a daughter named Nadbala, on whom Manu begot ten highly effulgent sons—Uru, Pooru, Satadumnya, Tapasher, Satyavak, Kavi, Agnistoma, Atiratra, Sudyumnya and Abhimanyu. Uru begot on his wife Agneyi six highly effulgent sons—Anga, Sumanas, Svati, Kratu, Angiras and Siva. And Anga begot on Suneetha one son named Vena. O great sages, with a view to multiply his progeny, the Rishis rubbed his right hand. And from his arm sprang a famous king named Vainya, who was celebrated as Prithu for milking the earth for the advantage of his subjects. Maitreya said,—"O foremost of ascetics, do thou tell me why the right hand of Vena was rubbed by the great Rishis, in consequence of which the mighty and powerful Prithu was born". Parāçara said:—Originally a daughter was born of Mritya named Suneetha. Anga married her. And she gave birth to Vena. O Maitieya, being born from the daughter of Mrityu, he inherited the evil propensities of his grand father. When he was inaugurated by the great Rishis, Vena caused it to be proclaimed everywhere that he was the lord of the earth. No one would undertake any sacrifice, offer any oblation or make any gift. "I am the king the lord of sacrifice, no one is entitled to oblations except myself". Thereupon the Rishis assembled there and worshipping the lord of earth, addressed him, O Maitreya, with sweet words. The Rishis said,—"O king, O lord, do thou hear, what we speak unto thee, for then thy health as well as the interest of thy subjects shall be secure. We purpose to worship, for thy welfare, with protracted rites, Hari, the lord of the celestials and sacrifices. And thou shalt also be entitled to a share in it. If, O king, with our sacrifices, the lord of sacrifices is propitiated, he shall also satisfy all thy desires. In whose kingdom, O king, Hari, the lord of sacrifices is worshipped with sacrifices, he confers on him, the satisfaction of all his desires". Vena said—"Who is there above me that, I even, shall have to worship him. Who is that person, who is known as Hari and whom ye do all consider as the lord of sacrifices? Brahmā, Janārddana, Sambhu, Indra, Vayu, Jama, the Sun, Fire, Varuna, Dhata, Pusha, (the sun) Bhumi (earth) and the lord of earth (the moon)—these and all others who are capable of imprecating curses and conferring boons (on mankind) do all exist in the person of a king for the essence of a sovereign is all that is divine. O twice born ones, understanding this full well, do ye all obey my commands—you should not make gifts or offer oblations unto any one (but me) and should not worship any body else. As to serve her own husband is the prime duty of a female, so it is incumbent upon you, O twice-born ones, to satisfy my behests only". The Rishis said,—"Give us command, O great king, to undertake sacrifices, so that piety may not suffer decrease. All this world is but the outcome of oblations".[224] Parāçara said:—Being thus addressed by the great Rishis and requested by them often and often, Vena did not give them.

Thereupon all the ascetics, being stricken with excessive ire, cried out "Kill him!—kill this vicious weight! He, who vilifies our lord the sovereign of sacrifices, without beginning or end, is not worthy of the sovereignty of the earth". Saying this, the ascetics slew that king with the blades of Kusa grass, consecrated by prayer, who had already been, destroyed by his impiety towards God. Thereupon those ascetics beheld dust on all sides and said to the people who were nigh, "What is this?" To which the people replied—"The kingdom is without a king and hence the robbers and thieves have engaged in their dishonest work of encroaching upon the property of others. And O great ascetics, this dust has been raised by those robbers hastening to seize other's property". Thereupon consulting with each other those ascetics, intent upon creating a prince, began to rub the thigh of that childless monarch. The thigh being thus rubbed, there arose a being of the complexion of a charred stake, with flattened features and of a dwarfish stature. And he speedily addressed all the ascetics there saying, "What shall I do?" Whereto they replied—"Sit down" (Nishada) and thence his name was Nishada. O foremost of ascetics, from this person sprang a race called Nishadas who inhabit the Vindya mountain and are characterised by the exterior tokens of depravity. By this means the wickedness of the king (Vena) was extracted and the Nishadas was thus born destroying Vena's son's. Thereupon those twice-born ones began to rub the right hand of Vena from which sprang the highly powerful son of Vena named Prithu resplendent in person and burning like the fire itself. Thereupon from the welkin fell down the original bow of Hara named Pinaka, and the celestial arrow and the celestial armour. Prithu thus born, all the beings around were greatly delighted. And at the birth of that pious son. Vena too attained to the region of celestials and was delivered by that high-souled one from the hell named Pat. Thereupon the seas and rivers from all sides come there with holy water and pearls and gems of diverse kinds, for his inauguration on the throne. The great parent of all, Brahmā, with the celestials and the descendants of Angiras (the fires) and with all things, animate or inanimate, came there and performed the ceremony of consecrating the lord of people—the son of king of Vena. And beholding in his right hand the mark of the discus of Vishnu and recognising a portion of that deity in Prithu the great parent attained to an excess of delight. For all those who become the sovereign kings of the earth, have always the mark of the discus of Vishnu in their hands. The highly powerful Prithu, the son of Vena, being thus invested with a mighty dominion, his power was unimpeded even in the region of the celestials. That highly effulgent one, being installed according to due rites, by these who were skilled in religious rites, those subjects even, who were disaffected in his father's regeme, became fully attached unto him. And in consequence of his attachment unto his subjects he was known all over as "the king". The waters became solid when he traversed the deep; the mountains opened him a way and his banners were unbroken even when he passed through the forests. (In his time) the earth yielded crops without cultivation; people got their food without any thought—the king gave milk at any time and honey was stored in every flower. At the auspicious sacrifice which was performed at

the birth of Prithu and which was headed by the great parent—the highly intelligent Suta was produced from the juice of the moon plant. And in that great sacrifice the highly intelligent Māgadha was also born. Thereupon the Rishis accosted Suta and Māgadha saying "Do you sing the glory of this powerful king Prithu, the son of Vena. This is your special function and he is the fit object of your praise". Thereupon both of them, with folded hands, spoke unto the twice-born ones saying—"This king is born to-day—his works or merits we are not cognizant of; nor his fame has spread abroad—tell us on what subject shall we base our praise?" The Rishis said—"Sing his glory mentioning the works he shall perform, becoming the emperor of the earth and the merits he shall be crowned with". Parāçara said:—Hearing these words the king was highly gratified and reflected, saying—"Persons (in this world) are eulogised for their various actions. And surely my virtuous actions shall be the theme of these bards. And whatever merits, they will relate in their panegyric, I will acquire with all my attention. And whatever faults they shall recommend to be avoided I shall always shun". The king resolved thus. Thereupon Suta and Māgadha, with sweet-voiced discourses, sang the future virtues of the intelligent Prithu, the son of Vena.—"He shall be truthful, charitable, observer of his promises, the lord of people, wise, benevolent, patient, valient and the supresser of the wicked; pious, grateful, kind, sweet-spoken; shall always respect the venerable, perform sacrifices, respect the Brāhmins and shall be always recognised by the pious. He shall cherish the good and in administering justice shall be indifferent to friend or foe". He cherished in his mind the virtues thus celebrated by Suta and Māgadha and practised them in his life. Thereupon that king governed the earth and performed many sacrifices accompanied with liberal donations. One day the subjects stricken with hunger approached the king for the edible plants had perished during the season of anarchy. And when asked by him the cause of thus coming they said—"O foremost of kings, during the period of anarchy all vegetable products were withheld and, O lord of men, many are now perishing for want of food. Thou hast been appointed (by the Providence) as our lord and sustainer—grant us vegetable—the support of our lives who are dying with hunger". Parāçara said:—Hearing this, the king, inflamed with wrath, took up his bow Pināka and his celestial arrows and issued forth to assail the Earth. And the Earth too, assuming the shape of a cow, instantly fled away. From his fear she traversed the Brahmā, and all other regions—and wherever she, the supporter of elements, went, she beheld the son of Vena, with uplifted weapons. At last trembling with terror, the earth, desirous to escape his arrows, addressed Prithu, the hero of resistless prowess,—"O lord of men, do thou not know that there is a great sin hanging upon the destruction of females—why dost thou then try to slay me?" Prithu said,—"O thou the perpetrator of vicious deeds, when by the destruction of one malignant being the happiness of many is secured—that destruction is considered as an act of virtue". The Earth said,—"If dost thou, for the behoof of thy subjects, slay me, who shall support them, O foremost of kings?" Prithu said,—"O Earth, slaying thee with my arrows, who art beyond my control, I shall support my own men, by virtue of my own devotion".

Parāçara said,—Thereupon the earth, overcome with fear, trembled and bowing unto him, addressed that king again, saying,—"All undertakings prove successful whenever suitable means to accomplish them are employed. I shall now suggest thee a means, which, if pleases thee, thou mayst accept. O lord of men, the edible plants, which I had devoured before, I may return thee, if thou likest, in the shape of milk. O thou the foremost of the pious, for the behoof of thy subjects, give me a calf by which I may be able to secrete milk. O hero, make also all places level, so that I may produce, equally around, milk which is the source of all vegetation". Parāçara said,—Thereupon the son of Vena with his bow and, uprooted mountains by hundreds and thousands and thenceforth all the hills are lying scattered all around.[225] Before this the surface of the earth was irregular, and there was no boundaries of villages and cities. There was no cultivation, no pasture, no agriculture, no high way for merchants; all these originated, O Maitreya, in the reign of the son of Vena. Whatever there was level ground, the king made habitations for the subjects. Before his time, the fruits and roots, which were the staple food of the subjects, were procured with great difficulty for all vegetables were destroyed. Thereupon having made, the Swaymbhuva, Manu, the calf, that lord of men, Prithu, milked the earth with his own hands. He desiring the benefit of his subjects, corns and vegetables of all kinds were produced upon which the people even now and perpetually subsist. By conferring life on her, Prithu became the father of the Earth and thence she got the patronymic Prithivi (the daughter of Prithu). Thereupon the celestials the ascetics, the demons, the Rākshasas, the mountains, the Gandharvas, the Uragas, the Yakshas, the Pitris, and the trees, with their respective vessels, milked the earth, as much O Manu, as they required. And the milker and the calf were both peculiar to their own species. The Earth, the mother, the nurse, the supporter and the nourisher of all creations was produced from the sole of the foot of Vishnu. And Prithu, the son of Vena, became so very powerful, that by virtue of his pleasing the subjects he was the first man who was styled the lord of the earth. He who shall relate the story of the birth of the son of Vena shall never suffer any retribution for his iniquitous deeds. And he who shall hear of the birth and virtues of Prithu shall be relieved from the affliction of evil dreams.

SECTION XIV.

From Prithu were born two highly powerful sons named Antardhāna and Pāli. And Antardhāna begot on Shiknandini a son named Habirdhāna. And Habirdhāna again begot on Dhishana six sons—named, Prāchinberhis, Sukra, Gaya, Krishna, Braja and Ajina. Prāchinverhis was a mighty prince and patriarch by whom mankind was multiplied after the death of Havirdhāna. He was called Prāchinverhis on account of his placing upon the earth (at the time of his prayer) the sacred grass pointing to the east. After a protracted devotion that lord of earth married the daughter of the Ocean named Savaranā. And Prāchinverhis, begot on Savaranā, the daughter of the Ocean ten sons, who were all called Prachetas and were all well-skilled in archery. They all practised the same religious austerities and remained immersed in the bed of the deep for ten thousand years. Maitreya said,—"Do thou, O great ascetic, tell me, why those high-souled Prachetas practised austerities being immersed in the deep". Parāçara said,—Welcoming the high-souled Prāchinverhis, the Patriarch requested him to multiply race. And he accordingly addressed his sons, saying,—"O my sons, I have been commanded by Bramhā, the god of gods to multiply mankind. And I too had promised obedience. Do ye therefore, my sons, diligently promote the increase of mankind. You shall all with reverence obey the commands of the Patriarch". Parāçara said,—Hearing the words of their father those princes said, "So be it" and repeatedly addressed him, O Muni, saying,—"By what, O father, we shall be able to multiply mankind? It behoveth thee to mention this unto me". The father said,—"There is no doubt that people shall meet with an accomplishment of all their desires, if they worship Vishnu, the conferrer of boons. There is no other alternative. What future can I tell you? If you wish to succeed, do you adore Govinda who is Hari, the lord of all beings, in order to bring about the increase of mankind. The excellent Purusha, without beginning, should be worshipped by him who wishes for virtue, wealth, enjoyment or liberation. Adore him, who is imperishable and propitiating whom the great Patriarch Brahmā succeeded in creating the universe". Parāçara said,—Being thus addressed by their father the ten Prachetas plunged into the deep and with concentrated minds, engaged in devotion. O foremost of ascetics, with their minds wholly devoted to Nārāyana, the refuge of all creatures and the lord of the universe, and withdrawing their thoughts from all other exterior objects, they remained (in the state of devotion) for ten thousand years. And remaining there they worshipped with concentrated minds that great God Hari, who, when propitiated, confers, on all those who praise him, whatever they desire. Maitreya said,—"O foremost of ascetics, the praises addressed to Vishnu, by those Prachatas, lying plunged in the depths of the ocean are sacred and it behoveth thee to relate them unto me". Parāçara said—Do thou hear—(I shall recount) the praises addressed, of old, to Govinda by the Prachetas as they stood in the waters of the deep. Prachetas said,—"We bow unto him who is the eternal theme of all speech, who is the beginning of the boundless universe and the lord of it; who is the primeval light—who has not the like of him; indivisible and infinite; who is the creator of all things, mobile and immobile—salutation unto him, who is one with time, who is without form—and whose first form is the day and the second and third form are the

evening and night. Salutation unto him, who is the same with the moon who is the life of all living beings, and who is the receptacle of ambrosia, drunk daily by the celestials and progenitors. Salutation unto him, who is one with the sun, who with his fierce rays, dispels darkness from the sky and who is the creator of the seasons—the summer, the winter and the rains. Salutation unto him, who is one with the earth—who, being solid, is supporting the whole universe and is the asylum of smell and all other objects of sense. We bow to that form of Hari, which is water, which is the seed of all living beings and the womb of the world. Salutation unto Vishnu, who is one with Fire, who is the mouth of the celestials being the eater of the Havya and who is the mouth of the progenitors being the eater of the Kavya. Salutation unto him who is at one with the air, which exists as five vital airs in the body causing constant vital action and is the origin of ether. Salutation unto him, who is at one with the atmosphere, who is pure, whose form and end cannot be perceived, who is shapeless and limitless and who gives separate existence to all creatures. Salutation unto Krishna, who is the creator, is perceived in the form of sensible objects and is the direction of the faculties of sense. We bow unto Hari, who is one with senses both subtle and substantial, who receives the impression of the senses, and who is the source of all knowledge. Salutation unto that universal soul, who as intellect carries the impressions received by the senses to the soul—Salutation unto him who is Prakriti—who has created the Universe, who is maintaining it and in whom it shall perish. We bow unto that excellent Purusha, who albeit freed from all and devoid of all qualities, appears, to the creatures labouring under mistakes, as enveloped with all qualities. Salutation unto that Brahmā, who is the ultimate condition of Vishnu, who is unchangeable, without birth, pure, void of qualities and free from accidents; who is neither high nor low neither massive nor thin, has neither shape, nor colour, nor shadow, nor substance nor affection nor body; who is neither ethereal nor capable of being touched; who is neither smell nor taste; who has no eyes, cars, or motion or speech, breath mind; who is without name, gotra, countenance or lustre; who is without fear or mistake; without blame, disease or death; who is free from passion, without sins, imperceptible, inactive, independent of place and time, separated from all investing properties, but exercising irresistible might, and who is at one with all beings and dependant upon none. Salutation to that nature of Vishnu which tongue cannot describe nor eye hath seen". Parāçara said—Thus glorifying Vishnu the Prachetas performed austerities for ten thousand years in the depths of the sea. Thereupon Hari, having the complexion of the full-blown lotus leaf, being pleased, appeared before them even in the midst of waters. And beholding him mounted on Garuda, the Prachetas bending low their heads with reverence, saluted him. Thereupon Vishnu addressed them, saying,—"Do you ask of me a boon. Being pleased with you I have come here to confer boons on you". Bowing unto that giver of boons, the Prachetas asked of him the multiplication of mankind as ordered by their parents. And granting them the wished for boon Vishnu disappeared instantly and Prachetas too came out of the sea.