Reading section 16

Parāçara said:—O Maitreya, the great tree of Vedas has a thousand branches. It is impossible for me to describe them at length. Listen, I shall, however, describe them in short.

O great Muni, the glorious Vishnu, in the form of Vyāsa, at every Dwāpara Yuga, for the benefit of mankind, divided the Vedas into various branches. Beholding the diminution of the prowess and energy of mankind, He, for their behoof, divided the Vedas into various divisions. The form, in which the glorious Vishnu divides the Vedas, is named Veda-Vyāsa. Listen, I shall now describe to you, O Muni, who were the Vyāsas in their respective periods and how they divided the Vedas.

In the Vaivaswata Manwantara in the Dwapara age, the Rishis divided the Vedas twenty-eight times and accordingly twenty-eight Vyāsas have passed away who divided the Vedas in their respective periods into four. In the Dwapara age the distribution was made by Swayambhuva (Brahmā) himself; in the second period Veda-Vyāsa was the Manu; in the third, Usanas; in the fourth, Vrihaspatii in the fifth, Savitri; in the sixth, Mrityu; in the seventh, Indra; in the eighth, Vasishtha; in the ninth, Sāraswata; in the tenth, Tridhāman; in the eleventh, Trivreshan; in the twelfth, Bharadwāja; in the thirteenth, Antariksha; in the fourteenth, Vapra; in the fifteenth, Trayyaruna; in the sixteenth, Dhananjaya; in the seventeenth, Kritanjaya; in the eighteenth, Rina; in the nineteenth, Bharadwāja; in the twentieth, Goutama; in the twenty-first, Uttama, also called Haryāttmā; in the twenty-second, Vena, who is otherwise named Rājasravas; in the twenty-third, Somasushināpana, also Trina-Vindu; in the twenty-fourth, Riksha, the descendant of Bhrigu, who is known by the name Vālmiki; in the twenty-fifth my father Sakti was the Vyāsa; I was the Vyāsa of the twenty-sixth period; and was succeeded by Jaratkaru: the Vyāsa in the twenty-eighth period was Krishna Dwaipāyana. These are the twenty-eight elder Vyāsas who divided the Vedas into four in the preceding Dwāpara ages. In the next Dwāpara, Drauni, the son of Drona, will be the Vyāsa when my son the Muni Krishna Dwaipāyana, who is the actual Vyāsa, shall cease to be.

The syllable Om is defined to be the eternal monosyllabic Brahmā. The word Brahmā is derived from the root Vriha to increase because it is infinite and because it is the cause by which the Vedas developed. The regions, Bhur, Bhuva and Swa exist in Brahmā, who is Om. Glory to Brahmā, who is known as Om and who is at one with Rik, Yajur, and Shāma. Salutation unto Brahmā who is the cause of creation and destruction, who is the great and mysterious cause of the intellectual principle (Mahat), who is devoid of limit in time and space and is freed from diminution and decay, from whom proceeds worldly illusion and in whom exists the end of soul through the qualities of goodness and foulness. He is the refuge of those who are acquainted with the Sānkhya philosophy and those who have mastered their thoughts and passions. He is the invisible and imperishable Brahmā, assuming various forms but invariable in substance and the chief self-create principle. He lightens the recesses of heart, is indivisible, radiant, undecaying and multiform. Salutation unto this supreme Brahmā, ever and ever—this form of Vāsudeva who is at one with the supreme spirit. This Brahmā, although diversified as threefold, is identical, is the lord of all, exists as one in all creatures, and is perceived as many on account of their diversity of understanding. He, composed of Rik, Shāma and Yajur Vedas, is at the same time their essence as He is the soul of all embodied spirits. He, though at one with the Vedas, creates them and divides them into various branches. He is the author of these divisions—He is those branches collectively; for that eternal lord is the essence of true knowledge.

SECTION IV.

Parāçara said:—The original Veda, divided into four branches, consists of one hundred thousand Stanzas and from it originated sacrifice of ten kinds—the fulfiller of all desires. In the twenty-eighth Dwāpara era, my son Vyāsa divided the Veda into four branches.

As the Veda was divided by the intelligent Veda-Vyāsa, to it was divided at various other periods by myself and other Vyāsas. In this way, O foremost of twice-born ones, the Veda is divided into various branches and the people of the four Yugas perform sacrifices. O Maitreya, know this Krishna Dwaipāyana Vyāsa, as the Nārāyana, for who else on this earth could have composed the Mahabhārata? How in the Dwāpara age the Veda was divided by my high-souled son, I shall describe, O Maitreya, do thou hear it.

When Vyāsa was engaged by Brahmā in the work of arranging the Vedas, he took four persons, proficient in these works, as his disciples. He appointed Paila reader of the Rich; Vaisampāyana of Yajush; and Jaimini of the Shāma Veda. And Sumantu, who was acquainted with the Atharva-Veda, was also the disciple of the learned Vyāsa. He also took Suta, who was named Lomaharshana, as his disciple in history and Purānas.

There was but one Yaju Veda, which he divided into four parts—from which originated the sacrificial rite that is performed by the four orders of priests. In this, the Muni enjoined the Adhwaryu to recite the prayers of Yajuns; the Hotri to sing the hymn of (Rik-Veda); the Udgatri to sing the hymns of Shāma-Veda and the Brahman to utter the formulæ of the Atharva-Veda. He then compiled the Rig-Veda with the collection of these hymns (Richas); the Yajur-Veda with the prayers and directions named Yajush; and Shāma Veda, with those called Shāma; and with the Atharvas he laid down the function of the Brahman and the rules for the performance of all the ceremonies by kings.

In this way the huge Veda tree was divided into four stems, which soon spread out into an extensive forest. O Brahmin, Paila first divided the Rig-Veda and gave the two Sanhitas to Indra-Pramati and to Bhāshkali. Bhāshkali again divided his Sanhita into four and handed them over to his disciples Baudhya, Agnimathara, Yajtiawalka, and Parāçara; and they studied these secondary branches from the original O Muni.

Indira-Pramati, O Maitreya, gave his Sanhita to his magnanimous son Mandukeya, which thence descended through successive generations and disciples. Vedamitra, otherwise called Sākalya, read the same Sanhita and divided it into five Sanhitas which he gave to his disciples named severally Mudgala, Goswalu, Vātsya, Sāliya and Sisira. Sākapuvni made a different classification of the original Sanhita into three and added a Nirukta (glossary) constituting a fourth. And he gave these three Sanhjtas to his three pupils, Kraunch, Vaitalaki, and Valaka. And the glossary was given to the fourth who was named Niruktakrit and who was versed in the Vedas and their various branches.

In this way, O foremost of twice-born ones, Vedas, their divisions and Sub-divisions sprang up. Bash kall composed three other Sanhitas which he gave to his three pupils Kalayani, Gargya, and Kathajava. These are they by whom various Sanhitas have been composed.

SECTION V.

Parāçara said:—The high-minded disciple of Vyāsa, Vaisampayana made out twenty-seven branches of the tree of Yajur-Veda and gave them to as many disciples, of whom Yajnawalka, the son of Brahmarata was famous for piety and obedience to his preceptor.

Formerly at one time the Munis had entered into a covenant that any one of them, who at a certain time, did not join a council held on mount Meru, should perpetrate the crime of Brahminicide within a period of seven nights. Vaisampayana alone was not present at the appointed hour and so broke the engagement. And he accidentally slew the child of his sister by a kick of his foot. Thereupon he said to his disciples—"O my disciples, do ye engage in such ceremonies as will remove the sin consequent upon the destruction of a Brahmin on my behalf. You need not hesitate in this". Thereupon Yājnawalka said—"What is the use of troubling these miserable and inefficient Brahmans? I shall alone perform this penance". Thereupon the high-minded preceptor, enraged, said to him—"O thou who hast insulted these Brahmins, relinquish all thou hast learnt from me. Dost thou that these Brahmins are inefficient? What is the use of a disciple who disobeys my commands?" Whereto Yājnawalka replied—"I spoke this out of my devotion to thee. It is more than enough—do thou take, O twice-born one, what I have learnt from thee".

Having said this, he ejected from his stomach the texts of Yajush stained in blood. He then went away. The other pupils of Vaisampayana transforming themselves into partridges (Tittiri) picked up the texts which he had ejected, which, in consequence thereof, were called Taittriya and the pupils were named the Charaka professors, of the Yajush, from Charana[241] —'going through.' Yājnawalka too, O Maitreya, who was accomplished in devout practices engaged in propitiating the sun, being desirous of recovering the texts of the Yajush.

Yājnawalka said:—Salutation unto the sun who is the gate of final emancipation, the spring of bright radiance, the three-fold source of splendour as the Rig, the Yajur and the Sama-Vedas. Salutation unto him, who is the Agnishome[242] sacrifice, the cause of the universe and who is charged with radiant heat and the Sushumna ray. Salutation unto him, who is identical with the idea of time and all its divisions of hours, minutes and seconds, who is the visible form of Vishnu, as the impersonation of the mystic Om. Salutation unto him, who is gratification, who nourishes the moon with his rays and feeds the manes and the gods with nectar and ambrosia; salutation unto the sun, who in the form of three seasons distributes and absorbs the water in the time of the rains, of cold and heat. Salutation unto Vaivaswata, who, alone as the lord of the world, dispels darkness and who is clothed with the quality of goodness. Salutation unto him, until whose rising people cannot perform religious ceremonies, water does not purify and who is the source of all religious rites. Salutation onto him who is the centre and source of purification. Glory to Savitri, to Surya, to Bhaskara, Vaivaswata, to Aditya, to the first-born of the celestials and demons. Salutation unto him who is the eye of the universe borne in a golden car whose banners scatter ambrosia.

Parāçara said:—Being thus eulogised by Yājnawalka the sun assumed the form of a horse and said—"Ask of me what you desire". Having bowed unto him Yājnawalka said—"Confer upon me a knowledge of those texts of Yajush which even my preceptor does not know".

Being thus addressed, the sun gave to him the texts of Yajush called Ayatayama which Vaisampayana even did not know. Because these texts were imparted by the sun in the form of a horse, the Brahmins who study this portion are called Vajis (horses). Fifteen branches of this school originated from Kanwa and other pupils of Yājnawalka.

SECTION VI.

Parāçara said:—Hear O Maitreya, how Jaimini, the pupil of Vyāsa, divided the branches of Sama-Veda. The son of Jarmini was Sumanta whose son was Sukarman. They both studied the same Sanhita under Jaimini. The latter composed Sahasra Sanhita which he gave to his two pupils named Hiranyanabha, otherwise named Kausalya and Paushyinji. Fifteen pupils of the latter composed as many Sanhitas and they were called the northern chanters of Sāman. Hiranyanabha had as many disciples who were called the eastern chanters of Sāman. Lokakshmi, Kuthami, Kushidi and Langali were the pupils of Paushyinji; and by them and their disciples many other branches were made. There was another learned disciple of Hiranyanābha by name Kriti who gave twenty-four Sanhitas to as many pupils; who again divided Sama-Veda into various branches.

I will now give you an account of the various branches of Atharva-Veda. The highly illustrious ascetic Sumanta taught this Veda to his pupil Kabandha who divided it into two and gave them to Devadersa and Pathya. The disciples of Devadersa were Mandga, Brahmabali, Saulkāyani and Pippalāda. Pathya had three disciples, Jājali, Kumudādi and Saunaka to whom were severally given three Sanhitās. Saunaka divided his Sanhitā into two and gave them to his disciples Babhru and Saindhavāyan and from them originated two schools the Saindhavas and Munjakesas. The Sanhitās of the Atharva-Veda are divided into five Kalpas or ceremonials; namely Nakshatra Kalpa or rules for worshipping the planets; the Vaitāna Kalpa or rules for oblations; the Sanhitā Kalpa or rules for sacrifices; the Angirasa Kalpa or incantations and prayers for the destruction of enemies; the Sānti Kalpa—or prayers for averting evil.

The glorious Veda-Vyāsa, conversant with the knowledge of Purānas, composed a Paurānik Sanhitā consisting of historical and legendary traditions, prayers and hymns and sacred chronology. He had a distinguished pupil Suta, who was otherwise named Romaharshana, to whom he gave the Purānas. Suta had six disciples, Sumati, Agnivarchas, Mitrayu, Sānsapāyana, Akritavrana, who is otherwise called Kāsyapa and Sāverni. The last three composed three principal Sanhitas and Romaharsana himself compiled a fourth, which is named (after him) Romaharshanika. The substance of these four Sanhitas is embodied in this Vishnu-Purāna.

Brāhma is the first of all the Purānas. Those who are conversant with the knowledge of Purānas enumerate them as eighteen—Brāhma, Padma, Vaishnava, Saiva, Bhāgvata, Nāradya, Mārkandeya, Ageney, Bhavishyat, Brahmā Vaivartta, Lainga, Varāha, Skanda, Vāmana, Kaurmma, Matsya, Gārura, Brahmānda, The creation of the universe and its successive generations, the genealogies of patriarchs and kings, the Manwantaras, and the royal dynasties are described in the Purānas. The Purāna, which I have described to you, O Maitreya, is Vaishnava and is next to Padma. And in every part, in the creation of universe and the successive generations, in the description of the genealogies of the patriarchs it has declared the glory of the great Vishnu. There are fourteen principal kinds of knowledge—namely, the four Vedas, the six Angas,[243] the Mimānsa (theology,) Nyāya (logic,) Dharma (the institutes of law) and the Purānas. And they are enumerated as eighteen with the addition of these four—Aur-Veda, medical science taught by Dhunwantari; Dhanur-veda, the science of archery, taught by Bhrigu; Ghāndharba-Veda, the art of music, dancing &c. of which the Muni Bharata was the author; and the Artha Sastram or the science of Government, taught by Vrihaspati.

There are three orders of Rishis—the royal Rishis or princes who have devoted themselves to devotion as Viswamitra; divine Rishis or demi-gods, as Nārada; and Brahman Rishis, who are the sons of Brahmā as Vasishtha and others.

I have thus related to you the various branches of the Vedas and their sub-divisions, the persons by whom they made and the object with which they were ushered into existence. Such was the division in all the Manwantaras. The primitive Veda, which was instituted by Brahmā at the beginning of Kalpa, is eternal; these branches are but its modifications.

I have thus related to you, Maitreya, the Vedas which you desired to hear. What else do you wish to hear now?

SECTION VII.

Maitreya said:—O twice-born one, you have related to me what I have asked of you. I wish to hear one thing more from you: Relate that to me. O great Muni, this egg of Brahmā, consisting seven zones, seven subterrestial regions, and seven spheres, abounds in living creatures, large or small, smaller and smallest, larger and largest. And there is not the eighth part of an inch where they do not dwell; And all these are bound by chains of acts and at the end of existence are subject to the power of Yama by whom they are doomed to dreadful punishments. And being freed from those inflictions they are born as celestials, men and the like; And those living creatures, as Sastras inform us, perpetually revolve. I wish to hear from you, performing what pure actions people are freed from subjection to Yama.

Parāçara said:—O Muni, hear from me what his grandfather Bhishma said when this question was put to him by the high-souled Nakula.

Bhishma said:—O my son, there came on a certain time, a friend of mine, a Brahmin from Kalinga country, to visit me. He told me that he had put this question to an ascetic who had the recollection of his previous births. To which the Muni replied "What is now shall be (the same) in future." What was said by that intelligent sage proved to be true. When that twice-born one was again accosted by me with due reverence, he said that he had never found otherwise what had been related to him. Once I put to him the same question which you have asked. And he, remembering the words of the Brahmin who retained the recollection of his former births, said—"I shall reveal to you the mystery that was revealed to me by the Brahmin retaining the recollection of his former births and I shall describe to you a dialogue that took place between Yama and one of his ministers".

The Brahmin of Kalinga said—"Beholding his own emissary with a noose in hand approach, the Yama said to his ears 'Never bring here any one who has obtained the shelter of the slayer of Madhu; for I am the lord of all spirits but not of the spirits of those who are devoted to Vishnu. I was appointed by Brahmā, honored by the immortals, to sit in judgment upon the good and bad conduct of mankind. Hari is my lord; I am not independent, for he can mete out punishment to me. As gold, though (in reality) it is one substance, appears diversified as bracelets, tiaras and earrings, so Hari, though He is one appears many as gods, animals and man. As the drops of water, raised by wind from the earth, sink again into the earth when the wind disappears, so gods, man and animals created by the agitation of qualities are reunited with the eternal with the end of disturbance. He, who reverentially bows unto Hari, whose lotus-feet are being meditated upon by the celestials, is freed from all iniquities. Do you avoid such a man who is freed from all sinful bonds like unto fire fed with clarified butter".

Having heard these words of Yama, his messenger, with noose in hand, said "Tell me, O Lord, how am I to distinguish the worshipper of Hari, who is the Lord of all beings?" Yama said—"Consider him as the worshipper of Vishnu who never swerves from the duties assigned to his caste, who regards with an impartial eye his own self, his friends and enemies, does not steal nor injure any body and whose mind is freed from all passions. Know him to be a follower of Hari, whose heart is not sullied by iniquities of Kali who meditates on Janārddana in his mind freed from illusions. Consider that excellent man to be a worshipper of Vishnu, who, looking upon good in secret, holds that which is another's wealth as grass and devotes all his thoughts to the Lord.

"There is Vishnu as mountain of clear crystal: for how can he live in the hearts of those men sullied with malice and envy? The glowing heat of does not exist in the cluster of the cooling rays of the moon. Vāsudeva always resides in his heart whose mind is pure, free from malice, quiet, who has a pure character, is a friend to all, speaking wisely and kindly, humble and sincere. The eternal Vishnu residing in his heart a man appears lovely to all, as a beautiful young Sal-tree declares that there is the excellent juice inside it. Depart, O my emissary, speedily from those men, whose sins have been washed away by self-control and moral discipline, whose minds are always devoted to the undecaying and who are freed from avarice, unkindness and malice. If the divine Hari, who is without beginning or end and is armed with a sword, conch and mace, lives in the heart of a man he is freed from all sins: for how can darkness exist in the sun? He, who pilfers another's wealth, slays animals, speaks untrue and cruel words, whose mind is impure and is addicted to impious actions, does not get the Endless in his heart. Janārddana does not reside in the heart of that vile wight who cannot bear the prosperity of another, who vilifies the pious, does not perform sacrifices and does not make gifts to the pious. Consider not that person, engaged in vile actions, as the worshipper of Vishnu, who by foul means, earns wealth for his dear friend, wife, son, daughter, father, mother or servants.

"That beast of a man is not a follower of Vāsudeva whose mind is addicted to foul actions, who is always engaged in actions, who lives for a long time in evil company and who always endeavours to drown himself in sins. Do you stand aloof from those persons in whose hearts resides Ananta; from him, who by his pure understanding conceives the supreme male and ruler Vāsudeva as one with his devotees and the whole world. Do you depart from those, O my emissary, who are freed from sins and who always invoke the lotus-eyed Vāsudeva, Vishnu, the upholder of the earth, the immortal wielder of the discus and the shell, the refuge of the world do not approach him in whose heart dwells the imperishable soul for he is protected against my power by the discus of his deity and he is bound for the heaven of Vishnu".

The Brāhmin of Kalinga said—"O foremost of Kurus, these were the instructions given by the king of justice, the son of the sun, to his servant. That servant communicated those instructions to me and I have in turn related them to you".

Bhishma said:—"This was communicated to me, O Nakula, by the Brahmin, hailing from Kalinga. And I have duly related that to you, O my son, and thus there is no protection in the ocean of the world but Vishnu. They whose minds are always devoted to Keshava, have no fear from death, his servant, his rod, his noose and his tortures".

Parāçara said:—O Muni I have thus described to you what you desired me to say and what was related by the sort of Vivaswat. What else do you wish to hear?

SECTION VIII.

Maitreya said:—O reverend sir, tell me how should they worship the glorious Vishnu, the lord of the earth, who desire to get at the other end of the ocean of the world. I wish to hear from you, O great Muni, what fruits can be be obtained by worshipping the glorious Vishnu.

Parāçara said:—The question you have put to me, was put to Aurva by the high-souled Sagara. Do you hear from me what he said (on this). Having bowed to Aurva, born in the race of Vrigu, Sagara said—"O foremost of Munis, tell me the mode of worshipping Vishnu, and the fruits that a man can obtain by worshipping him". Hear from me, O Maitreya, all that he said when thus questioned (by Sagara).

Aurva said:—"Vishnu being worshipped, a man obtains the consummation of all earthly desires and attains to the regions of the celestials and of Brahmā and even final liberation. O king of kings, whatever a man desires, either small, or great, he gets by the worship of Achyuta. O king of earth, you have asked me how Vishnu can be worshipped. Hear I shall relate all that to you. He is the true worshipper of Vishnu who observes duly the duties of the four castes and rules of four Asramas. There is no other means of satisfying Vishnu. He who offers sacrifices, sacrifices to him; he who recites prayers, prays to him; he who injures living beings injures him; for Hari is identical with all living beings. Therefore, he who observes duly the duties of his caste, is said to worship the glorious Janārddana. O lord of earth, the Brahman, the Kshatriya, the Vaiçya, the Sudra by attending to the duties prescribed by his caste, best worships Vishnu. He, who does not vilify another either in his presence, or in his absence, who does not speak untruth, does not injure others, pleases Keshava the best. Keshava is best pleased with him, O king, who does not covet another's wife, wealth and who does not bear ill feeling towards any. O lord of men, Keshava is pleased with him who neither beats nor slays any animate or inanimate thing. O lord of men, Govinda is pleased with that man who is ever intent upon serving the gods, the Brahmans and his spiritual preceptor. Hari is always satisfied with him who is ever anxious for the welfare of all creatures, his children and his own soul. Vishnu is always pleased with that pure-minded man whose mind is not sullied with anger and other passions. He best worships Vishnu, O king, who observes the duties laid down by scripture for every caste and condition of life; there is no other mode". Sagara said:—"O foremost of twice-born ones, I wish to hear of the duties of caste and condition. Relate them to me". Aurva said:—"Hear attentively from me in order the duties of the Brāhman, the Kshatriya, the Vaiçya and the Sudra. The duties of the Brāhmins consist in making gifts, worshipping the celestials with sacrifices, studying the Vedas, performing oblations and libations with water and preserving the sacred fire. For maintenance, he may offer sacrifices for others, teach others and may accept liberal presents in a becoming manner. He must advance the well-being of all and do injury to none—for the greatest wealth of a Brahman consists in cherishing kind feelings towards all. He must consider with an equal eye, the jewel and stone belonging to another. He should at proper seasons beget offspring on his wife, O king of earth.