ANCIENT INDIAN TRADITION AND
MYTHOLOGY SERIES
[VOLUMES RELEASED]
SIVA 1-4
LINGA 5-6
BHAGAVATA 7-11
GARUDA 12-14
NARADA 15-19
KURMA 20-21
BRAHMANDA 22-26
AGNI 27-30
VARAHA 31-32
BRAHMA 33-36
VAYU 37-38
PADMA 39-48
SKANDA, PARTS I-XIII, 49-61
[VOLUMES UNDER PREPARATION]
SKANDA, PARTS XW-XXW
BHAVISYA
BRAHIVIAVATVARTA
DEVIBHAGAVATA
KALIKA
JVIARKANDEYA
IVIATSYA
VAJVLANA
VISNU
VISNUDHARJVIOTTARA
THE
BRAHMANDA PURANA
Translated and Annotated by
DR. G.V. TAGARE
PART I
MOTILAL BANARSIDASS PUBLISHERS
PRIVATE LIMITED • DELHI
First Edition: Delhi, 1983
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PUBLISHER'S NOTE
The purest gems lie hidden in the bottom of the ocean
or in the depth of rocks. One has to dive into the ocean or
delve into the rocks -to find them out. Similarly, truth lies
concealed in the language which with the passage of time has
become obsolete. Man has to learn that language before he
discovers that truth.
But he has neither the means nor the leisure to embark on
that course. We have, therefore, planned to help him acquire
knowledge by an easier course- We have started the series of
Ancient Indian Tradition and Mythology in English Translation.
Our goal is to universalize knowledge through the most popular
international medium of expression. The publication ofthe
Puranas in English translation is a step towards that goal.
PREFACE
The present volume contains the Brahmanda Purana,
Part I (Chapters 1-38) completing the first-two sections
(Prakriyd and Anusaiiga) of the text in English Translation. This
is the Twenty-second volume in the series which we have
planned on Ancient Indian Tradition and Mythology.
The project of the Series was envisaged and financed in
1970 by Lala Sundar Lai Jain of Messrs Motilal Banarsidass.
Hitherto twentyone volumes of the Series (comprising English
translation of Siva, Linga, Bhdgavata, Garuda, Ndrada and
Kurma Purdnas) have been published and released for sale.
This Purana, like all other Puranas, is encyclopaedic in
character. It deals with miscellaneous topics such as Cosmogony,
Religion, Philosophy History, Geography and Astronomy. It is
called Brahmanda since it gives explanation of the real state of
affairs about the universe. It is divided into four sections :
Prakriyd, Anusahga, Upodghuta and Upasamhdra. It is accompanied
by Lalitd-Mdhdtmya (the glorification of the Goddess Lalita) in
40 chapters.
The present volume consists of two Sections viz. Prakriyd
and Anusahga. Section 1 Prakriyd consists of five chapters which
deal with the creation of the universe in the light of the Vedic
metaphysics which it expounds in detail in the Puranic
manner. This section describes the original state of equilibrium
ofgunas (qualities), the laying of the Golden Egg, the emer-
gence ofthe creator lord Brahma from it. The second section
Anusahga, which this volume includes, contains 33 chapters
(6-38). It is a connected continuation ofthe theme of Prakriyd
p&da inasmuch as it recounts the account ofthe birth as well
as the genealogies ofBrahmarsis (Brahmanical sages), Devarsis
(Celestial sages) and Rajarsis (Royal sages). The two sections
which complete this volume illustrate the two characteristics of
a Mahapurana viz., Sarga (Creation) and Vathsa (genealogy),
although the latter trait is resumed in the third section, namely
the Upodghdta ofthe next volume.
( via )
The aim of this series is to universalize knowledge through
the most popular international medium of expression, namely
English. Old Sanskrit Text has been rendered into English as
precisely as possible. The translation is based on the standard
edition of the Venkatesvara Press. The text is well edited, still it
presents problems, hard to be overcome by mere translation.
The need of annotations is evident therefore. The learned
translator has added ample materials in the footnotes which
facilitate correct interpretation of the text. He has put elabo-
rate comments in these notes on each and every problem of
importance and discussed textual variations in the verses
common to other Puranas. His critical Introduction needs no
•comment in the preface. The comparative study of the Javanese
text of Brahmanda Purana in Kavi language with the Sanskrit
text of the present Purana is a feature that shall be most wel-
comed by the reader.
We have included Abbreviations in this part. They will be
repeated in the succeeding parts too with such additions as are
madein the notes ofthose parts. The general Index will be
appended to the last part.
Acknowledgement ofOhligations
It is our pleasant duty to put on record our sincere
thanks to Dr. R. N. Dandekar and the UNESCO authorities
for their kind encouragement and valuable help which render
this work more useful than it would otherwise have been. We
are extremely grateful to Dr. G. V. Tagare who has meticu-
lously and delightfully accomplished this onerous task. The
critical Introduction, the lucid translation and comprehensive
annotations are, in fact, his monumental contributions to the
studies in Indology. We must thank Shri T. V. Paramesh-
•war Iyer for his valuable assistance in the preparation of this
work. We should also express our gratitude to all those persons
who have offered suggestions for improving the same.
-Editor
CONTENTS
PREFACE vn
ABBREVIATIONS xiii
INTRODUCTION xvii
I The title Brahmanda xvii
Extent, Position, Transmission xviii-xix
Tlie place of Composition xix
II Text-criticism : Materials
(i) Chapter Concordance of the
Brahmanda and Vayu Puranas
(ii) The Brahmanda and Narada Puranas
(iii) The Old Javanese Brahmanda Purana
III The Brahmanda as a Maha-Purana
IV Religious Sects in the Brahmanda Purana:
Saivism— Vaisnavism — Saktism — The Sun
worship — An obscure cult: — Godharma —
Non-Vedic religions
V Dharma Sastra— Ancient Lores — The Science
of Music
VI Religion and Philosophy in the Brahmanda
Purana: Vedanta — Sarikhya — Yoga— Bhakti —
Tantra — other points
XX
XX
xxii
xxvi
xliv
Iviii
Ixiii
Ixvi
VII The Parasurama Legend
VIII Historical Tradition in the Brahmanda Purana Ixxiv
IX The Date ofthe Brahmanda Purana Ixxix
X Appendix to the date ofthe Brahmanda Purana Ixxxi
( X )
PART I
SECTION I-PRAKRIYA
CHAPTERS
1. Contents of the Brahmanda Purana 3
2. The Legend of Naimisaranya 22
3. Evolution ofthe Universe : The Creation of
Hiranyagarbha 28
4. Constitution ofthe world (The Cosmic Egg) 32
5. Creation ofthe Universe 36
SECTION 11 — ANUSANGA 55
CHAPTERS
6. Kalpas and Manvantaras; their Duration 57
7. Knowledge About the World 65-
8. God Brahma's Mental Creation : gods, sages,
manes, and human beings created 86
9. Progeny of Rudra : Birth of Bhrgu and
Others 93
10. Magnificence of God Siva : Birth ofNila-
lohita : His eight Names and Forms 101
11. Creation of Sages 109^
12. Race ofAgni 113
13. Real Nature ofKala — Time: Seasons as Pitrs
(Manes) 120-
14. Race of Priyavrata 134
15. Length and extent ofthe Earth : Description
of Jambijdvlpa 141
16. Description of Bharata 149
17. Varsas of Jambfldvlpa, Hari and Ilavrta 162
18. Jambtidvlpa; The Bindu Lake-
Its four streams 165
19. Plaksa and other Continents 174
20. Description ofthe Netherworlds 192
21. The Solar System. Movements of heavenly
Luminaries : Division ofTime 19ft
( xi )
22. The Divine Luminaries, Varieties of clouds.
Divisions of Stratosphere, the Chariot of the
Sun-God 214
23. Information about Heavenly bodies. The
movement ofthe Polar Star 222
24. The arrangement ofthe Heavenly Luminaries.
The Sun, the source of Light to Luminarie s 232
25. Origin of the Epithet Nllakantha. Siva
swallowing poison 247
26. Origin ofthe Linga-image of Siva 258
27. Siva cursed by Daruvana sages. Installation
of Siva Liiiga — Injunctions regarding Ash-
bath 265
28. Meeting ofPururavas and Pitrs. Performance
of annual obsequies on the New Moon Day 277
29. Cycle ofYugas. Characteristics ofYugas 287
30. Inauguration ofthe Sacrificial Cult. Fall of
King Vasu for denunciation of Sacrifices 296
31. The four Yugas : Castes and Stages of Life 301
32. Yugas and Classes of People. Lineage of Sages 313
33. Characteristics of Sages and of Mantras 325
34. Vyasa and his Disciples 331
35. Legends of Yajnavalkya and Vyasa, Description
of Svayambhuva Manvantara 338
36. The Lineage ofManu, Manvantaras Milking
ofthe Earth 361
37. Caksusa Manvantara : Dynasty ofVaivasvata
Manu 381
38. "The Vaivasvata Manvantara : The Marica
Creation 386
ABBREVIATIONS
Common and self-evident abbreviations sucii as cii(s) —
ciiapter(s), p — page, pp — pages, v— verse, w — verses, Ftn —
footnote. Hist. Ind. Pliilo — History of Indian Piiilosopiiy are
not included in tliis list.
ABORI Annals of the Bhandarkar Oriental Research
Institute, P o o n a .
AGP S. M. Ali's ne Geography of Purdnas, PPH,
New Delhi, 1973.
AIHT Ancient Indian Historical Tradition, F. E.
Pargiter, Motilal Banarsidass (MLBD),
Delhi.
AITM Ancient Indian Tradition and Mythology Series,
MLBD, Delhi, 1972 onwards.
AP Agni Parana, Guru Mandal Edition (GM),
Calcutta, 1957.
Arch. S. Rep. Archaeological Survey Report.
AV Atharva Veda, Svadhyaya Mandal, Aundh.
Bd. P. Brahmdnia Purdna, MLBD, Delhi 1973.
B G Bhagavadgitd.
Bh. P. Bhdgavata Purdna, Bhagavat, Vidyapeeth,
Ahmedabad.
Br. Brdhmana (preceded by name such as
Satapatha).
Bs. P. Bhavisya Purdna, Vishnu Shastri Bapat, Wai.
Bv. P. Brahma Vaivarta Purdna, GM, 1955-57.
CC Caturvarga Cintdmani by Hemadri.
CVS Carana Vyuha Sutra by Saunaka; Com. by
Mahidasa.
DB Devi Bhdgavata, GM, 1960-61.
( «v )
De or GDAMI The Geographical Dictionary of Ancient and
Mediaeval India, N. L. De, Orienta
Reprint, Delhi, 1971.
Dh. S. Dharma SUtra (preceded by the author's
name such as Gautama).
ERE Encyclopaedia of Religion and Ethics — Hastings.
GP Garuda Parana, Ed. R. S. Bhattacharya,
Chowkhamba, Varanasi, 1964.
GS Grhya Sutra (Preceded by the name of the
author such as Apastamba)
HD History of Dharma Sdstra by P. V. Kane,
G.O.S.
lA The Indian Antiquary.
IHO The Indian Historical Quarterly.
KA Kaufiliya Arthas&stra.
KP KUrma Parana, Venkateshwara Press Edt.
Bombay, also Kashiraj Trust Edt.,
Varanasi 1971.
LP Lifiga Parana, GM, 1960; also MLBD, Delhi,
1981.
Manu Manu Smrti.
Mbh. Mahdhhdrata, Gita Press, Gorakhpur, VS
2014.
M K P Mdrkandeya Parana.
MN Mahdhhdrata Ndmdnukramani, Gita Press,
Gorakhpur, VS 2016.
Mt. P. Matsya Parana, G M , 1954.
MW Monier Williams Sk. English Dictionary
MLBD, Delhi, 1976.
NP N&radiya or Ndrada Parana; Venkateshwar
Press, Bombay.
PCK Bhdratavarsiya Prdcina Caritra koia, Siddheshwar
Shastri, Poona, 1968.
Pd. P. Padtna Parana, GM., 1957-59.
PE Puranic Encyclopaedia by V. Marti, English,
MLBD, Delhi, 1975.
( XV )
PJ. Purdna (Journal of the Kashiraj Trust),
Varanasi.
PR or P R H R C Puranic Records on Hindu Rites and Customs
R. G. Hazra, Calcutta, 1948.
RV Rg Veda, Svadhyaya Mandal, Aundh
Sat. Br Satapatha Brdhmana.
SC or SMC Smrti Candrikd—Dcv&nna. Bhatta.
SEP Studies in Epics and Pur anas by A. D. Pusalkar
Bharatiya Vidya Bhavan(BVB), Bombay.
INTRODUCTION
1. The Title Brahmdnda
This Pufana is called 'Braiimanda', as god Bralima narrat-
ed it with special emphasis on the description of the Brahmanda
(the Cosmic Egg) and deals with the future Kalpa-periods.'
KP. states that this Purana, sanctified by the description of the
Brahman was recounted by Brahma to Sages engaged in a
Sattra in Naimisa forest.^ The NP (Narada Purana) calls it
'an ancient treatise dealing with the events of the Adi-Kalpa/
The Bd.P.* (Brahmanda Purana) repeatedly declares its main
object to give 'the explanation of the real state of affairs or the
reality about the Universe or the world (loka-tattva). The term
Brahmanda connotes a mix of ancient Indian concepts about
cosmography, cosmology and cosmogony.
Traditionally' the Purana is divided into four parts (Padas)
of unequal length as follows :
1) Prakriya Pada (No. of Chs. 5)
2) Anusanga Pada (No. ofChs. 33)
3) 'Upodghata Pada (No. of Chs. 74)
4) Upasaihhara Pada (No. of Chs. 4)
1. Brahma brahtnanda-mahatmyam adhikrtya'bravit punah /
tacca dvadasa-sahasrarh Brahmandam dvisatadhikam //
Bhavisyanam ca kalpanarii sruyate yatra vistarah /
tad Brahmanda-puranam ca Brahmana samudahrtam //
Mt.P. 53-54-55.
2 KP. II. 43.4.
atra purvarh sa Bhagavan rsTnam sattram asatam /
sa vai provaca Brahmandam Puranam Brahma-bhavitam //
AP. 211.11 repeats Ml. P. 53.54a, b.c.
3. NP. 109.1
4. loka-tattvartham akhilam Yeda-sammatam /
—Bd.P.U.l.1-8.
loka-tattva-vidhanartham — ibid. 12
5. Bd.P. 1.1.1.39 : Evam padastu catvarah
NP. 109.29 calles Bd. P. 'catnspada'
xviii Brahman da Parana
This seems to be the original division as followed in the
Purva Sarhhita(Fa. P. 11.61.58-59), but later on, Padas 1 and 2
-were included under Purva bhdga, Pada 3 under the middle part
(MadhyaBhdga) and Pada 4 as Uttara-bhdga (the latter part).
The original Bd.P. ended with the 4th Ch. of the Upa-
samhdra Pdda as its concluding verses (III IV. 4. 41-73) state that
all the sages of Naimisaranya, the performers of the sacrificial
session, went to heaven. It further gives the genealogy of the
teachers of Bd. P. who handed down the Text (and it — the
Genealogy— is much more comprehensive than that in the begin-
ning-I.i. 1.8-12).
Moreover, we find that the Lalita Mahatmya starts with
a fresh Mangalacarana and has a new pair of interlocutors.
Its contents — manifestation of goddess Lalita to kill Bhandasura,
her marriage with Kamesvara, (Siva) and glorification of Maha-
padma etc. — show that it is an- independent work and not an
integral part of the Bd. P.
Lalita Mahatmya of 40 chapters is thus a later accretion
or an Appendix, as it is not mentioned in the NP. Ch. 109 nor in
the Javanese version of the Bd. P.
2. Extent :
As to the extent of the Purana, majority of the Puranas'
regard "Bd. P. as consisting of 12000 verses" (dvddasa-sdhas-
rath Brahmdndam). Though Ml. P. 53.54 gives 12,200 as the
number ofverses in Bd.P., the Venkateshwar Press edition of this
Purana, however, contains 14286 verses. Obviously Venk. Press
edition is inflated with an interpolation of 2286 verses. The
absence ofLalita mahatmya in the JVP. and that ofthe so-called
'Prophetic history of future dynasties' in the Indonesian edition
ofthe Bd.P. show that the original Bd. P. was smaller.
3 . Position
All Puranas, however, agree about the. 18th position of
Bd P. in the list ofPuranas (vide KP. III. 6. 21-24, Bh. P. XII. 13.
4-8, LP, 1. 39.61-63, Mt. P. 53.12ff, SK. P. VII. 2. 5-7).
1. e.g. Bh.P. XII. 13.8., AP. 271.23-
Introduction xix
4. Transmission
The Bd.P. records the following two lines of transmission
Of this Purana :
I. God Brahma-*Sage Vasistha->Parasara-»-Jatukarnya
Dvaipayana (Vyasa) — Stita Ro (Lo) maharsana ('^rf.P. 1.1.1 8-17).
JVP. (109.33-36) substitutes Sakti for Parasara and adds Vayu
(the Wind-god) between Jatukarnya and Vyasa. II. This is
much longer than the I above, and is given in the concluding
portion of the Purana (Bd.P. HI. iv. 4. 58-66).
It is as follows :
God Brahma-vMatarisvan (The Wind-god)-* Usanas-*-
Brhaspati-VThe Sun-god-*The God of death-»-Indra->Vasistha
- + Sarasvata->Tridhaman -''-SaradvataTrivista-»-antarIksa->
Trayyaruni->-Dhananjaya -> Krtanjaya Bharadvaja ~> Gau-
tama ->Niryyantara-» -Vajasravas->- So masusma Trnabindu-*-
Daksa->Sakti->Parasara (while in womb)->Jatukamya->.Dvai-
payana (Vyasa)- >-Siita Ro (Lo)maharsana.
One wonders why Vasistha did not transmit this Purana
directly to his son Sakti and Why fifteen generations of teachers
or contemporary teachers had to intervene between the father
(Vasisfha) and the son (Sakti).
The VS. P. 103.58-66 gives this very list of teachers who
transmitted the text of that Purana.
It must however be conceded that all the teachers in the
list are accommodated 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 author states :
"The region towards the northern extremity of the Sahya
mountain where the Godavarl flows is the]most fascinating realm
in the whole of the earth. A city named Govardhana was built
there by Rama. Heavenly trees and divine medicinal herbs
were planted there by sage Bharadvaja to please Rama. Hence
the region of that excellent city is charming".
In my note on Govardhana,* I have noted that Govardhana
•Note I on p. 157.
XX Brahmanda Parana
was an important centre oflearning and was mentioned several
times in tiie famous inscription ofUsavadata (100 B.C.)— ^i"'-
Ind. VIII, p. 78. Braiimins liailing from tliat area are known as
Govardltana Braiimanas. Some of tiie details of the Sraddha
ritual (Sraddha Kalpa) in Bd.P. (H.iii. Chs. 10 to 20) are common
to those ofthe Madhyandin Brahmins (Madhyandin Brahmins
seem to have colonised the Godavarl valley right from its source
at Tryambakeshwar).
Kane regards this area as the place of composition ofBd. P.
(HD.V.ii.895 and IV. 710 Footnote 1618), I still think thatsome
more clinching evidence is necessary to support this claim, for
in Ch. 16 under reference and elsewhere a number of places
in India are mentioned in glowing terms.
I I . Text-Criticism : Materials
II. i. Chapter Concordance of the Brahmanda and Vdyupurdna
Brahmanda
Vayu .
Brahmanda
Vayu
1
8
Prahriydpdda
(195)
(209)
8
9.1-84
1.1
1
(66)
(64)
(174)
(205)
9
10.1-67
2
2
(92)
(67)
(48)
(45)
10
27
3
4
(88)
(60)
(38)
(92)
11
28
4
5
(45a)
(39)
(34)
(54)
12
29
5
6
(53)
(49)
(141)
(79)
13.1-86
30.1-78
(86)
(78)
Anusarigapdda
13.87-151
31
(65)
(61)
6
7
14
33
(77)
(80)
(75)
(65):
Introduction
Brahmdnda
Vdyu
Bd.P.
Vd.P.
15.1-51a
34.1-57
32
59.1-106a
(50)
(57)
(122)
(106)
I5.51a-61b
43.1-9
34
60.1-62
(9)
(68)
(62)
15.61b-80
45.1-20a
35.1.4a
60.63-66a
(20)
(20)
(*)
16
45.67-13?
S5.4b-215
61
(69)
(71)
(211)
(186)
17
46
36
62
(37)
(37)
(227)
(193)
18
47'
37
63
(84)
(80)
(60)
(56)
19
49
38
64
(197)
(186)
(33;
(31)
20
50.1-57a
(58)
(57)
21
50.57b-224
Upodghdtapdda
(176)
(167)
22
51
II. 1
65.1a-120
(84)
(76)
(125)
(120)
23
52
2
65.120b-159
(108)
(99)
(32)
(39)
24
53
3
66
(152)
(123)
(131)
(152)
25
54
4
67.1-47
(117)
(117)
(37)
(47)
26
55
5
67.68-135
(65)
(68)
(106)
(88)
28
56
6
68
(100)
(94)
(39)
(39)
29 •
57.1-85
7.
69
(92)
(85)
(479)
(355)
30
57.86-125
8.
70
(48)
(40)
(162)
(91)
31
58
9
71
(127)
(126)
(76)
(79)
xxii
Brahmanda Purana
Bd.P.
Va.p.
Bd.P.
V&.P.
10.1 -52a
72
19
83.1-107
(52)
(50)
(74)
(107)
10.52b-120
73
20
83.108-129
(68)
(73)
(23)
(22)
ll.l-35a
74
59
84
(35)
(32)
(86)
(86)
11.35b-116
75
60
85
(81)
(77)
(28)
(28)
12
76
61
86
(46)
(43)
(53)
(69)
13
77
(143)
(135)
14
78
Upasamhirapida
(117)
(28)
15
79
III.l
100
(68)
(95)
(243)
(246)
16
80
2
101
(59)
(62)
(316)
(355)
17
81
3
102
(22)
(26)
(113)
(135)
18
82
4
103
(15)
(15)
(73)
(73)
It is due to this close correspondence between the texts of
Bd. P. and Va P. that I referred to the reading in the corres-
ponding verse in theVa.P. in case the reading in Bd.P. is corrupt,
incorrect or doubtful. *
//. ii. The Brahmanda and the Narada Purdnas
TheNP.,inCh. 109, briefly gives a list oftopics in the Bd.
P. They are not 'a Table of contents' in the modern sense of the
term but are found described at various places in the Bd.P.
Introduction
Below is a comparative table of the topics in the Bd. P.
as recorded in the NP.
NP.Ch. 109
V.4 Stipulation of duties
Story of the Naimisa forest
The origin of Hiranyagarbha
The conception of different worlds.
N.P. Ch. 109
V.5 Narration ofKalpas and Manvantaras
Krowledge about worlds
V.6 Narration ofmental creation
Rudra's offspring
Prowess of Mahadeva
Creation by Sages
V.7 Agnivarhsa
The wheel of Time
Dynasty of Priyavrata
The extent of the earth
V.8 Description of Bharata
Review of other sub-continents
Description of Jambiidvlpa and other
continents
The description of the nether-worlds
V.9 Enumeration of the upper worlds
The movements ofplanets
Planetary system
Bd.P.
Purva bhdga
Prakriyd pdda
1.1.1.
1.1.2.
1.1.3.
1.1.4
Bd.P.
Purva-Bhdga-Anu-
sanga Pdda
;, Lii.6
I.ii.7.
Lii.8.
I.ii.9.
I.ii.lO.
I.ii.U.
I.ii.l2
I.ii.l3.
I.ii.14
I.ii.l5
Lii.16
I.ii.17
I.ii. 18 & 19.
I.ii.20
Lii.21.20 ff.
I.ii. 23.
I.ii. 21, 22
Brahmanda Parana
NP Bd.P.
Enumeration ofDivine plants I.ii.24
V.IO Explanation of the name Nilakantha I.ii.25
Prowess of Mahadeva I.ii.26, 27
Description ofthe New Moon day I.ii.28
Review ofthe Principles ofYuga I.ii.29.
V.ll The Institution ofYajnas I.ii.30.
The last two Yugas described I.ii.31
Characteristics of human beings in
different Yugas I.ii.32.
Spiritual lineage of Sages I.ii.32
V.12 The classification ofthe Vedas I.ii.34.
Svayambhuva Manu and his Man-
vantara I.ii.35.
Enumeration of remaining Manu
epochs I.ii.36.
Milking ofthe Earth I.ii.36.
V.13 The Caksusa Manvantara I.ii.37.
Bd.P.
JVP. HI Upodghata
Pdda
The creation of Seven Sages H.iii.l.
V. 14 The family ofPrajapati and the birth of
Devas II. ill. 2, 3
Birth of Maruts II. ill. 5
V.15 The race of Kasyapa II. ill. 7
The families of Sages II.iii.8
Pitf-Kalpa 1 1, ill. 9
Srdddha-Kalpa H. ill. Chs. 10-20.
TT.
iii.
61.
TI
.63
II
IT
.8
.66
II
.66
Introduction
NP. Bd.P.
V.16 The origin ofVaivasvata Manu and
iiis creation II. iii. 59
Tlie family of Manu's sons II. iii. 60
The review of Gandharvas (Science
of Music)
V.17 The race oflksvaku
The race ofAtri
The race ofAmavasu
The story of Raji
V.18 The story ofYayati II. iii. 68
The race ofYadu
The story of Karttavlrya II. iii. 69
The story of Jamadagni and Para-
surama II. iii. 21-46.
V.19 The race ofVrsni II. iii. 7 1 .
The birth ofSagara II. iii. 47. 75-100.
The story of Bhargava and the killing
of Karttavlrya II. iii. 37-46.
V.2C The story of Sagara II. iii. 45-56
The story of Bhargava again II. iii. 57-58.
Battle between Devas and Asuras II. iii. 72. 67- 195
and 73.1-68.
Birth ofKrsna II. iii. 71 . 195-241.
V.21 Indra's(Prob-Siva's) prayer by Sukra II.iii.72.163ff
Greatness ofVisnu II. iii. 73 .
The race ofBali II. iii. 74. 26 S.
V.22 The future kings of Kali Age II. iii. 74
Bd. P.
UttaraBhdga-Upasamhdra Pdda
V.23 Description ofVaivasvata Manvantara III.iv.5 fil
V.24 Stories offuture Manus III. iv. 1.7 flE
^"^i Brahnianda Parana
NP Bd.P.
V.25 Kalpa and Pralaya lU.iv.l & 3.
Measures ofTime III. iv. 2. 90 ff.
14 Worlds and their character III. iv. 2. -8-89.
V.26 Description ofHells III. iv. 2. 145- 195.
Prakritic Pralaya IV. 3.
V.27 Description of Siva's city IV.iv.2.
Threefold goals
V.28 Description ofBrahman IV.iv.iv.4.
It will be seen from the above comparative Table that
Lalitd-Mdhdtmya does not form a part of Bd.P. according to
Narada.
//. (Hi) The Old-Javanese Brahmdn4a Purdna*
The first scholar to invite attention to the old-Javanese
(OJ.) Bd. P. was R. Friederich who, in A.D. 1847, noted it in.
his 'Provisional Report ofthe Isle ofBali'. But that Purana in.
Kavi language came to be edited and translated in Dutch by the
great scholar Prof Dr. J. Gonda of Utrecht in 1932-33. (Het.
oud-javaansche Brahmanda Purana Edited and annotated,
Bandung 1932 and II translated, Bandung 1933).
Like other OJ. texts (e.g. many Parvans ofthe Mbh.)
the Bd. P. in Kavi Language is an abridged prose translation of
theSK. Bd. P. orwas a translation of an abridged form of the
original SK. written in the Sloka style. It prunes superfluous adjec-
tives and other trammels and succinctly presents the story. It
follows SK. passages which were borrowed and translated very
closely. Although it is much shorter, it does not generally speak-
ing, omit, from the chapters what is essential. What is especially
•Based on Prof. Dr. J. Gonda's paper : Einige Mitteibingen uber das-
alt-jdvanische Brahmanda Purdna in Acta Oritntalia XI. 218-259. I am grateful
to Dr. Gonda for inviting my attention to this article (His letter dated.
1.12.82).
Introduction XXVll
interesting is that many Slokas, double or single porfas are lite-
rally borrowed and interspersed at irregular intervals. These
SK. quotations constitute fragments of an independent tradition
of these texts. The Javanese Bd. P. is closely related to the
Brahmanda-Vayu recension though different in many respects
from it and is a valuable source ofknowledge for studying the
textual tradition ofthe Puranas. Dr. Gonda examines the struc-
ture of the Javanese Bd. P. and draws attention to the following
particulars which shed light on its relation with SK. Bd. P. and
the inter-relation between the SK. Puranas themselves:
1. The introduction mainly agrees with SK.Va.P., with
the sacrifice of King Adhislma-Krsna. Among Brahmanas and
Sages who attended was Bhagavan Romaharsana. He, at their
request, proceeds to narrate the Manuvamsakrama including
Puranic stories. OJ. (Old-Javanese) Bd. P. p. 48.5 — p, 53.30
correspond toVa. P. 1.8-28. Va. P. 1.1-9 are completely missing.
2. Romaharsana commences his narration by describing
the creation ofthe universe Bd.P.l, 3, 8. After describing Pra-
dhana, the OJ. text informs about the creator : Rudra, Kala
adding some notices of (originally Sankhya but Puranised con-
cepts like) mahan, ahamkara, ekadasendriya, tanmatras and
the origin ofthe cosmic egg.. Then, the creation of nine devar^is,.
the birth of Rudra (cf Bd.P. Gh.lO), the origin of Sahkalpa
and Dharma (Of Va. P. 9.7 ff), the creation of gods, Asuras,
pitrs. The first quotation in OJ. Bd. p. corresponds to Bd. P.
1.3.8 and the last to 1.8.54-55.
3. After some details about the chronology of creation
and originof four Varnas, theOJ. text treats the birth ofSvayam-
bhuva Manu and Satartipa, their marriage and birth of Rati
etc. The narrative runs parallel to Bd. P. 1.9.32 ff(Va. P. 10.8ff)
but the OJ. version is shorter and presents the topics in different
order. While dealing with Daksa's wife Prastiti and her twenty-
four children (OJ. Bd.P. p. 58.1.21 ff) the text agrees with KP.
8.15 rather than with the more detailed Bd.P. 1.9.47-49 (Va.P.
10.23-24) showing that the Javanese author had a shorter SK.
redaction of the Bd. P.
The text Bd. P. ch. 11 (Va. P. ch. 28) and OJ. Bd. P. run
parallel but OJ. version drops Agnivamsa-varnana. The
xxviii Brahmania Pur an a
short note on Pitrs (Bd. P. 1.13.1 ff. Va. P. 30.1 ff) is also
missing.
4. OJ. Bd. P. is silent on Deva-vamsa Varnana (Bd. P.
1.13.87-151, Va. P. 31).
5. Ksanriya-Sarga i.e. the genealogy of Manu Svayam-
bhuva in OJ. Bd. P. p. 68.1.2 ff corresponds to Bd. P. 1.14
and Va. P. 33. In SK. Bd. P. and Va. P. the description of
Jambudvipa (Bd. P. 1.15, Va. P. 34. 1-57, 53.1-9, 45.1.20a)
follows rationally and chronologically after narrating the
appointment of Manu's seven grandsons to seven dvipas, but
Chs. Bd. P. 15-31, Va. P. 34-58 are not found in OJ. Bd. P. It
gives the geography ofJambudvIpa at a later place.
6. The OJ. Bd.P. p.72.1,ff containing yuga-prajS-laksanam
and Rsi-pravaravarnanam corresponds to Bd. P. 1.32.1 ff). The
duration of life of gods, demons, men, dharma, asramas etc.
are discussed to some length.
7. Bd. P. Ch. 33 containing sages and sacred formula
(rs-nam namani, mantra-laksanam, mantranam n&ndvidhatvam
etc.) is missing in OJ. Bd. P., though the contents are to follow
later on (p. 14 ff.). Though the subject matter of Bd. P. 34 is
generally speaking adequately represented in the OJ. text,
there is much diversity in details (so in Va.P. as well).
8. The episode of the pupils of Devamitra Sakalya and
Sakapuni are common to OJ. and SK. Bd.P. (Ch. 35 ofBd. P.);
so are the next subjects such as division ofYajurveda, Vaisam-
payana's brahma-hatyd, behaviour of Yajnavalkya who, after
'vomitting' old Yajurveda, acquires a new (white) Yajurveda and
names of 86 pupils of Vaisampayana etc. The OJ. text spells
many names differently. There is a curious statement in OJ.
Bd. P. p. 90.1 where Yajiiavalkya is shown to refuse Vaisampa-
yana's request to observe penance to atone for his Brahmahatya.
But both SK. Bd.P. 1.35.20 and Va. P. 61.17 state the willing-
ness of Yajiiavalkya to obey:
aham ekal carisydmi tisthantu munayas tvime
9. The next section on the rsis offour Vedas, the mantras,
their use differs considerably in details from SK. Bd. P. Ch. 33
but Va. P. too differs and so the origin of deviation is Indian and
not Indonesian.
Introduction xxix
10. When OJ. text (p. 112.30) reaches SK. Bd. P.
1.35.201 and Va. P. 61.172, it (OJ.Bd.p. p. 112.30) observes :
"Like that the narrative goes in the Prakriydpdda of Brahmanda-
samhita as told by the revered Vyasa"). But the Prakriyd-pdda
in SK. Puranas ends much earlier viz. at the end of Ch. 5 in
Bd. P. and 6 in Va. P. It is puzzling how the term Prakriydpdda
is used in the OJ. Text which shows no knowledge of the four-
fold division (viz. Prakriyd, Anusaiiga, Upodghdta and Upasarh-
hdra> of the mula-purdna.
11. The long section dealing with other Manus and the
descendants of Svayambhuva Manu esp. the Vena-Prthu episode
runs parallel in general with Bd. P.,Va.P. Kirfel points out the
difference between redaction of the Vena-Prthu episode in Bd.
P., Va. P. and in other Puranas like Brahma, Harivamsa and
concludes that the OJ. text betrays the activity of the same
redactor who arranged the Indian Bd. P.-Va. P. texts. Here-
after OJ. text treats the description of Jambiidvlpa, Bhuvana-
vinydsa and a part of Jyotihpracdra which constitute Bd. P. Ch.
1.15 and Va. P. Ch. 34. The harmonization of this remarkable
transposition of the topics is a problem.
12. Bd. P. 1.15-24, Va. P. 34-54 and Mt.P. 112-128
constitute a large coherent treatise ofgeography and cosmogra-
phy. OJ. text (p. 128.22 fl) refers to Bhattara Bayu "The Lord
Vayu" as an authority (cf the beginning of Bd. P. 1.15, Va. 34)
and deals with Jambudvlpa, its mountains (esp. Meru) the
Saptavarsa of Jambiidvlpa and closes with Kuruvarsa.
13. Next OJ. text (p. 136, 30-143, 4) gives the descrip-
tion of Bharatavarsa. The order of Stanzas in Bd. P., Va. P. is
similar to OJ. text but curiously enough the line Bd. P. 1.16.8
andVa. P. 45, 78 regarding the mutual unapproachability ofthe
nine regions of Bharata-Varsa is untraced in OJ. text and SK.
Mt. P.
14. The next section deals with other varsas ofJambfl-
dvlpa (Kimpurusa etc.), the penance of Bhaglratha, the descent
of Gahga, lakes, rivers and Vadavamukha or Aurvagni. The
OJ. shows the influence of Mt. P. and the quotation in OJ.
text p. 152.12 (yasyamjambQnadalismrtah) has more in common
with Mt.P. 120.67 rather than Bd. P. 1.18.69a and Va. P. 47.66b.
XXX BrahmSnda Pur ana
15. The next section deals with other dvipas, Saka, Kusa
etc. On this cosmographic topic SK. Puranas resolve into three
groups (1) Bd. P., Va. P. etc. (2) Mt. P., Varaha (3) Pd. P.
and Mbh. The Javanese version joins the Matsya recension of
this cosmography.
16. The last section deals with astronomy. Bd. P. 20, Va.
P. 50.1-57 give the description of the nether-worlds. But OJ.
deletes this and goes with Mt. P. As to the description of stars,
planets, division of stratosphere, the Solar car (Bd.P. 1.22),
the OJ. text follows more closely Mt. P. In Mt. P., Bd. P, Va. P.
the narration (of the stars etc.) continues but the OJ. text
abruptly comes to a close where the above Indian parallel texts
do not even finish the chapter.
From this Prof. Dr. Gonda concludes that the OJ. text is
incomplete.
The Vamsdnucarita traditionally dealt with in the Purana
is completely absent as it was of little importance to Javanese
readers*
A part of this OJ. text containing the Vena-Prthu episode,
the geography and part of cosmography has come down to us
in a metrical adaptation in a MS called Prthuvijaya, the name
of the poet being Asta-guna.
///. The Brahmdnda as a Mahd-Purdna
It may be due to the interpolatory nature of Ch. 1 ofour
Purana, that the ancient division of this Purana in four parts-
Pddas) follows the Panca-laksana*\\st characterising Maha-
puranas, as the former is given in W. 38b-39 and the latter in
W. 37b-38b of the opening chapter. Be it as it may, the latter —
the Panca-laksana definition of a Purana is very popular as it is
repeated in a number of Puranas e.g. AP. 1.14, KP. 1.1.12,
MK. P. 134. 13-14, Varaha P. 2.4, Va. P. 4.10-11.
It is interesting to note how this ancient Purana of "four
feet" (Catuspdda) adapts itself to the Panca-laksana formula
*It is equally possible that tlie MS of SK. Bd.P' taken to Java might
have been at a period before the so-called 'future kings'. Hence their non-
mention.
Introduction xxxi
adopted by it. The five cliaracteristics (laksanas) of a Purana
given by it, are : (1) Sarga (creation of the Universe), (2)
Pratisarga (Dissolution and re-creation of the world), (3) Man-
vantaras (Periods of Time presided over by Manus), (4) Vamsa
(Genealogies ofgods, the Patriarchs, The Sun and The Moon)
and (5) Vamsdnucarita (accounts of dynasties of different ruling
families).
( 1 ) Sarga — Creation of the Universe
The Purana gives the following theories of the creation of
the Universe ;
( 1 ) Creation from the Brahman
The eternal Brahman, the source ofthe Universe is begin-
ningless and endless. It is the source of the beginning and the
place of ultimate merging and rest (of the Universe). It is
incomprehensible and beyond Sat and Asat. It pervaded the
entire universe which was dark (unmanifested), as the gunas
were in a state of equilibrium. At the time ofcreation, Ksetrajna
presided over Pradhdna and agitated the gunas which thereby
became uneven (due to loss of their equilibrium) and the great
principle Mahat was evolved. As the Sattva-guna predominated in
the Mahat, the linga Sarira psychic-subtle-body) was evolved
and was presided over by the Ksetrajiia. Saiikalpa (thought-
power) and Adhyavasdya (determination) are remembered to
be his functions. With a desire to create, he created this great
creation (1.1.3.10-24).
(//) The Purdnic Theory*
The Ksetrajna called Brahma who awoke in the egg of
Prakrti (Cosmic Egg) is the first embodied being and he is
called Purusa (One lying in the abode ofthe cosmic eggl. This
god Brahma, the first creator of Bhutas (elements or beings)
existed first. This four-faced Hiranyagarbha appeared at first
in this (Cosmic Egg). Both at the time ofcreation and re-crea-
tion (after destruction), he is the Ksetrajiia called Brahma.
*A few verses in the text of Bd. P. are corrupt and unintelligible. So this
theory is given on the basis of the corresponding verses of the Va. P. 4. 76-79
as both these PuraBM hove identical verse
xxxii Brahmanda Purana
In the Vedic tradition, Hiranya is tlie Ligiit-Life principle.
He in wiiom this principle vibrates is Hiranyagarbha*. Our Purana
states that the Cosmic Egg contains seven worlds, the earth
along with Seven continents, oceans — nay everything including
the Sun, the Moon, Stars, Planets and the mountain Lokaloka
(1.1.3.26-31). The egg is enveloped from outside with seven
sheaths of the fowf" elements (water, fire, wind and thV'ether),
of the Bh&lddi, Al/that and PradKaria each sKeatlTten times bigger
than the former. Sankhya influence is obvious here.
This is the Prdkrtacieation, a vivartaoithe Brahman presid-
ed over by Ksetrajna (Brahma). It takes place without preplan-
ning (abuddhipurva) like the flash of a lightening (I. 1.3.24-37).
(///} Prdkrta Sarga
Our Purana presents the Sankhya Theory of Creation as
follows :
Before the creation of the Universe, the Unmanifest was
stationed in itself and the product (the Universe) was withdrawn.
The Pradhana and Purusa remained with their characteristics
Tamas and Sattva respectively. Laya means equilibrium of
Gunas and Creation means dis-equilibrium ofthese Gunas. Three
divinities viz. Brahma, Visnu and Rudra were born out of the
qualities Rajas, Sattva and Tamas respectively. But it is Visnu
who, as the enlightener and revealer of the Rajas, becomes
Brahma and that ofthe Tamas adopts the form of Kala (Rudra)
and ofthese Sattva assumes the form ofVisnu. Thus, the trinity
of gods, though separate with separate functions, are but one
entity. "The self-born deity has three states. He has four faces
as Brahma and possessing Rajas exclusively, creates the worlds;
as Kala, he has the gunas — Rajas and Tamas, and he annihilates.
As Purusa with a thousand heads, he is exclusively Sattvika.
This is the position of Gunas in the case ofthe Self-born deity"
(I. i. 4. 17-19) That Deity is Om. Omniscient, Adya, (first), Aja
(Unborn) Hiranyagarbha, Kala and eternal, (ibid. 26-34).
"The Puranas amplify Vedic tradition. For tlie concept 'Hiranyagarbiia'
vide V. S. Agrawala — Hirartyagarbha (Purana II i.ii. 285-306).
Introduction xxxlii
(IV) The Nine Creations of Brahma
At the beginning, tliere was one vast ocean (Ekarnava,
also called Maharnava, Stabdha-Salila or Tugdnta-Toya 'Water
at the end ofYugas' in other Puranas). This primeval watery
flood expresses the infinite unmanifest cause of the Universe
(called the Kdrana Brahman by Nilakantha on HV. P. 3. 9. 1-4).
Brahma named Narayana with a thousand heads slept there.
He remained meditating for a thousand Yugas. He moved alone
in waters and knew that the Universe had sunk into that vast
expanse of water and thought of the other eight-fold cosmic
body (evolved by) Orhkara in the beginning of Kalpas as before
(I. i. 5. 1-9).
He assumed the form of a boar and lifted up the earth*
and re-arranged the mountains, oceans etc. on the earth as before
'again and again at the beginning of every Kalpa' (ibid 9-27).
With a desire to create, he meditated and as he was meditating
Avidyd with its five 'knots' (parvans) viz. Tamas (ignorance),
Moha (Delusion) Mahamoha (great Delusion and) others
(These are the Klesas in the Togasdstra) unfolded itself and
immobile (mukhya or sthdvara) creation took place. Brahma
was not satisfied with this meditated (Vaikrta) creation and
created the animal world called Tiryak-srotas as it functioned
bliquely. This second creation was Tamasika and Brahma
being dissatisfied with it created the Third divine — Sattvika —
of gods (called Urddhvasrotas).
These are the three 'meditated' and Primary creations
(ibid. 28-46). Later, god Brahma desired to create another
set of beings and Lo ! a 'downrcurrented' category of mortal
beings full of Rajas and Tamas yet capable of achieving these
goals was created (ibid 47-50).
The fifth creation is called Anugraha Sarga (favoured crea-
tion) as it was created through the favour of Avyakta or Prakrti.
It consists of four classes and they are born again and again
(W. 51-52 and VV. 100-104).
"^The beautiful allegoric description of Yajna-Varaha should be read in.
the original VV. 11 fiF.
xxxiv Brahmanda Purana
The sixth creation is the Bhuta-Sarga (creation of elements,
Tanmatras).
There seems to be some confusion (probably due to the
uncritical nature ofthe Text). But to recapitulating the names
of these sargas:
/. Primary Creation :
(1) Creation of Mahat
(2) Creation of Tanmatras, (called Bhflta sarga here again)
(3) Vaikdrika (Creation of Aindriya Sarga)
These are the Prdkrta (created from Prakrti) Primary crea-
tions and
//. Secondary Creation :
(4) Mukhya Sarga (Creation of insentients or ofimmobiles).
(5) Tiryak-Srotas (Creation of lower creatures and ani-
mals).
(6) Urddhva Srotas (Creation of gods and divine beings).
(7) Arvdksrotas (Creation of human beings)
(8) Anugraha-Sarga (Both Sattvika and Tamasika)
These five (4-8) are called Vaikrta (Secondary) creations
and these function without consciousness or fore-knowledge
(a-buddhi-purvaka).
III. Primary-Cum-Secondary (?)
(9) The Kaumdra Creaft'on— Creation by mind-born sons.
But when Sanat-Kumara and others became Yogins and did
not procreate, Brahma created mind-born sons viz. Bhrgu,
Arigiras, Marlci, Pulastya, Pulaha, Kratu, Daksa, Atri and
Vasistha from various parts of his body (L i. 5. 70-76). These are
termed as nine Brahmas as they participated in creation, but
his mental sons Sanat-Kumara and Kratu became Yogins.
Later on (W. 107- 108), the Rgvedic idea about the creation
of four Varnas from different parts ofthe Lord's body, is stated.
In spite of the overlapping of these theories, they represent a
metaphorical amplification and continuation ofVedic concepts
with a strong admixture of Sankhya (e.g. the concept of the
Introduction XXXV
Trinity of gods — Brahma, Visnu and Rudra). The corner-
stone of Puranic lore, is a mix of the Vedic Brahman and the
Sankhya concept of three gunas etc.
PRATI-SARGA (DISSOLUTION AND RE-CREATION)*
The Pralaya is of four types :
( 1 ) Nilya — usual
(2) Naimittika (Periodical).
(3) Prdkrtika (of Prakrti, the. primordial nature)
(4) Atyantika (Absolute or final).
(1) The Nitya Pralaya is what goes on every day e.g.
deaths of beings.
(2) The Naimittika Pralaya takes place at the completion
ofa Kalpa i.e. at the end ofone thousand sets of (Gatur) Yugas.
God Brahma begins to absorb the subjects in him. A continuous
drought for hundred years, the Sun with his seven rays burns
up everything and evaporates the oceans. The Samvartaka fire
burns down the four worlds viz. Bhfl, Bhuvar, Svar and Mahar.
Thereafter, Samvartaka clouds pour down torrential rains and
everything mobile and immobile is destroyed and dissolved into
one vast expanse ofwater and god Brahma becomes a thou-
»and-eyed, thousand-headed entity and goes to sleep for a period
ofone thousand sets of four Yugas (God Brahma's night) (II. iv.
132-190).
At the end of Brahma's night, he wakes up and recreates.
The day and night ofBrahma i.e. the complete day of Brahma
is called Visesa Kalpa (ibid. 190-210)
(3) The Prdkrtika Pralaya takes place at the end of Brahma's
period. When the Pratyahara' (withdrawal of the Universe)
is imminent, Bhiitas (elements, both gross and subtle) are anni-
hilated, evolutes of Prakrti beginning with Mahat ahd ending
with Visesas are destroyed. The waters swallow the special
quality — smell — of the earth, the fire that of the water upto Akdsa
which merges into BhUtddi. In this way the higher evolute of
Prakrti "swallows up" the lower one, till at last the Mahat dis-
solves itself into Guna-sdmya (equilibrium of Gunas). Only, the
•Cf. KP.1I.45. 1-10. VP. 1.7. 41-43, VI. 3. 2 ff.
XXXVl Brahmanda Purana
Atman remains. This process of reabsorption of Principles
(Tattva-Sdmya) is recurrent (II. iv. 3-1-24).
(4) Atyantika Pralaya takes place when one becomes
liberated through spiritual knowledge. He does not take up
another bodyjust as a sprout (never comes out) when the seed
is burnt, (ibid. 80-84).
This is called "dissolution due to dawning of knowledge
(II. iv. 1.131).
Manvantaras
Puranas look upon Time as a form ofGod.' His power to
create the universe by disturbing the equilibrium of gunas of
Prakrti, the destroyer of all beings' and the empirical time-
sequence. The Bd. P. is committed to the description of all
Manvantaras and Kalpa-periods' and it describes Time figura-
tively in terms ofunits oftime : "The San is his source and the
period of nimefa* (twinkling of an eye or utterance of a short
vowel) is his beginning. Day and night constitute his form and
nimesa-wa.it his limbs. The year is his essence. This lord of sub-
jects (Prajapati) is of the nature of the present, past and future".'
The main division oftime are the day, the fortnight, the
month, the season and Ayanas.*
The Manvantaras are based on the concept of Yuga
periods. Originally a Yuga consisted of five years called (1)
Samvatsara, (2) Parivatsara, (3) Id or-Idavatsara, (4) Anuvat-
sara and (5) Vatsara'. We find the same duration of Yuga in
Mbh. Sabha 11.37-38) Kautilya" and Vedanga-jyotisa."
1. Yugabhimani Kdlatma-Rudrafr / I.ii. 13.139
2. I.ii. 13. 109. Sarva-bhutapahdrakah / also see V. 149.
3. I. i. 1.46
4. It means either'winking ofthe eye' or 'time required to uttera
short letter, (laghvakfaram) vide Bd. P. I.ii. 29. 5.
nimtsakdla-tulyarh hi vidydllaghvaksaram ca yat
5. I.ii.l3.III-113a.
6. Ibid. 113b-114a.
7. Ibid. 114b-115.
& Paiica-samvafsart yugam—Arlha-sdstra 11.20 p. 109.
9. Paftca-sarrwatsara-mayam Tugddhyaksam Prajdpatim V. 1.
Hence Kane conjectures that 'yuga' in RV.III.26.3, 1 1 1 .55. 18 means
*a period of 5 years'.
Introduction xxxvii
Later on, the period ofYuga came to be extended to 12000
years e.g. Bd. P. I. ii. 29. 25-29, state 12,000 years as the total
number of years of four Yugas (including the 'twilight'years) —
a period endorsed by Manu' and Mbh.*. Nowhere is there a
hint that these are not human years but divine ones.
But later on, the concept of 'divine' or super-human years
developed as can be seen from units of time given as follows'.
15 nimesa «= Kastha; 30 Kastha = Kala
30 Kalas = Muhijrta;
30 Muhiirtas = Day and night (24 hours)
30 days = A month = One day and night of Pitrs
30 human months = 1 year of Pitrs
360 human months = 1 year of Pitrs
Human Uttarayana=* 1 day of the Devas
Human Daksinayana= 1 night of the Devas
1 human year = A complete day and night ofDevas
30 Human years = A month ofDevas
360 Human years = One year ofDevas
3030 Human years = 1 Saptarsi year
9090 Human years = 1 Dhruvayear
360,000 Human years = 1,000 years of gods.
Thus the Yuga periods with the twilight period (San-
dhydmSa) of each Yuga is as follows:
Period
Sandhya
Sandhyamsa
Total
years
1.
Krta-yuga :
4WMJ10
400
400
4800
2.
Treta-yuga :
mm
300
300
3600
3.
Dvapara-yuga:
2«0
200
200
2400
4.
Kali-yuga :
ii8Dii
100
100
1200
Total period of four yugas (Catur-
yugi or MahS-ydga)
12,000 years.
1. Manu 1.71.
2. Vana. 188.27.
3. Bd. P. I. U. 29. 5. -21.
xxxviii Brahmania Parana
But these are 'divine' years. And our Purana converts
tliem into iiuman years as 4320,000. Tiiis new concept of Yugas
is adopted in Puranas vide KP.I.Clis.5 1 ,53 NP. I. Cii. 41,
Mbli. Vana, Ciis. 149, 188, VP. 1.3, Va.P. Chs. 21, 22, 57, 58.
The day ofgod Brahma consists of 1000 catur-yugis in which
fourteen Manus ruled. It means a manvantara = catur^yKgtJ
14
or 71^«, catur-yugas or 12000 x 360 x 71 + 17,28000), or
30,67,20,000 human years'. Strangely enough, this yuga-theory
is limited to Bharata-varsa.'
The theory ofYugas and Kalpas began to take shape in
300 B.C. and was fully developed in the first centuries of the
Christian Era.'
The Characteristics of Yugas :
Our Purana offers a few remarks about the state of society
in Krta-yuga : There was social equality. People were ever
young, equal in beauty and longevity. They were without malice
and had no conflicts. The institution of Varndsrama-dharma
(classification of Society into Vamas and Stages in life) was yet
to be established. People lived in natural surroundings as the
climate was pleasant. Strangely enough, birds, beasts and reptiles
were non-existant. Knowledge was valued the most.^
The Tretd-Tuga : Though Dharma lost 'one leg' Vedic
mantras and Siddhis which were 'lost' at the end of the (last)
Kalpa, manifested themselves to sages. The beliefin the eternal
nature ofmantras and their disappearance at the end ofa Kalpa
only to manifest themselves at the beginning of another Kalpa
is peculiar to Puranas. In Treta Yuga, there was only one Vedic
Samhita."
The beginning of this Yuga was marked with rainfall and
luxuriant vegetations. People gave up their previous nomadic
1. Bd. P. 38, 39; also VP. I. 3.19-21.
2. Catvdri Bharate varje yugdni kavayo'bruvan / Ibid. 23
3. Kane-HD. III. 888-890.
4. Bd. P. I. ii. 7. 45-59.
5. Ibid 74-195 and Ch. 29.52-92.
Introduction xxxix
habits and settled by constructing liouses in mountains, along
the rivers and also establishing villages, townships etc. They
maintained themselves by products from the trees but due to
some climatic change, the vegetation was 'swallowed up' by the
earth and the earth had to be 'milched' as per god Brahma's
direction (i.e. Agriculture was developed). The Social structure
based on fixed prescribed duties (Varndsrama-dharma) came to
be established. The Saptarsis (Seven sages) laid down Srauta
and Smdrta dharmas. The institution of Kingship and of Law
and order (Dandaniti) became established. Ritualistic sacrifice
came in vogue in Treta.
The Dvdpara-Yuga With two 'legs' of Dharma lost, this
Yuga shows the deterioration and confusion of social, religious
and other conditions providing the background for the chaos
of Kali Yuga. It is in every Dvapara that a Vyasa is born to
arrange the floating Vedic hymns into four Sarhhitas. This idea
of an incarnation of a Vyasa is found in other Puranas such as
VP. III. 3, Bh. P. 1.4. 24-25, KP. I. 52, Va. P. 23.107-213.
The list of the Vyasa per each Dvapara is as follows :'
1. Svayambhti (Self-born god Brahma), 2. Prajapati,
3.Usanas,4. Brhaspati, 5. Savitr, 6. Mrtyu, 7. Indra,8.Vasistha,
9. Sarasvata, 10. Tridhaman, 11. Trivarsa,, 12. Sanadvaja 13.
Antarlksa, 14. Dharma, 15. Traiyyarum, 16. Dhanaiijaya,
17. Krtaiijaya, 18. Rjisa, 19. Bharadvaja, 20. Gautama, 21.
Uttama,22. Haryavarhsa, 23. Vena, 24. Vajasravasa, 25. Soma-
mukhyayana, 26. Trnabindu, 27. Tataja, 28. Sakti, 29. Parasara.
30. Jatukarna, 31. Dvaipayana. 32. Future Vyasa, Droni (Asva-
tthaman).
So here we have a bonus of three more Vyasas in addition
lo the prescribed twenty-eight.'
Kali Tuga :* Almost all Puranas depict a gloomy picture
of the Kali Age e.g. Mbh. Vana. Chs. 188, 190, Santi 69.80-97,
1. Bh. P. Ch. 31.
2. Ibid. Ch. 35.116-126.
3. There are different names in the list ofVyasas in KP. I. 52 viz. 11.
Rsabha, 12 Sutejas 14. Sucaksus 18. Rtanjaya 22. Narayana, 24. Valmiki.
4. Ibid. Ch. 31.33-101.
xl Brahmanda Purana
Bh. P. XII. 1-2, VP. VI. 1, Vayu 58 and 99. 391-428, Mt. P.
143.32-78. It appears that that was the actual state ofthe society
when Puranas were written, though they prophesise it as a future
state of society.'
In a prophetic tone, our Purana says : The Dharma will
be on the last leg. Men and women will be character-less.
Ksattriya and Vaisya classes will be practically eliminated.
Brahmins will be fallen and associate with Sudras in eating etc.
and bow to them. Stidras will be kings and act as Brahmanas.
Kings instead of protecting subjects will act like robbers.
Predominance of Buddhists, Jains, Kapalikas and atheists
is predicted.
The only relieving feature is that a person gets the fruit of
his good act immediately in Kali-yuga.^
At last god Visnu incarnates and puts an end to the chaotic
conditions.
Seventyone such groups of four Yugas constitute a man-
vantara. A Manu presides over the world for this period ofseventy-
one cycles of four yugas. Each Manu has his separate set of
Indra, gods, saptarsis (seven sages) etc. All Manus and their
paraphernalia(Indra etc.) have the same powers, function etc.
as those ofthe previous ones. The number of Manus is fourteen.
Out of them six have already ruled and retired. The present
Manu is Vaivasvata. The names ofthe Manus are as follows: —
(1) Svayambhuva, (2) Svarocisa, (3) Uttama, (4)
Tamasa, (5) Raivata, (6) Caksusa, (7) Vaivasvata (8) Manu
Meru(?) Savarni, (9) Daksa Savarni (10) Brahma Savarni,
(11) Dharma-Savarni, (12) Rudra-Savarni, (13) Raucya (14)
Bhautya.
The following example of one Manu Svayambhuva'
will illustrate the personnel attending upon a Manu.
1. R. C. Hazra points out that such was the actual condition of the
Hindu Society after Asoka and before 200 A.D. (Puranic Records on Hindu Sites
and Customs // Ch. 1).
2. Bd. P. I. ii. 31. 31-72b.
3. Vide Bd. P. I.ii.36 and III. iv.l.
Introduction xli
I Manu — Svayambhuva:
(1) Gods — Yamas, (2) Incarnation of Visnu, Yajna,
officiated as Indra (3) Seven Sages — Marici, Atri, Aiigiras,
Pulaha, Kratu, Pulastya, Vasistha.
II yia.n\i—Svdrocisa
(I) Gods— 12 Tusitas and 12 Paravatas (2) Indra— Vipas'cit
(3) Seven Sages (the descendants of the Saptarsis of the pre-
vious Manvantara) — Urja, Stamba, Prana, Rsabha, Datta,
Niscala, Arvarivan. (4) Sons — Nine sons such as Caitra, Kim-
purusa and others.
Fourteen Manvantaras complete the day of god Brahma.
At the end ofgod Brahma's day, there is a deluge. After taking
rest'at night' of an equal duration as that ofthe day, god Brahma
creates the Universe as he did in the previous Kalpa' —a fact
hammered by the author ofthe Purana every now and then.
As noted above, the Pralaya after the completion of a day of
Brahma is called Naimittika while that at the end of life of
Brahm" is called Prdkrlika Pralaya.
(4 & 5) Varhsa and Vamsdnucarita
Genealogies of ancient dynasties are the chief data for
reconstructing history of ancient India. The disbelief of early
scholars in Puranic accounts of these dynasties is now much
modified by the works of F.E. Pargiter,' S. N. Pradhan,' H. C.
Raychaudhary,^ A.D. Pusalkar' and others. Scholars like
M. K. Acharya" D. R. Mankad' and others have tried to recon-
struct the chronology of these ancient events. Pusalkar, in the
Vedic Age takes 3102 B.C. — the usual date for Deluge or Flood
1. Vide for example Op. cit. 31.118-119. Cf. Dhata yatha-purvan
akalpayat / MahandrayanTya 5.7
2. Ancient Indian Historical Tradition.
3. Chronology of Ancient India.
4. Political History of Ancient India.
5. Vedic Age (Bharatiya Vidya Bhavan, Bombay).
6. Dates of Ancient Indian History.
7. Puranic Chronology.
xlli Brahmanda Purana
in Mesopotamia — as tlie definite starting point for tire date of
Manu Vaivasvata and divides tiie ancient Indian Iristorical
periods as follows :
(1) Manu Vaivasvata period 3102 B.C.
(2) Yayati Period (C. 3000-2750 B.C.)
(3) Mandhata Period (C. 2750-2550 B.C.)
(4) Parasurama Period (C. 2550-2350 B.C.)
(5) (Das'arathi) Ramacandraperiod(C. 2350-1950 B.C.)
(6) Krsna period (C. 1950-1400 B.C.)
Tentatively, I accept this chronological frame work.
Our Purana describes the dynasties of Vaivasvata Manu
(I.ii.chs. 36, 38, II. ill. 59, 60). The dynasties of sages like
Kasyapa, Atri^Vasistha (Il.iii.Chs. 5-8), Dynasties of Iksvaku,
Nimi (Ibid Chs. 63, 64), of Amavasu and Dhanvantari (Ibid
Chs. 66-67), the Lunar dynasty (Ibid Chs. 65, 68-71).
Despite these attempts in fixing period frames and deter-
mination of contemporary kings (for example Dasaratha of
Ayodhya and Divodasa ofVaranasT), the chronology of these
kings is comparative and a sort of rational guess work !
We are on firmer grounds from the time of Megasthenes.
Although Sandrocottus mentioned by Megasthenes is showed
to be Candragupta I of the Gupta dynasty and not Candra-
gupta Maurya, according to K. D. Sethna.' I, however, still
believe that Megasthenes refers to Candragupta Maurya.
Our Purana has given the following dynasties of the Kali
age (i) Pauravas (Parlksit to Ksemaka), (ii) Aiksvakus (Brhad-
bala to Sumitra), (ill) Barhadrathas (Sahadeva to Ripuiijaya)
Bd.P.II.iii 74-107b— 122a. (iv) Pradyotas, (v) Sisunagas
(vi) Nandas 74.139-143. (ibid. 74. 122b-127a.) (74.127b-135a)
(vii) Mauryas (74.144-1449) (viii) Sungas (74.150-156a.)
(ix) Kanvayanas (74.156b-160a.) and (x) Andhras (74.160b-
170.)
1. Trover in A.D. 1858 advocated this identity in his Rajatarangini.
This is confirmed by K.D. Sethna, G. C. Bose and others (Purana Jan. & July
1966).
Introduction xllll
The various periods of tiiese genealogies given in tliis
Purana are rougiily correct.'
Tlius, our Purana supplies important material on the
history of ancient India and stands the test of the Paftcalaksana
criterion.
Panca-Laksana and Four Pddas
So the problem arises : What is the relation between the
four Pddas of the Bd. P. to these Panca-laksanas ? Our Purana
positively states: 'This Purana as recognised by people consists
of four Pddas viz. (I) Prakriyd, (2) Anusahga, (3) Upodghdta and
(4) Upa-Samhdra?, (in.iv.4.43-44). Roughly these four divisions
have accommodated the nveLaksanas of a Purana as follows:
(1) Prakriyd It means the creation of the Universe and
corresponds to Sarga. Our Purana describes the Vedic meta-
physics of creation in a Puranic manner in Chs. 3, 4 and 5 of
Prakriyd pdda when it deals with the original state of equilibrium
ofgunas, the laying ofthe Golden egg and emergence of Hiranya-
garbha (Lord Brahma, the creator from it).
(2) Anusahga-pdda : As its name suggests it is a connected
continuation of the previous pdda and includes the birth and
genealogies of Brahmarsis (Brahmanical Sages), Devarsis (celes-
tial sages) and Rajarsis (Royal Sages as in Chs. 8-38.
(3) Upodghdta Pdda : This seems to have combined in
itself the Manvantara and Varhsanukirtana. A sort ofoverlap-
ing and mixing up of topics seems to have taken place as the
Dynasty of Manu and the topic of Manvantaras is given in
Chs. 36-38 ofthe previous section. The lineages of Sages which
should have formed a part ofthe previous section are given in
the III Section Chs. 1-7. The topic of Srdddha and an inflated
version of Parasurama legend (which are probably accretions
ofa later date) have occupied Chs. 12-58. The topic ofVaivas-
1. For the details ofthese dynasties see the annotations on that chapter
(II.iii.74). And injra 'Historical Tradition in Bd. P.'
2. Prakriyd prathamah pddah kathdyds tu parigrahah j
Anusaiiga upodghdta upasamhdra eta ca //
evam era catuh-psdam purdnam loka-sammatam /
xliv Brahmanda Purana
vata Manu is repeated in Ciis. 59-60. And tlie real Varlisa-
nukrama dealing with the dynasties of Iksvaku, Nimi etc. are
crammed in Chs. 63-71 (which was probably the older portion
in the original Purana) and Ch. 74 which deals with the dynasties
in Kali age in a prophetic vein.
(4) Upasamhdra Pdda : It deals with the dissolution of
the Universe and corresponds to the Pratisarga laksana.
Although I have discussed the Miila Purana theory in
my introduction to the Narada Purana (pp. 2-9), it is difficult
to state which topics formed the parts of the original catus-pdda
Brahmanda Purana in the absence ofa critical edition.
I V . Religious Sects in the Bd. P.
Although the Bd. P. believes in the Para Brahman as the
ultimate principle and the trinity of gods — Brahma, Visnu,
Siva as His manifestation on a lower plane, it testifies to the
existence of the following religious sects at that time.
1 . Saivism
Rudra or Siva as Mahesvara is the Supreme deity. Siva
on a lower plane is born of god Brahma as Nlla-lohita and was
given the following eight names : (along with the explanation
of their significence) Rudra, Bhava, Sarva, Isana, Pasupati
{PasUndm patih in the text), Bhima, Ugra and Mahadeva'.
From the Brahmana period where (as in the Satapatha VI.
1.3.1-18) Rudra was regarded as born from Prajapati and was
given the same list of names (except Asani for Bhima in Bd. P.).
The names Sarva, Bhima, Ugra indicate the terrific or des-
tructive aspect ofRudra, while the rest, his auspicious nature.
He is credited to have created all the Universe including god
Brahma and Visnu.' Siva's four faces create functions of guar-
dians of quarters such as Indra, Kubera and Varuna.
Mythological legends
The most outstanding feat ascribed to Rudra in all the
Puranas (e.g. Bh. P. IV. 5, LP. I. 99 & 100, NP. II. 66. 5-16,
1. Bd. P. I.ii.lO.
2. Op. Cit. I. 2.26.9.
Sukra's eulogy of Nilalohita II.iii.72 .163- 195.
Introduction xlv
Siva II. 1.1-36 Va. P. 1.30.122-160) is the destruction of
Daksa's sacrifice. The legend dates back to the Brahmana
period where (as in Satapatha and Kausltaki) Daksa's moral
turpitude is givenas the cause of destruction. The Mbh. (Santi
283.26-33) attributes the destruction of Daksa's sacrifice to his
denial to give Rudra his due sacrificial share. But in the next
chapter (284) sage Dadhici is said to have condemned Daksa
for not inviting Siva and cursed that it would not be completed
(ibid 284.12-21). But in our Purana (I. II. 13.45 fi) Daksa
insults his eldest daughter SatI, the wife of Siva. SatI immolates
herself in Yogic fire. Rudra and Daksa mutually curse each
other.
Another miracle attributed to Siva is the drinking of
Halahala poison which emerged while churning the milky ocean.
He was requested by god Brahma to save the world from it.
Siva drank it and became blue-throated as the effect of that
deadly poison (I.ii. 24.7-98). The Mbh. (Santi 342.114-115)
attributes it to the strangling of Siva's throat by Visnu in a fight.
Bd.P. takes every opportunity to glorify Siva. Parasurama,
an incarnation of Visnu, is advised by his forbear Aurva to
perform penance for propitiation of Siva and secure from him
his secret missiles. Parasurama performs penance, is tested by
Siva and granted the missiles (Il.iii.Chs. 22-24). For avenging
his father's death by killing Sahasrarjuna, Parasurama approa-
ches Brahma forguidance and is directed to propitiate Siva by
penance (Il.iii. Chs. 31-32). As a contrast, Mbh. Santi,
disposes of this episode in a few verses, even though it is a 'Bhrgui-
sed' version.
The Siva-linga
Modern scholars hold that the symbol (Linga) of Siva is his
phallus. As in KP (1.26.66-99) the Lifiga of Siva is the mani-
festation of a column offire (the Skarhbha in A.V.) the beginning
and end ofwhich were untraceable and hence incomprehensible
to gods Brahma and Visnu (1.2.25.18-28). Theyjointly prayed
that Lifiga in terms attributable to the Supreme-most power
who creates, permeates, protects, destroys everything. It is
caWed para Brahman, the highest abode (paramam padam)etc. (Ibid.
W. 31-54). It is as it were a garland of the epithets of Siva.
xlvi Brahmanda Purana
The identification ofRudra and sacrificial fire is found in
Vedic literature (e.g. Tail. Sam. V.iv.3.1). The similarity in
Linga-worship and fire-worship is significant. Here the phallus-
aspect has no place.
As in KP. II. 38-39, Siva P. IV. 12.4-54, our Purana des-
cribes the falling of the Phallus of Siva in Daruvana(I.ii.27).
God Siva came to bless the sages of Daruvana and demonstrat-
ed to them the Pasupata way of reducing sins by inviting public
•censure, technically called Braj-a' which includes outward acts
of courting (srrigdrana), irrelevant speech (avitad-bhdsana etc .)* .
The sages were aghast as the behaviour was against dharma as
they understood it. They requested him to drop his phallus;
clothe himselfand speak gently. Siva ofhis own accord dropped
it and disappeared. God Brahma advised them to prepare its
replica and worship him. The words are :
drstarh vai yadrsam tasya lingam asTn mahatmanah /
Tadrk-pratikrtirh krtva Sfllapanim prapadyata //
'After making the replica of the Lifiga 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 phallus-
worship. Nor the Liriga-replica prepared by them could include
Toni. But the hint of phallus-worship is clear, though the two
panegyrics of Lord Siva, one by God Brahma ( W . 47-55) and
the other by the sages of Daruvana ( W . 63-91) show that our
Purana pays the greatest respect to Lord Siva.
The remaining chapter is a glorification and explanation
of the elements of Pasupatism as follows:
(i) The Pasupata vow is based on Yoga and was chro-
nologically promulgated at first. The Varndsrama-
dharma is a later creation by god Brahma (VV.
116-117).
(i) Bath in holy ashes is essential. Holy ashes are the
semen of god Siva and they reduce to ashes all the
sins of him who besmears himself with it. It has
•For details vide Bliasarvajiia's Ratnatlka on Haradatta's Ganakdrikd
pp. 18-19. cf. KP. 11.39.15-17.
Introduction xlvii
a protective influence against all evils. A person
whose self is purified by applying the ashes and is
self controlled is liberated (W. 106-115).
Skanda — Kdrt tikeya
The Purana does not explain the Kumara-Vidya and the
yogic significance of the legend of the Saivite god Skanda-Kart-
tikeya. Bd. P. (II.iii.9.22-51) gives the legend as follows:
Indra being afraid ofthe child that would be born of Siva
and Uma requested Agni (the omnipresent Fire-god) to disturb
their sexual intercourse. At the appearance of Agni, Uma
naturally got up and the Semen of Rudra was spilt on the ground.
Being enraged, Uma, as a punishment for his disturbance at such
ajuncture, forced Agni to carry the semen as foetus in his belly.
Finding it unbearable, he requested the river Gariga to carry it.
Gafiga also was too much tormented to bear it and discharged
it. His birth was welcomed with joy by all divine beings. The
wives of six Saptarsis (except Vasistha's wife ArundhatI) fed him
and the god manifested six mouths to suck them and came to be
known as Sanmukha (Six-mouthed). He is the defeater ofthe
enemies of gods and hence is called Skanda. He was brought up
by six Krttikas (Pleids) and hence was known as Kdrttikeya.
When he yawned, a javeline (Sakti) came out of his mouth.
God Visnu gave him two birds, a cock and a pea-cock. It is
noteworthy that Kushan seals from the 1st to 3rd cent A.D.
represent Karttikeya holding a javeline and a cock. He was
anointed as the commander-in-chief of the army of Devas. A
seal ofthe 5th Cent A.D. from Mathura represents him as seated
on a peacock and being installed by god Brahma and Siva (?)
as the leader of Deva army. Our Purana does not record his
marriage with a girl called Devasena as in Mbh. Vana 229.
Being a destroyer ofthe army of enemies of gods he is called
Skanda. Another remarkable factor is that his army consists of
goblins and evil spirits (Pramathas and Vindyakas) in addition to
Devas. This supports the tradition which explains his names
Mahasena and Kumara associated with diseases like demon-
cough (as in Pdraskara Grhya Sutra) and his permission to the
Mothers to be evil spirits (Mbh. Vana 220.22).
Skanda's inability to intervene in the scuffle between
xlviii Brakmanda Parana
Parasurama and Ganesa in which Parasurama smashed the tusk
ofGanesa and his performance of the role of a reporter of the
incident to ParvatI (Bd.P.II.3.41.32-55 and ibid 42. 1 -10) is not
creditable to the commander-in-chief of the Deva army.
A cult worshipping the image of Skanda, was in vogue at
the time ofPataiijali (1st Cent A.D.) and the names of Skanda
were adopted by the rulers of the Gupta dynasty. The name
Subrahmanya is not applied to Skanda in our Purana (and also
in the Mbh.)
Ganesa
Ganesa, the elephant-headed god whose images are found
all over Eastern Asia has an honourable place even among
the Buddhists as a later development of the Vedic Brahmanas-
pati. Our Purana notes two exploits of this leader of the Ganas
of god Siva. The benevolent Ganesa is the son of Uma. When
Parasurama went to Lord Siva to report his exploit (the killing
of Sahasrarjuna) Siva and Uma were in their privacy. Ganesa
and Skanda were guarding the door of that private apartment.
Ganesa prohibited Parasurama from immediate entrance. When
he was forcing his way in, Ganesa lifted up Parasurama, whirled
him in all the different worlds and placed him on the ground
again. Being over-powered thus by Ganesa, Parasurama hurled
the axe given to him by Lord Sarikara. In order to respect the
axe of god Siva, Ganesa allowed a tusk of his to be cut down
( n.iii.42 . 1-5). ParvatI became offended at this act of Paras-
rama and remonstrated with lord Siva for his favouritism to
Parasurama as against his son Ganesa and wanted to leave Siva's
house with her children. Ultimately Lord Kisna and Radha
consoled her and brought about a rapproachment between ParvatI
and Parasurama {ibid. 2.3.43.28-54).
The second episode (Bd. P. H. 3.67) is not creditable both
to Siva and Ganesa. Siva's mother-in-law did not approve of
his unconventional ways. Uma, Siva's spouse felt insulted and
straightway urged Siva to seek residence elsewhere. Siva selected
VaranasI, the capital of Divodasa. Siva commissioned Ganesa
named Nikumbha or Ksema or Ksemaka) to get VaranasI
vacated for his (Siva's) residence. Ganesa (i.e. Nikumbha)
appeared in a dream to a Brahmin Mankana and asked him to
Introduction xlix
instal his image at tlie outskirt of tiie city (nagaryante). Mankana
obeyed and Ganesa went on giving munificent gifts according
to tiie wislies of all liis worshippers.
At last the fame of the deity as a dispenser of all desires
including sons, gold, longevity— in fact everything reached king
Sudas. King Sudas who was issueless directed his senior
queen Suyasa to worship Ganesa and pray him to grant her a
son. In spite of her repeated services, Nikumbha purposely
did not grant her the boon. "The god is benevolent and muni-
ficent to my subjects but is ungrateful enough to grant me nothing
in spite ofour rich worship, meals etc. This is no god but an evil
spirit (Bhttta). I shall destroy the shrine of this Ganapati".
(ibid. VV. 51-54). In his desperation the king destroyed the
shrine ofNikumbha-Ganesa. Nikumbha got a fine excuse and he
cursed that the city of VaranasI be totally deserted. When
VaranasI became vacant Nikumbha reported the matter to god
Siva who came to live there with his spouse. (ibidW. 55-62)
God Siva alone knows the moral justification ofthis act.
Ksemaka alias Nikumbha was really a Raksasa. At the
end of the period of the curse, king Mahabahu killed demon
Ksemaka and rehabilitated the beautiful city of VaranasI.
The curse motif for the desertion of VaranasI by Divodasa is
used in the Harivamsa, Brahma and Va P. but it records it as a
phase in the conflict between Haihayas and the kings of VaranasI
(Pargiter AIHT., p. 263).
Epithets of Ganesa
During reconciliation ofParvatI, Krsna explains the signi-
ficance of various names of Ganesa:
(1) Ganesa— The commander-in-chief of the various
powerful tribes (groups) of Pramathas.
(2) Lambodara : He contains within his belly all the past,
present and future Brahmandas.
(3) Gajdnana : When beheaded, the head of an ele-
phant was substituted on his torso in its place.
(4) Bhdlacandra : When the moon was cursed on the
4th day of a fortnight he held the moon on his forehead.
1 Brahtnanda Parana
(5) Surpakarnaka— When the fire-god, being cursed by
Saptarsis (Seven Sages), was on tiie point ofextinction, lie rekind-
led it by (tlie flapping of) his ears.
(6) Vighna-ndsa — Before the battle with Asuras, gods
worshipped him and he warded off all their impediments.
(7) Ekadanta Due to chopping off one tusk by Parasu-
rama.
(8) Vakra-tunda : In the future creation his snout
will be bent.
Since the Tenth Kalpa, Ganesa got priority of worship
before all gods. Krsna further gives the boon that all auspicious
rites such as Jdtakarma (consecratory rites after birth), Garbhd-
dhdna, in proceeding on a journey to holy places or on trade or
business missions or military expedition. Ganesa will be
worshipped first and the undertaking will be successful*.
The Parasurama episode is revised and enlarged. The
above 'boons' show that the cult of Ganesa was well-established
and the eminent position given to him in Hindu Pantheon
dates prior to the final redaction of this Purana.
Vaisnavism
Our Purana identifies Visnu with the Brahman. As the
enlightener and revealer ofthe Guna Rajas he becomes Brahma,
the creator, and ofthe Tamas, he becomes Kala, the destroyer,
and that of Sattva, he stands separate as a sustainer of the
universe (Bd. P. L i.*4-7). It means that on the Lower Plane
Brahma, Visnu and Rudra are the representatives ofthe gunas
Rajas, Sattva and Tamas (Ibid. I. i. 4. 6-8). They are the three
states ofthe Brahman (ibidW. 17-19). Visnu is called a thou-
sand-headed Purusa who is threefold according to gunas, four-
fold according to Vyiihas (manifestations). He is Adya (First),
Aja (unborn), Ndrdyana (causing sleep i.e. perfect rest of Naras),
omniscient, the divine Om (ibidW. 20-30).
"It is this great god who incarnates for the sake of gods to
Aestvoy Adharma And to establish Z)A!flrma (II. ill. 72. 64., 73.69-70).
Another reason attributed to Visnu's descent is the curse of Sage
Bhrgu. When the Asuras took shelter in the hermitage ofBhrgu,
*Bd. P. 11. iii. 42.30-44.
Introduction
li
Indra, Visnu and other gods attacked them. Bhrgu's wife
rushed forward and ordered Indra and others to get out, other-
wise she would burn them down by her power of Penance. At
the instigation of Indra, Visnu killed her. The sage Bhrgu
cursed Visnu to take birth as a human being seven times and in
their presence restored his wife back to life (ibid 7 2.W 116-147).
The original Purana had ten incarnations ofVisnu, three
divine and seven human. But later accretions added two more
to the divine incarnations and one more (that of Pramati) to
the human incarnations. The serial Nos. in Roman figures in
the table below indicate the original numbering of the Purana.
Incar-
Period
Name of the
nation
incarnation
No.
Caksusa
Narayana
Manvantara
Vaivasvata
Prthu the Son
Manvantara
of Vena
Varaha (?)
II-
III
Narasimha
Vamana
Name of his Preceptor
and other details
Son of Dharma
God Brahma himselfbe-
came the sacrificial priest
of Prthu's yajiia.
Born within the Ocean
when gods were in dis-
tress.
For slaying Hiranya-
Kasipu.
Begged ofBali, while he
was performing a sacri-
fice, three paces ofland.
Bali gladly donated it
when Vamana assumed
a refulgent Trivikrama
form, deprived Bali of
his kingdom ofthe three
worlds, bound down
Bali and confined Bali
and his tribe to Patala.
And gave the kingdom
of three worlds to Indra.
(firf.iUI.iii. 73. 70-86.
lii
Brahmanda Purana
amon;
Incar-
nation
No.
IV
V
VI
VII
VIII
IX
He enumerates the following seven incarnations ofVisnu
I human beings.
Period Name Details
10th Tretayuga Dattatreya
15th Treta
Yuga
19th Treta
Yuga
24th Treta
Yuga
28th Dvapara
Yuga
28th Dvapara
— end period
Future Incar-
nation: Kalki
or Visnuyasas
In the 25th
Kalpa at the
end ofKali-
Yuga.
His preceptor's name
Markandeya.
His preceptor, Utathya.
Preceptor Visvamitra,
Annihilated Ksattriyas.
King
Mandhata
Parasurama
Son of
Jamadagni
Rama, Son of Preceptor Vasistha
Dasaratha Exploit : Killing of
Ravana.
Veda-Vyasa Preceptor Jatukarnya
son of Parasara
Krsna (Va- Preceptor Gargya and
mana) son of Sandipani. Killed Dai-
Devakl (Aditi) tyas Kamsa, Salva,
and Vasudeva Jarasandha, Naraka,
(Kasyapa) in cut off Bana's 1000
Vrsni family arms. Annihilated Kurus,
established Dharma.
Will be born Preceptor Yajiiavalkya;
in the Family with his army he will
ofParasara, conquer and extermi-
son ofDeva- nate Mlecchas.
sena.
Visnu formerly Exterminating living be-
called Pramati ings for 25 years. People
in Candramas also will kill each other,
Gotra.
usurp properties of
others and in the twilight
ofKali age the number
of people will dwindle
down; with the dawn of
Krta age happy period
will prevail (cf. Mt. P.
143.61-65).
Introduction liii
This list ofVisnu's incarnation shows a fluid state when
new accretions were made to our Text. That the number of
incarnations is ten is the firm belief of the author who enumerates
them as 2nd, 5th etc. But some additions were made later as in
the case ofPramati, the so-called tenth Incarnation ofVisnu.
The verses are obviously adapted from Mt. P. 143.61-65, even
when the 10th incarnation Kalki alias Visnuyasas is already
described.
The standard list often incarnations ofVisnu now-a-days
does not include King Prthu, Mandhata, Dattatreya, Vyasa.
The cause of non-mention of the Boar-incarnation is per-
haps due to its detailed treatment in I. i. 5. 1-27. There too,
Visnu whose abode is waters (Narayana) is described as sleeping
on the vast expanse of Cosmic Waters and he wished to lift
up the submerged earth and assumed the form ofYajna-Varaha.
As the notes on that chapter (I.i.5) show, the concept ofYajiia
Varaha is a continuation of the Vedic tradition presented here
in Puranic form.
Rama, the son ofDasaratha, the 7th incarnation ofVisnu
is cursorily treated in a few verses (Il.iii.64. 192-197) recording
his killing of Ravana and good government for 10000 years.
Not a word about his defeat of Parasurama though Krsna is
made to predict it formerly (II. iii. 36. 30-33).
The author of our Purana is an ardent devotee of Krsna
or rather of the Radha cult. Even when Parasurama got the
secret missiles from god Siva, he is made to go to Agastya and
learn from him Krsna's eulogy called Krsna- Premdmrta (the
nectar in the form of Krsna's love). * When Parasurama recited
the hymn, Krsna, the pastoral god with a flute, manifested him-
self to Parasurama** (The IX incarnation ofVisnu favouring
an audiance to the VI incarnation of the same god !) Parasu-
rama glorified Krsna in Vedantic terms applied to the Brahman
(W. 15-24). Krsna blessed him with success in his mission to
kill Sahasrarjuna who is an incarnation of his disc Sudarsana
and the slaughter of Ksattriyas. He disappears promising him
*Bd. P. II. iii. 36 . The Iiynin is a list of 108 epitliets (W. 1 6 - 4 1 )of Krsna.
.>*Op. Cit. Ch. 37.
liv Brahmanda Purana
to deprive ofhis martial power in iiis incarnation as Dasarathi
Rama*
Krsna and Radlia are siiown to be greater than god Siva
and Parvatl. Wlien ParvatI tiireatened to leave the house due to
Siva's inaction against Parasurama, Siva meditates and invokes
Lord Krsna who comes with Radha. Radha is shown to have
brought about a reconciliation between Parvatl and Parasurama. **
Radha is not known to the authors of Harivarhsa and the Bhaga-
vata Purana. But the pastoral Krsna, the Lord of Go-loka
(Cow's heaven) and of Gopis (Cowherdesses) manifests himself
with Radha and Sudaman. Parasurama's eulogy of Radha
(Op. Cit. 43.8-9) especially the epithets used: R&sesi (the chief
figure, sovereign of Rasa dance), rasikesvari (Goddess of the
aesthetes) and the mother of Ativirdf (extremely Superior being),
the mother of the great Being in whose pores ofbody the cosmic
eggs shine.
These show that Radha has attained the status of the high-
est deity in public mind. Buddha is not regarded as Visnu's
incarnation. The epithet is applied to god Siva (Il.iii.72. 177).
More important is the declaration of the identity of Siva and
Visnu, Radha and Uma by Radha herself: "You (Uma) and
I are one. There is no difference between us. You (Uma) are
Visnu and I am Siva who has duplicated in forms.
In the heart of Siva, Visnu has assumed your form and in
the heart ofVisnu, Siva has assumed my form". (Op. cit. 42.
48-49.)
The Synthesis of Saiva and Vaisnava cults was the mission
of the Puranas and Bd. P. is not an exception.
As compared with the passages, Krsna's biography in the
description of Vrsni dynasty (II. iii. 7 1.195-265) is practically
the same as in the Bh. P., but our Purana notes one good act of
Kamsa — He did not kill Nanda's daughter who was brought as a
substitute for Krsna. He magnanimously says to Vasudeva,
"Just as she is your daughter, she is mine too. I won't kill her".
And the girl grew up in Vrsni family (II. 3. 72. 219-220).
•Op. Cit. 37.26-33.
**0p. Cit. 42.18-56.
Introduction Iv
One more point is the mention of the Vyiiha theory. The
four manifestations of Sankarsana, Vasudeva, Pradyumna and
Aniruddha. *
"Closely connected with the incarnations ofVi?nu is the struggle bet-
ween Suras and Asuras- 'Suras' were so called as they accepted Sura (goddess
wine) when she emerged while churning the ocean, 'Asuras' preferred to be dry
teatotaller and did not accept her. Hence A-sura. Suras (gods) committed
ungodly acts and Asuras showed super-human magnanimity. The first three
common rulers ofboth Suras and Asuras were Hiranyakasipu, Bali and Prah-
lada and they ruled for ten yugas (II. iii. 72. 88-92). Our Purana indicates that
Devas and Asuras were cousin-tribes. "There was great friendship between
the Devas and Asuras. For a full period often yugas, the universe was uninter-
rupted. The Devas and Asuras abided by the behest of Asura Indras (II. iii.
72.69). Hiranyakasipu, Bali and Prahlada were the three Asura Indras (Note
the order of succession in Bd. P. (Op. Cit. 72.68-92). But due to the mischief,
fraud or aggression of Devas, twelve battles were fought between them in the
Varaha Kalpa and Visnu's incarnation was involved in some.
Cause
Xarasimha and Hiranyakasipu.
Vamana's fraud — Bali was cheated and deprived of his empire and
confined to Patala.
Varaha.
Churning of the nectar, Daityas cheated by Visnu asMohini. Prah-
lada was defeated by Indra.
V Tarakamaya battle — Abduction of Brhaspati's wife Tara by Candra.
As Brhaspati's cause was espoused by Devas, Asuras supported
Candra — Indra killed Virocana.
VI Adi-baka. The conflict between Vasisjha and Visvamitra (But the
sages only fought in the form of birds).
VII The light for Tripura — Siva massacred Asuras.
VIII Andhakara — Devas and men jointly defeated Daitya, Asura and
Raksasa alliance.
IX Vrtra — Visnu joined Indra and killed Vrtra and his allies.
X Dhvaja — Vipracitti and his younger brother assumed Dhvaja form
by Maya — Indra penetrated a hundred thousand Dhvajas and
killed him.
XI Halahala — No apparent cause.
XII King Raji surrounded by the gods defeated Daityas (II. iii. 72. 72-88).
Sr.
No. oj
the
battle.
I
II
III
IV
Ivi Brahmanda Purana
saktism
Although there is a big section of40 chapters (IV.iii.5-44)
called Lalitd Mdhdtmya appended to the Bd. P., it is apocryphal.
The concluding verses ofCh. 4 of the Upasamhdra pdda (III.iv.4.
41-73) state that all the sages of Naimisaranya, the performers
of the sacrificial sessions, went to heaven, gives the genealogy
ofthe teachers ofthe Bd. P. who handed down the Text and the
Phala-Sruti —the merit accruing from listening to the Bd.P.—
That clearly shows that the Bd. P. ended here.
The section on Lalitd Mdhdtmya starts with a ne-wMahgald-
carana (benedictory verses)and a new pair of interlocutors, and
the contents— manifestation ofGoddess Lalita to kill the Asura
Bhanda, her marriage with Kamesvara (Siva), glorification
ofthe goddess Mahapadma and Kamaksl etc. — show that
it is an independent work.
If Lalild-mdhdtmya is treated as an integral part of the Bd.
P., Sakti-worship with all its Tantric details must have been
prevalent at the time ofthe inclusion of the Lalita-Mahatmya
in Bd. P. It is not so much of Radha but rather Krsna cult (with
its Tan trie aspect as in NP. Chs. 82-83) that is emphasized in
Bd.P. (e.g. It is Bhakti in Radha's eulogy by Parasurama II. iii.
43.8.ff). [See Tantrism also].
The Sun-worship
There are references to the Sun-worship or propitiation of
the Sun-god. Thus Yajiiavalkya ireturns — "vomits back" —
Yajurveda to his teacher Vaisampayana, propitiates the Sun-
god who confers on Brahma-rati (Yajiiavalkya) Yajur-mantras,
after assuming the form of a horse (l.ii.35. 23-26). Hence white
Yajurveda is called Vdjasaneyi Samhitd. The story of Satrajit
receiving £>yamantaka gem from the Sun-god (II. Hi. 71. 21-33)
shows how generous the Sun-god is to his devotees.
As in other Puranas, in the Bhuvana-Kosa portion — in
Bd.P. there is mythical astronomy describing the position, dimen-
sions of the Sun-god, his chariot and -paraphernalia of gods,
sages, Gandharvas, celestial damsels, serpents, demons, the twelve
Introduction Ivii
sun-gods presiding over eacii montii, tiie different colours fie
assumes in eacli season, his function to burn down tlie Universe
at tlie end of Kalpa. Can we regard tliis mytliical astronomy
as a part oftlie Sun-worsliip, as we can say about it in the Bhavisya
Purdna where Maga Braiimins are found worsliipping the Sun ?
An Obscure cult
There is an obscure cult called Godharma or the Cult of the
Bull.
In II. ill. 74. 53-58 the Bull of god Siva explains to sage
Dirghatamas : "We do not distinguish between what should or
should not be eaten or drunk or with whom one should go (co-
habit) . No sin is committed by us". Dirghatamas followed
it and was cured of his blindness and fear of Age and death by
Surabhi, the Divine Cow. He came to be known as Gautama as
his Tamas (blindness) was removed by a Cow.* This is a
crude description of the Vrata poetically described by
Kalidasa in Raghuvamsa. (II. 1.25.)
Non-Vedic religions
There are indirect references to Jainism, Buddhism
Kapalikas and Ajlvakas (called Ajlvas). They are alllcalled
nagnas 'nudes' as they are not covered by the Trinity ofVedas
(II. iii. 14.34-36, 39-40). In the description of Kali Age, the
ochre-coloured (Buddhists), the nirgranthas (Jains) and Kapali-
kas are bracketed with the "merchants" of the Veda and holy
places (1.2.31.65-66).
The Purana strongly opposes animal sacrifices. In the
Treta Yuga sages declared to Indra that the slaughter of animals
in a sacrifice was not dharma. Hirhsd (Injury to animals) can
never be dharma. Sacrifices are to be performed with Seeds which
are three years old (unproductive)". When king 'Uparicara'
(Heaven-moving) Vasu disagreed with this principle of non-
injury, he fell down and sank to Patala (1.2.30.9-32). This is
the Upanisadic thought-current and need not be traced to
Jainism or Buddhism.
The institution ofBhiksus is not limited to Jains or Bud-
dhists so the dasalaksanaka dharma 'Dharma characterised by Ten
*gava hrta-tamah so'tha Gautamah samapadyata / II. iii. 74. 94
Iviii Brahmanda Purana
rules of discipline' in 1.27.177-179 are meant for Brahmanical
forest-hermits.
It is not certain whether the anikitatd-vdda in I.ii.8.64
should be attributed to Saiijaya Belatthiputra, although it can
be taken as a brief unscientific statement of Syadvada.
The classification of living beings as Aupapattika, Mdraka
(III. iv. 2. 192-93) is common to Jainism and Brahmanism.
But much more convincing evidence is regarding the
derivation of the name Bharata from Bharata' the son of (Jain
Tlrthaiikara)Rsabhaborn ofNabhi andjMerudevT (1.2.14.59-62).
Vedyardha (1.2.15) is a hypersanskritisation of mount
Veyaddha met in Jain Pkt. literature. But very little information
is preserved about non-Vedic Section of this Purana.
V. Dharma-Sdslra — Ancient Lores — Science of Music
The mention of a Bhavisyat Purana and quotations from
Puranas on matters pertaining to Dharma Sastra in the Apas-
tamba Grhya Sutra(\\.9.24.6; 1.6.19.13; 11,9.23.3-6) show that
materials ofDharma Sastra came to be incorporated in Puranas
since the 5th Cent. B.C.^ In my introductions to KP.p.xliv,
NP. pp. 52-53, 1 pointed out how Puranas were looked upon as
authorities on Dharma Sastra by mediaeval Nibandha writers.
Though the special feature of Dharma Sastra in Bd. P. may
appear to be Sraddha to which 879 verses (Il.iii.Chs. 9-20)
have been devoted, there are some more topics like the duties
of different Varnas and Asramas (I. ii. 7. 132- 185; I. ii. 29. 89. 90
I.ii.31), the denunciation of animal sacrifices (I. ii. 30-16-48).
One, however, wonders how this attitude to ahimsd is to be recon-
ciled with the promised fruits for non-vegetarian articles of food
to be served at Sraddha (Bd.P. 19.2- 1 1). But Bd.P. is not the only
work which prescribes such diet in Sraddha. Manu III. 267-72,
Yajiiavalkya 1.258-60, Mbh. Anusdsana Ch. 88, Kdtydyana
Srdddha-SUtra (Kantfika 7-8), KP. II. 20. 40-42, Mt. P. 17. 31-35
do the same and specify the period Pitrs are gratified with the
flesh of a particular animal.
1. Tasmat tu Bharatam varsam lasya namna vidur budhah / I.ii. 14.62a..
2. Intro, to NP. pp. 6-8.
Introduction lix
The topic of Sraddha is so compreiiensively discussed that
it covers the following topics ofDharma-Sastra viz. Holy places
of Pilgrimage (II.iii.Gh. 13), Dana (ibid.Ch.)6), Tithis and
Naksattras (ibid. Chs. 17 & 18), though the emphasis is on its
suitability to Sraddha.
As I have discussed these topics in details in my annotations
giving cross references to various works on Dharma Sastra I
do not repeat them here. But I may state that all the details of
Sraddha such as relative superiority ofpeople partaking of the
feast in Sraddha (II. ill. 9. 66-76) among whom Yogins have a
special place ofhonour (19.29, 49-52, II. ill. 9. 70; metal pots to
be used in Sraddha, offering oTPinolas, Agni karana 'establishment
of fire' (ibid.ch. 11) rites ofpurification, distinguishing features of
appropriate and inappropriate features in the ritual ofSraddha;
eschewing the sight of naked ascetics, atheists etc, (Op. Cit. Ch.l4)
the test of Brahmins attending Sraddha (ibid ch. 15) etc. are
found practically the same in Smrti and Purana works (see
notes on the various chapters).
The classification of Pitrs into seven as in Va.P.73, Pd.P.
Srsti 9.2-4 shows a later accretion. The superstition of food-
pollution by the sight of non-Vedic ascetics Sankhyas, Saivas
like Karusas etc. (19.43-44)is found in Gautama Dh.S. 15.25-28,
Manu 111.239-42, KP. II. 22. 34-35 VP. III. 16. 12- 14 to mention
a few.
There is some contradiction in the tests ofthe Brahmana
invited for Sraddha (ch. 15) where Bd.P. instructs that Brah-
mins should not be tested (V.7) and also gives qualifications of
invitation-worthy Brahmins.
It is not understood why Orissa, Telangana and North
Sindh were regarded as unfit for performing Sraddha (14.31-
33). Not that the contradictions mentioned above are limited to
Bd.P. ('virfe annotations on the relevant topics). That is a charac-
teristic ofliterature ofgrowth (like Puranas) where, due to lack
of critical editing, both old and new portions are allowed to
remain despite their non-agreement.
In spite ofthese, Bd.P. was looked upon as an authority
on Dharma Sastra. For example, Mitdksard on Yajnavalkya
111.309 and Smrticandrikd I.p.l 18 quote Bd.P. to support the
purificatory rite ofbathing along with one's dress ifone happens
Ix Brahmanda Purana
to touch Saiva, Pasupata or Lokayata (Materialists). Apararlca
quotes 75 verses from Bd.P. (out ofthem 43 are on Sraddha.)
Smrti Candrikd quotes about 50 verses on Ahnika and Sraddha.
Ancient Lores in Bd.P.
The author ofthe Bd.P. is not exact in information about
our ancient works: Thus (i) there is a difference in the total
number of Mantras in different Vedas as stated in Bd.P. Lii.35-
70-81 and the actual Vedic Texts.
Name ofthe Veda Total No. as per Total No. in the Svd-
Bd.P. dhydya Mana'ala (Sata-
valekar) edition.
1. Rgveda 8635 10552
(The same in CVS
fCarana Vyuha SUtra]
2. Samaveda 8014 1810
(CVS supports (The only 75 Saman)
this) in these
3. Adhvaryava (Black 12000 12330
Yajurveda)
4. Vajasaneyl (White 1900 3988
Yajurveda) (Katyayana
supports this)
8880 when Suk-
riya and Khila
Mantras are
added).
5. Atharva Veda 6026 5977
2. In statements about Rsis (Sages), their lineage, the
Sakhas (Branches ofthe Vedas), there are a number ofdiscre-
pancies between Bd.P. and CVS. (vide annotations on
Chapters 32-35). The uncritical nature of the text can be a
cause for some, but the number of discrepancies is too large to
be explained that way.
Introduction Ixi
3. Brdhmana Texts
Out of the ten different characteristics of the Brahmaha
Texts, Bd.P. I. ii. 34. 63-64 explains Purdkrti 'a precedent, an
instance where another did something of the same kind', and
Purd-kalpa 'what happened in the past ages, changing the mean-
ing after considering the context.'
4 . Mimdmsd
On Pflrvamlmamsa Sutra II. 1.33, Sahara quotes Bd.P.
I. ii. 33.47-48 as the characteristics or function of Brahmanas*.
In Bd.P. 1.2.32.31.22 we find mention ofAyurveda, Jyotisa,
Arthasastra, Hetu-Sastra (Science of Logic.)
Science of Music
There are seven notes (Svaras) viz. Sadja (Sa), Rsabha
(Si), GdndhSra (Ga), Madhyama (Ma), Pancama (Pa), Dhaivata
(Dha) and Nisdda (Ni). There are three Gramas (basic scales).
Grdma means the group of seven notes. The Puranas mention
three Gramas viz. Saq*ja-grAma, Madhyama-grdma and Gandhdra-
grdma—The Sa-scale, the Ma-scale and the Ga-scale. These have
Sa, Ma and Ga as the starting notes. Thus the Sa-^ca/e would have
notes : Sa, Ri, Dha, Ni. The Ma-scale would have the notes
Ma, Pa, Dha, Ni, Sa, Ri, Ga. The Ga-scale which fell into disuse
— "went to heaven" — would have Ga, Ma, Pa, Dha, Ni, Sa, Ri.
The number of Srutis (the Micro-tones) in the Saptaka fixed by
Bharata is 22. The ''ruii-intervals were distributed in the notes
as follows :
Sa scale : A Sa, 2, 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 nindd praiarhid samiayo vidhih /
Parakriyd Pardkalpo Vyavadhdrana-Kalpani
Upamdnam daSaite vai vidhayo Brdhmanasya lu \\
\. The note is based on the translation and annotations ofCh. 61. 29-35
and Ch. 62 by Prof. Dr. G. H. Tarlekar. The Sk. text of Bd.P. is extremely
corrupt. Prof Tarlekar has devoted his life to the study of ancient Indian
music. With the help ofVa.P. and other texts on ancient Indian Music he
has tried to emend and translate these verses- I am grateful to Prof. Tarlekar
for his help in the matter.
Ixii Brahmanda Parana
MSrchand was the gradual ascent and descent of the seven notes
of the basic scale. As the Marchands started from each note of
the scale, there were seven Marchands of each scale. Thus the
murchanas of the three gramas numbered twentyone.
Tana is like Murchand in which one or two specific notes
are dropped. When one specific svara (note)is dropped it is called
Sadava Tana (one consisting of six notes) and when two specific
notes are dropped, it is called Auduva Tdna (One consisting of
five notes). According to Puranas, there were twenty Tdnas
of Madhyama-grdma, fourteen of Sadja-grdma and fifteen of
Gandhara grdma. Thus the number of Tdnas of three gramas is
fortynine — in Pre-Bharata (Ndtya Sdstra) State of Indian
Music. The Puranic concept of Tana is different from that of
the present day.
The Text enumerates the names of 31 Tdnas only in their
corrupt forms, but they do not throw any light on their nature.
But they disclose the names of two ancient authors on Music.
Bhlmasena (with reference to the Tdna Ndgarapriyd—a form
reconstructed from the obscure form Ndgardtdnayapriydh in the
text, and Narada.
Very obscure names of murchanas and their presiding deities
are given (in 61.43b-53b). Only a critical edition of the text
will help to clarify it.
Alankaras in Music
As the whole chapter on Alarikaras (Ch.62) is full of
corrupt readings and obscurities, readings from Ch. 87 of Va.P.
are taken as the basis and Sahgita Ratndkara, though much later
in date than Bd.P. or Va.P., is used as it preserved some of
the Puranic traditions (But it was found to be of little use).
Alankdras are to be spoken of along with the Varnas (move-
ments ofnotes such 'steady', 'ascending' etc.). The Varnas are
(1) Sthdyin (Sa, Sa, Sa), (2) Arohin (Sa, ri, ga etc.) (3) Avarohin
(Ni, dha, pa) and (4) Saiicdrin (Sa ri sa ri ga etc.) The author
enumerates four alankdras such as Sthdpani, Pramdda, Apramdda,
promises to explain them but the explanations are not found in
the text. The treatment is very scrappy and obscure. He is
however right when he emphasizes the use of the right Alankdra
1. Based on II.iii.62 .
Introduction Ixiii
at the right place (62.24-26). The author gives the local varieties
ofsongs such as Madraka, Aparantika (62.31-36).
About Tolas, Bd.P. gives two even measures (caturasra—
of four beats and eight Mdtrds) and Tryasra — of four beats and
six Mdtrds).
Lastly, he mentions three Vrttis viz. Citrd, Vrtti and Dakfind.
The Vrttis are styles of rendering songs with accompaniment.
In Citrd, the music ofstringed instrument was prominent and the
song subservient. In Daksind, the song was prominent and instru-
mentation subservient and in the Vrtti, both were employed
equally (vide A'afya ^a^W-fl (Baroda)Vol. IV, pp. 100-101, Sangita
Ratndkara V.10-16 and VI. 165- 167).
V I . Religion and Philosophy in Bd. P.
Veddnta :
In the Mangaldcarana (benedictory verses at the beginning
of the Bd.P.), the author pays obeisance to the omnipresent Self-
born Deity called Lord Hari who in his threefold form represen-
ting rajas, sattva and tamas, creates, sustains and annihilates the
Universe.' He possesses three gunas and is yet devoid of them.
He is endowed with unparalleled knowledge, detachment,
superhuman power and dharma. Resorting to Yoga he created
the world of mobile and immobile beings (Li. 1.1-7). Later
the creation of the Universe from Prakrti is called a Vivarta (of
Brahman) and not Parinama of the Saiikhya (l.i.3.24). The
Brahman has neither beginning nor end. It is unborn, subtle,
incomprehensible, beyond both Sat and A-sat (existence and non-
existence) (I.i . 3.9-II). It is the source of the world.
In concluding the Purana (III.iv.4.7 1 -73) he pays homage
to that Primordial Deity whose description is like that of the
Purusa in the Purusa-Sukta (RV.X-90). It is the Puranic way
of presenting the Vedanta.
Sdnkhya :
Kapila, the founder ofthe Sankhya school is said to be one
of the Seven Sons of god Brahma and a brother of Asuri and
1. Visnu assumes these forms. I.i. 4. 6-8.
Ixiv Brahmanda Parana
Paiicasikha — other ancient teachers of this school and Kapila's
followers (III. iv. 2. 272-274). He is cMcd Paramarsi (I.ii.32.86)
as intellectually he comprehends what is still unmanifest, simul-
taneously with its manifestation. This epithet is preceded by
the description ofthe evolution ofthe Universe (ibidW. 71-76)
which is the same as in I.i.Ch.s 3, 4 & 5. Bd.P. uses Isvara-
krsna's terms and process of evolution of the Universe in the
Sdrikhya Kdrikd e.g. the state ofequilibrium of Gunas, the creation
oiMahat, Ahamkdra (Cosmic Ego), the elements (Bhutas , Sense-
Organs but it posits the presence and power ofVisnu for this,
while Isvarakrsna is an atheist. The Gunas — Sattva, Rajas and
Tamas are personified by Visnu, Brahman and Rudra. This is
Theistic Sahkhya probably posterior to Isvarakrsna (circa
300 A.D.).
Toga
Yoga as a philosophy is not directly discussed in the Bd. P.,
but the importance ofYoga is stressed everywhere. Visnu crea-
ted the world through his power ofYoga |(I.i. 1.1-7 . In inviting
Brahmanas for Sraddha, a Yogi has a iprecedence over learned
Brahmanas (II.iii.9.70; 15-25). A guest at the time of Sraddha
should be received as 'masters ofYoga move in different forms
to guide people in Dharma' (ibid V. 9). The path of Yoga
through Pranayama, Pratyahara etc. is regarded as 'undoubtedly
the means to Moksa' (II. ill. 13.138-139)
Bhakti
In Bd.P. II. ill. 34. 37-41, we are told that due to lack of
Bhakti, Parasurama was unable to master the Krsna-Kavaca.
There Bhakti is classified as follows:
(i) Unamd— The best one. The devotees in this class are
Siva, Narada, Suka, Ambarisa, Ranti-
deva, Maruti, Bali, Bibhisana, Prahlada,
Uddhava and last but not the least Gopis
of Braj. Many of these Bhaktas are in-
cluded in Ndrada-Bhakli-SUtra 83 but that
Bhakti-Sutra rates the Bhakti of Gopls
as the Sinceremost.
Introduction Ixv
(ii) Madhyamd: The middle class. Vasistha and other
sages, Manu and the like of him and
Parasurama.
(ill) Prdkrta — Common. Of ordinary people,
or
Kanistha (lowest)
Tantra
The anachronism ofbringing in Krsna (and. Radha) in
Parasurama legend shows its interpolatory nature. But it is
the Tantric cult in which Krsna and Radha are used for Mantra,
Kavaca etc. that is important here. God Brahma advises Parasu-
rama to secure them from god Siva (II. ill. 32. 37-39).
The whole chapter (ibid 33) is Tantric. The Mantra is
the core of Tantra-Sastra and Krsna-Mantra of 10 syllables
given to Parasurama is :
Gopijanavallabhdya Svdhd
The sage ofthis Mantra is Sadasiva; Paiikti is the metre; Krsna
is the deity. And its utilization is for the achievement of every-
thing (33.3-4).
The Mantra is followed by Kavaca (Protective charm with
mystical syllables) called Trailokya-Vijaya (33.6-27) imploring
Lord Krsna to protect different parts of the body everywhere,
under all circumstances. Accompanied with mystic syllables
like Oin Hrim a number of epithets of Krsna express his close
association with Radha.
Later, a Stotra, called Krsndmrta Stotra, a series of 108
epithets of Krsna reported to have been recited by Sesa, is nar-
rated by Agastya to Parasurama (36.16-50). The epithets cover
all the episodes in the life of Krsna and the importance ofthis
Stotra is described at the end of that Chapter.
Parasurama recited the Stotra and when Krsna manifest-
ed himself, he devoutly prayed him with another Stotra (37.
15-24).
When Lord Siva implored Krsna to appease the wrath
ofgoddess Uma at hacking down the tusk ofGanesa by Parasu-
rama, both Radha and Krsna appear and bring about a peace,
Parasurama is shown to praise them in Vedantic terms inter-
Ixvi Brahmanda Purana
mixed with Purahic episodes (II. ii. 43, W.8-10). Tliese Stotras
may not be Tantric, but tliey siiow tiie influence ofRadiia cult.
Gf. NP.I.Chs. 80, 81, 82.
Tiie section on Lalitd Mdhdtmya starts witli a new Marigald-
carana (benedictory verses) and a new pair of interlocutors, and
the contents — manifestation of Goddess Lalita to kill the Asura
Bhanda, her marriage with Kamesvara (Siva), glorification of
the goddess Mahapadma and Kamaksl etc. — show that it is an
independent work. But if Lalitd-Mdhdtmya is treated as an
integral part of the Bd.P., Sakti-worship with all its Tantric
details must have been prevalent at the time ofinclusion of the
Lalita-Mahatmya in Bd.P.
Other points
A few more points are remarkable :
(i) Ahimsa — Though animal sacrifices are condemned on
the ground of Ahirns a (non-injury) which is regarded as 'The
gate-way to Dharma' (I.ii.30.35) arid though non-retaliation is
recommended for sages aspiring for Moksa (11.111.32.9.-12)
it is not a blind Ahimsd. Tor Bd.P. (1. 11.36. 188) states "If by
killing one, many can lead a happy life, there is no sin, major or
minor, in killing him".
(ii) Non-covetottsness : The tirade against Trsnd (covetous-
ness) in the traditional verses ascribed to King Yayati (II. ill.
68.96-103) need not be attributed to Buddhism as this revulsion
is expressed in Mbh. Vana l-TiG, Sdnti 174-46 and in other Puranas.
(ill) Free-Will and determination : Bd.P. (I. ii. 8. 61-62) raises
the point whether one succeeds in one's efforts due to his Daiva
(destiny), effort or Svabhdva and decides that a combination of
Daiva and human efforts yields fruit. Cf IVIbh. Sdnti 238.4-5
and Mt.P. 220.8 for similar views.
VII The Parasurama Legend
The Legend of Parasurama and his exploits in killing 'the
thousand-armed' Karttavlrya Arjuna and 'de-Ksattrising the
earth' twentyone times, is a favourite topic of Purana-writers
as can be seen from the Bh. P. IX. 15 & 16, Pd. P.VI. 241, Mt.
Introduction Ixvii
P. 43, 44 Sk. P. (Reva Khanda 218). The legend deserves
special attention as our Purana has devoted 37 chapters (chs.
21-58) of the Upodghdta Pdda and shown his connection with
Sagara, King of Ayodhya and encounter with Rama, the son of
Dasaratha of the same Ayodhya house (though both Sagara
and Rama (circa 2350 B.C.)' were born many generations later)
and with the reclamation of land from the Sea from Gokarna
(in'Karnatak) to Cape Comorin, in the South.
The basic incident of the legend took place in the hoary
antiquity (circa B.C. 2550)' and there is no unanimity in the
account of the Puranas.' The bare facts of the case appear as
follows :
(1) Jamadagni's royal reception to King Karttavlrya.
(2) Raid on Jamadagni's hermitage and manhandling
him by officers of Karttavlrya.
(3) Parasurama's killing Karttavlrya in retaliation.
(4) As a revenge, Karttavlrya's sons killed Jamadagni.
(5) Twentyone battles in which Parasurama defeated
Haihaya allies.
Our Purana magnifies Parasurama as an epic hero. The
story begins after the Srdddha-Kalpa (procedure of performing
Sraddha) as follows :
With the permission of his father, Parasurama visits his
grandfather Rclka and then his great-grandfather and so on
till he visits Bhrgu the founder of his family. Bhrgu advises him
to propitiate Lord Siva and obtain from him his missiles (Ch. 21).
Accordingly Parasurama performs penance on the Himalayas
to propitiate Siva (Ch. 22). Siva, disguised as a hunter tests
Parasurama and is satisfied. He imparts the knowledge ofsecret
missiles to Parasurama for killing demons, but advises him to
go on pilgrimage and perform penance to attain ability to handle
these weapons (Chs. 23 and 24) Parasurama kills a tiger in a
Himalayan cave and saves a Brahmin boy safe and uninjured
1. Vedic Age, p. 292.
2. Ibid, p. 283.
3 See below : Was Karttavirya a villain ?
Ixviii Brakmanda Purana
and hence the boy is named 'Akrtavrana'. He becomes his perma-
nent companion. Both of them return to Jamadagni's hermitage
(Rama's home) (Ch. 25).
Karttavlrya of Haihaya dynasty visits Jamadagni's hermi-
tage and gets a royal reception and comfortable night-halt to
all his men and officers due to the power of Jamadagni's cow
(Kamadhenu). On his departure, the Haihaya king is insti-
gated by his minister Candragupta to confiscate the Kamadhenu.
While Parasurama is away, Candragupta returns and in the
scuffle that follows Jamadagni is killed. The Kamadhenu flies
away in the sky. Candragupta returns with the calf to the king
(Chs. 26-29).
Parasurama's return and Renuka's lamentation beating
her breast twenty-one times. Parasurama's vow to annihilate
Ksattriyas twentyone times. Bhrgu visits the hermitage and
revives Jamadagni. (From Bhrgu's visit and resuscitation of
Jamadagni to the end ofCh. 39, the Bd. P. adds new material
(out of which some is anachronistic, not found in older Puranas).
Parasurama consults god Brahma and discusses the strategy
to kill Haihaya. Brahma directs him to god Siva. Parasurama
approaches Siva, propitiates him and gets the secret of the
perfect missile (Chs. 31-32).
The protective mantra (Kavaca) is called Trailokya-Vijaya
(conquest ofthe three worlds) (Ch. 33). The story of the male
and female deer illustrating the fruit ofthe hymn called Krsna-
premamrta (Ch. 34), Parasurama goes to Agastya's hermitage
and listens from him the hymn Krsna-Premamrta (Chs. 35-36).
Krsna, the future 8th incarnation of Visnu, manifests himself
to Parasurama (the 6th incarnation of Visnu, and orders him
to annihilate Ksattriyas 21 times and in the 24th Treta Yuga,
Krsna will incarnate as Rama (the 7th incarnation of Visnu)
in Raghu family with his 4 Vyuhas and deprive Parasurama
of his divine power. Bhargava sends a challenge to Karttavlrya
and kills him but he, being an incarnation of the Sudarsana
discus ofVisnu, reassumes his original form (Chs. 36-40).
After carrying out his vow Parasurama goes to Siva to
report his exploits but is prevented by Ganesa to enter, as Siva
and ParvatI were taking rest. Parasurama strikes Ganesa with
his axe and cuts his tusk. ParvatI strongly complains against this.
Introduction Ixix
to Siva and wants to leave for her father's house but is concili-
ated by Radha. Radha is eulogised by Parasurama. (This shows
the predominance ofRadha-cult when this part of the Bd. P.
was interpolated despite its anachronic import). Returning to
his father's hermitage, Parasurama reportes his revenge on
Karttavlrya. Jamadagni advises him to perform penance for
twelve years in atonement for his blood-shed. Parasurama de-
parts and in his absence sons of Karttavlrya kill Jamadagni and
Renuka too dies heart-broken. After completing his penance
for Twelve Years Parasurama learns how his father was killed.
He recalls his divine charioteer and advances against Haihayas,
Karttavlrya's son Vltihotra hides and saves his life. Parasurama
repeats the slaughter ofKsattriyas twenty-one times. In Kuru-
ksetra, he fills five tanks with Ksattriya blood and performs
Sraddha ofhis Pitrs. His manes appear in the sky, command
him to desist from blood-shed and perform penance. Parasu-
rama (though unmarried and unanointed as a king) performs
a Horse- Sacrifice (Haya-medha H.iii. 47. 45-53) and gives to
Kasyapa all the earth except Mahendra Mountain reserved for
his residence. Thereafter, he quietly performs penance there
(Chs. 41-43).
The Sagara episode (Chs. 44-50)intervenes here as follows:
After Parasurama's retirement, Haihayas organise them-
selves and in alliance with warlike tribes like sakas, Hflnas and
others they assail Bahu the king of Ayodhya, the ally ofBhar-
gavas. Bahu flies and dies near Aurva's (Bhargava's ) hermi-
tage* This intervention of Sagara episode is for explaining why
Parasurama returns to active life and reclaims the land from the
Sea.
Parasurama is approached by Brahmanas of Gokarna as,
due to the excavation of the earth by Sagara's sons, the Sea
engulfed and drowned the holy place. Parasurama accompanies
them and requests the Sea-god to recede and vacate the holy
place Gokarna. Varuna, the Sea-god, does not respond. Parasu-
rama angrily fixes an arrow to his bow to evaporate the whole
ocean. Then only Varuna appears and concedes to vacate.
•In fact it was a fight for tlie control of Indo-Gangetic plain between
kings of tlie nortli, the allies ofBhargavas and the Haihaya kings.
Ixx Brahmanda Purana
Parasurama takes his ladle and facing the north throws it and
it goes and forms the sflrparaka Tirtha (Nala-Sopara in Thana
District of Maharashtra). Thus Parasurama reclaims a strip
of land six hundred Yojanas in length (Chs. 57-58).'
As compared with older Puranas, this legend of Parasu-
rama brings in many new elements (as recorded above). The
sources of these new extra episodes are obscure. But the legend
of Parasurama as amplified in the Bd. P. becomes the source of
newer versions in later Puranic works like the Sahyddri Khania,
Datta Purana, Kerala- Mdhdtmy a and the like.
Some works like Parasurama-Kalpasutra, Jamadagnya-dhanur-
veda are attributed to him.
The Parasurama legend raises a few problems ofhistorical
importance. We have to grope for the answer, as Parasurama
probably belongs to the 3rd millenium B.C.' We shall try to
ascertain the facts which could be deduced from the conflicting
Puranic evidence:
( 1 ) Who were the Bhargavas ?
The name Bhrgu (GK. Phrugus) leads one to believe
that they came from Phrygia in West Asia.' This migration must
have taken place before the Vedic period. The Vedas credit the
Bhrgus to have brought the fire from the heaven and that they
were performers of Soma-Sacrifice.* They seem to be a martial
people who participated in the famous Dasarajiia war (RV.
VII. 18.6). They explored the technique of the use of firein war,
as a Bhargava sage Aurva is said to have been dissuaded by his
Pitrs (probably elderly people of his clan) to desist from per-
fecting his fire-missile.' They were advanced in medicine and
1. Vide Pargiter AIHT (Ancient Indian Historical tradition), pp.
197-200.
2. C. 2550 — 2350 B.C. is regarded as Parasurama period in Vedic Age,
pp. 283-288.
3. A. J. Karandikar states tliat Romans were a Bhargava people who
migrated to the West after the fall ofTroy — vide MahdbhdratdcT P&rsvabhumi) •
Intro, pp. 2-6.
4. Macdonnel — Keith — Vedic Index, vide reference to Bhrgu and other
Bhargavas.
5. Mbh. Adi. 178.14-22.
Introduction Ixxi
surgery and hence the Sanjlvani Vidyd (The lore of re-suscitating
the dead) is attributed to them. Sukra, a Bhargava preceptor
of Asuras, is credited to have been restoring the 'dead' Asuras
to life and gods sent Kaca, the son of their preceptor Brhaspati,
to learn that lore from him.' Our text (Bd.P.) records that
Bhrgu brought back to life Jamadagni (II. iii. 30. 57-58). Some
of them were Atharvan priests. Manu, a Bhargava was a law-
giver. They were experts in arts and crafts as they are mentioned
as chariot-buildjers\ The word 'Bhargava' came to mean a
handicraftsman, a potter/ archer, architect— And we can't
presume that all of them could be Brahmanas.
They were on the coast of Gujarat at the time of Parasu-
rama, as his father is associated with Bhrgukaccha (Broach)
from which they migrated to Madhya-desa due to the pressure
of Haihayas'.
(2) Was Parasurama a Brahmana ?
Nobody has raised this point. But in Mbh.Adi.58.5-6,
we are told that when all Ksattriyas were slaughtered by Parasu-
rama, Ksattriya ladies went to Brahmanas and the children born
from them were the Ksattriyas of the new generation.* If this
matriarchical system was then the accepted custom, Jamadagni,
the son ofa Ksattriya Princess must be regarded as a Ksattriya.
He married Renuka, a Ksattriya Princess of Ayodhya and
Parasurama is a full-blooded Ksattriya and not a Brahmana
at all. The story of Rclka's wife (Jamadagni's Ksattriya mother)
eating up a portion of Caru charged with a specific mantra
1. Op. at. 76.12-18.
2. RV.IV.16.20.X-39.141.
3. Mbh. Adi. 190.47,191.1.
4. Pargiter, AIHT. ch. XVII.
5. tada nihksattriye loke Bhargavena krte sati /
Brahmanan Ksattriya rajan sutarthinyo' bhicakramuh"
tebhyasca lebhire garbhara Ksattriyas tah Sahasrasah /
tatah susuvire rajan K?attriyan viravattaran //
-Mbh. Adi. 58.5-6.
Ixxii Brahmanda Purana
meant for Rclka's mother-in-law, the queen of Kanouj', is obvi-
ously intended as an apologetic explanation of the martial
character of Parasurama, though a Brahmin. The fact is that the
Patriarchical system was well-established in the days of Mbh.
But to justify the refrain in the old ballad on Parasurama (which
the Mbh — a Bhargava version— assimilated)
tri-sapla-krtvah vasudhdm
krtvd nihksattriydm Prabhuh /
-Mbh. Santi 49.63.
the Ksattriya ladies were said to have been constrained to adopt
the Niyoga method for the continuation of their families. To
credit a man with span of active military leadership for twenty-
one generations is historically absurd. And it shows the hollow-
ness ofthe refrain, if it is taken literally to be true. And a com-
plete genocide of Ksattriyas is not implied by the Puranas as
shown below :
The main point is that Parasurama was regarded as a
Brahmana by the Mbh. and Puranas which took for granted
the patriarchical system.
(3) Was Kdrttavirya Arjuna a Villain ?
No. He was the greatest King of the Narmada region.
Even the Mbh. which is supposed to have been influenced
(revised ?) by Bhargavas* states that he was a pious king, res-
pectful and friendly to Brahmanas, full of compassion to the
needy — a thoroughly religious prince"'. The NP. Ch. 76 & .
77 deify him and his Mantra and Kavaca are regarded as very
effective. Puranas tell us that he was blessed with a thousand
arms by Dattatreya. He was the sovereign ruler who conquered
the earth and donated it as daksind.
The only fault committed by him was the raid on Jama-
dagni's hermitage when he and his entourage were given a royal
1. Op. at. Santi 49.9-28, also Anusasana, Ch. 4.
2. V. S. Sukthankar — "The Bhrgus and the Bharata, A] Text historic
study" ABORI. XVIII. 1-76. (1936)
3. Arjurtas tu mahdtejd ball nityark samatmakah .1
Brahmanyasca Jaranyasca data SUraSca Bkdrata jj
-Mbh. -Santi. 49-44.
Introduction Ixxii i
reception by Jamadagni. Arjuna was a king of Maliismatl.
Jamadagni was a prominent Biiargava wiiose iiermitage was
either in or on tlie border of Arjuna's kingdom. He knew
iiow powerful was tlie Biiargava clan, their matrimonial relations
with his rival kings of Ayodhya, Kanauj (Kanyakubja) etc.
Politically it was not desirable to allow such an inimical centre
either in or near the borders ofhis kingdom. For many years
Bhargavas turned inimical since when his tax-collectors haras-
sed them and many fled for life, though they were on friendly
terms during his father's reign. No sane ruler should allow such
an economically powerful inimical centre near his kingdom even
though he be given a rousing reception and treated with sump-
tuous banquets etc.
But he did not raid the Asrama. Even the pro-Bhargava
Mbh. — an Itihdsa (Record offacts) — does not hold him respon-
sible for taking away the calf of Jamadagni's cow (not the cow
as stated in other Puranas) but his sons did it without his knowledge.
This is the oldest pro-Bhargava account of the cause of Parasu-
rama's action. Our Purana attributes consent of the king to his
minister Candragupta's plan ofcarrying away the cow, but Mbh.
recognizes Arjuna's ignorance and not even his assent on the
matter, though that was the cause of his death. The Mbh.
however attributes his death to Apava Vasistha's curse which
turned the heads ofhis sons.
Other Puranas offer different versions: The Bh. P., a
Vaisnava Purana, attributes the order oftaking away the cow to
king Karttavirya (IX. 15.26). Pd. P. (VL241. 30-38) tells us that
when king Karttavirya attempted to seize the cow, she by the
dint ofher power defeated his army, went out of sight and app-
roached Indra. The frustrated king, mad with rage, killed the
sage by the blows ofhis fist. i SK. P. V (Reva Khanda) Ch. 218
tasya putra... .Jamadagni — dhenvas te vatsam aninyuli /
ajiiatarii KartavTryena Haihayendrena dhimata //
tannimittamabhOd yuddham Jamadagner mahatmanah //
-Mbh. Santi 49.45-47.
sva-sainvarh nihatarh drsfva so'rjunah Krodha-murchitah j
musfina tadayamdsa Bkdrgavarh dvijasattamam //
tdditas tena bahuSo ( ) vikaldngah prakalpitah j
Papdta sahasd bhumau mamdra dvija-sattamah 1 1
-Pd.P. VI. 241. 37-38.
Ixxiv Brahmanaa Purana
describes the scuffle between Jamadagni and Karttavlrya for
the cow (Kamadhenu) in which Jamadagni is killed (26).
The lack of unanimity in the account of the Puranas is
significant.
VIII Historical Tradition in Bd.P.
Although as a Maha-purana, Bd.P. has treated the dynas-
ties ofVaivasvata Manu, the Solar and Lunar races etc., this
Purana like the Mt. (50.57-89, 271-273), Va. 99. 250-435 and
Bs.P. (Bhavisya 3.1.3 & 6) Puranas, presents eight successive
dynasties of the rulers of Magadha since the Bharata War.*"
It mentions not only the total number of years covered by each
dynasty but also the number of years each king (of every dynasty)
reigned — details not given for any other kingdom. It is obviously
due to the political importance of Magadha as a seat ofimperial
power while the Puranas were in the formative stage. The
author of Bd.P. assumes that he writes the Purana in the reign
ofSenajit ofthe Brhadratha dynasty of Magadha (a contempo-
rary of Adhislmakrsna ofthe Paurava dynasty and Divakara of
the Solar dynasty of Ayodhya and uses future tense to all the
kings of all the dynasties who ruled after them. The details of
dynasties that ruled over Magadha since the beginning ofthe
Kali Age are as follows:
/ The Bdrhadratha Dynasty*
(Bd.P. II. ill. 74. 107-121)
Jarasandha-^Sahadeva (killed in the Bharata War)-*-
Somapi (58)-*-Srutasravas (67)**-*Ayutaya (26 )''Niramitra* * *
(100)->-Suksatra (56) Brhatkarma (23) -> Senajit (The
'Present ruler' for Bd.P.)
•Although Bh.P. IX. 12.9-16; 22.34-49; XII. 1.2-36 yP.IV.21 ;22,23,24
deal with the same topic. Bd., Va. and to some extent Mt.P. form a group.
Hence 1 have taken them together. Bs.P. is probably their Chief source.
•The Arabic figures in brackets after the name of the king denote the
number of years ofthe reign of that king.
* * * As such a long period is not normally possible, some petty or insigni-
ficant rulers preceding him are not mentioned and a consolidated period is
probably alloted to his reign.
Introduction Ixxv
Future rulers : Srutaiijaya (40)->Ripunjaya (35)-*-
Suci (58)->Ksema (28)->Suvrata (64)->-Dharmanetra*
(58)-»Susarma (38)->-Drdhasena (58)-*Sumati (33)-*-Sunetra
(40)-*Satyajit (83)->Visvajit (25)-*Arinjaya(50).
These 22 Barhadratha kings ruled for 1000 years.
II Pradyota Dynasty
(Op.Cit. W.122-127a)
According to Bd. P., Sunaka (Pulaka in Mt.P.) a minister
of King Ariiijaya (V.L. Ripunjaya) killed his master and install-
ed his son Pradyoti on the Magadhan throne. The following
is the list of rulers of Pradyota dynasty:
Pradyota (23)->-Palaka (24)->Visakhayupa (50)->-Ajaka
(21) ->-Nandi vardhana (20).
Thus the five kings of Pradyota dynasty ruled over Ma-
gadha for 138 years.
This account in the Purana is misleading. Pradyota or
Cauda Pradyota, Vasavadatta's father and Udayana's father-
in-law ruled from UjjayinI as has been attested by Bhasa in his
plays and also in the Mt.P., while describing future kings.'
This Pradyota was a contemporary of Bimbisara of Magadha
according to Pali records and there is no reliable evidence to
presume a Pradyotad ynasty in Magadha.'
III Sisundga Dynasty
(Op.Cit. 127b- 135a)
Sisunaga of VaranasI vanquished the Pradyota rulers and
his son shifted his capital to Girivraja. The following were the
rulers :
Sisunaga (40)-»Kakavarna, shifts his capital to Girivraja
(63)-*Ksemadharman (20)->-Ksattraujas (40) ->-Vidhisara
•Installed as a king when he was only five years old.
1. Brhadrathefvatikfu vitihotresvavantisu /
Pulakah Svaminarh hatvd svaputram abhiseksyati \\
-Mt.P. 271.
2. The Vedic Age, p. 329.
Ixxvi Brahmanda Purana
(Bimbisara) (38) ->Ajatasatru (25)->Darbhaka (Darsaka) (35)
-*Udayin, the founder ofKusumapura (modern-Patna) to the
south of the Ganga (33)->-Nandivardhana (40)->-Mahanandi
(43).
There is a discrepancy in the total period of this dynasty
viz. 360 years (V. 134) — actually it amounts to 377 years.
The Puranas (including Bd.P). have distorted history.
Vidhisara i.e. Bimbisara (Seniya in the AMg canon) occupied
the throne of Magadha immediately after Arifijaya and that
Sisunaga came a few generations (after and not before Bimbisara'.
IV Nanda Dynasty
(Op.Cit. W. 139-143)
Mahapadma (Nanda), The son of Mahanandi from a
Siidra woman, exterminator of all Ksattriyas, the sole emperor
(ekardt, ekachattra) ruled 88 years — 8 sons one after another ruled
for 12 years.
Total period ofNanda dynasty 100 years.
V Maury a Dynasty
(Op.Cit. W. 144-149)
A Brahmin Kautilya 'will' uproot Nandas and instal
Candragupta Maurya as the king.
Candragupta (24)-»-Bhadra-Sara (Bindusara) (25)->
Asoka (36)->Kulala (Kunala) (8)->Bandhupalita (8) ->Indra-
Palita (10)->Devavarma (7 -»Satadhanu (8)->-Brhadratha (7).
The number of regnal years of Bandhupalita and Sata-
dhanu are given as per emendation in DKAP. 29. Though Bd.P.
records 9 Mauryan kings, Mt.P., VP. and Bh.P. state that the
total number of these kings as 10.
VI Sunga Dynasty
(Op.Cit. W.149-156a)
Puspa-mitra (Pusya — 0), (60 years)-»Agnimitra (8)->
Sujyestha (7) -Wasumitra (10)-*Bhadra (2)-*Pulindaka (3)
->Ghosa (3)-*Vajramitra (7)->Bhagavata (32)''-Devabhflmi
(10).
1. Ihe Vedic Age (ISVB), p. 328 and The Age of Imperial Unity, pp. 18-22
Introduction Ixxvii
Other Puranas agree that Pusyamitra, the commander of
the army ofBrhadratha Maurya uprooted him but credit him
with a rule of36 years and not 60. Thus 10 Suhga kings are said
to have ruled for 112 (Satam purnarh dasa due ca) years in Bd.P.
V. 156a but actually the total amounts to 142 years.
VII Kdnva Dynasty
{Op.Cit. VV. 156b- 159)
As the last Sunga king Devamitiawas dissolute, his minister
Vasudeva overthrew him and killed him. There were five kings
in his dynasty as follows : Vasudeva (5)-*Bhumimitra (24)->
Narayana (12)-*-Susarman (4).
These Kanvayana kings ruled for 45 years.
VIII Andhra Dynasty
(Op.Cit. W. 160-170)
Bd , Va, Bh. and V. Puranas agree that there were 30 kings
in this dynasty but actually give only 16, 25, 23 and 24 names.
The fullest list of30 kings is in the Mt. P. Bd. P. gives the rulers
in this dynasty as follows :
Sindhuka (Simuka) (23)-*Krsna, brother of Sindhuka
(10)->Santakarni (56)-»-Apolava (12)-s-Patuman (24)->Anis-
takarma (25)->-HaIa (1) (5 according to the text adopted in
DKA.p.41)->-Pattallaka (5)->-PurIsabhIru (v.l. 1. Purikasena)
(21)->Satakarni (1 )->-Sivasvati (28)->GautamIputra (21)->
Satakarni (1) ->Sivasvati (2o) -»-GautamI-putra (21) -'^Yajnasrl
Satakarni (29) -> Vijaya (6) Dandasrisatakam (3)
->PuIomari (v.l. Pulomavi) (7).
Bd.P. states that the 30 kings of this dynasty will rule for
456 years (Samdh iatdni catvdri pancdsat saf tathaiva ca) V. 170.
The number of kings enumerated is 16 and the total years of their
rule amounts to 262.
The total span of these dynasties of Kali age is given as
follows :
1050 years : From the birth of Parlksit to the coronation of
Mahapadma Nanda*
836 years : From Mahapadma Nanda to the end of the
Andhra Dynasty.
The period is re-stated with reference to Saptarsi era years.
•That means the Bharata War took place in the 15th Cent. B.C.
Ixxviii
Brahmanda Purana
814 years : From Pratlpa to Parlksit
1050 years • From Parlksit to Mahapadma Nanda
836 years : Mahapadma to the last of Andhras.
2700 years.
Thus from Pratlpa to the end of the Andhras comprised a
complete cycle of the Saptarsis (Great Bear).
Our Purana presents this much historical data from the
beginning of the Kali Age to the end of the Andhra dynasty.
Other great dynasties like the Solar race and the Lunar race are
not adequately treated.
After the description ofthe Andhra dynasty, Bd.P. enume-
rates some local dynasties with the total number of Kings per
dynasty :
No.
of Kings
the Dynasty
7 Andhras (Prob. Andhrabhrtyas)
10 Abhiras
7 Gardabhins
10 Sakas
8 Yavanas
14 Tusaras
13 Gurundas (Mlecchas)
11 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, Kilakila clan will rule, after whom Vindhya-
sakti (300 A.D.) will rule for 96 years (?) Vindhyasakti, the
founder of Vakataka dynasty was a Brahmana of Visnu-vrddha
gotra and 96 years is probably not the reign-period but his life-
span*. Vindhya-Sakti's son Pravira i.e. Maharaja Pravara-
Sena I (death circa A.D. 325) who is credited to have performed
not only Vajapeya sacrifices but four Asvamedhas.**
It shows that on the back-drop of Mleccha rule he cham-
pioned the cause of Brahmanism.
*The Age of Imperial Unity, p. 219.
*»Op., cit. p. 220.
Introduction Ixxix
The Naga dynasty of Vidiid
The Naga dynasty ofVidisa is recorded only in Bd.P. and
Va.P. but not in Mt.P.
Tlie following is the line of kings —
Sadacandra Son of Sesa Naga)-»-Candramsu-»-Nakhavan
-> Dhanadharman-vBhutiman.
Bd.P. does not mention the Gupta dynasty. Bd.P.II.iii.74.
195 which corresponds to Va.P. 99. 383 reads Sapta-variisaj&h
instead of Gupta-vamsajdh* as in Va P.
IX. ne Date oftheBd. P.
Like the Mbh. and other Puranas, Bd.P. has assimilated
a number of modifications, interpolations etc. during the course
of its transmission from the days of Krsna Dvaipayana Vyasa.
We can fix the date (s) of the different parts of the text, the
general date being that of its last redaction.
Bd.P. states that it was composed during the reign of
Barhadratha king Senajit (II. ill. 74. 1 13) — a contemporary of
Paurava king Adhislma Krsna and king Divakara of Ayodhya.
Adhislmakrsna was the fourth in descent from Parlksit. Bd.P.
states that a period of 1050 years elapsed from the birth ofParlksit
(the Bharata War) to the coronation of Mahananda (ibid
y.in). The coronation of Mahapadma Nanda took place in
382 B.C. This means the Birth of Parlksit took place in 1432
B.C. * *. Pargiter's assumption of950 B.C. as the date ofthe Bha-
rata war (AIHT, pp. 179-183) is not acceptable in view ofthe
unanimous tradition of the Puranas. The Vedic Age (p. 273)
accepts 1400 B.C.. as the date ofthe Bharata War. Now Adhi-
slmakrsna was the fourth in descent from Parlksit***. If 1432
B.C. be the date ofthe birth ofParlksit, a period of 100 or 125
*I however believe (in tlie absence ofMSS. evidence) that it should
be regarded as an open question.
**or in 1397 B.C. ifthe reading in the Purana be taken as lOlSas is
done in the Vedic Age, p. 273. S.K. Chatterji. Selected writings, p. 140
(Villas, Delhi 1978) locates Parlksit in the middle ofthelOth Cent. B.C. and
Ray Choudhari in 900 B.C. Political History of India Jrom the Accession of
Parlksit to the extinction ofthe Gupta Dynasty^ p. 9.
* * *Pariksit ->Jananiejaya->SatanTka — yAsvamedhadatta-yAdhtsima-
krsna.
]xxx Brahmanda Purana
years must have elapsed between Parlksit and Adhisimakrsna.
Thus the narration ofBd.P. in the Naimisa forest in the reign of
Barhadratha king Senajit took place circa 1300 B.C. according
to the Bd.P.
As a Purana is mentioned in the Atharva Veda XI. 7. 24;
XV. 6. 10-11 and in Apastamba Dharma Sutra 1.6.19.13; II. 9. 23. 3-6,
we need not doubt the existence of the nucleus ofBd.P. in that
early period.
But the present text is definitely later both in language and
contents as can be seen from the following :
(1) The Sk. language ofthe text is much more modern
than Atharvaveda and Apastamba Dharma Sutra. As the various
etymologies* (noted in annotations) show, people have forgotten
the root-sense of the words. It means Sk. has ceased to be a
language of common parlance.
(2) The list of "future kings" in Bd.P. II. ill. 74 describes
the Andhra dynasty (3rd cent A.D.). The evidence given by
Pargiter in DK, p. 53 is sufficient to show that Gupta dynasty is
mentioned in Bd.P. II.iii.74. 195 though the printed edition
records the reading: Sapta-vamsajdh instead of Gupta-vamsajdh
in the corresponding verses in Va.P. 99.383. The following
verse is the verse in question.
anu-Gangd Praydgam ca Sake tarn Magadhdms tathd /
etdn jdnapaddn sarvdn bhoksyante Gupta- (Sapta-Bd.P.)Vamsajdhj
Bd.P.II.iii.74.195 and Va.P. 99. 383.
The verse describes correctly the region ruled by Guptas. But
now the mention of Guptas in Bd.P. is accepted and Pargiter's
claim (DKA 53-54) that contemporary dynasties of the early
fourth Century A. D. in Va.P. and Bd.P. is not that controversial.
(3) The mention ofBhimasena and Narada on Chs. on
Music shows that this portion may be located between 400-600
A.D. The same applies to the mention of Vararuci and Natya
sastra.
(4) Chapters on Parasurama legend show the strong
influence of Radha-Krsna cult in its Tantric aspect (vide Supra
Vide the Appendix to this note.
Introduction Ixxxi
Tantrism in Bd.P.). Tantrism was very popular between 8th
to 11th Cent. A. D. in East India. And it was during that period
that Radha cult flourished in that region. NP. 109.19 mentions
the legend of Parasurama in its table of contents of Bd.P. But
we cannot say definitely whether the anachronic Radha-Krsna
element is implied in NP. As NP. itself contains the Tantric
worship etc. ofRadha-Krsna (Chs. 80, 81 and 82), Bd.P. might
have these chapters even before the NP and the NP. may be
presumed to imply the existence of these chapters before it.
As most ofthe contents ofBd.P. (except those on Lalita Mahat-
mya) are recorded in NP. 109, Bd.P. definitely belongs to the
pre-NP. period (700-1000 A.D.)
(5) The Javanese version ofthe Bd.P. does not contain
the chapter on Vamsanucarita section ofthe Bd.P. Prof. J. Gonda
attributes this to the lack ofinterest ofthe Indonesian translator
in Indian dynasties. But when the Indonesian translator sum-
marises or translates the major portion ofthe Bd.P., he would
not have disregarded the Vamsanucarita portion had it existed
in his Sk.Ms. It must have been an incomplete copy which
reached Indonesia in the early centuries ofthe Christian era.
In spite ofthe interpolatory portion, the Bd.P. is one of
the oldest Puranas as it follows the old Catuspada structure and
its main body belongs to the pre-NP. period (700-1000 A.D.).
Appendix to the date ofthe Bd. P.
Some etymologies
The author of the Bd.P. takes pleasure in etymologies
just to serve his purpose and pleasure. Although most of them
are discussed in the annotations, here are a few specimens :
1. nara 'a man' <na4-vTr — 1.1.5.135; 1.2.6.56-57
2. ambhas ' w a t e r " '^ b h a 'tos hine'— 1 . 1 .5. 133
3. Rudra from y/ru— and y/dru (i.2.9.78). Normally it is
derived from y/rud— 'to cry'
4. Deva "AV— to play 1.2.8.10; also -y/div— to shine
'a god'
5. raksas 'a demon' -y/raks— to protect 1.2.8.33
6. Gandharva y/dhi<dhay 'to drink' I.ii.8.41
h
2B»
w
(3d
I
<
u
•<
Ixxxii Brahmanda Purana
1 . Pulaha : 'Kesair lavaih samudbhutah /
'Born of hair' — II. iii. 1.45
8. Vasistha — 'possessor of VastC (wealth) or
'VasV self-controller II. iii. 1.46.
9. MedinI 'The earth' — medas 'fat'
'overspread with the fat of Madhu and Kaitabha'
I.ii.37.2
10. Kubera<Au (bad;+6e»-a (body) II. iii. 8. 44. 'ugly' De-
God ofwealth form-bodied
11. Hetu\/han<.to kill (the argument)
'cause', 'the middle Term in Logic'
*sj hi — to go (meaning arrived at) I.ii.33.49.
12. Caraka • 'A Class of Brahmanas' < y/car— (performed
atonement for Guru's Brahmahatya) I, ii.35.27.
CHAPTER ONE
Contents of the Brahmdnda Purdna
[Arrival of Suta Romaharsana at the sacrificial session at
Kuruksetra — Requested by sages thereof, to recite the Purana-
Suta recites the Brahmdnda Parana beginning with 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 self-
born deity of three-fold forms viz. Sattva, Rajas and Tamas.
2. Victorious is Lord Hari who sustains the worlds, who
is unborn, who is omnipresent and possessed of the (three)
qualities yet is (also) devoid of them.
1. 'The present Purina is called the Brahmanda (Bd.P.), as god Brahma
narrated it with special reference to Brahmanda'. The term Brahmanda
connotes a mixture of ancient Indian concepts about Cosmography, Cosmo-
logy and Cosmogony. In the Narada Purdna (NP.) 109.1, it is said to be an
ancient Purana dealing with the events of the Adi-Kalpa. It contains a number
of verses and chapters common to the Vdyu Purdna (Va.P.) which led Kirfel
to propose a theory of common origin of the Bd.P. and Va.P. (Purdna Panca-
Laksaria). Perhaps the wording of the Kurma Purdna(K.P.) 1.1.15 might have
led him to thin!: so, but it misled M. Ali to believe that 'The geographical
section of this Purana (Bd.P.) appears to be a late copy (about 1030 A.D.)
of the Vayu with slight alterations and modifications introduced by the co-
pyist.' (Geography ofthe Purdnas P. 8.) But the statement in the Bd.P. and the
N.P. about the oral transmission ofthe Bd.P. makes it clear that this is an
independent work with Vayu as a narrator of this Purana and it need not be
confused with the Va.P.
The problem however will be discussed in the Introduction. But I must
acknowledge that the text ofthe identical and similar verses in Va.P. and
Bd.P., helped me to emend or correct a number of printing mistakes in the
Bd.P. which would have otherwise remained obscure.
4 Brahmanda Purana
3. (I seek refuge in god) Brahma, the creator of the
world, who is omniscient, unvanquished, who is the lord of
(everything) past, present and future and who is the real
Master of all.
4. Four things are to be resorted to by the good — namely,
the unparalleled knowledge and detachment, and super-human
power and virtue (found in full form in case) of the lord of the
universe.
5. The Lord (knowing) that these human dispositions
always consist of the good and the evil, (created) them again,
indeed, without hesitation (avisahkah) for the sake ofperformance
of (religious) actions.
6. The creator of the world who knows full well the
reality about the world and is conversant with Yoga, resorted
to Yoga and created all living beings mobile and immobile.
7. I am desirous of knowing the Puranic narrative and
so I seek refuge in the mighty Lord (the creator of the universe),
the witness ofthe worlds and the supreme all-pervading Ruler.
8. That Prajapati (Lord of all creatures). Lord (Brahma)
recounted to Vasistha', the entire Purana that is on a par with
the Vedas and the main theme of which is the real state ofthe
universe.
9. The holy sage Vasistha taught to his grandson, Paras-
ara, the son ofSakti, this sacred (Purana) which is the nectar
of the knowledge of reality.
10. The holy lord Parasara, at first, taught sage Jatu-
karnya this divine Purana that is on a par with the Vedas.
1. W.8-17 give the line of transmission oftlie Bd.P. as follows : God
Bralima — sage Vasistha — Parasara — Jatukainya — Dvaipayana (Vyasa) —
Silta Lo(Ro)maharsana. An important point to note is the missing link of
Yayu here. N.P. 109.35 states :
Vyaso labdhva tatai'caitaty
Prabhaiijana-mukhodgalam
That is according to N.P. Jdtukarnya — Vayu or Prabhaiijana — Vyasa, is the
proper Parampard (line of oral transmission.). This lacuna is however indi-
rectly supplied in V.36b below where the Windgod (Matarisvan) is stated to
be a narrator. Another point is the emphatic claim ofthe Purana to a status
equal to the Veda. And the third point is about the main object of the Purana
viz. to explain the real state or reality of the world (Loka-taltva, VV 1-8, 12
etc.).
1. 1. 1. 11-17 5
11. After learning the Purana, the learned Jatukarnya'
transferred the knowledge of the supreme, eternal Brahman
to Dvaipayana^
12. Dvaipayana was delighted thereby. That self-contro-
lled sage passed on the kuowledge of that extremely wonder-
ful Purana the content of which was the knowledge of the real
state of the world.
13-14. For the sake of propagating it in the worlds, he
taught this Purana which is (highly esteemed) like the Vedas
and which contains many topics, to Jaimini, Sumantu, Vaisam-
payana, Pailava who was the fourth among, them and Lomahar-
sana the fifth.' He (Lomaharsana) was (otherwise called) Siita.
He was humble, righteous and pure. His modes of narration
were extremely wonderful.
15-17. After learning the purana, Lomaharsana became
humbler. He became extremely intelligent and virtuous. He
was approached and questioned by a sage like you (?) (regard-
ing matters of mythology etc.) He had the most excellent self-
control. Along with (the other) sages, he used to bow down to
the sages after circumambulating them. He was endowed with
great devotion. After acquiring learning, he became satisfied
1. Jatukarnya or Jatukarna was a self-controlled sage — a member of
Yudhisthira's Court (Mbh. Sabha.4. 14). One wonders why the Mbh. and
other Puranas do not furnish more details about him who taught this Purana
to Dvaipayana Vyasa. Secondly, Parasara teaches this Purana to Jatukarnya
and not to his own son Vyasa.
2. Dvaipayana — The son of Parasara and Satyavati, popularly known
as Vyasa (the arranger) due to his classification of the floating traditional
Mantras into four Vedas. He was named Dvaipayana as he was kept in an
island in the Yamuna.
nyasto dvlpe sa yad bdlas
tasmdd Dvaipdyanah smrtah
-Mbh. Adi 63.86
In the Pali canon also, we are told that one of the eight ways of naming
a person is his geographical residence.
3. Vyasa seems to have taught this Purana (presumably others also)
to his five disciples but Jaimini, Sumantu, Yaisampayana and Pailava
(Paila) took interest in the Veda, leaving the preservation of the Puranic
Lore to Suta Lo( Ro)maharsana. According to Va.P.1.16, he is called
Romaharsana as he made the hair of his audience bristle by his eloquent
narration.
6 Brahmana 'a Purana
and went to Kuruksetra.' He (humbly) approached the pure
sages who were performing the elaborate-sacrificial session.
18. The performers of the Satra met Romaharsana (i.e.
Lomaharsana) with great humility. He excelled them in intel-
lect (but) as laid down in the scriptures', (he bowed down)
duly to them.
19. On seeing Romaharsana then, all those sages were
extremely pleased. They were glad and their minds became
happy.
20. They worshipped him with all necessary requisites
of hospitality, such as Arghya (Materials ofworship), Pddya
(water for washing the feet) etc. He paid respects to all the
sages. He received the permission of the king (?).
21. After permitting him, the sages enquired him of his
health. He approached all those sages (individually) (consider-
ing them to be) the eternal Brahman, the great splendour.
When the assembled persons indicated their consent, he sat on
a beautiful well-covered seat.
22-23. Whenhe had taken his seat, all the sages of praise-
worthy, holy vows, well-disciplined according to (religious)
rules, and of calm and concentrated minds, became delighted
and surrounded him who was an observer of great (religious)
vows. With deep love (and reverence), they spoke to him (as
follows) :
24. "Welcome *to you, O highly fortunate one. How
glad are we, the residents of this place, to see you, the best of
sages, of excellent vows, hale and hearty, O intelligent one !
1. This Purana is (re-)narrated at Kuruksetra where sages held a
sacrificial session.
2. This Suta is not a Brahmin. He is the Pratiloma offspring of a
Ksattriya father and a Brahmin mother vide Gaut.Dh.S.4. 15, Baudhayana
(1.9.9) and Smrtis of Mann (10-11), Yajiiavalliya (1.93). Hence this for-
mality on his part. In Y.21, the term of greeting him is anamaya and not
kuSala used in the case of Brahmanas. According to Gautama Dharma Sutra
(Gaut. Dh.S.) VV. 37-38, guests of Brahmana, Ksattriya, Vaisya castes
should be respectively greeted with the words Kusala, anamaya and drogya.
Manu also (11:127) prescribes :
Brdhmanam kusalam prcchet Ksattra-bandhum andmayam
I.I.1.25-37a 7
25. Thanks to you the performer of meritorious holy
rites. I no longer consider this earth a void, O Siita, you are the
disciple of that noble-souled sage Vyasa.
26. You are intelligent and you are always worthy of his
blessings. You are fully epuipped with the good qualities of a
genuine disciple. You are learned and educated. Since you are
worthy of being blessed, O holy lord, you have understood the
principles.
27. After having attained vast knowledge, you are free
from doubts in every respect. O wise one, it always behoves you
to recount to us, everything that we ask you.
28. We wish to hear the divine story of the Purana that
is on a par with the Srutis and that is full of righteous topics.
This has already been heard by you from Vyasa."
29. On being requested thus by the sages then, the
excessively intelligent Suta, endowed with humility, offered an
excellent reply full ofmodesty thus :
30. "Whatever intellect I possess is due to the service I
rendered to the sage. It is certainly true that my (intellect)
should be utilised for serving (others).
31. That being the situation, O excellent Brahmanas (I
shall recount) whatever is possible for me. It behoves you to
ask questions on any topic which you desire to know."
32. On hearing his sweet utterance, the sages again
replied to Suta whose eyes welled with tears (ofjoy).
33. "You are particularly well-versed in the details (of
this topic). You have seen Vyasa personally. Hence you explain
the origin ofthe world completely.'
34. We wish to know who was born in which family. (We
wish to know the details of the family and ancestry of the
kings, sages etc). Kindly recount the wonderfully diversified
creative activity of Prajapati during the days ofyore".
Thus was the excellent and noble-souled Romaharsana
requested after offering him due hospitable reception.
35-37a. That excellent-most Siita narrated everything
in detail and in due order.
1. This is indicative of the title 'Brahmanda Purana'.
8 Brahmanda Pur ana
Suta said : —
"O excellent B rah m anas, I shall recount in due order
that sacred story which Dvaipayana, who was pleased with me,
had narrated to me. O B rah m anas, I shall expound the
Purana that had been related by Matarisvan' (the wind-god)
on being asked by the noble-souled sages of Naimisa forest.^
37b-39. A Purana is characterised by five topics\ Viz.
Sarga( Primary cveauon), Pratisarga (Dissolution and Recreation),
Varhsa (Lineage of Kings etc.), Manvantaras (the regions of
Manus or Manu -periods) and Vamsdnucarita (chronological
description ofkings and sages).
The first pdda (section) (of this Purana) is called Pra-
kriyd-Pdda (section on rites). In this section there is the summing
1. It means the Wind-god did not teach it to Dvaipayana. Secondly
the present text is a rehp.sh of the Purana narrated at Naimioaranya.
2. This is modern Nimsar at a distance of 20 miles from Sitapur and
45 miles to the NW. of Lucknow. The word Naimisa is derived from two
different words (1) Nimisa 'the twinkling of the eye' and (2) Nemi — 'the felly
of a wheel'. According to (1), this place came to be called Naimisa as Visnu
killed an army of Asuras within the twinkling of an eye at this place (vide
Sridhara on Bh.P.I.1.4 where he quotes V.R.P. as his authority). According
to (2) which is accepted here in infra 1.1.2.8, god Brahrna, to ensure a sacred
place for a sacriHce for sages created mentally a wheel which went on running
till it reached the vicinity of the Gomati river near which its felly broke down
and it stopped. The sages who followed it to that place accepted it for their
sacrificial session. This popular etymology from Nemi is endorsed by Va.-
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 Rama performed his horse- sacrifice (V.R.
7.91.15).
Although there was another Naimisaranya in Kuruksetra (vide Chan-
dogya Upa. 1.2.13 and Kd(haka Samhitd 10.6) and although the Aryan expan-
sion was from the West to the East, the Naimisaranya on the Gomati appears
to be the 'birth-place' of Puranas.
3. The five characteristics of a Purana as found in y.37b and 38a
(which should have formed one continuous verse as is found in other Puranas)
are mentioned in AP.1.14, BS. P. 1.2. 4-5 BV. P. IV. 133.6, GP. 1. 215. 14,
KP.I.1.I2, SK. P. VII. 2. 84 and VP. III. 6. 25. Amara Simha (5th Cent. A.D.)
has recorded this verse in his Amara Kosa 1.6.5. Although these characteristics
have been unanimously accepted as essential parts of the Puranas, 'The Purana
Texts that have come down to us hardly conform to this definition" (Ike
Hist, and Culture ofthe Indian People Vol. Ill P. 292). If the original Purana texts
conformed to this description, the present texts ofthe Puranas must have been
revised or mutilated during their transmission.
I.I. 1.40-47 9
up of the story; the other sections are Anusaiiga (Consequence),
Upodghdta (Introduction) and Upasamhdra (Conclusion). Thus
the four sections are briefly mentioned by me.
40. I shall narrate them in detail later on and in the
proper order. At the outset, the Purana among the sacred
scriptures, was heard by Brahma.'
41. Thereafter, the Vedas came out of his mouths. Simi-
larly, the Vedaiigas (ancillary subjects), the Dharmasastras
(Law codes), the sacred rites and holy observances (also came
out).
42. Then the decision' "I will create( the entire universe)
beginning with Mahat (the Great Principle) and ending with
ViSesa (the particular creations of worldly objects)" by the
unmanifest cause which is eternal and of the nature of Sat
(Existent) and Asat (Non-existent). '^
43-44. The golden (Cosmic} Egg and the excellent birth
ofBrahma^ The Avarana (The covering 'sheath') ofthe Egg
(was) the ocean. The (covering) ofthe waters by the Tejas
(the fiery element). The (enclosure of the Tejas) by the gaseous
element. Then the encircling of the gaseous element by the
Ether. Its covering by Bhdtddi (Ego). The Bhutddi is encircled
by Mahat (The Great Principle) and the Mahat is encircled by
Avyakta (The unmanifest one).
45. The Egg itselfhas been described as situated within
the (enclosure ofthe) elements. The appearance of the rivers
and the mountains"is described here.
46. There is the description of all the Manvantaras and
theKalpas. The narration ofthe tree of Brahman. The birth of
Brahma is then recounted.
47. After this is the description of the creation of the
1. The Furana-writers claim their priority in creation and hence
superiority to the Vedas. That some tract of literature called Purana existed
at the time ofthe Atharva Veda is clear from AV.XI.7.24, XV. 1.6, but the
tall claim of being heard by god Brahma before he heard any sastras before
the creation of the Veda is historically hardly justifiable.
2. W. 42-44 treat briefly the evolution of the universe obviously on
the basis of Sankhya system. As the following topics are given as table of con-
tents their special explanations will be given in their respective chapters.
10 Brahmunda PurSntt
subjects by Brahma. Here the Avasthds (situations) are descri-
bed, of god Brahma whose birth is unmanifest.
48. The occurrence oftheKalpas; the stabilisation of
the Universe; Hari's lying down in the waters and the uplift of
the Earth.
49-50. The particular (description) ofthe cities etc., the
classification of castes and stages of life. The positions of the
stars and the planets and their transit from one Zodaical sign
to another and the abode ofthe Siddhas and their distance in
yojanas in details and the allocation of places in the heaven to
men of auspicious conduct.
51. The narration of (the different species of) trees,
medicinal herbs and creepers. The two paths viz. of the Devatas
(deities) and ofthe sages are (then) described.
52. The creation and manifestation ofMango and other
trees. The origin of animals and human beings is (then)
narrated.
53. The definition as well as its total components of
Kalpa are mentioned. Then the nine types of intentional
creations by god Brahma are described.
54. Three ofthe intentional creations (are mentioned
in details). The arrangement of the worlds. The origin of
Dharma etc. from the limbs ofBrahma.
55. (The description of) the twelve that are born again
and again in the Prajakalpa; Pratisandhi (the period of transi-
tion) between two Kalpas is mentioned.
56. The origin of Adharma due to god Brahma's enve-
lopment by Tamas and the creation .of Purusa from his
(Brahma's) body with preponderance of Sattva guna.
57. Similarly, (the birth ofSatartipa) and the birth of
the two sons, viz. Priyavrata, Uttanapada as well as that of
the auspicious Prasiiti and Akrti (Akiiti) .
58. Those who had rid themselves ofsins and are well
established themselves in the three worlds are glorified. After-
wards the birth of twins in Akflti from Ruci, the Prajapati.
59-60. The auspicious births ofDaksa's daughters from
Prasflti. Then the procreation by the great-souled Dharma
from Daksa's daughters like Sabda (rather Sraddha as in.
I.I. 1.61-69 11
Vdyu P.), a race characterised by Sattva-guna and was (as if)
the dawn (?) ofhappiness : As well as the race of Adharma
(Evil) from Hirhsa (Violence) characterised by Tamo-guna and
inauspicious ness.
61. The description of the creation of subjects by Bhrgu
and other sages, where-in the lineage ofthe Brahmana sage
Vasistha is recounted.
62. The birth of the progeny of Agni from Svaha is
recounted there. Thereafter, the birth of subjects ofthe two
types of Pitrs in Svadha (is also mentioned).
63-64. In the context ofthe description of the line of
the Pitrs, the curse of Daksa by Mahesvara, SatI and Bhrgu
and other intelligent ones, (is mentioned). So also the return
curse uttered by Daksa. The protest against the enmity by
Rudra of wonderful feats, because defects were seen is
described.
65. In the context of Manvantaras, Time (with its units)
is recounted in detail. The auspicious characteristics ofthe
daugher ofKardama, the Prajapati.
66. The details ofthe sons of Priyavrata are described
there. Their appointment on different continents and lands
severally (are recounted).
67. The narration of the creation of Svayambhuva
(Manu). So also the description ofthe Varsas (sub-continents)
and rivers and their different types.
68. How thousands of the different continents com-
prise the group of seven Dvlpas. The detailed description of
the Mandala (Encircling zone) of JambQdvTpa and the ocean.
69. The magnitude and extent ofthe Jambfldvlpa, the
ocean and the mountains, is mentioned in the form of Yojanas
('Yojana= 12 Kms). The following seven mountains,' viz.
1. The mountain system ofthe Puranas as recorded here is repre-
sented under the following names today:
(i) Himavan — The great Himalayan Range.
(ii) Hemakuta — Ladakh — Kailash — Trans- Himalayan chain.
(iii) Nisadha — Hindukush — Kunlun chain.
(iv) Meru — The Pamirs.
(v) Nila.
12 Brahmanda Parana
Himavan, Hemakuta, Nisadha, Meru, Nila, Sveta and Srngin,
are glorified.
70-73. The distance between pairs of these, the girth,
height and extent of these mountains, all these are mentioned
is so many Yojanas. The inhabitants of these mountains are
recounted. Bharata and other sub-continents are described,
alongwith the rivers and mountains therein. How they are
inhabited by the mobile and the immobile living beings. Jam-
budvlpa and other islands (continents) are surrounded by
seven oceans. Thereafter the golden earth and Lokaloka
(mountain) is described. These worlds have definite extents
and magnitudes, consist of seven continents.
74. Rupa (form, colour) etc. are described because they
are also made alongwith the Prakrtas (effects of the Prakrti).
All these are partial transformation of the Pradhana.
75. The movement, extent etc. of the sun, the moon
and the earth are succinctly yet completely stated (without
leaving out anything of importance).
76-77. The dtmerttions are mentioned. The extent of
these is mentioned in so many Yojanas. Mahendra and other
splendid and sacred (mountains) on the summit north of the
Manasa lake (are described) along with the present beings
that are in possession of them and that identify themselves with
them.
The sun's movement above these, like a firebrand moving
in a circle, has been mentioned. The characteristics ofNagavIthi
and Aksavlthi are mentioned.
78. The description of the two kasthas (kosflta—avcnspTmi)
quarters (or courses of winds), the two Lekhas, horizons (or
Lekhas — deities) and the zones in Yojanas; of the Lokaloka
(mountain) of the twilight, of the day and of the Visuvat
(Equinox).
(vi) Sveta — Nura Tau — Turkistan-Atbashi chain
(vii) Srngin or Srrigavan — Kara Tau — Kirgliiz-Ketman cliain. (For
details vide M.Ali — Geog. of the Puranas Cli.III)
Tile progressive contraction of Bliarata up to 1947 A. D. blinds us to the
fact that a large part of what is Central Asia today was an integral part of the
Bharata of the Puranic world.
I.I. 1.79-89 13
79. The Lokapalas (guardians of the quarters) who
stay on it in the four quarters are described. The southern and
the northern path-ways of the Pitrs (manes) and gods (are
described).
80. (The goal) of householders and those who renounce
(i.e. sannydsins) dependent on Rajas and Sattva (is mentioned).
The region of Visnu where Dharma and others are stationed
is mentioned.
81. The movement of the sun and the moon as well as
that of the planets and luminaries is described. It has the
efficacy of according auspiciousness as well as inauspiciousness
to the subjects.
82-83. The chariot of the sun built by Brahma him-
self for the sake ofa dwelling unto the sun is mentioned.
The chariot whereby the lord goes to his abode from the heaven
is presided over by the Devas, the Adityas, the sages, the Gan-
dharvas, the Apsaras, the Gramanis, the serpents and the
Raksasas.
84. The Rasa (juice) that exudes from the chariot
evolved out of the essence of the waters, is mentioned : The
waxing and the waning of the moon caused by Soma are
mentioned.
85. The movement ofthe chariots of the sun and others
begins from Dhruva (the pole star). The heavenly porpoise at
the tail end of which the pole star is stationed is also described.
86. All the constellations of stars along with the planets
wherein the gods of meritorious acts have their abodes are
described.
87. The thousand rays ofthe sun, the asylum of rain,
chillness and heat, the different classes of rays with reference
to names, functions and places of operation — (all these are
mentioned).
88. The magnitude and the movement of the planets
depending on the sun are mentioned. The origin of the Mahat
(Great Principle) from the Pradhdna, the characteristics of
which are compared to SL dancing girl.
89. The narration of the greatness of Pururavas, the
son of Ila. The greatness ofthe Pitrs of two types as well as
that of the dead.
14 Brahmanda Parana
90-91. Then the Pa j-vans (important days in the transit
of the moon such as first quarter, full moon, last quarter. New
moon) as well as the Sandhis (junctions), of the Parvans are
narrated. The great blessing of the two types of Pitrs by
means ofSrdddha; the Pitrs who have gone to the heaven
and those who have had a downfall. Their number and extent
ofYugas as well as the Yuga called Krta are described.
92. The introduction and commencement ofagricultural
activities etc. as means oflivelihood in the Tretayuga as a
result of the lowering of standards; the establishment of castes
and stages of life based on Dharma (duty).
93. Establishment of the institution of Yajfia*. The
conversation ofVasu and the sages; the downfall of Vasu — all
these are recounted * *.
94. The penance is praised and so also the situations
of the Yugas entirely. The succinct description of the Dvapara
and Kali ages.
95. Manvantara is recounted and its number (of years)
is narrated according to human calculation. This alone is the
characteristic feature ofall Manvantaras.
96. The past, present and future Manvantaras are
recounted. So also is the definition of Pratisandhdna (Period of
transition between two Manvantaras).
97. The past and the future (reigning members) in the
Svayambhuva (Manvantara) are recounted. The movement of
the sages is mentioned. So also the way of the ifnowledge of
Kala (Time).
98. The extent of the number of Durgas (fortresses) and
the commencement and the different professions for livelihood
in the Yugas ; the birth and characteristic features of the
emperors in the Treta.
• This verse = Va.P. (Vayu Purana) 1.111, but it reads Tajha-Pravar-
tana. This is the proper reading and hence accepted, as Vajra-Pravartana is
baseless and hence probably a misprint.
** The text translated above: Sabdatvarh ca Pradhdnat tu Sviyambhuvam
US Manum is confusing. This verse = Va.P. 1.112 which however gives a better
reading:
PraSndndm durvacastoam ca svdyambhuvam rtt Manum /
1.1.1.99-UO 15
99. The birth of Pramati; the diminution by Angulas of
the living beings in the Kaliyuga — these are mentioned.
100. The enumeration of the different Sakhas (Branches)
of the Vedas; the importance of the disciples ; the seven types
ofVdkyas (sentences) and narration of the spiritual lines of the
sages.
101. The characteristic features of the sons of charioteers
and those of the Brahmanas (are described) in full. The classi-
fication of the Vedas by the noble-souled Vedavyasa (is also
given).
102. The narration of the Devas and the lords of subjects
in the Manvantaras ; the due order of the Manvantaras and the
knowledge ofKala (Time): all these are recounted.
103-104. The grandsons ofDaksa ; the splendid progeny
of his beloved daughter; the children procreated by Brahma
and others and the children begot by the intelligent Daksa; the
Savarna Manus who had resorted to Meru are also recounted
here. The description of the creation of subjects by Dhruva,
the son of Uttanapada.
105. The creative activity ofCaksusa Manu, the descrip-
tion of the prowess of the subjects; the act of milking the earth
by the lord (King Prthu), the son ofVena.
106. The special mention of the vessels, milks and
calves; (the fact) that this earth had already been milked by
Brahma and others.
107. The birth of Daksa the intelligent Prajapati from
the ten Pracetasas in Marisa as occurring through equal part
of everyone of them is described.
108. The lordship over the past, present and future
things of Mahendras is recounted. The Manus and others who
are covered with Manu narratives will be described.
109. The detailed creative activity ofVaivasvata Manu
is recounted. The origin of Bhrgu and others in the Vestures*
of Brahma and others is narrated.
110. As distinguished from the splendid Prajasarga
(creation of the subjects) ofCaksusa Manu, the creation through
* Va. P. 1.128 reads Brahma-Sukrat 'from the semen of god Brahma'.
16 Brahmanda Purana
meditation by Daksa in tlie Vaivasvata Manvantara is
recounted'^
111. Narada, the mental son of Brahma, engaged the
extremely powerful sons ofDaJcsa in convex sation and destroyed
them and was cursed (as a result).
112. Thereupon Daksa begot the well-known daughters
named Vairinas.* The birth ofMarut in the noble lady Dili
in the course of the continuous blowing of the wind.**
113. The seven times seven (49) groups of Maruts are
recounted here. They acquired Devatva (state ofbeing Devas)
because of their staying alongwith Indra. Their residence is the
shoulders (?) ofVayu (?).
114-115. The origin of the Daityas, Danavas, Yaksas,
Gandharvas, Raksasas, ghosts and evil spirits, of the
Yaksas, birds, creepers etc. is ' recounted. The origin of the
Apsaras is narrated in great details. The entire sphere of the
sun is described and also the birth of the elephant Airavata.
116. The birth ofVainateya (Garuda) as well as his
installation as a K ng (of birds). The detailed narratives of
the (races of) Bhrgus and the Angiras are recounted.
117. The detailed description of the progeny of Kas-
yapa, Pulastya, noble-souled Atri and sage Parasara.
118. Three girls in whom the worlds are stabilised are
glorified. The detailed description of Iccha*** ofAditya (is
found) thereafter.
119. The story of Kinkuvitj is mentioned. The an-
nihilation ofBrhadbalas by DhruvaJ is mentioned. Iksvaku
and others are glorified briefly.
120. The creation of the king Nisi etc. is mentioned in
detail along with Palanduharana etc; the story of the king
Yayati's race:
* begot from Virini— VS.P.l . 131 .
** Va.P. 1.133, reads: Mirul-Prasada.
***To be amended as lid as in Va.P. 1.141 as there is no person called
Iccha in this context in (he Purunas.
f (Viiikuksi in VA.P.)
X Va. P. 1. 14 lb- 142a reads: 'The destruction of Dhundhu, Iksvaku
and others ending with B hadbala are described ? Dhruva is not credited with
destroying Brhadbalas, vide PE. (Puranic encyclopaedia on Dhruva & Brhadbala.)
1. 1. 1. 121-131 17
121. The description ofYadu'srace and the detailed
narration ofHaihaya after Krodha.* Afterwards the details of
the race are mentioned.
122. The greatness of Jyamagha and his creation of
subjects is recounted. So also ofDevavrdha, Andhaka and
noble-souled Dhrsti.
123-124. The lineage of Animitra; the false accusation
of the two Vaisyas;** The ascertainment and the acqui-
sition of the jewel by the intelligent Satrajit; in the course of
the creation of progeny by the saintly King Devamldhvan,
the birth and story of the noble-souled Stira is mentioned.
125. The wickedness of Kariisa and the birth of
Vasudeva Visnu of unmeasured splendour in DevakI, due
to the unification of the families (?)***
126-127. Afterwards the creative activity of the sages;
the description of the creation of the subjects; when the war of
the Devas and the Asuras started; a woman was slain by Visnu
while protecting Sakra from death and a curse was obtained
by him from Bhrgu. Bhrgu resuscitated the divine mother of
Sukra.
128. Due to the concurrence of the Devas and the
sages twelve battles were conducted.' Narasimha and others,
the destroyers of sins are glorified.
129. The propitiation ofSthanu (Siva) by Sukra by
means ofsevere penance. Sarva eulogised by him who was cut
oif (krtta) for boons. ^
130-131. Afterwards the material activity of the
Devas and the Asuras is recounted. When the noble-souled
Sukra was attached to JayantI, the intelligent Brhaspati,
assuming the form of Sukra deluded Asuras for which act
Sukra cursed Brhaspati. f
* This should be Krostu And not Krodha vide Va. P. 1.144.
** Va P. 1.146. (in identical verse) reads: Vifiior divyabhiSarh-
sanam, 'The divine eulogy of god Visnu'.
*** Va. P. 1.148 reads: 'ekantena'.
1. Va. P. 1.151 (identical with this verse) reads: Twelve wonderful
battles between gods and demons.
2. Va.P. 1.152 readsiVaraddnaugha-lubdhena 'extremely desirous ofgetting
boons).
f The corrupt text has resulted in this confused version. It should
be as Va.P.l. 153- 154 reads:
18 Brahmanda Parana
132-34. The greatness ofVisnu is narrated. It is express-
ed at the birth (i.e. incarnation) of lord Visnu. Tur-
vasu who was the younger brother of Yadu was the grandson
(of Sukra) .Ann, Druhyu and others as well as their sons (who
were) the kings are described. The descendants of Ann were
noble-souled. Excellent kings among them are fully described.
They had plenty of wealth and their splendour was much.
Atithya (hospitality) to a Brahmanical sage is classified into
seven as resorting toDharma.
135. There the curse of Brhaspati by the poets' (?) is
described. The fame ofHara's (Hari's) family is slightly tou-
ched. Santanu's prowess is explained.
136. In the concluding portion, the future kings are
recounted. The description ofthe groups of lords, yet to come,
is given in detail.
137. The description of the annihilation of all, when
Kaliyuga expires at the end ofthe Bhautya manvantara (?).
The annihilation is divided into Naimittika (at the end of a
Kalpa) Prdkrtika (after two pardrdha years when Brahma dies
and Atyantika (when the individual soul merges in the
Brahman.)
138. The re-absorption and dissolution of all living be-
ings in various ways is described. Andvrsti (absence of rain) and
the terrible Samvartaka fire ofthe sun (are mentioned).
139. (The description oi Prdkrtika Pralaya is described
in the Samkhya system of philosophy. Then Brahman (is ex-
Jayantya saha saktt tuyatra Sukre mahatmani /
Aswan mohaydmisa Sukrarupena buddhimdn \\
Brhaspatis tu tarn Sukrah saSdpa sumahi&dyatih Jj
'When the noble-souled Sukra was attached to Jayanti, the clever
Brhaspati, assuming the form of Sukra, deluded Asuras for which act Sukra
cursed Brhaspati'
The story ofthe love-affair between Sukra and Jayanti and her subse-
quent marriage with him are mentioned in other Puranas vide P£ p. 355,
PGK p. 365.
1. The corresponding verse in Va. P. 1,158 is as follows:
Bdrhaspatyarh tu surabhir yatra Sdpam ihdnudat j
Kirtanam Jahtiu-vamSasya Santanor vlrya-sabdanam //
1.1.1.140-147 19
plained) particularly. The description of the seven worlds
beginning with Bhij.
140. The definition is explained by means of Para,
Parardha and Apara (?) of the Brahman. The fixation of the
extent and magnitude ofBrahma(?) in so many Yojanas.
141. Here the hells of the sinners such as Raurava etc.
are mentioned. The ultimate sequel of all living beings is deci-
sively fixed.
142. The description of the worldly existence through
the Pratisarhsarga (secondary creation) of Brahma. The move-
ment upwards or downwards as dependent on virtue or evil has
been mentioned.
143. The annihilation of great BhiJtas (elements )in every
Kalpa. The miseries are innumerable. Even god Brahma is
not eternal.
144. The wiclcedness of worldly pleasures, the pain in
the course ofworldly existence.' The inaccessibility of salva-
tion (except) through Vairdgya (absence of passion) because
defects are seen.
145. (One) abandons the Sattva (living beings) whether
manifest or unmanifest and is established in the Brahman.
Since multiplicity is seen, the idea ofpurity (ofthe world)
recedes.
146. Then (the devotee) becomes afraid of the three
types of Tdpa (distresses) arising from Riipa and Artha (forms
and objects).^ He then becomes Nirahjana (unsullied). After
obtaining the bliss of Brahman, he is not afraid of anything.
147. Again the creation by another Brahma as before, is
recounted. The Vikriyas (changes) ofthe universe such as crea-
tion and annihilation are described.
It was Surabhi (the heavenly cow) which uttered the curse; the
family ofking Jahnu is glorified.
1. Sathhara emended as SamsarUy otherwise it would mean 'Fain of
annihilation'.
2. The corresponding verse in Va.P. 1.171 gives a better reading:
tatas tdpatrayatlto nirupakhyo nirahjanah y 'Then he transcends three types of
miseries and he is called formless and free from blemishes (pure)'.
20 Brahmanda Purana
148. The activities of tiie living beings tiiat are born and
tiie fruits (tiiey obtain) are described. Tlien tlie creation
of the groups of sages is described. It is destructive of sins.
149-150. The appearance of Vasistha and the birth of
Sakti. His grasping of the bone of Saudasa' as brought about
by Visvamitra. The birth ofthe eminent Parasara from Adr-
syantl. The holy lord, the great sage was born of Pitrkanya and
the holy sage (Parasara).
151. The birth of Suka. The hatred towards sage
Visvamitra ofthe intelligent Parasara along with his son.
152-154. The collection of Agni (fire) by Vasistha with
a desire to kill Visvamitra. The (hindrance to it) by lord
vidhi (Brahma) who was the well-wisher of Visvamitra as well
as by the intelligent lord Girnaskandha' (?) for the sake of a
child.
With the blessings ofSarva (Siva), the saintly lord Vyasa
split one Veda of four quarters into four Vedas. Many
branches of the Vedas were evolved by his disciples and their
disciples.
155-159a. (Defective text) They did not tremble in mak-
ing practical use ofthe Vedas. When they were seen by Svaya-
mbhu (Brahma) those excellent sages desirous of Dharma and
wishing to get a holy place, asked him. The lord who wished
for their welfare told them like this : "The nave of this wheel
is excellent. Its beauty and splendour is divine. It has seven
spokes. It is incomparable and praise-worthy. As it rolls down,
all ofyou follow it alertly, watchfully. Then you will reach a
place where this is broken. That place where the rim of this
wheel is broken is a holy land. It should be considered
sacred."'
1. Saudasasthi-grahascasya in this text is contrary to facts. It was Sau-
dasa (King Kalmasapada as a demon) who devoured Sakti (Vasisfha's eldest
son) at the instigation of Visvamitra. Hence the better reading is in Ya.P.
in the. corresponding verse l-175a viz. Saudasan nigrahas tasya Visvamitra-
kftena ca j
2. Va.P. 1.178a reads: Cirna Skandena dhimatd 'It (The Veda?) was
divided by the intelligent Lord Skanda for the sake of its continuity*.
3. A popular etymology of ftTaimifdranya vide note 2 p. 8.
I.I.I. 159b-171 21
After saying this to all those sages, he became invisible.
159b- 160. The sages of Naimisa forest performed a
Satra there taking only Tava (barley) as their food along with
the water ofGanga.
161. When Saradvan died, he was resuscitated, as the
sages ofNaimisa forest were endowed with great kindness.
162. They made this earth boundless. They brought
Krsna as king. With great pleasure, and hospitality, the king
was received and honoured duly.
163. Svarbhanu, the cruel Asura, came within the Satra
and abducted the king. When the king vanished, the sages
followed him.
164. They saw him protected by a Gandharva and abid-
ing in the village named Kalapa.' Again the Yajfia was
begun by the great sages.
165. On seeing everything golden, he had an argument
with them in the Satra that lasted for twelve years and
performed by the sages of Naimisa.
166-167. Yadu was installed by them even as they were
arguing. After the son of Yadu, Ayuta was born in the forest.
They concluded the Satra and began to worship Vayu.
This is the Krtyasamuddesa (enumeration of contents of
the Purana). The part of the Purana has been described.
168. The Purana comes to light in this order alone.
Even a great topic is understood easily if mentioned briefly.
169-170a. After mentioning the brief outline, I shall now
narrate the details to you. Ifa person, after conquering the
sense organs, learns this first Pdda (section) very well, there
is no doubt about it that the entire Purana has been under-
stood by him.
170b-171. O Brahmanas, he who knows the four Vedas
with their ancillary subjects and the Upanisads must increase
his knowledge ofVeda through Itihasas and Puranas. The
1. A village in the Himalayas near Badarikasrama where Maru
and Devapi, the last kings of the Solar and Lunar races respectively performed
penance to reappear again as kings of Ayodhya and Hastinapur after Kalki.
-De, p. 74.
22 Brahmanda Purana
Veda is afraid of a man of incomplete knowledge saying "O
this man will strike me."'
172-174. Repeatedly learning this chapter that had
been directly mentioned by the self-born lord Brahma one shall
never lose sense after getting into an adversity. He will attain
such a goal (hereafter) as is desired by him.
Since this had been (in existence) before also (Purd api),
it is remembered as Puranam." He who understands the ety-
mological interpretation ofthis, is rid of all sins.
Hence, listen to this summary. Narayana creates the world.
It is on that occasion of creation when he makes this entire
Purana. It does not remain at the time of annihilation.
CHAPTER TWO
The Legend of Naimisdranya
[Greedy King Pururavas killed while confiscating the
Golden altar : Prince Ayu installed as King: sages conciliated]
1-3. Those sages who considered the austerities as their
wealth asked Suta once again: — "Where did that Sattra (sacri-
ficial session) ofthose persons ofmiraculous deeds take place ?
How long did it continue? How was it performed ? How did
Prabhanjana (the Windgod) recount th? Purana ? Recount
it in detail as we have great eagerness to hear it".
Thus urged, Stita replied the following auspicious words
(narrative) :
1. =Mbh. Adi. 1.267b-268a. This is the traditional stand of Puranas
regarding their indispensability. It is justifiable to some extent as they pre-
serve the unbroken Brahmanical tradition from the Vedas and are some-times
useful in interpretation as in Ahalyayai jdrah (Satapatha 3.3.4.18) or Viivarupam
jaghanendrah (Satapatha 1.2.3.2 etc.).
2. A popular etymology of the word Purana.
1. 1. 2. 4-12 23
4. "Listen to the narration as to where those self-
possessed ones performed the excellent Sattra, how long it
continued and how it was performed.
5-7. Desirous of creating the universe formerly, he
(Brahma) discharged (everything) to those who performed
the Tajiia, They performed the highly meritorious Sattra for
a thousand years.
Brahma himself became the Tapogrhapati (Lord of the
penance house). Ida accepted the status ofthePatei (wife of
the sponsor of the sacrifice). The intelligent Mrtyu of great
splendour performed the Sdmilra rite (the act ofkilling the
sacrificial animal) in that Sattra of those noble souls. The
Vibudltas (Devas) stayed there for a thousand years.
8. The place where the rim of the whirling Dharmacakra
(wheel of righteousness) broke down became well known as
Naimisa on account of that event. It is a place well-worshipped
by the sages.
9-10. It is the place where the holy Gomati river is
resorted to by Siddhas and Caranas. The Gomati had a
daughter in a trice and that is the Rohinl.
Sakti became the eldest son of the noble-souled
Vasistha and ArundhatI ofexcellent brilliance* (?)
11. It is the place where King Kalmasapada and
Sakra** met Sakti. It is the place where enmity broke out
between Visvamitra and Vasistha.
12. It is the place where sage Parasara was born of
Adrsyantl. Against his knowledge, Vasistha had to court
discomfiture.
1. Vide Ch. 1, p. 8 note 2. It appears that the Bd.P. regards Nimsar
near the Gomati as the original Naimisaranya.
* The text: Sutayatradanam uttamatejasah is confusing. Va.P.2.10 in
identical verse reads:
Sakti-jyesflidh samabhavan Vasisthasya mahatmanah j
Arundhyatydh sutd yatra satam utlama-Ujasah jj
'There a hundred sons of excellent brilliance of whom Sakti was the
eldest, were born of the noble-souled Vasistha from Arundhati"
, ** Va.P. 2. II (identical with this No. II — verse) reads: 'saplah'
for Sakrah. It means: It is a place where king Kalmasapada was cursed by
Sakti.
2. Paras'ara, while in his mother's (Adrsyantl's) womb, was such a
great Vedic scholar that he surpassed his grandfather Vasistha (Mbh. Adi-
176.12-15.)
24 Brahmanda Parana
13. The expounders ofBrahman thought ofa mountain
in Naimisa at that spot. Since they were born (rather— performed
sacrifice— Va. P. 2. 13) in Naimisa, they are remembered as
Naimislyas.
14. The Sattra of those intelligent persons lasted for
twelve years, when the Valorous Pururavas Was ruling over
the earth.
15. We have heard the report that, even when he en-
joyed eighteen islands over the. ocean, Pururavas was never
contented with thejewels, due to his covetousness.
16. Urged by a divine messenger, Urvasi made love to
him. He sponsored this Sattra in the company of Urvasi.
17-19. While King Pururavas ruled, the sages of the
Naimisa forest performed the sacrificial session.* The Gariga
conceived a brilliant foetus from the Fire-god. She deposited
it on the mountain and it was transformed into gold. God
Visvakarma himself, the god of great imagination who evolved
the world, entered that sacrificial session of those sages of
unbounded (immense) lustre (and) transformed the premises
and enclosure of the sacrifice into a golden one.
20-21. Pururavas, the son of Ida came a-hunting to that
region. Seeing that extremely wonderful enclosed place of the
sacrifice made ofgold, his wisdom was overcome (lit. struck
down) by avarice and he began to seize it. Thereupon the
residents ofNaimisa became very much infuriated against the
king.
22-23. The angry learned ascetics (who were devoted
to penance) urged by the Devas hit him with Kusa grasses,
charged with thunderbolt. Pounded by the adamantine Kusa
grasses that king cast off his mortal body.' The son of Urvasi,
* satre emended as satram (as in Va.P. 2.17, an identical verse).
1. This account of Pururavas* death recorded here appears to be correct
historically. Pururavas was a chief from trans-Himalayan region — Ilavrta
varsa, the region round Mt. Meru bounded by Mt. Gandhamadana on the
west and Malyavan on the east. He established his kingdom at Pratisthana
(modern Jhusi near Allahabad)and founded the famous Lunar dynasty. His
greed for wealth and his attempt to plunder the sacrificial session is recorded
in the Mbh. Adi. 75. 20-23. As he came there a-hunting (and not with an army
1. 1. 2. 24-31 25
fought there on the ground.'
24-26. Ayus, the righteous ruler of the earth whom
they call the noblesouled father ofNahusa, obtained a high
priority among those who got purificatory bathin the principal
sacrifice of that sacrificial session. Having pacified the King
that way, the sages, the knowers ofBrahman, who themselves
were the murtis (idols) of the calves of the cow in the form of
the earth^ (?), began to perform the sacrificial session. In
this sattruy the noble-souled ones observed celibacy.
27-31. They observed Brahmacarya as in the case of
Visvasrjs (creators of the universe) formerly, when they were
desirous of creating the universe. The king became endowed
with the lustre ofthe sun and the fire. He shone like Indra
with the sages and others around him, such as the anchorites
Valakhilyas fond oftheir friends, Marlcis; the unborn sages^
They worshipped the Devas with hymns of praise and houses
(?) and the Pitrs by means ofthe holy rites befitting the Pitrs.
for conquest), it is more probable that he was overwhelmed by the sages and
got killed in the scuffle. The sages* curse and the bringing of fire from the
heaven etc. described in the Mbh. is obviously a white-wash by its author as
the episode concerned the founder of the Lunar dynasty to which Pandavas
belonged. The sages wisely installed his son Ayus who, like a farsighted states-
man trying to consolidate the newly- founded kingdom, extended his patro-
nage to the sacrificial session. The Bd.P. version is supported by Va.P.
1. The text: aurvaseyais tatas tasya yuddham cakre nrpo bhuviy is syntactically
not correct. Moreover Ayu, the son of Pururavas and UrvasT who succeeded
him is not known to have fought with the sages.
Va.P. 2. 23b (a corresponding verse reads:)
aurvaieyark tatas tasya putrarh cakrur nrparh bhuvi 'Then they made
his son born of UrvasT the king over the earth'.
2. For Prtkvi vatsdtma-murtayak in this text, cp. Va.P.2.26(a correspond-
ing verse reads): (satram drebhire karturh) yatkdvad dharma-bhutaye 'according
to prescribed rites for the prosperity of Dharma'.
3. The reading of these stanzas in Va.P.2.27/29a. :
Vaikhdnasaih priya-sakhair Vdlakhilyair maricikaih J
anyaiica munibhir jus (am surya-vaisvdnara-prabkaih Ij
(28b — the same as 28b in Va.P.)
Sambhdrais tu Subhair juspam fair evendra-sado yathd jj
(The sacriflcial session) was attended by Valakhilyas and other sages
brilliant tike the sun, the fire and by auspicious (holy) multitudes of Pitrs,
•Caranas, as in the assembly of Indra).
26 Brahmanda Parana:
They duly worshipped the Gandharvas and others in
accordance with their species. While propitiating, he remem-
bered the Gandharvas and others. Thereafter, in other
holy rites the Gandharvas sang Soman hymns; the groups of
Apsaras danced; the sages spoiic words of wonderfully
variegated letters and of splendid form.
32. The learned scholars chanted Mantras etc. They
defeated their opponents by means of copious objections.
33-34. The sages were, great erudite scholars. They
were experts in words, meanings and logical arguments.
Nothing was seized from them. No Brahmaraksasas entered the
place and spoiled the Yajha. Neither the Daityas nor those
with weapons with feather attached to them came there. There
was no occasion for expiatory acts and there was no poverty.
35. Due to the combination of efficiency, intellect
and steady activity, the injunctions were duly carried out
resulting in blessings. Thus the Sattra (sacrificial session) of
those learned persons continued for twelve years.
36-38. That sacrifice of the sages residing in Naimisa
was like that of the thunderbolt-bearing Indra. The elderly
heroic and other Rtviks' performed the Jyotistoma sacrifices
separately. Riding on the backs (ofhorses?), they concluded
all the sacrifices after distributing ten thousand (coins) as
monetary gifts. After concluding their Yajiia, all of them asked
Vayudeva (the wind god) the great lord of unmeasured
vitality, O Brahmanas, what I have been asked by you all.
Urged (by them) the lord mentioned to them, the matter of
his own race.
39. (Lord Wind) was the disciple of the self-born deity.
He has perfect control over the sense organs. He sees every
thing directly. He is endowed with the eight pov/eis Animd
(minuteness) and others. He is equipped with subtle limbs.
40. He sustains all the worlds by means of rains along
with the winds blowing obliquely. The branches, the seven
1. Va.P.2.36 reads: Bhrgvadyd rsayo dhiyd: 'intelligent & self possessed
sages like Bhrgu & others.
2. Ya.P.2.36 reads: Prsthagamanam 'wlio went after tliem*.
1.1.2.41-48 27
boughs, have been borne by him. (? the seven types of wind
are probably alluded to). He protects the mobile and the
immobile beings all round.
41-43. In his realm the seven times seven (fortynine)
Maruts are stationed.
He is extremely powerful and he performs the Sattra of
the Siitas with three Vyuhas' (circular or other types of arrays)
He holds the remedies ofthe fiery embodied beings. The
five functional organ airs, viz., Prana and others sustain the
body filling it with its innate activities. The wind has ether
(dkdsa) as its source of origin. It has two qualities. It is end-
owed with the qualities of Sabda (sound) and Spar.Sa (touch).
44. He has been called Vacorani (source of origin of
speech like the Arani which is the source of fire) by persons
who are clever in the science of sound and phonetics. With
soft and gentle speech, he appeared to delight the sages.
45. O learned ones, conversant with the Puranas, O
Brahmanas, well disciplined in the Icnowledge of the Puranas,
the lord (wind) recounted the story in a speech befitting the
basis which is the Purana.
46-48. All these narrations, O excellent Brahmanas, are
in accordance with what had transpired. This is an excellent
great principle of the world of the sages. This Purana has
been formerly recounted by Brahma. It contains excellent
wisdom ofthe deities and the sages. It destroys all sins. I shall
narrate it in detail its contents in due order. ^
1. Va.P.2.41 reads: Yyuhasrayanaih bhutanarh — 'Bhutas (beings)
who depend on the Vyiiha (body)'.
2. W. 36-48 show that this Purana (Bd.P.) was formerly narrated by
god Brahma originally. His disciple, the Windgod recounted it to sages of
Naimisaranya on the occasion of the Sattra of twelve years duration.
28 Brahtnanda Parana
CHAPTER THREE
Description of Evolution of the Universe : The Creation of
Hiranyagarbha
SUta narrated :
1. Listen to their divine story that rids one of all sins.
It is being narrated by me. It is wonderfully variegated. It has
many topics (under discussion) ; it is esteemed by the Vedas.
2. He who retains this (in mind) permanently or listens
to this frequently maintains his family (or propagates his race)
and he is honoured in the heavenly world.
3. Listen to the topic being recounted in the manner it
had been heard and it had occurred. Listen to the five Tdrds
(stars)* that are five in number. Listen to this narrative that
is conducive to the increase of the fame of the ancestors.
4. The glorification of all these persons of meritorious
deeds and of everlasting fame is conducive to wealth, fame,
longevity and heaven. It destroys enemies.
5-7. I bow down to Hiranyagarbha, the lordly Purusa
who is unborn, who is the first creator of subjects, who is the
most excellent one, through whom the Kalpa has been com-
petent to have its characteristics; through whom the fire has been
capable ofbeing a purifying factor; and who is the self-born
Brahma administering all the worlds. After bowing down to
Brahma, I shall recount the excellent creation ofliving beings,
that begins with Mahat (the great First Principle) and ends
with Visefa (special created things),' that has its own charac-
teristic features and diversities, that has five authorities
(testimonies) ; that calmly rests in the six ones (?) and that
which is presided over by Purusa.
8-9. Through concentration ofmind, I shall describe to
you the excellent creation ofBhiitas. Avyakta (the unmanifest
* For the above reading (VtSva-tata ca yd paiica), Va.P.4.7a (a corres-
ponding verse) reads : vistardvayavam tesdm '(Listen to the narration of) the
detailed parts (of the Furana).
1. The Sankhya theory of evolution of the universe is accepted in
Puranas. Compare the account of creation of the Brahmanda in NP.
1.3. 1-45; 42.1-115; Bh.P. 111.20.12-53; KP.I.2.3 ff.; AP. 17.2-16.
1.1.3.10-18 29
one) which is of the nature of Sat and Asat (Existent and non-
existent) is the eternal cause. Personswho discuss and ponder
overthe Principles (reality) call itPradhana and Prakrti. It is
devoid of odour, colour and taste; it is without the qualities of
sound and touch.
10. It is the source of origin of the universe; it is the
great Bhuta (living entity); the supreme and eternal Brahman.
It is the (cosmic) body of all living beings; the unmanifest one
has become so.
11. The Brahman has neither beginning norend; it is
unborn and subtle; it has three G««as, it is the source of origin
and place of ultimate merging and rest. It is Asdmpratika (does
not belong to the present time), it is Ajneya (i.e. cannot be com-
prehended. It is the Brahman which is beyond Sat and
Asat.
12. This entire dark world was pervaded by his Atman
(soul). As the Gunas were in a state of equilibrium, this world
full of darkness had not yet been evolved.
13. At the time of creation, Pradhdna is presided over by
Ksetrajna and since the Gunas become uneven (due to loss of
their equilibrium), the great Principle (Mahat) was evolved.
14. That Mahat (Great Principle) is subtle and at the
outset it was enveloped by Avyakta. The Mahat wherein there is
a predominance of Sattva Guna displays Sattva guna alone.
15. It should be known as Mahat on account of its
Sattva quality. That is remembered as its sole reason. The
Linga (Sarira) (i.e. the internal bodyor the psychic mechanism)
alone is evolved and it is presided over by Ksetrajna (individual
soul).
16. Sarhkalpa (Wishful thought) and Adhyavas&ya (Deter-
mination) are remembered as its two functions. With a desire
to create he who is beyond measures, creates the great creation.
17-18. (Defective Text)' Virtue etc. and the elements
are the causes of the principles of the worlds. The mind in the
1. The text from verse 17-28 is corrupt and the corresponding text
of the Va.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 Va.P. 4.76b-79 bear some correspondence to Bd.P.I.i.3.24-27. The Va.
3 Brahmanda Parana
great Atman is Brahman. The discrimination ofwicked know-
ledge is through Tsvara (Lord). The Prajfiasandhi (thejunction
of intellect) is everything that is under possession. Reconsiders
all living beings through Sankhydyatanarasmis (?) (the rays that
are the abode ofthe number ?). Therefore the lord attains the
desired fruit.
19-20. The Manas (Mind) is called Bhoktr (Enjoyer) and
Trdtr (Protector) and it remains as separated soul. (The Mahat
is so called) because it falls within the collection of principles
and it is great in magnitude. The Mahat principle is remem-
bered as one having physical body that is greater than the
remaining Ganas and Tattvas (Principles). The mind is called
Manas because it thinks or considers the division (or
separateness) or it is thought of as a part.
21-22. The (individual soul) is remembered as Purusa
because of its relationship with 5'fl/ (the Existent i.e. the
Brahman) byway of enjoyment of worldly pleasures. Also the
supreme soul is called Brahman because it is Brhat (very huge)
and because it causes all the living beings to increase in size
(Brmhanatva). (It is possible) because it is the basis of every-
thing. It is defined as Brahma because it causes the living
beings to increase in- size and because it fills all the bodies with
blessings.
23. The Purusa understands all the Bhavas (beings and
things) separately. It is through it (i.e. Purusa) that the Brah-
man achieves all its tasks (lit. doing of the work) at the outset.
24. Know that the Prdkrta (the creation of Prakrti) is
the Vivarta (transformation) (ofBrahman) .^ The Ksetrajna is on
a par with Brahman. Indeed it is called the first embodied
being and Puripurusa (the ancient person).
p. verses may be summarised here as follows: 'The Ksetrajna called Brahma
who awoke in the egg of Prakrti (Cosmic egg) is the first embodied being and
he is called Purusa (one lying in the abode of the cosmic egg.) This god
Brahma, the first creator of Bhdtas (elements or beings) existed first. This
four-faced HIranya-garbha appeared at first In this (cosmic egg). Both at
the time of creation and re-creation (after destruction), he is the Ksetrajiia
called Brahma.
I. This purana supports Vivarta-vada as distinguished from Parinama-
.nada in explaining the Brahma-world relation.
1. 1. 3. 25-33 31
25. That Brahma is the primordial creator of the living
beings, that existed at the outset.'
26-27. That Hiranyagarbha with four faces appeared in
the An4a (Cosmic egg). In the primary creation as well as in
the secondary creation, the Ksetrajiiais on a par with Brahman.
The (Individual souls) are asked alongwith the Karanas (sense
organs). They abandon (them) alongwith the dissolutions.
Again they assume physical bodies during the junctions of the
jugas.
28. (Defective text) Those five (?) who are enlightened
may take away the water of the depression (pit) ofthat noble-
souledone who uplifts the golden Meru. (?)
29-31. These seven worlds are well established in this
cosmic egg; the whole earth along with the seven continents,
the seven oceans, the great mountains and thousands of rivers
-are established in the very same cosmic egg. These worlds are
situated within (the cosmic egg). This universe is within the
cosmos. Everything is established in that cosmic egg — viz. the
moon and the sun along with the stars, planets and the wind
as well as the mountain Lokaloka.
32.* The waters are externally surrounded by the Tejas
(fiery element) ten times as big as themselves. The Tejas is
externally surrounded by Vdyu (wind) ten times as big as
itself.
33. Vayu is externally surrounded by the Nabhas {^thct)
ten times as big as itself. In the same manner the entire ether
is externally surrounded by Bhtitadi (the Aharhkara or ego).
1. From this verse onwards the Prakrta sarga, the first creation of god
Brahma, is described. It takes place without pre-planning or is unpremedi-
tated (abuddhipurva) ' like the sudden flash of lightning' as the Bd.P. puts it.
While the Vaikrta creations (five in number) are planned — buddhipurvaka.
* From this verse the elemental sheaths that envelop the cosmic egg
are enumerated. As verses 29-38 in Bd.P. here and Va. P. 4. 81-91 are identical,
we can substitute the missing line in Bd.P. 32. by Va.P. 84a as follows:
adbhir daia-gunabhis tu bdhyato' ridam samavrtam j
'The cosmic egg is enveloped from outside with (the sheath of) ten
times (larger) water'.
This additional line is essential to make up the number seven of these
Prakrtic sheaths mentioned below in verse 34 as:
ebhir avaranair andam saptabkih prdkrtair vrtam j
32 Brahmanda Pur ana
34. The Bhutddi is enveloped by Mahat and the Mahat is
enveloped by Pradhdna. The cosmic egg is thus enveloped by
the sc\ en Avaranas (coverings) pertaining to the Prakrti.
35-37. Thus willingly these Prakrtis (evolutes of Prakrti)
are stationed ready in destroying mutually. They stand ready
at the time ofcreation; they sustain mutually and theydevour
mutually. Those Vikdras (effects) abide in the Vikdrins (causes)
by way ofthe supporter-supported relationship. The Avyakta
(the unmanifest one) is called Ksetra and Brahman is called
Ksetrajna.
Thus the Prakrta Sarga (creation of the Prakrti) (has
been explained). It is presided by Ksetrajiia. ~.
38. This is the first creation and it is unprem/dned. It
appeared just like the lightning. Undoubtedly he who factual-
ly understands this birth of Hiranyagarbha shall become long-
lived, famous, blessed and intelligent.
CHAPTER FOUR
Constitution 'of the world (The Cosmic Egg)
[The creation due to disequilibrium of gunas — the three states of
the self-born god Brahma — Description ofKalpas]
Suta said :
1. When the unmanifest one is stationed within itself
and when the effect (universe) had been withdrawn, the Pra-
dhanaand Purusa remain with their similarity of characteristics
(retained).
2. These two have Tamas and Sattva gunas. They are
stationed on a par with each other. Hence they are said to be
mutual pursuers. They are not excessive (in the manifestation
ofthe Gunas).
I.I. 4. 3-11 33
3. Laya (Dissolution) should be understood to occur
when Gunas are in equilibrium. It is called creation when
there is predominance (of one Guna over the other.)
The Sthiti (Sustenance) was at the time when Sattva was
predominant. Certainly, the lotus is stationed at the top (?)
4. When Rajas closely follows and stations itselfin Tamas
and Sattva, it is the Rajas that causes the other things to
function in the same way as in the case of the water causing the
seeds to function.
5. The Gunas assume inequality and they become stabi-
lized casually. It should be known that three (divinities) were
born out of the Gunas which are agitated.
6. They are eternal, extremely mysterious; the souls of
everyone and embodied; the Sattva qualilyls VisiiuTthe Rajas
is Brahma and the Tamas is Rudra, the Prajapati.
7. Visnu the enlightener and revealer of the Rajas
becomes Brahma, and attains the status of the creator. It is
from him'^that being of great vitality'^that the variety of creation
of the worlds, takes its origin.
8. Visnu as the enlightener and revealer of the Tamas
stands separate in the f£om of Kala (Time) .("Vfc S <' /«. '• ~j
Visnu as the enlightener and revealer ofthe Sattva stands
separate assustenance (i.e. one who sustains).
9. These alone are the three worlds; these alone are the
three Gunas; these alone are the three Vedas; these alone are
the three sacred fires.
10. These have mutual inter-association; these are
mutually attached; they exist by mutual help and they impel
inter se.
11. These are mutually coupled; these are mutually inter-
dependent; these do not become separated even for a moment;
they do not abandon each other.
1. Though this Purana accepts the Saiikhya theory regarding the crea-
tion ofthe universe being due to the imbalance ofthe three Gunas, the personi-
fication ofthe Gunas in Brahma (Rajas), Visnu (Sattva) and Rudra (Tamas)
is the puranic way of presentation for the understanding ofthe process by the
masses.
34 Brakmanda Parana
12. As a result ofthe unevenness of the Gunas, the Pra-
dhana begins to function at the time of creation. At the outset
it begins to function (from that Avyakta) of the nature oi Sat
and Asat and presided over by Adrsfa (the unmanifest).
13. The pair Brahma and Buddhi (Cosmic intellect) tools
their origin simultaneously from that (Pradhana) ofthe nature
of Tamas and unmanifestness*. The Ksetrajiia (and) that
which is (also) named Brahma (was born from that pair).
14. Fully equipped y^'ithKdrya (effect?) and Karana (the
instruments; the sense-organs) Brahma appeared (existed) at
the outset. He was unparalleled in lustre, intelligent, unmanifest
but excellent enlightener (revealer).
15. (Defective text). He is the first embodied being
stabilised in retention. He is endowed with unequalled know-
ledge and absence of passionate attachment.
16. On account of his being unmanifest and because he
had licpt (everything) under control, since these are three
Gunas and because all evolved beings are interdependent,
(Brahma attains) whatever he desires mentally.
17. The self-born deity has three states : 'i^e, has four
: >ie ha
faces as Brahma as Kala (God of Death) he is Bhava, the
destroyer; (as Visnu) he is the Purusa with thousand heads.
18. As Brahma, he creates the worlds; as Kala, he
annihilates them; as Purusa, he is indifferent : these are the
three states ofthe selfborn deity.'
19. As Brahma, he possesses Rajas exclusively; as Kala
he has Rajas and Tamas and as Purusa (i.e. Visnu) he is
exclusively Sattvika; — this is the position ofthe Gunas in the
case of the self-born deity.
20. Brahma has eyes like lotus-petals*; Kala has the
lustre ofcoUyrium eversince his origin. Purusa islotuseyed with
the form ofthe supreme Atman.
* Va.P.o.23: From that (Pair of Brahma & Buddhi) was horn Ksetrajiia
designated as Brahma, full of tamas and unmanifestness.
1. The trinity of gods carrying out the functions of creation, susten-
ance and destruction of the universe but the three states of one and the same
self-born deity.
* Kamalapatrdksa should he emended as Kamalapatrdbha as in Va.P.5.
31b, as it is the description ofthe complexions of three deities.
1. 1. 4. 21-29 35
21. He is single. He is two-fold. He is three-fold. AgairT
he is multifold. The lord of Yogins makes and un-makes the
physical bodies.
22. The physical bodies adopt different kinds of shapes,
activities, colours and features. Since he has the pastime of
remaining threefold in the world, he is called Triguna (one
that has three Gunas).
23-24. Since he is divided into four, he is glorified as
Caturvyuha (one with four arrays). Since at the end of a Parar-
dha, 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
Atman, He is Rsi because he goes everywhere and since the
lord enters the physical body.
25. He is Sarva (all), because he is the master of all;
he is Visnu because he permeates everything. He is Bhagavah,
(since) he devoured the Bhavas (living beings). He is Ndga
because no Agas (i.e. sin) abides in him.
26. He is Parama, because he is extremely delighted.
Since lie hasDevatva (state of being God), he is remembered
asOM. He is Sarvajiia (omniscient) because he knows every-
thing perfectly. He is Sarva because everything originates from
him.
27. Brahma causes the sleep (i.e. perfect rest) of Naras
(men), hence he is remembered as Narayana. He functions
after dividing himself into three. He is Sakala (having the full
complement ofdigits and parts).
28. By means of the three (Gunas), he himself creates","
devours and protects. The Prabhu (Lord) himself became
Hiranyagarbha at the outset and manifested himself.
29. Indeed he is Adya (First, foremost) and Svavasa
(having himself under control). He is remembered as Aja
because he is not born. Hence he is defined a.s, Hiranyagarbha in
the Puranas.
1. The author of Bd.P. seems to be fond of giving popular etymologies.
The etymologies of Triguna, Caturvyuha, Atma, Rsi, Visnu, Narayana etc.
are interesting. Some of these are however grammatically correct e.g., Visnu
— vis — 'to pervade', rsi — r 'to go'.
36 Brahmunda Parana
30. He is selfborn and receding (?), lie is Kala and tlie
foremost among all the castes. It is not possible to specify him
exclusively in the course of hundreds of Manu's years.*
31. The Parardha of Brahma is remembered as being
reckoned is so many Kalpas. He has another period of the same
duration and he wakes up at the end of that period.
32. Thousands and crores of years that had been the
abode of Kalpas have passed by. As many are yet to come.
33-34. The Kalpa that is current now, is Varaha, know
ye all. It is the first Kalpa and it is the present Kalpa. The
Kings should govern till thousand Yugas are completed.
CHAPTER FIVE
The Creation of the Universe
[The Boar incarnation ofVisnu — Primary and secondary crea-
tion — creation of gods, sages and their dissolution].
Sri SUta said :
1. At the beginning, the waters were present everywhere,
on the surface of the earth. When this (visible world) had
been annihilated and when the winds had become quiet,
nothing could be known.
2. In that vast ocean-like expanse ofwater,' when the
whole world consisting of mobile and immobile beings had
* For VarndgrataSy Va.P.5.46b reads Varsdgrajas. If this is accepted as
emendation, tlie verse would mean: "It is not possible to calculate even with
hundreds of Manvantaras as a unit of the time etc.
1. Ekdmava — Also called Mahdrnavay agddha stabdha salila, or Salila
only, Yuganta-toya in Mt. P., HV., Bh.P. VP. and other Puranas. This pri-
meval watery flood expresses the infinite unmanifest cause — the Kdrana Brah-
man as explained by Nilakantha (on HV.P. 3.9.1-4) 1/2 from which all life
1. 1. 5. 3-10 37
perished, the only entity present there was that lord Brahma
with thousand eyes and thousand legs.'
3. At that time Brahma named Narayana lay asleep in
the waters. He had a thousand heads. He was the Purusa with
golden colour and was beyond the ken of the sense-organs.
4. Prohibited* (?) on account ofthe excess of Sattva,
he saw the empty world. In this context, as regards Narayana
they cite this sloka (verse).
5. Waters are called Ndras (because) the waters are
indeed the children of (Nara) (Man) ; the waters are his place
of resort. Hence, he is remembered as Narayana.'
6. (Defective text). He remains meditating for a period
equal to a thousand Yugas. He performs meditation on a
(lotus) with golden petals in order to reach the ideal state of
Brahman.**
7. Like a glow-worm at night during the rainy season,
Brahma moves about here and there in the water, stoopingdown
with his face turned downwards.
8-9. After knowing that the great (universe) had gone
deep into that vast expanse"oTwater, he-thought of uplifting
the earth with steadiness of composure. Then he thought ofthe
other eightfold cosmic body (as evolved by) Omkara, in the
beginnings of Kalpas as before. Then the great soul thought of
his divine form.
10. On seeing that the earth had sunk into the water
he thought — "what form shall I assume and uplift the
earth ?"
comes into being. yP.I.2.22 states tliat tliis Ekarnava doctrine is very ancient
and Brahma-vadins liave elaborated it to explain the process of creation and
dissolution. Mt.P. 182 identifies Narayana with Maharnava.
1. Cf. Furusa-sukta (RV.X.90.1).
* nisiddha in the text is illogical. ya.P.6.4 (an identical verse) reads:
Prabuddha 'awakened' by the dominance of Sattva.
2. The usual derivation of Narayana found in other Puranas also but
for a different derivation vide supra 4.28"! -/
** Va.P.6. reads : naiiarh kdlam updsya sah /
Sarvaryante prakurute Brahmatvarh sarge-kdrandt II
'Having passed the night-time in sleep, at the end of the night, creates
god Brahma for the creation ofthe universe'.
38 Brahmanda Parana
11. He remembered the form of a Boar' that is suitable
for the aquatic sports. It was invisible* unto all living beings.
It is of the nature ofspeech termed Brahman.
12. Its girth was ten Yojanas (1 Yojana=12 Km) and
the length was a hundred Yojanas. It resembled the dark
cloud, in complexion. It had a rumbling sound like that of
the clouds.
13. It had a huge body like a great mountain. It had
curved fangs, white, sharp and terrible. It bore resembl-
ance (in lustre to) lightning and fire. Its brilliance was like
that ofthe sun.
14. It had thick long and round shoulders. It used to
walk with the (steady) steps of Visnu. The region of its hips
was raised up (well-developed) and stout. It was honoured with
the characteristic features of a bull.
15. Assuming this inimitable form of a boar, Hari entered
the nether worlds for uplifting the earth.
16-22. (The description of Tajiia-vdrdha) .' The conclu-
sion on the Diksd (initiation) and Isfi (sacrifice) were his
curved fangs, the Kratu (sacrifice) was his tooth.' TheJahu (the
crescent-shaped wooden ladle) was his mouth;. the fire was his
1. VV.8-11 remind «f Tait.Brahmana 1.2.1.3 which states
apo va idamagre salilam dstt /
tasmin prajapatir vayur bhatva
acarat j sa imam apaiyat _/' tdrh
vardho bhatva'harat //
Puranas elaborated this statement in the full-fledged description of the Boar-
incarnation of Visnu. nde Bh. P. 111.13 17-33, Mt.P.Chs. 246-248; VP.1.4.
1-52, Mbh. Sabha 37.29 ff. and Bd. P. mfra Ch. 8. 1-10.
* adhrsyam 'unassailable' in ya.P.6.11.
2. This poetic description ofthe Divine Boar in Yajiia terminology is
so beautiful that not only Purana-writers but writers on Smrti worlts, Tantra
works and even Saiil^ara adopted it. For example, vide ya.P.Ch.6 (a number
of verses identical with Bd.P.), Bm P. 213.33-42; Bh.P. 111.13 34-39, Visnu
Smrti 1.3-12; Saiikara on Yisnu-sahasra-nama verse 118 on Tajhdngd.
Though it is a self-explanatory translation some expressions are explained
briefly.
3. Mt.P. 247.68 reads differently.
Veda-pddo Yupa-ddrhffrah Krdtu-ddtitas Citi-mukhdh
I 1.5.16-22 39
tongue;' the Darbha grasses were his hairs/ the Brahma (one
of the four Rtviks employed at a Soma sacrifice or vedic
knowledge ofgreat penance was his head/ The Vedas were his
shoulders; he had the fragrance of the Havis, The Havya, Kavya
etc. were his velocity;' Prdgyamsa (the sacrificial room facing
the east) was his body;^ he was brilliant; he was equipped with
different kinds of Diksds (initiations); he was the master of
Yoga with Daksina for his heart; he was the lord full ofSraddhd
(faith) and Sattva (good quality) ;^ he had Updkarma (extra
study of the Vedas by way of expiation) for his Ruci (lustre or
taste); he h3.d Pravargya (the ceremony preliminary to Soma
sacrifice) as his Avartabhusancfi (ornamental whorls of hair on
his chest), the way ofthe different Cchandas (Metres) was
his pathway; the Upanisads with their esoteric doctrines consti-
tuted his seat. He was assisted by Maya in the capacity of his
spouse; he had the height ofthe peak of a mountain; he had
the day and the night as his eyes;* he had the ancillary subjects
1. A Vedic concept. Agni (fire) is the tongue of gods with which they
eat the food (offered in sacrifices), cf. RV. IV.5 7. 1 .
2. darbha-romd. The rfariAa-grass spread on the altar is compared to
the shaggy hair on the body of the boar.
3. Brahma-sTrsah — Brahma means also the Vedic knowledge and natu-
rally its position is the highest viz. the head.
4. It is difHcult to understand why the velocity of the Divine Boar is
compared to the Havya and Kavya rites meant for gods and Pitrs. Probably
Agnihotra and Srdddha and their association with the sacrifice may be the reason.
5. Prdgvamia-kdya — PrdgvaihSa also means 'a room in which the family
and friends performing the sacrifice assemble.' This body (Kdya) ofthe Tajfia-
Vardha is so much spacious as to accommodate many people.
6. Va.P.6.2I. gives a better reading viz. mahd-sattra-mayo : Mahd-
sattra is a long (and great) Soma -sacrifice continuing for 13 to 100 days.
Varaha has assumed the form of a great Soma sacrifice.
7. The Mt.P. and Sahkara read updkarmostharucakah : Whose pendant
lower-life was updkarma (recitation ofthe Vedas). Can we take ruci for rucaka?
8. The whorls of hair on the front of horse's chest is regarded as orna-
mental. The same on the chest of the boar would be beutirymg.
The Pravargya ceremony is introductory to the Soma sacrifice. In this,
fresh jnilk is poured into a heated vessels called Mahivira or Gharma, or into
boiling ghee (MW.P.693.U). The vapour-fumes coiling up from the gharma
is imagined as circular whorls of the Boar's hair.
9. Day and night represent the Sun and the Moon. They are the two
eyes of this Divine Boar.
40 Brahmanda Purana
of the Veclas as the ornament unto his ears. He had the odour
of the Ajya (ghee-offering; in the sacrifice) ; the Sruvd (the sacri-
ficial ladle) was his snout; he had the loud pitch in chanting
of the Sdman hymns as his voice; he was glorious, an embodi-
ment oftruth and virtue; he was honoured by the exploits
ofhis actions; expiation was his claw; he was terrible; he had
the knee joints of the animals; he was the great sacrifice in-
carnate; Udgdtd was his entrail;' the Homa was his Linga
(symbol) ; he had fruits and seeds as great medicinal herbs'(?)
Vddyantara* (Another disputant) was his own Sastra (sacrifice)
( ?). Absence ofegotim as well as Soma juice was his blood.
23. [The text in Bd.P. is corrupt. The corresponding
verse in Va. P. 6.23 is as follows :]
bhtitva Yajnn-varaho vai antah sa pravisat prabhuh/
adbhih sanchaditam flrvim sa tam asnan prajapatih
upagamyojjaharasu apas tas ca sa vinyasan //
'It is reported that he verily became Yajna-varaha and the
Lord entered the waters. That Prajapati found that earth
which was covered over with waters. Removing (displacing)
those waters, he seized and quickly lifted it up.'
24. He allocated the waters of the ocean in the oceans
and those of the rivers in the rivers. After making them
separate and equal, he gathered the mountains on the earth
for its stability.
25. These mountains had been burnt in the previous
Sarga (period ofcreation) by the Samvartaka fire (i.e. fire of
destruction at the time of universal annihilation). Along
with that fire these mountains had got merged in the earth
completely.
1. It is the length ofthe Sama song sung by the Udgatr which resemb-
les the long entrail of the animal.
2. Phala-blja-mahausadhlh. This reading though accepted in the trans-
lation is obscure. Mt.P.,Bm.P., Visnu Smr. read Bijausadhi-mahaphalah. Mahd-
phala is the scrotum. The idea seems to be that the herbs and plants which
produce the seed are comparable functionally to the testicle of the Boar.
3. This is obscure. The reading in Visnu Smr. (1.6) is Vedyantardtmd.
It means the Vedi^ the altar of the sacrifice was the heart of the Boar.
1. 1. 5. 26-32 41
26. (Defective text). In that vast expanse of water [due
to cold (saitydt — Va. P.)] .they became stored up by the wind.
Wherever this (water solution with burnt mountains) was
sprinkled, a mountain cropped up in each of those places.
27. After they had been scattered, Visvakarman divided
the worlds, oceans and mountains. He divides like this again
and again at the beginning of every Kalpa.'
28. He created again and again this earth consisting
of seven continents along with the oceans and the mountains.
He (also) created again the four worlds beginning with Bhii
(earth).
29-31. After creating the worlds, Brahma, .the self-born
lord began the creation ofPrajas (subjects). Desirous of creat-
ing different subjects (creatures), he created them in the
same form as had been created before. As he meditated and
pondered about (the forthcoming) creation preceded by
(cosmic) intellect, Avidya unfolded itself into five forms simul-
taneous with Pradhdna (?). These five forms were Tamasika.
They were darkness, delusion, great-delusion, pitch darkness
and blind darkness.
32. Thus Avidya had five joints (Parvan).' It manifest-
ed itself from the great-soul. Thus the creation remained
five-fold even as he was meditating over it and identifying
himselfwith it.
1. The Puranic belief about the new creation of the universe at the
beginning of a new Kalpa is that, despite the annihilation of the universe at
the end of every Kalpa, god Brahma re-creates the universe on the same
model of the former universe. It is succinctly stated as
Dhata yathdpurvam akalpayat j
2. This is the translation of Pradkina-samakdle in the Text. The unfold-
ment of the five Parvans of Avidya simultaneously with the Sarikhya principle
called Pradhana is confusing. Va.P.6.36 gives a better reading viz. Pradhydna-
sama-kdlam "simultaneously with i.e. while he was meditating, there manifes-
ted Avidya of five knots or Parvans".
3. The five joints (Parvans) of Avidya are enumerated in 31b viz.
Tamas, MohUy Makd-moha, Tdmisra and /4n</Aa-tamisra. These are rendered
as ignorance, delusion, desire of enjoyment, anger and fear of death, vide
Com. on VP.I.5.5). The concept called Avidyd is very complex. With Yoga,
it means "undifferentiated consciousness" (J.H. Woods); Vedanta equates it
Avith Maya. Here the cosmic aspect of Avidyd is implied.
42 Brahmanda Parana
33. It is surrounded everywhere by Tamas like the seed
and the creeper within a pot.* Within and without, it is devoid
of lustre as well as devoid of consciousness.
34. Since they have (well) made intellect, miseries and
sense-organs, the Ndgas (i.e. trees, creepers, plants) are glorified
as Mukhya (Principal) creations.' Their selves have been
covered up.
35 Brahma, the self-born lord, was not fully satisfied in
his mind even after seeing the evolution of Mukhyasarga
(principal creation). He thought of creating (a fresh type of
creation) then.
36. Even as he was pondering over it, another creation,
the Tiryaksrotas' (oblique-currented creation, i.e. the animal
world) took its origin. It is remembered as Tiryaksrotas, because
it functioned in oblique (in non-straight) ways.
37. On account of the excess of the Tamas quality, they
are remembered as Ajndnabahula (abounding in ignorance).
They are Utpddyagrdhinah** (comprehending what should be
produced). They fancy themselves wise, despite their ignorance,
38. They possess egotism. They are proud of themselves.
They are of twentyeight types.' The sense-organs are of eleven,
varieties. The soul etc. are of nine varieties.
* For Bd.P. — blja-kumbha-lald-vrtah
(translated here) Va. P. 6. 37b reads:
dipah kumbhavad dvrtah
'just as a lamp lighted in a pitcher cannot emit light outside due to the
opaque wall-like cover of the pitcher. This simile in Ya.P. is the traditional
and more appropriate one here. For more discussion vide note 2 on P. 57
of the translation of KP (MLBD.)
1. This 'meditated* (Vaikrta) creation by Avidya was characterised
by ignorance as it included immobiles (jyaga)-like mountains, trees. Hence it
is also called Mukhya. As verse 55 below explains Mukhya means Sthdvara
(immobile).
2. W. 36-40 describe the second type and stage of "meditated"
creation viz. Tiryaksrotas. It is not that the creatures in this creation always
move in oblique direction. But, as verse 56 below and VP. 1.5.9-11 and 22a
explain, it includes birds and beasts which are by nature mostly ignorant and
hence taking to wrong-ways and egotistic. This is the second stage in volution
after the immobile one.
Va. P. 6.43a reads: utpatha-grdhinah 'taking to wrong ways' — a better
reading.
3. The text reads astdvirhsad-vidhatmikdh and the reading is supported
by Va.P.6.44. But VP.I.5.11a reads: as(dvirhiad-vadhdimikah.
1.1". 39-47 43
39. The Tarakas and others are of eight types, their des-
truction of power is remembered (?). They have inner light
and all of them are again externally enveloped.
40. They are called Firyaksrotas. They have their selves
under control. They have three appellations.
41. After creating the second universal creation; the
Tiryaksrotas and having observed that type of creation, the
(following) idea occurred in him :
42. Even as he was pondering, the final creation of the
Sattvika type was evolved. This third creation is tJrdhvasrotas
upwards currented.' It is based upwards.
43. 'Z Since they returned upwards they are called tJrdhva-
srotas. They are of a pleasant nature with much of gaiety. They
are not enveloped within or without.
44-46a. They are brilliant within and without. The sub-
jects of Urdhvasrotas are remembered as nine. They are Dhata
(? creator) and others. They are remembered as wise ones of
contented mind. This third creation, the Urdhvasrotas, is remem-
bered as Daivika (Divine) i.e. pertaining to gods).
When the divine creations of the Urdhvasrotas type had
been created, lord Brahma became pleased. Thereafter, he did
not ponder over anything else.
46b-47. (Later on) the lord was desirous of creating
another set of created beings that would be Sadhaka (aspirant
after spiritual achievement).
Even as he was pondering over creation and since he
was of truthful (effective) conception, the Bhautasarga (creation
of Bhutas, i.e. living beings) manifested itself. It was down-
The reading is worth noting as the verses concerning the creation in VP.I.5,
Va.P.6 and Bd.P. text under translation are common and the word Vadha
in asiavimSad-vadkdtmakah in VP. is a technical term in Saiikhya. It means
'weakness.' Isvara Krsna's Sdnkhya-K&rikd enumerates them as follows;
ekddasendriya-vadhdh saha buddhi-vadhair aSaktlr uddlsfd j
sapta-dasa-vadhi buddher viparyaydt tufti-siddhindm //49//
1. W.42-46a describe the third Vaikrta Creation called Urdhva-
srotas or Deva-sargay creation of heavenly beings.
44 Brahmanda Parana
ward — currented (arvdk-srotas)' as well as competent to achieve
the goals of his life.
48. Since they function downwards (i.e. on the earth,
below heaven) they are (called Arvdksrotas. They abound in
brilliance but were contaminated by tamas and dominated with
rajas.
49. Hence they have excess of misery. They make re-
peated attempts. They are enlightened within and without.
They are the mortal beings capable of achieving their goal.
50. They are arranged into eight classes with hellish
characteristics (i.e. such characteristic features as are conducive
to hell). Those men with souls ofspiritual achievement are
similar in characteristic features to the Gandharvas.
51-52. The fifth creation, the Anugraha Sarga (creation
of blessings) is arranged into four classes, viz. i) Viparyaya
(Loss of consciousness), ii) Sakti (Efficiency), iii) Siddha (of
achievement) and iv) Mukhya (Principal).
They are born again and again, they recede and they
(come back) to be present. The sixth creation is said to be of
Bhatddi (elements or creatures) etc.
53-55A. Those creatures should be known as character-
ised by tendency to eat and obtain or grab.
The first creation of Brahma should be known as that of
Mahat (the great principle). The second creation is that of
Tanmdtras. It is called Bhulasarga.
55B. The third Vaikarika creation is called Aindriya
Sarga (creation pertaining to the sense organs). These are the
Prdkrta (of Prakrti) creations that are evolved with consciousness
and foreknowledge.
1. VV.46b-50 describe the fourth creation called arvdk-srotas — down-
currented i.e. who function on the earth below the heavenly region. It is called
Manusyasarga in verse 49 and in VP.I.5.23.
2. There seems to be confusion in the present text. Here Bhutddi
or Bhuta-sarga is called the sixth Vaikrta Creation. But in the recapitulatory
verses below (VV.52b-58) Bhuta-sarga is given as the Second Prdkrta Creation
(V.54a) and Vaikrta sargas are stated to be five in number
Pahcaite vaikrtdh sargdh —
1. 1. 5. 56-62 45
The fourth creation is Mukhyasarga. The immobile
creations are remembered as Mukhyas,
56-57. The fifth one is Tiryaksrotasa creation. The
Tiryagyonis (i.e. the lower creatures and animals) constitute it.
The sixth creation of tJrdhvasrotas is called Daivata (per-
taining to divine beings).
Thereafter, is the seventh creation, that o^ ihe Arvdksrotas,
the human beings. The eighth creation is Anugrahasarga. It is
Sattvika as well as Tamasa.
58. These (latter) five creations are the Vaikrta (Medi-
tated) creation. The first three are remembered as Prdkrta (per-
taining to Prakrti) creations. The ninth creation called the
Kaumara (brought about by Kumara i.e. Sanatkumara etc.)
sarga. (The eight creations mentioned before are) Prdkrta and
Vaikrta.
59. (Defective text)* The three Prakrta creations are
Buddhipurvas (created with consciousness and foreknowledge).
The Vikrta creations function Buddhi-Apurvas (without consci-
ousness and foreknowledge). Their classes pertain to the
Brahman (?)
60-62. Understand all of it even as it is being recounted
in detail. He abides fourfold (in four groups) in all the liv-
ing beings, viz by (1) Viparyaya, (2) Sakti, (3) Buddhi (intellect
and (4) Siddhi ("see verse 51 above). He is stationed among
immobile beings by means of Viparydsa (i.e. Viparyaya— conixa.-
riety or loss of consciousness) ; in the lower creatures by means
of Sakti (physical power); the human beings are with souls of
spiritual achievement; there is Pusti** (? nourishment) wholly
among the Devas.
* The text is defective and Iience tlie translation is confused. Tlie
corresponding verse in Va.P.6.
Prakrtas tu trayah sargah krtas te'buddhi-purvakdh /
Buddhi-purvam pravartante faf-sargd Brahmanas tu te 11
'The three Prakrta creations were brought about wituout planning or
pre-meditation (abuddhi-purvakdh). But the six creations of god Brahma came
out pre-planned (with previous meditation).
** tufti 'contentment' in Va.P.6. 69.
I
46 Brahmanda Parana
Thereafter, Brahma created mental sons on a par with
himself.
63-65. Those (sons) of great splendour and strength
became Nivrttas (i.e. renounced the world) on account of their
knowledge pertaining to Vivarta (unreal appearance caused by
Avidya e.g. the world instead of Brahman). All the three of
them (?) addressed the name (? of the world and ceased (their
activity) without creating the (primary) creation of the sub-
jects or the secondary one. When they were found Viraktas
(Devoid ofpassionate attachment) Brahma wishing to create
other Sadhakas created those Devas who took pride in their
positions and identified themselves with the same. Then there
is the command of Brahma once again. Understand from me
those Sthdnins (deities in different positions) who were in the
condition of non-creation (Abhutasrs(i).
66-68. They are the waters, the fire, the earth, the wind, the
intermediate region between the heaven and the earth, the ether,
the heaven, the quarters, the oceans, the rivers, the vegetable
kingdom, the souls of medicinal herbs, the souls of trees and
creepers, the winding plants, the units of time such as Kasthas,
Kalas, Muhiirtas etc., the twilights, the nights, the days,
the half-years, the months, the Ay anas (the period of the tran-
sits of the sun from north to south and vice versa), the years
and yugas.
They take pride and identify themselves with their
positions and currents. They are remembered as having the
names of their respective positions.
69. After creating the souls of different Sthdnas
(positions), he created other beings, the Devas and the Pitrs
by whom these subjects flourished.
70. He created nine mental sons, viz., Bhrgu, Angiras,
Marici, Pulastya, Pulaha, Kratu, Daksa, Atri and Vasistha.
71. These are decisively termed nine Brahmas in the
Purana because they were just like Brahma (in regard to the
•creation) of all Brahma Yogins their sons.
72. Thereafter Brahma created Rudra form out ofhis
1. 1. 5. 73-82 47
anger. He then created the Samkalpa* (conception) and Dharma
(virtue) of all in all directions.
73. Then Brahma created Vyavasdya (Energetic effort)
the creature of the nature ofpleasure. From the Samkalpa of
(he creator whose source of origin was the unmanifest one
Samkalpa was born.
74. From the Prana Daksa was created and he (Brahma)
created Marlci from the speech and the eyes. Sage Bhrgu was
born of the heart of Brahma whose source of origin was water.
75. Afigiras was born of the head and Atri from the ears.
Pulastya was born of the life-breath called Udana and Pulaha
from the Vyana.
76. Vasistha was born of life-breath Samdna. He created
Kratu from the Apana. These are remembered as the twelve**
excellent sons of Brahma.
77. Dharma and others should be known and they are
remembered as the first born sons of Brahma, Bhrgu and
others who were created (later), were not expounders of
Brahman.
78. These twelve sons of Brahma are to be known as the
ancient householders. O Brahmana, these are born along with
Rudra.
79. Kratu and Sanatkumara, these two lived in perpetual
celibacy. In the previous birth*** they are elder to all.
80. In the seventh Kalpa, these ancient Sddhakas of the
world had already passed away. They shine (refulgently) in
this world by means of the splendour of their own souls.
81. Both ofthem were Yogins by nature. Those two, of
great power, carried out the duties of subjects and 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 born. So he is called Kumara. Thereupon, his
name Sanatkumara became well established.
* Samkalpa and Dharma born before all.
** Dharma, Samkalpa, Rudra and nine sages = 12.
*** If the reading is, purvolparmau "They were born before'.
48 Brahmanda Parana
83. Their twelve races are divine and are endowed witli
tiie groups of Devas; tiiey performed iioly rites; tiiey fiad
progeny and tiiey iiad great sages ornamenting tlie race.
84. After seeing tliose twelve Sdttsika beings born of his
vital airs, the lord created the Asuras, the Pitrs, the Devas
and the human beings.
85. He created the Devas from his mouth; the Pitrs
from his chest; the human beings from his organ ofgeneration
and he created the Asuras from his buttocks.
86. Carrying on his creative activities during the night,
the lord of the Devas created souls of human beings from the
moonlight. He created the Pitrs from the nectar.
87. After creating the Mukhya (prominenf) and Amukhya
(non-prominent) Devas and Asuras, he created from his mind
the human beings and the great Pitrs who were like their own
fathers.
88. He created the lightning, the thunder and the
clouds, the red coloured rainbows, the Rks, the Yajus Mantras
and the Saman songs for the fulfilment of the Yajfias.
89. The living beings, high and low, were born of his
splendour. The creation of subjects by Brahma comprises of
the Devas, the sages the Pitrs and the human beings.
90. Again he creates living beings, the mobile and the
immobile ones, the Yaksas, the Pisacas, the Gandharvas and
all the Apsaras, all round.
91. He created men, Kinnaras, Raksasas, the birds, the
animals, the deer and the serpents. He created the two types,
the mobile and the immobile, as well as the Vyaya (perishable)
and the Avyaya (Imperishable) .
92-94. They attain those activities created formerly by
the self-born lord. Though created again and again, they
betake themselves to those alone (Viz. their own previous
characteristics) such as violence and nonviolence, softness and
cruelty, virtue and evil as well as what is done and what is
not done.' They know the three (entities) are not separate,
though born of them alone as separate (?). This is thus, and
not thus; this is neither the pair (thus and non-thus) nor the
1. This is the inexorable Law of Karman. Even after Kalpanta,
the Karma follows its doer immediately after the new creation of the world.
1.1.5.95-103 49
non-pair (ofthus and non-thus).' People who cling to Sattva-
guna and who view with equanimity say that Karman has
itself as the object.
95-97. That great lord created these five by means of
the word Diva (Div — to shine, the heaven that sparkles).
He caused the extension of the created five elements by way of
names (?).
The lord gave them names pertaining to the sages. He
gave names to those creations among the Devas that are
not born during the night. Thus for the reasons cited above,
the creation of the worlds by the self-born lord was effected.
The evolutes ofthe Prakrti beginning with Mahat and ending
with Vifesa (particularised creations) were thus evolved.
98-99. The cosmos has the lustre of the moon and the
sun; it is embellished by planets and stars; it is equipped with
thousands ofriyers, seas and mountains. It consists of different
kinds of beautiful cities and flourishing principalities and
territories. In this forest ofBrahma, the unmanifest one, the
omniscient Brahma wanders.
100-103. This grove of trees ofBrahma is born of the
seed viz Avyakta or Prakrti (the unmanifest one). It is stationed
1. This reminds us of tlie stance of Sanjaya-Belatthi-putta in Samaniia-
phala-sulta (para 32) of Dlgha Nikaya (p. 51 ofthe Nalanda Edt.)
2. VV. 100-103 give an allegorical description of the nniverse or
Sariisara as the forest tree ofgod Brahma. The comparison with the tree and
the universe is as follows,
Tlie Tree The creation or Samsara
The Seed Avyakta (Prakrti)
•Stem Buddhi (Intellect)
Inner hollow Sense-organs
Branches (sakha) in the Bd.P. The Mahabhutas (elements)
(but ankura or sprouts in Va. P.)
[PrakaSa in Bd.P. is probably
a misprint for Praiakka in
Va.P. ]
Leaves (patra) Viiesa (sense objects or particular
categories)
Flowers Virtue (dharma)
Evil (a-dharma)
Fruits Pleasure and pain
50 Brahmanda Parana
under its blessing. It is full of stems and branches in the form
of the intellect. The sense-organs are the inner hollows; the
great Bhfltas (elements) are its luminaries;* it possesses leaves,
in the form of the Visesas (particularised categories) or the
objects of senses), Virtue and Evil are its beautiful flov^fers;
pleasure and misery are the fruits (of this tree) ; this eternal
tree of Brahma is the sustenance of all living beings. This
forest of Brahma is constituted by and belongs to the trees of
Brahma. The eternal, Avyakta (unmanifest one) of the nature
of Sat and Asat is the cause thereof. Persons who think ofthe
Tattvas (categories) call it Pradhana, Prakrti and Maya.
104. Such is the Anugraha' creation. It is remembered
as one with Brahma as the cause. The three creations pertain-
ing to Prakrti are the creations of Brahma without the back-
ground of consciousness or meditation.
105-106. The six creations beginning with Mukhya are
the Vaikrtas (pre-meditated ones) and they have been created
with the background of consciousness.
They function by way of Vaikalpa (i.e. through excite-
ment). They are identified with the Brahman (?) ,
Thus nine creations^ are remembered including the
Prdkrtas and Vaikrtas. These are the creations originating
through mutual contact. The reason thereof has been
remembered by the wise or learned.
107. It is that Acintydtman (incomprehensible soul) who
is the maker of all living beings. They (the learned) say that
the Vedas are his head (?); the firmament is his navel; the
sun and the moon are his eyes; the quarters are his ears, know
that the earth constitutes his feet.
* The word Prakdia is inapplicable to Bhutas. The reading: mahi-
bhuta-praiakha "The tree has big branches in the form of MahabhOtas* in the
Va.P. is better.
I. This is called Anugraha creation as it is caused or created through
the favour of Avyakta or Prakfti as noted in V.IOO above (tasya=avyaktasya
•anugrahe sthitati)
2. As noted above three are Prdkrta sargas and six are Vaikrta ones.
This makes the total of nine creations.
1.1.5.108-118 51
108. It is from his mouth (face) that the Brahmanas
were born. From the front part of his chest the Ksatriyas
were born. It is from his thighs that the Vaisyas were born
and the Sfldras from his feet. All the castes were born of his
limbs.'
109. Narayana is greater than and beyond the Avyakta
(the unmanifest one); the cosmic egg is termed Avyakta, god
Brahma himself is born of the cosmic egg; the worlds have been
created by him.
110. * After staying there for ten Kalpas they go again
to the (world of) Satya. (Those who reach) the world of
Brahma attain the goal from which they never return.
111. With the exception of overlordship, they are on a
par with him in regard to AiSvarya (prosperity, power to
control etc.) They become equal to Brahma as far as form
and object are concerned.
112. There they stay endowed with pleasure and
accompanied by themselves (and their possessions). On
account ofthe inevitability"of theTnatter, it (he) expands the
Prakrta (creation) himself.
113-114. Then, purified on that occasion, they are to
be directly connected with the diversity. Just as, while one
is asleep the faculty of understanding functions without intel-
lectual consciousness. So also their knowledge functions when
purified on that occasion, through the withholding of
differences, but not so in the case of Susmins (?) (lustrous or
powerful ones).
115-116. The causal relations between cause and effects
function alongwith them in regard to the residents of the
world of Brahma, who see the diversity; whose aberrations had
receded and who stand by their own duties. They are Siddhas
of similar (equal) characteristics, of splendid souls and are
free from sullied state.
117-118. As an effect of Prakrti, they possess sense-
organs and organs ofaction. They are well arranged in their
own souls. After establishing the soul, the Prakrti, that appears
1. An echo from the Furusa Sukta (RV.X.90)
* Obviously some lines are missing from the text.
52 Brahmana'a Purana
in multifarious forms, and tiiat seems to be different from
Purusa, does not function. Tliereupon begins to function tfie
creation of tliose tilings of the nature of existing cause.
119. The contact of the Tuktas (sages ofYogic practice),
the seers of reality should be known as Prakrti. It is the cause
of their Apavarga (salvation) of those persons who go on a
never to return journey of those who are not reborn.
120-122. Due to Abhdva (Absence of rebirth) they
go once again to Satya-Loka as though the flames have subsided.
Thereupon, when those persons of joyous souls have gone
above the three worlds, they by whom the Mahar-Loka was
not reached, go along with them. When the Kalpaddha (the
burning of the universe at the end of the Kalpa) is imminent
their disciples stay here.
They are the Gandharvas and others, the Pisacas, the
human beings, the Brahmanas and others, the animals and the
birds and the immobile beings alongwith the reptiles.
123. While on that occasion the residents of the surface
of the earth are staying there,' the thousand rays of the sun
perish (?). They become seven rays and each one ofthese rays
becomes a sun. Gradually they assume a hundred times in-
creased magnitude and burn the three worlds.
124-125. They burn the mobile and the immobile beings,
the rivers and all the mountains : they had already been dry
due to drought and absence ofrain. Now they are heated by
those rays. Then they are completely burnt by the sun's rays
and they become helpless. These mobile and immobile beings,
as well as Dharma and Adharma etc. become completely burnt
by the sun's rays.
126-129a. With their bodies burnt and with their sins
completely washed off at the end of the Yuga, they become
well known (?). They are freed of their distress. (They are
blessed) by the auspicious (stage of boundlessness). Then, after
the night of Brahma, born ofthe unmanifest one, has dawned,
those people becomejoined with the people of similar forms
1. Description ofthe end of a Kalpa.
1.1.5.129-141 53
and in the subsequent creation they become the mental progeny
of Brahma.
129b- 132. Thereafter, when the people living in the
three worlds have become merged with the people, when all
the worlds have been completely burned by the seven suns,
when the earth is flooded by the rain, both in the secluded
places and in the seas, the oceans, the clouds, the waters of
the earth proceed ahead flowing fast lilce arrows. They are as
though mountains called by the name Salila (water) ; when
much water came on like this and covered this earth it became
what is called Arnava (sea).
133-135. (Defective text). (Water is called ^/nMas, why
is it so ?) Since it shines (Abhdti) it is called Ambhas. The
word Bhd is used in the sense of lustre and illumination.' The
expanse of water has spread over everything and got into
touch with all. It is linown by its own lustre.
Since it stuffs the entire earth all round within itself and
makes it extend, it is called Apatanu/ The root Tanoti means
to extend. The waters are therefore called Apatanu.
The word Sara indicates that which is Sirna (shattered).
It is a root having various meanings. In that vast expanse of
water, the waters are not shattered. Hence they are called
JVdras.^
136-138. In the waters, at the end ofa thousand Yugas,
when the day of Brahma comes to a close, when it is his
night of the same duration within the waters, when within the
waters the earth has lost all its fires; when it is darkness all
round with not even a glimmer of light, when the wind has,
subsided — the lord Brahma by whom the portion of the world
is presided over desired once again to make the division of
this world.
139-141. In that vast expanse of water, where the
mobile and the immobile beings had perished, Brahma lay
down, Brahma of thousand eyes, thousand legs and thousand
1. Bd.P. interestingly traces ambhas 'water' to bhd — 'to shine.' It
is "merely a popular etymology.
2. MW. does not give a word lilie Apatanu or Upatanu.
3. Kara na+slrna=waters^ is beyond linguistics.
54 Brahmanda Pur ana
heads, the Purusa ofgolden colour, Brahma named Narayana
who was beyond the ken ofthe sense organs lay asleep.
He became awakened due to the emergence of Sattva.
He woke up and surveyed the cosmos that was a void. With
the narration ofthis, the first Pada (section) ofthe Purana has
been related.
SECTION TWO
ANUSANGA-PADA
CHAPTER SIX
The Kalpas and Manvantaras
Their Duration
SUta said :
1. On hearing the first Pada (section) the main theme
ofwhich is the Prakrti, thus recounted, Kapeya (Kasyapeya in
Va.P.) who was delighted had some doubts.
2-3. After propitiating the Suta by means of words
(and desirous of hearing) another story for that purpose, (he
said) — "Hereafter O Sage conversant with the Kalpa,
recount Pratisandhi tome. I wish to know this, viz. : the interim
period between the two Kalpas i.e. the Kalpa that has passed
and the Kalpa that is current. I wish to know the Pratisandhi
(the period of transit) between these two. Indeed, you are
sufficiently well-versed."
4. On being thus requested by Kapeya, Siita, the most
excellent among eloquent men, began to narrate the origin of
the three worlds entirely.
Suta said :
5. Now I shall describe factually, O men of holy vows,
the Kalpa of the past and the Kalpa of the future and the
period of transit that is between these two.
6. (I shall also describe) O men of holy rites, the dif-
ferent Manvantaras in the Kalpas. The Kalpa that is current
now is Varaha — an auspicious Kalpa.
1. Description of Manvantaras is one of tlie main cliaracteristics of a
Purana. We liave a description of tliese Manvantaras in Bh.P. VIII. 1.1-29.
KP.I.51, NP. 1. 40-17-37, VP.III. 1.1-9 and others. But tliis cliapter lilte Va.P. 7
describes the Kalpas and the interim period joining the Kalpas. A number of
verses are common to Va.P. 7 and this chapter.
5 8 BrahmSnda Pur ana
7. Understand the intervening transitional stage between
tliis Kalpa and tlie old (ancient) Kalpa that preceded this and
passed away.
8. When the previous Kalpa recedes without a Prati-
sandhi (intermediate period), another Kalpa begins again with
Janaloka and others.
9. Two (consecutive) Kalpas have a transitional stage
separating them mutually. All beings are completely annihilat-
ed at the end ofa Kalpa.
10a. The Period intervening between the end of that
Kalpa is called* Pratisandhi.'
lOb-U. In a Manvantara, the junctions ofthose periods
of time called Yugas are unbroken. The Manvantaras function
with interconnections of the Yugas. The previous Kalpas have
been recounted briefly (?) in the Prakriya-pada.
12-14. Each Kalpa has a Purva-Ardha (former half) and
Para-Ardha (latter half). Therefore, when a Kalpa passes by,
its latter half is followed by the former half of the next Kalpa.
The other Kalpas also will follow suit with their latter halves
increased(?). O Brahmanas, the Kalpa that is present now
is the first among them. It has a Purva-Ardha and a Para-Ardha.
The second one is called Para. This is the period of sustenance.
It is remembered that the period of dissolution is thereafter.
15. Prior to this Kalpa was the ancient Kalpa that had
passed by at the end of a thousand sets of four Yugas along-
with the Manvantaras.
16-18. When the Kalpa comes to a close and the time
of universal burning arrives (?), the Devas moving about
in the aerial chariots, the stars, planets and the constellations,
the moon, the sun etc. — all these meritorious souls were twenty-
eight crores in number. Their number in all the fourteen
* The reading: na vidyate 'The Pratisandhi does not exist between the
past and the present Kalpa' is obviously wrong. Hence the reading of
Va.P. 7.9 ( = this verse in Bd.P.) is accepted.
1. This is the definition o^ Pratisandhi. In Manvantaras, the yuga period
connecting two manvantaras is unbroken but at the end of the Kalpa, the
universe gets destroyed-as described in VV.16 ff below.
1.2.6.19-27 59
Manvantaras is the same. Therefore their total number in all
the Manvantaras together was (14X28 = ) 392 crores.
19. Further, in everyone oftheKalpas, the Devas moving
about in aerial chariots are remembered to be seventy thousand
more.
20. In the fourteen Manvantaras there were the Devas,
the Pitrs and the sages imbibing nectar (Amrtapas) in the
firmament and heaven.
21. They had their servants (followers), wives and sons.
At that time, the Devas in the firmament were beyond the
discipline of the Varnas (castes) and the Asramas {^teiges in life).
22. Thereafter, when the annihilation of all living beings
along with objects approached, all of them became persons
of equal position and condition with those that had attained
Sdyujya (the salvation of merging with the divinity).
23-25. Thereafter, due to the inevitability of the re-
currence of the intellect* of the soul (?) the Devas, the
residents of the three worlds, become persons identifying with
and taking pride in the different positions here.
When the time of sustenance was complete, when the
Pascimottara (the latter and later period) was imminent, when
the annihilation arrived, the enthusiasic Devas in the last days
of the Kalpa, partially abandoned their abodes.' Thereafter,
they became excited and directed their minds towards the
Maharloka.
26. (Defective text). They practise Yoga and make use
of the great (thing) in the body** (?) All of them abound in
purity. They have achieved the mental Siddhi (achievement).
27. The Mahar-loka was attained by Brahmanas,
Ksattriyas, Vaisyas and other people born of them, alongwith
those residents of Kalpa.
* Va.P.8.23 (=Bd.P. present verse) reads buddhva 'Having under-
stood the inevitability.'
1. W. 24-31 describe the progress of gods upto Satya-loka, the region
of god Brahma.
** The first line in the corresponding Va.P. verse (8.26) reads:
teyuktd upapadyante mahasi-sthaih Saririkaih ' J
with their bodies stationed in mahas (Maharloka) they practise etc.
60 Brahmanda Pur ana
28. After going to Maharloka, the fourteen groups of
the Devas become agitated. Thereafter, they directed their
mind towards Janaloka.
29. In this order the residents of the Kalpa mutually(?)
proceeded for thousands of Yugas according to the reckoning
of the Devas.
30. All ofthem abounded in purity. They have achieved
the mental Siddhi (achievement of spiritual powers), the Jana
(Loka) was attained by those residents of Kalpa together.
31. After staying there for ten Kalpas, they go to the
Satya (Loka) once again. After going to the world of Brahma,
they attain a goal from where there is no return.
32. Except the overlordship, they become equal to
Brahma.' They are equal to Brahma in regard to features and
object (of the sense organs) (i.e. Visaya).
33. There they stay with pleasure in the Samyamas*
(? worlds of that name). After attaining bliss from Brahman,
they become liberated alongwith Brahma.
34. In view of the inevitability of affairs concerning
(the course of) Prakrti, they remain (bound along) with
honour, worship etc. as is produced at the same time.**
35. Just as in the case ofa sleepng person the faculty
of knowledge functions without (clearcut) perceptions (Abuddhi-
piirvam), so also when they are purified and rendered service,
the 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 them their effects and instruments (sense
organs) also develop.
37-38. Of those residents of Brahma's region who observe
multiplicity (and separateness) and whose authority has been
1. Cf. Brahma-sutra IV. 4. 17-18 where the released soul is stated to have
all the Lordly powers except the power of creation of the universe. The
powers of the released soul are not unlimited.
* Va.P.8.33b reads: Prasamgamat — 'due to their close contact (with
Brahma)'.
** They remain (bound) in their separateness produced (retained)
at that time.
1.2.6.39-48 61
withdrawn and who abide by their righteous duties. Those
Siddhis have similar characteristics. They are ofpure souls and
are unsullied. In their Prakrta form they are equipped with
sense organs but they are stabilised in their own souls.
39. After proclaiming itself (or the soul), the Prakrti is
factually observed as different from Purusa and as multifarious
and 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 and who are identical with the
existent causes. ^, ~ —
41. There, those persons attaining salvation do not J
return by the same path (of Sarhsara). There non-existence
had been caused once again like that of the blazing flames
that had been extinguished.' y
42. While those noble souls had gone far above the
three worlds along with these, the Maharloka is not occupied
by them.
43. When the burning of Kalpa is imminent, the
Gandharvas and others, the Pisacas (vampires), the Brahmanas
and other human beings become their disciples.*
44-45. (So also) the animals and birds, the immobile
beings and the reptiles. While those residents ofthe surface of
the earth stand there at that time, the thousand rays that
manifest themselves become (combined and concentrated into)
seven rays and each one ofthe rays becomes a Sun.'
46-48. Rising up gradually, they burn the three worlds.
The mobile and the immobile beings, the rivers and all
the mountains that had already been dried up due to absence
of rain are inflamed and afflicted by the suns. Completely
1. Cf. the concept of Brahma-nirvana in the BG. VV. 24-26.
'*' Sisydh in Bd.P. is probably a misprint for Sis(ah 'remaining ones'
(found in Ya.P. in corres. verse 8. 43b). As this is description ofthe Kalpanta,
Sisfa is a better reading.
2. VV. 43-60. This description of the Kalpa-daha and the end ofthe
universe is a verbatim repetition of VV. 121-138 of the last chapter.
The popular etymologies of ambhas, salila, JVara oi Ndra all meaning 'water'
and the derivation of Narayana have been noted there.
62 Brakmanda Parana
burnt by the rays of the suns, they become helpless. The
mobile and the immobile beings of the nature of virtue as well
as evil get their bodies burned. In the interval between the two
Yugas, they get rid of their sins.
49. They are well known* and freed from the sunshine
by the auspicious (rain) that has great continuity shower-
ing incessantly. Thereafter, those people are joined with
other people ofsimilar forms and features.
50. After staying there during the night ofBrahma born
of the unmanifest one, they become the mental sons ofBrahma
at the time of subsequent creation.
51-56. Then, when the residents of the three worlds had
become proper* *(?) (or equipped) with people, when the
worlds had been completely burned down by the seven suns,
when the earth had been flooded with rain, when the seas
had become desolate, all the waters of the oceans, clouds
and the earth move ahead scattered (like arrows). They have
the name Salila. They followed (one after the other). That
flood of water gathered together in abundance. When that vast
sheet ofwater covered the earth, it became known by the name
Arnava (sea). This water is called Ambhas because it shone and
spread. The water reached everywhere. The root y/Bhd has the
sense of Vydpti (spreading) and Dipti (shining).
Since it spread over the entire earth all round within
itself, water is remembered as Tanas. The root y/Tan is used in
the sense of extension. The root \/Sar i.e. Sr has different mean-
ings. It means "to become shattered or scattered".
57-62. In the vast sheet ofwater, the waters are not
quick in motion (sighrdh) therefore, they are called Ndras. At
the end ofthe thousand Yugas, when the day of Brahma had
come to a close, when the night of so much ( = the same) dura-
tion had been present within the watery expanse, when the
* Tonya taya hyanirmuktdfi 'freed from that species' in Va.P.7.49 is a
better reading.
** apravrtttsu (Va.P.7.52a) 'wlien all the people, residents ofthe three
worlds are extinct*. This reading is more suitable in the context than upapan-
nesu ofthe Bd.P. here.
1.2.6.63-68 63
surface of the earth had become lost within that water, when
all fires were extinguished, when the wind had become totally
calm and motionless, when there had been darliness all round
without any light, this (universe) had been presided over by
this person. He is Brahma, the lord. He wished again to divide
this world. In that vast sheet of water where the mobile and the
immobile beings have perished, Brahma becomes a person with
thousand (i.e. innumerable) eyes, thousand feet, thousand heads
one who has conquered all the sense-organs and one with
golden complexion.
They cite this verse regarding Narayana in this connection.
"The waters are Naras. We have heard that they con-
stitute his bodies. They are being filled in. Since he stays therein,
he is remembered as Narayana.
63. The first Prajapati (lord of subjects) is a person of
good mind.' 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 the three Vedas.
64. He has the lustre and colour of the sun. He is the
protector of the universe. He is single. He is the first Virdf
(cosmic personage). He is Hiranyagarbha ofnoble soul. He is
beyond the Ken of mind.
65. In the beginning of the Kalpa, the Lord abounds in
Rajas quality and after becoming Brahma, he brought about the
creation of the world. In the end of the Kalpa, he abounds in
Tamas, and after becoming Kala, he devoured it again.
66. It is reported that in the cosmic ocean, Narayana
with the preponderance of Sattva guna divides himself threefold
and abides in the three worlds.
67-68. By means of the three (qualities or forms), he
creates, devours and sees or protects (the world). In the vast
1. Cf. Pnrusa Sukta (RV.X.90). The Vedie concept regarding
Virajf Hiranya-garbha here identified with Brahma or Purusa of the Purusa-
sukta are the different stages in the evolution. That Purusa is credited with
three gunas for the creation, sustenance and destruction of the universe.
64 Brahmania Parana
sheet ofwater, when the mobile and the immobile beings have
perished, at the end of a thousand sets of four Yugas, when
(the earth) is covered on all sides with water, Brahma named
Narayana shines himself in the universe.
69. All the subjects of the four types (i.e. Svedaja, Andaja,
Udbhijja and Jardyajd) are covered with Tamas, due to the
Sakti of Brahma. In the Maharloka, the great sages see Kala
(God of death) sleeping.
70. At that time the great sages referred to above are
Bhrgu and others.' The great sages, when the Kalpa comes to
a close, are the eight sages, Satya and others. The great thing
that is surrounded by them when they revolve is the Mahat* (1)
71. The root \/Rs\\&& the sense of GaHf(movement). The
above name (i.e. Rsi) is derived from that root.^ Since they
move about with their Sattva and since they are great, they
are called Maharsis (Great sages).
72. The sleeping Kala was then seen by those seven
great sages, viz. Sattva (? Satya) and others who are stationed
in the Maharloka in the previous Kalpa.
73. Thus Brahma (continuesto function) in thousands
of nights. The great sages who were brought by him then saw
the sleeping Kala.
74. Since, in the beginning of the Kalpa, Brahma evolv-
ed fourteen assemblages (worlds) (?) of diverse forms, it is
defined as Kalpa.'
75. He is the creator of all living beings again and
again, in the beginnings of the Kalpas. The great lord is both
Vyakta (manifest) and Avyakta (unmanifest). This entire universe
is evolved by him.
1. The concept of Saptarsis (seven sages) ursa major is astronomical in
the Vedic period. Varahamihira in Brhat-sarhhita also treats them from astro-
nomical point. In the Mbh. and the Puranas, their status as "mind-born
sons" of Brahma becomes prominent. But their survival after deluges as stated
here, hints at their original astronomical aspect.
2. A correct etymology.
3. Definition of Kalpa; cf. Va.p.7.77.
* This verse is obscure. The correspondence V. in Va.P.8.83 reads:
1.2.6.76-77— 7. l-5a 65
76. Thus the inter-relation between two Kalpas has been
recounted. The present has become the antecedent state in
between the two.
77. Everything has been recounted briefly in the
previous Kalpa in the manner as it was factually. Now I shall
recount the current Kalpa. Understand the same.
CHAPTER SEVEN
Knowledge About the World
(Geographical divisions of the earth — Four Yugas and
their duration — Geography of continents — continents, towns
and villages — Flora and fauna — people — castes and 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, Brahma creates the
universe through the cause (potentiality) of creation.
2. At that time, in that vast expanse of water, Brahma
became wind and moved about (in that ocean) enveloped in
darlcness when the mobile and the immobile beings had
(already) perished (and became non-existent).
3-4a. He flooded the surface of the earth all round with
water. When the elements had been stationed in Satya* (truth)
along with their divisions, he moved about liiic the glowworm
during the nights in the rainy season.
4b-5a. He was moving about quickly as he pleased,
thinlcing by means of his intellect, about the means of stabiliza-
tion.
Va.P.8.3 samantat — all round.
66 Brahmanda Puarna
5b-8a. He was searching for the earth. He realized that
the earth was within the water. After knowing that one of
them was blind (?) the lord who was capable of lifting up the
earth assumed the truthful form of a boar as remembered in
the beginnings ofthe previous Kalpas. Then he entered the
water. That lord of subjects wished to contact the earth
covered with waters. He lifted up the earth and placed it again
along with its child* (Reference to Naraka ?).
8b-9a. He deposited the waters of the oceans in the
oceans and the waters ofthe rivers in the rivers separately. After
levelling the earth he picked up and gathered the mountains.
9b-ll. As the previous creation was being burned for-
merly by the Samvartaka fire, the mountains of that period
had been melted by that fire. They were then scattered by the
wind. Due to dullness, they became solidified. Wherever the
(molten rocks) were spilt there arose a mountain. They are
called Acalas' (not-moving or immobile) because their ridges
were immovable. They are remembered as Parvatas because
they had Parvans (or joints).
12-14. They are (called) Giris because they had been
swallowed. They are Siloccaya because they had moved about
(Ayana).
Then, after lifting up the earth from within the waters,
the lord created seven times seven subcontinents in its seven
continents. After levelling the uneven grounds he created
mountains all round by means of rocks.
There are only fortynine sub-continents in those con-
tinents.* As many mountains (i.e. 49) are situated at the
borders ofthe sub-continents.
* Va.P.Sa reads: apas tasu tu vinyasan 'He deposited the waters
(over the surface of the earth'.
1. These verses give 'etymology' of the synonyms for a mountain.
This Purana 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 ofthe concern ofthe Purana-
writer. Thus acala 'a mountain*, giri-gri — is understandable but ayandt tu
stloccayah 'the mountains are called siloccaya because of their movements' is
phonetically not defensible.
2. Every continent has seven sub-continents. Thus the number of sub-
continents becomes 7 x 7 = 49. Their list is described later in chs. 18 and 19.
1.2.7.15-24 67
15-20. In heaven* etc. they are enveloped in splendour
naturally and not otherwise. The seven continents and oceans
encircle one another. They are situated after surrounding one
another naturally.
The four worlds are the Bhu a.nd others. As before, Brahma
created the moon and the sun along with the planets as well
as the immobile beings all round, as Brahma created the
Devas of this Kalpa, who were Sthdnins (persons occupying the
abodes). He created the following things as well):— the
waters, the fire, the earth, the wind, the firmament, the heaven,
the Dyaus (the ethereal world), the quarters, the oceans, the
rivers, the mountains, the souls of medicinal herbs, the
souls of trees and creepers, the units of time such as Lavas,
Kdfthds, Kalds and Muhurtas, the twilight, the nights, the days;
the halfmonths,- the months, the Ayanas (transits, one in the
six months), the years and the Yugas. He created the abodes
and (the dwellers therein) who take pride in the abodes
separately by laying claims to them.
21. After creating the souls for the abodes, he created
the period ofYugas namely Ktta, Treta, Dvapara and Tisya
(i.e. Kali).
22. At the beginning of the Kalpa, he created the sub-
jects at the outset. Those subjects of the previous Kalpa have
been recounted to you by me.
23-24. In that Kalpa that was being dissolved (i.e.
terminated), the subjects were burnt by the fire. Those that had
not reached Tapo-loka and those that remained on the
earth, return at the time ofthe subsequent creation for the sake
of being visible.' Those subjects who stay there for being
visible, do so for the sake of subsequent creation.
* Va.P.8.15 reads — sargadau sannivistas it 'They (mountains) were
assembled there at the beginning of creation'. This reading is better than
that in the Bd.P. here as Svarga (Heaven) is not relevant in the context.
1. VV.23 ff. This is the inexorable law of Karma. There may be the
dissolution ofthe universe at the end ofa Kalpa, but the beings whose Karmas
have not been exhausted (i.e. who have not attained Moksa) are reborn
in the subsequent Kalpa. This idea has been emphatically repeated in this
Parana.
68 Brahmanda Parana
25. Being created, they exist for tire saice of tiieir pro-
geny. Tliey are regarded as iiaving aciiieved tiie four Purusa-
rtiias viz. : Diiarma, Artiia, Kama and Moksa.
26. Tiie Devas, tlie— Pitrs and tlie iiuman beings (are
created) in order; tliereafter, tliey equipped tliemselves witli
penance; tiiey filled the abodes at the outset.
27. Indeed, those human beings become Brahmanas and
souls of spiritual achievement. Due to their Karman con-
taminated by the faults of hatred and too much of attachment*
they went to heaven (?)
28. While returning in an embodied state, they are born
in every Yuga. With the remnants of the fruits of their Karman,
(they are born again and again) ; they are well known as Tadd-
tmakas (? Identified with them).
29-30. The people bound by the advent of (a new)
Kalpa are born from the Janaloka. That which is their cause
in the waters is indicated by means of the Karman* *(?). From
the Janaloka, they are born through auspicious and inauspicious
Karmans. They assume physical bodies of diverse forms, in the
different species.
31. The subjects beginning with the Devas and ending
with the immobile beings are born (influencing) themselves
mutually. Their pure (or sanctified) Karmans usually pre-
dominated.
32. Therefore, they attained only those names and
features (which they had before). Again and again they are
born with names and forms in the (different) Kalpas.
33-34. Thereafter, is the creation of Brahma who is de-
sirous ofcreating the Upasrsfi (subsidiary creation). Even as he
was meditating on those subjects, since he was of truthful med-
itation, a thousand couples came out of his mouth. It is but
natural that they were people of great brilliance with the
Sattva quality predominant.
* For asanga-dnesa-yuktena, Va.P.8 reads: sahgadvesa-yuktena '(acts)
motivated by non-hatred.*
** For apsu yah kdranam tesdm bodhayan karmana tu sah / ya.P.8.30a
reads:
diayah kdranam tatra boddhavyam karmandrh tu sah /
'Place ofresidence should be known as its cause' etc.
1.2.7.35-43 69
35. He created another thousand couples through his
eyes. All ofthem had the Rajas quality predominant. They
were Sustains (lustrous ones) and Amarsins (intolerant).
36. He created a thousand (couples) of Asats (not good
ones) from his arms. Dominated as they were from Rajas and
Tamas, they are remembered as grha-sila* (attached to houses).
37-38. The couples alone gave birth frequently till the
end of their lives. Kutakas (? deceitful ones) and AkUtakas (non-
deceitful) are born (of those couples) who are mortals (about
to die). Since after generating the family, they abandoned their
bodies. Even since then there is the occurrence of copulation in
this Kalpa.
39. In the Krta age,' it is by mental meditation that
pure objects of senses such as Sabda (sound and others) each
of which is of five characteristics (became available).
40. Thus with mental emotions, those subjects without
progeny stay dear** (?) So also the families were born with
which this universe was filled up.
41. They resort to rivers, lakes and oceans as well as to
mountains. Then those subjects have very little pleasure in
that war(?) but they move in it.***
42. They say that the earth with Rasa (juice, water,) is
their food. Desirous of mental siddhis those subjects move
about as they please.
43. In the Krtayuga, the subjects (human beings etc.)
had equal length of life, happiness and beauty. In the first Yuga,
at the beginning of the Kalpa, there was no Dharma and
Adharma.
* iha-Sila (indulging in desires) in Va.P.7.39.
1. VV. 39-57 give a rosy picture of the Krta Yuga.
** The corresponding verse viz. Va.P.8.46a reads:
ityevam tndnasi purvam prdk-srstir yd prajdpdteh /
'in this way formerly the preliminary creation was mental (after that it
was born of copulation. The whole world is filled with that).
*** Yuddht in the text is strange; it should be Yuge. The corresponding
verse in Va.P. (8.47b) reads:
tddd ndtyambu-sitosnd yuge etc.
'They wandered (lived) in that Yuga when there was no excess of heat,
cold or rain*.
70 Brahman'f Puarna
44-45a. In every Yuga, they were born with their res-
pective rights and authority. They say that the Krta yuga at the
beginning, had four thousand years in accordance with the
reckoning of the gods. The two periods of junction consisted of
four hundred years.
45b-46a. There were thousands of subjects of great
repute. They had no hindrance anywhere. There were no
mutually clashing opposites. There was no Krama (one gradually
succeeding another).
46b-47. Those subjects had no regular abodes and
resorts. They were residents of mountains and seas. They were
immune from sorrow. (The quality called) Sattva was predomi-
nant in them. The subjects were exclusively happy. They
always moved about as they pleased. They were always delight-
ed in their minds.
48. There were neither animals nor birds. There were
no reptiles then. There were no plants etc. There were no
drunkards, mad and furious persons. This is the manner of
Dharma.
49. For their sustenance, there were flowers and fruits
alongwith bulbous roots. The time was entirely and exclusively
pleasant; it was neither too hot nor too chill.
50. Whatever they desire is achieved everywhere and for
ever. By their meditations, everything grows up from the
nether worlds through the earth.
51. (The vegetation) caused strength and fineness of
complexion unto them. It destroyed their sickness and 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 through mere mental conception. The birth and
features are the same (in regard to everyone). They are on a
par (with one another) and they are pleased and happy.
53. At that time, there is truthfulness, absence of greed,
satisfaction, happiness and self-control. In regard to beauty,
longevity, aesthetic accomplishments and other activities, all of
them are devoid of any mutual difference.
1.2.7.54-64a 71
54. The sustenance of the subjects was (abuddhipiirvika)
without any conscious intellectual effort. Since the door is
open* (i.e. there are facilities to auspicious and evil
activities) theie is lack of conscious effort.
55. At that time there was no systematic classification
of castes and stages of life. There were no thieves. They used
to deal with one another without any intimate desire or
hatred.
56. In the Krta yuga, all the subjects are born with
equal beauty, features and span of life. They are devoid of in-
feriority and superiority. Usually they are happy, they ate free
from sorrow.
57-58. They have neither gain nor loss; neither friends
nor enemies; no likes or dislikes. Since they are devoid of
desire, their sense-object functions mentally. They do not
violently injure mutually nor do they favour one another then.
59. In the Krtayuga, knowledge is the greatest thing.'
In the Treta, it is said to be the institution of Yajna (sacrifice)
(as the greatest thing). In the Dvapara, war began to function;
and in the Kaliyuga, it is stealth alone.
60. The Krta Yuga is characterised by Sattva quality;
the Treta Yuga by Rajas quality, the Dvapara by (a mixture
of) Rajas and Tamas qualities, while the Kali, (only) by Tamas
quality. Thus the situation of the Gunas in the Yugas should
be known.
61-64a.' This is the time in the Krta Yuga. Understand
(the period of) its junction. Four thousand (divine) years con-
stitute the Krta Yuga. The parts of its junction are eight
hundred years, according to divine reckoning. It comprises of
four thousand human years. (?) Then, among them there are
* Va.P.8.61a (a corresponding verse) reads:
... .hrtayugt karmanoh for Krta-dvars karmanah in the Bd.P. which is
obscure: The verse means : "In the Krta Age, there was no inclination both
to pious and impious deeds".
1. VV. 59-60 give a comparative statement of the special features of
four Yugas.
2. VV. 61-71 describe the state in the period intervening between
Krta and Treta.
72 Brahmanda Purana
neither sudden clamour and outcry, nor contrarities (?). Then,
when that Krta yuga along with the part of the junction has
passed, the entire Yugadharma (Duty etc. characteristics of the
Yuga) becomes reduced to a quaricr.
64b-65. That is the time ofjunction of the Yuga, the
Sandhyd (transitional period) of what has passed off Thus
when the Sandhyddharma(Du.ty characteristics of the transitional
stage from Kita yuga) is reduced to a quarter (?) it vanishes
within the Krtayuga without any vestige*.
66. When the junction has passed away, there was
mental progeny. The achievement of spirituality was in another
Yuga called Treta, next to Krta.
67. The eight mental Siddhis that had been recounted
(as existent) by me in the beginning of the creation, become
reduced gradually.
68. In the beginning of the Kalpa, there is one single
mental Siddhi, in the Krta Yuga, in all the Manvantaras in
accordance with the division of the four Yugas.
69. The origin oi Karmasiddhi (achievement of Karman)
in Krta is brought about by the conduct of the people of
different castes and stages of life (?). The Sandhyd (junction) of
the Krta is reduced by a quarter (?)
70. These parts of the junctions of Krta take tip the
three (? other parts) and those Yuga Dharmas as well as penance,
learning, strength and longevity decrease and decline.
71. When the Krta yuga and its transitional part
have passed, O excellent sages, it is the beginning of Treta
yuga along with its parts.
72-73. When the part of Krta yuga has passed off and
those seven (? siddhis) remained lingering at the beginning
of the Treta yuga that had begun to function in the early part
of the Kalpa, the (one remaining) Siddhi perishes due to efflux
oftime and not otherwise; when that Siddhi disappeared
another Siddhi was born.
* The corresponding verse Va.P.70b-71a:
"When at the end of the yuga, when even the transitional period also
expires, the quarter of the dharma characteristic of this transitional period of
the yuga, remains."
1.2.7.74-84 73
74. (Defective) Parts of waters returned (to the firma-
ment) in the form of clouds. From the thundering clouds the
showering of rain began to function.
75. When the surface ofthe earth had been perfected
(watered) by that rain occurring only once the subjects came
into being. Thereupon, the trees became designated as their
abodes.
76. All kinds of worldly enjoyment of those subjects
emanated from them (the trees). In the beginning of the
Treta yuga, the subjects maintained themselves with them.
77. (Defective) then, after the lapse ofa great deal of
time, due to their own change, they had a sudden emotion in
the form ofa great desire for close contact.
78. In the case ofwomen (of the modern days) mens-
truation occurs till the end of their life (?) But then (i.e. in
the Treta yuga), that 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 month by month. As a con-
sequence thereof, sexual intercourse also takes place then.
80-81. They had the physical contact every month
because of their emotional feelings at that time. When there is
no menstrual flow at the proper time, the conception took place.
On account of their contrary nature (?), all those trees designa-
ted as their abodes and evolved at that time, perish thereafter.
82. When they had perished, the subjects became be-
wildered and agitated in all their sense-organs. They began to
meditate on their Siddhi. They were truthful in their meditation
then.
83-84. Those trees designated as their abodes appeared
in front of them. They yielded clothes, fruits and ornaments.
Similarly, honey of great potency of metaphysical* significance
was produced in every leafy cup. It was accompanied by the
juice of the Gandharvas(?).** [Gandharvdndm rasdnvitam inBd.P.
It should be Gandha-vama-rasdnvitam. ]
* anvikftkam in Bd.P. should be amaksikam ('with no flies in it).
** The verse contains misprints. The original verse seems to be as in
Vg.P.8.90:
74 Brahtnanda Parana
85. Those subjects maintained tliemselves witii that at
the beginning of Treta yuga. With that Siddhi they became
hale, hearty and well-nourished. They were free from feverish
ailments.
86. Thereafter, on other occasions also, the subjects
became overwhelmed by greed thus, once again. They seized
the trees and took by force the nectar and honey.
87. On account of this misdemeanour on their part
brought about by their covetousness, the Kalpa trees (wish-yield-
ing trees) perished here and there along with the Lord *(?)
88. When that achievement (Siddhi) was reduced to a
very little quantity with the passage of time, they maintained
themselves with this. Their Dvandvas (rivalries or mutual
opposites) rose up tremendously.
89. The dullness, the wind and the sunshine were severe.
Therefore they were much tormented. Being afflicted by the
mutually opposed pairs of feelings and reactions, they bewailed
their wounds** (?) ^
90-93. (Defective) they had been vexed in their minds
when formerly they had no abodes. They were wandering
about as they pleased. After building houses to remedy the
(evil effects of) Dvandvas (like heat and cold), they stayed in
the abodes as they pleased as they could secure. (When they had
no abodes) they resorted to difficult passages in mountains and
on rivers (?) dripping with honey*** , in plains and even in
(hilly) regions where water was available. They lived as they
pleased and as much as they could enjoy. They began to build
those abodes in order to ward off cold (blizzards) and hot
(winds). Thereafter, they built hamlets and cities.
Tesvtva jdyate tdsdrh gandha-oama-rasdnvitatn /
amdksikam mahdvTryam pufake pufake madhu jl
The honey was endowed with good flavour, colour and taste and had
no flies in it.
* Va.P. 8.93b madhund 'along with the honey'.
** Va.P. 8. 95 cakrur dvdrdridni cd 'created shelters and covers.'
*** madhu-dhunvdtsu in the text is absurd in the context. Va.P. 8. 97 (a
corresponding verse) appropriately reads: marudhdiwasu — 'in sandy deserts
and wildernesses*.
1.2.7.95-103 75
94-95. They built villages and cities with theirdue shares,
extent and dimensions and built other settlements as well, in
accordance with their knowledge. After measuring with their
own fingers (in the beginning), they made thereafter other units
also for the salie of measurement.'
96-100. (Defective) with ^ ngH/«s (finger-width) as the
basis they made the units, Pradesa, Hasta, Kisku and Dhanus. Ten
joints of the fingers (Angulas) constitute what is called Pradesa.
The space delimited by the tips of the extended thumb and
index finger is called Pradesa. The same with (the tip of the
extended) middle finger is remembered as Tola. The same with
(the tip of the extended) ring finger is Gokarna. The same with
(the tip of the extended) small finger is called Vitasti. It has
twelve Angulas.
Twentyone Angulas make the unit Ratni. Twentyfour
Angulas make one Hasta. Two Ratnis or fortytwo Angulas make
a Kisku. Four Hastas make one Dhanus or(?) Danda. The same
is a pair of arrows (Nalikas). Two thousand Dhanus make one
Gavyuti. This had been made by them then.
101. Eight thousand Dhanus make one Yojana as determin-
ed by them. With this Yojana (as the unit of measurement)
settlements (i.e. colonies) were made thereafter.
102. Among the four (types of) fortresses, three are
natural and the fourth (type of) fort is artificial. I shall men-
tion its decisive features.
103. It has a thick elevated rampart (esp. a surrounding
wall elevated on a mound of earth) with cavities (or openings).
1.
VV. 96-101 give the units
of
measurements of distanci
Arigula
= Finger-breadth.
10
Arigula
=
Pradesa
12
Angulas
=
Vitasti
21
Angulas
=
Ratni
24
Aiigulas
=
Hasta
2
Ratnis or
42
Angulas
=
Kiksu
4
Hastas
=
Dhanus or Danda (?)
2000
Dhanus
=
Gavyuti
7000
Dhanus
-
Yojana
76 Brahmanda Purana
It is surrounded with a moat on all sides. It has a beautiful
front-door and a gynaeceum in which girls are kept.
104. (Defective text)* The moats two Hastas in
breadth are excellent in the case of the Kumarlpura. The
total breadth of the current of water in (the moat) may be
eight, nine or ten (?).
105-106. (I shall mention)' the girth and length ofham-
lets, cities, and villages entirely as well as those of the three
types of (natural) forts viz. mountains, waters (i.e. rivers) and
waste-lands such as deserts etc., and the artificial forts as well.
The diameter shall be half a Yojana. Its length shall be one
and one eighth Yojanas.
107. The extent ofa Pura (city) shall be half of the
maximum length(?). There must beariver(?) flowing to its
east or north. It should be divided into a hypotenum and seg-
ments. It must be laid out in the shape ofa spread fan.
108. A city that is long, diamond-shaped or circular is
not praiseworthy. A city endowed with the symmetrical parts
and quadrangles and heaven-like, commendable was made
by them.
109. The Vdstu (site of a building; dwelling place) that
is not more than twenty /ohj- //astes is short; that of one hundred
and eight (Hastas) is great. In this matter they praise the
middle one and the short one which has no (wooden structure).
110. The chief settlement should be eight hundred .ST/sfcH^.
The hamlet should be of half the diameter of the city. The
Pana**(? Drinking place) shall be above it(?).
111. The hamlet shall be a Yojana (about 12 km) from
the city and the village shall be half a Yojana from the hamlet.
The outermost boundary shall be two Krosas (1 Krosa = 3kms).
The boundary of a field is ^oux Dhanus.
* The corresponding verse in Va.P.8.110 runs as follows;
srotasT samhata-dvaram nikhdtam punar era ca /
hastasfau ca data iresflid navdsfau va'pare raatdh //
Different opinions about the breadth of the moat in front of Kumarl-
pura are given here as 2, 8, 9, 10 hastas, the last being the best.
1. Vy. 105-116 delineate the ancient ideas oftown (and village) planning.
** Va. P. 7. 11 6b (in the corresponding verse) reads : grdmam for
Pdtiam of the Bd.P. It means: ^ grama should be beyond that'.
1.2.7.112-120 77
112. The pathway along the quarters (i.e. East-west and
North-south) was made twenty Dhanus wide by them. The road
in the village was also twenty Dhanus (wide). The path in the
boundary was only ten Dhanus (wide).
113. The glorious royal road was made ten Dhanus wide.
The movement of (traffic of) men, horses, chariots and elephants
(shall be) without any hindrance.
114. The branch-streets were measured by them (and
made) four Dhanus (wide). The roads joining the high-ways
shall be three Dhanus (wide) and their branches two Dhanus
wide.
115. (Defective text) The Jarighdpatha* (? the thigh-
road) has four Padas width; the passage between rows of houses
is three quarters (wide). Dhrtimdrga** (? path of courage) if
more than one sixth. The Padiku (Foot-Path ?) is remembered
thus in due order.
116. The enclosure lor excrement is a quarter all round.
After those places have been made, the houses and dwellings
(should be constructed).
117. They thought over it again and again about the
trees designated as their houses as to how they were before,
and began to build like them.'
118. The branches of trees have gone down. Others have
gone this way. Still others have gone up. In the same way,
some have gone obliquely.
119. With their intellect, they have observed carefully
how the branches have gone. Apartments were constructed by
them in the same way. Hence they (the apartments) are re-
membered as Sdlus.
120. Thus Sdl&s (apartments, dwellings) became well-
known from the branches. So also the abodes. Therefore they
are remembered as Sdlds. That is remembered as their Sdldtva^
(state ofbeing a Sala).
yaiigha-patha is probably a 'misprint* for "glianta-patha" 'a bell-road'
i.e. the cliief road tlirougli a village or a highway. Pada= 15 fingers' breadth.
** Vrtti-marga in Va.P.8.I21.
1. VV. 117-121 refer to construction of buildings. It is interesting to
note that the Sdla tree played an important part in ancient ideas ofhousing.
2. Popular but important etymology of Sala 'an apartment or dwel-
ling'.
78 Brahtnanda Purina
121. Since people are delighted therein (Prasidanti),
they are designated as Pra^arfax (palaces). Therefore, the abodes,
apartments and palaces are designated as Prasadas.'
122. When the wish-yielding Kalpa trees perished along
with the honey, (the subjects) attached by the Dvandvas (mutual
opposed pairs of feelings etc.) began to think about the
means of agriculture and other occupations for livelihood.
123. The subjects created were seen agitated due to ex-
haustion and sorrow. Thereafter, the Siddhi appeared in front
of them in the Treta yuga.
124. Another (type of) rain became the means of achiev-
ing all objects for them. The waters of the rain were sweet and
were as much as they wished for.
125-126. Thus a (new) way oflife and conduct began to
function during the creation of the second type of rain.
Due to the contact of the earth with the small collections
of water that gathered together on the surface of the earth, the
medicinal herbs began to grow. Those medicinal herbs began
to put forth blossoms, roots and fruits.
127. The fourteen (types of lands in) villages and
forests (began to flourish) without being ploughed and without
the seeds being sown. The trees and the bushes put forth flowers
and fruits at the proper seasons.
128. In the Treta yuga, medicinal herbs and plants
began to appear themselves on the earth. In the beginning of
the Treta yuga, the subjects sustained themselves with those
plants and herbs. ^
129. Thereafter, due to the inevitability of affairs
and due to the Treta yuga those subjects began to have passion
and covetousness for ever.
130. Then, they forcibly seized rivers, fields, mountains,
trees, bushes and medicinal herbs as much as they could (in
accordance with their strength).
1. Etymology of Prasdda 'a palace'.
2. VV 128ff show the prevalence of food- gathering economy in the
Treta yuga. The evolution of four Varnas is another sociological feature of this
Yuga.
1.2.7.131-141 79
131-132. Previously I have already explained to you
about the spiritually enlightened souls in the Krtayuga. They
were born as mental sons of Brahma and they had come here
(to the earth) from the Janaloka. They were quiescent
lustrous Karmins (devoted to the pursuit of holy rites) and
(unhappy and dejected). Returning from there (i.e . Janaloka),
they were born again in the Treta 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 Brahmanas, Ksatriyas, Vaisyas, SQdras and mali-
cious people.
134-135. Then (among them some became) powerful,
truthful in conduct, non-violent, devoid of greed and persons
who had conquered their selves. They used to abide by those
that were remembered* (? Smrti texts ?).They never accepted
charity. Their .tasks were carried out by those who were weaker
than they. They (these weaker people) approached them
speaking to them (?)
136-137. Those others who were less brilliant than they,
remained serving them. Thus when they were mutually related
and also resorted to each other, due to that fault the medicinal
herbs diminished much then. Like sands they perished on being
held in the fists.
138-139. Then due to the power of the Yuga, the
fourteen (types of people, animals etc.) villages and forests
began to pluck (and destroy) the flowers, fruits and roots (of
those trees). Then, when they perished the subjects became
perplexed. All of them were overwhelmed with hunger; then
they went to the self-born (deity i.e. Brahma).
140-141. In the beginning of Treta yuga, those subjects
desired for some means of livelihood. The self-born lord
Brahma knew their desire. He pondered over this (situation)by
means of his vision that can see everything directly. He under-
stood, that the medicinal herbs have been devoured (i.e.
drawn within) by the earth. He made them grow once again.
* Va.P.8.141 reads: sma tesu vai for Bd.P. text here: smrtefii vai. As
A* question of memory or smrti text does not arise here Va . P . reading is better,
80 Brahmanda Purana
142. After making the Sumeru mountain (as) tiie calf,
he milked this earth in the form of a cow that yielded seeds
on the surface of the earth in the form of the milk.'
143. The lord made those seeds grow as the medicinal
herbs (and other plants) that ended when the fruits became
ripe. (That is, the plants yielded fruits but once and then
they perished) they are the group of seventeen.
144-145. The following types of seventeen grains and
pulses constitute the group of seventeen, viz., Rice, barley,
wheat, Bengal-gram, gingelly Priyahgu (Long pepper), Uddra
(?), Koradufta (a kind of grain eaten by the poor people i.e.
Kodrava), Vdmaka (?), the black gram, the green gram, the
Masura (ddl), Nivdra (rice), the horse-gram, the Harika* (?)
and the Caraka*(?).
146a. Thus these were remembered as the species of
rural medicinal herbs (Grdmya-Osadhi).
146b-147. Sydmdka (a variety of rice), Nivdra (another
variety of rice), Jartila (wild sesamum), Gavedhuka ( ?) Kuruvinda
(a king of barley), Nenuyava (Bamboo seeds, Tamatlrkataka(?) **
etc. are remembered as the fourteen types of medicinal herbs of
the villages and forests.
148. All these fourteen varieties (of medicinal herbs and
plants) peculiar to villages and forests grew at the beginning
of the first Treta yuga. They are not grown by ploughing.
149. The trees, hedges, creepers, winding plants, spread-
ing creepers and (various) species of grasses yielded roots,
fruits,*** shoots etc. unto them. They plucked their fruits.
1. This is tlie Puranic presentation of the ancient Vedic concept of
milking the Viraj cow recorded in AV.VIII. Sukta 10. Purana-writers
used this motif later with god Brahma, king Prthu etc. as the milker. Funnily
enough Mt.P. 10.25 makes Vararuci as the milker and the science of Drama-
turgy (Natya-Veda) as the milk.
Here god Brahma milked seeds of medicinal herbs and plants. Men
gathered food from them for their .livelihood.
* Va. P. 8. 152a reads :
'adhakyas canakai caiva' which means:
'The pulse cajanus Indicus spreng as well as chick Peas.
** a misprint for tatha markatas ca ye). Gf. Va.P.8.154 as MW.
gives no word like tamatirkataka. markafaka is a species of grain.
*** Va.P.8.149 reads: puspaih for pusjah.
1.2.7.150-158 81
150. Those seeds which were milked out of the earth
formerly by the self-born lord, began to grow as medicinal
herbs putting forth iiowerj and fruits at the proper seasons.
151. When the medicinal herbs created before did not
grow and flourish again, he made means of livelihood for them
by means of agricultural occupations.'
152. The self-born lord (blessed them) with the power
of working with their own hands and achieving great results.
Thenceforth, the medicinal herbs became Kr.stapacyas (ploughed
and grown).
153. After achieving his purpose in the matter of agri-
cultural occupation, the Prajapati (lord of the subjects i.e.
god Brahma established the bounds of decency by means of
which they protected one another.
154. Among them some were very powerful and they
seized the realm. He established them as Ksatriyas and it
was their duty to protect others.
155. (Defective) .' All those subjects who had been
created will be worshipping you. 'Tell the truth in accord-
ance with the fact'. Those (subjects) who said this were the
Brahmanas.
156-158. Some stood by in the activity of protecting
others who were weak. They destroyed Kitas (worms). They
were established on the earth. The people call them Vais-
yas and cultivators of soil. They were the achievers of liveli-
hood. Those who were engaged in the service (of others),
those who ran errands and served others, were devoid of bril-
liance and deficient in virility. (Since they were deficient
they served others). He called them Sfldras. Lord Brahma
ordained and prescribed their respective duties and holy
rites.
1. VV.l.ilff described the transition from food-gathering economy
to the food-growing one by the introduction of Agriculture. This stage crysta-
lized the four-fold classification of the society with their specific duties (vide
VV 161-165 below).
2. Va. P. 8. 162a gives a better reading:
upaiisjhantiye tin vaiydvanto nirbhayds tatkd.j
'So long all those who worship or respect and obey those Ksattriyas, they are
free from fear'.
82 Brahtnanda Purana
159. Although the establishment of the classification
into the four castes had been made by him (Lord Brahma), the
subjects, out of delusion, did not conform to those rules.
160. The subjects who lived in accordance with the
duties of the (different) castes became antagonistic to one
another. Lord Brahma understood everything factually.
161-162. He ordained that meeting out punishments,
maintenance of armies and waging wars should be the means
of sustenance for the Ksatriyas. Performance of Yajnas, teach-
ing of the Vedas and acceptance of charitable and monetary
gifts — lord Brahma prescribed these as the holy duties and rites
for those Brahmanas. Breeding of cattle, carrying on trading
activities and cultivation of the soil — he granted these to the
Vaisyas.
163-165. Again he ordained that arts and crafts should
be the means of livelihood for the Siidras.
To the Brahmanas, Ksatriyas and Vaisyas he prescribed
the common duty of performing Yajiia and studying the Vedas
as well as giving charitable gifts. To the others the common
duty ordained was performance of their duties for livelihood.
After prescribing these duties and holy rites, the lord
ordained their abodes in the other worlds above :
The Prdjdpatya (that belonging to Prajapati or Brahma)
world is remembered as the abode of the Brahmanas who per-
formed their holy rites and duties. •
166. The world belonging to Indra is the abode of
Ksatriyas who never flee from the battlefield. The abode of the
Vaisyas who sustain themselves by their respective duties is the
Maruta world (i.e. the world belonging to the wind god).
167. The abode of the Siidras who abide by their duty
ofrendering service is the world belonging to the Gandharvas.
These are the abodes (after death) of the people of the differ-
ent castes who remain good and maintain the conduct of life
befitting their respective station in life.
168. When this mode of disciplined life ofthe four castes
had been well-established, the people of the different castes
strictly adhered to the duties of their respective castes because
they were afraid of punishment otherwise. Then, after the
castes had been established, he stabilised the stages of life.
1.2.7.169-178 83
169. The Lord established as before the following four
Asramas' (stages in life) viz. the householder, the celibate reli-
gious student, the forest hermit and the ascetic.
170. (Defective text) the people of the four castes per-
formed the duties ofthe respective castes. After doing their
duties they erected their residences and maintained their stages
of life and then enjoyed themselves.
171. Brahma established those Asramas. He directed and
guided those who swerved from these and recounted righteous
virtues to them.
172-173. He instructed them in the methods ofself-
restraint, observances, and controls of sense-organs etc.
Among the four castes, the stage ofthe life of a house-
holder stood at the outset because it was the source of origin
for the sustenance of the other three Asramas'- (stages of life).
I shall mention (the duties) in due order along with the holy
vows and observances.
174. The following are the duties ofthe householder in
brief: Marriage, maintenance of sacrificial fire, hospitability
to guests, performance of Yajiias and continuation of his race
(procreation).
175. The duties ofthe religious student are as follows :
He must wear the girdle (of the inuiija 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 are the duties of the forest hermits; wearing
barks and leaves or skins of antelope (for clothes), maintaining
themselves by means of roots, fruits and medicinal herbs found
in the forests, bathing both at dawn and dusk and performance
of Homa.
177-178. The duties ofthe mendicant (recluse) are as
follows : He must beg for alms when the noise of pestles has
died down. He must not steal. He must maintain cleanliness.
1. VV. 169-189 describe the duties of tlie four Asram'as or stages in life.
2. Cf. tesdrh grhastho yonir aprajanalvdd iiaresdm — Gaut.Dh.S.IlL3.
84 Brahmanda Parana
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 the
preceptor. He must serve the preceptor. He must be truthful.
This righteous conduct of ten items (as enumerated above)
was laid down by the self-born lord as the duty of a recluse.
179. Five of them pertain to Bhiksus viz. : begging,
knowledge (ofvedas) and religious vows.*
He mentioned their abodes after death as well as Asusmi
(absence of lustre) (?)
180. There are eightyeight thousand sages who live in
perpetual celibacy. The place remembered as their is alone the
abode of those who live with their preceptor (i.e.
(Brahmacdrins).
181. The place remembered as the abode of the seven
sages (the great Bear) is (assigned as) that of the forest-dwel-
lers. The world of Prajapati is the abode of house-holders and
Brahma's abode is that of the ascetics.
182.** (Defective text)The abode ofthe Yogins has not
been created (?) without conquering them, it does not exist (?)
Those abodes ofthe persons of different stages of life are in-
deed in the abode of Brahma.
183. Only four paths have been created as Devayanas
(paths of the Devas). Only four paths are remembered as
Pitryanas (paths ofthe manes).
184. Formerly, in the first Manvantara (these had been
created) by Brahma who administered the worlds. Ravi (the
sun) is remembered as the entrance to those paths that (are
known as) Devayanas. The moon (Candramas) is mentioned as
the entrance ofPitryanas.
185-186. Thus even though the castes and stages of life
had been clearly defined, the subjects adhering to the duties of
the different castes did not flourish. Then, in the middle of
* Probably a misprint for amusmin.
** Va.P.8.196 (corresponding verse) reads as follows:
yoginam amrtarh sflianam nanadhJnarh na vidyate /
"Immortal (amrtam) is the abode ofYogins which is not meant for non-
Yogins.
1.2.7.187-195 85
Treta yuga he evolved another mental creation from the
bodies of his own self and similar to himself.
187. In that first Treta yuga, when it gradually reached
its middle period he began to create mental progeny other than
(what was before).
188. Then the same lord created the subjects with pre-
dominating Sattva and Rajas qualities. They had the pursuit of
virtue (Dharma), wealth, love and liberation and they accom-
plished their professions for livelihood.
189. They were the Devas, the Pitrs, the sages and the
Manus (i.e. human beings ?) In regard to their characteristics
they were in accordance with the respective Yugas. By these,
the subjects (in the universe) flourished.
190-195. (Defective) Formerly, I had mentioned to you
about those people who in the previous Kalpa resorted to
Janaloka. As when he meditated upon them, all these created
beings, approached him for the purpose of being born (again).
In the course of Manvantaras, they were first junior-most* (?)
They were well-renowned by the people of their race (?). They
had all the faculties of cleverness or otherwise, unimpaired.
They had minor calamities due to the defect of the fruits of
their own activities. Those who were present consisted of
Devas, Asuras, Pitrs Yaksas, Gandharvas, human beings, Raksa-
sas, Pisacas, animals, birds, reptiles, trees, worms of hells
etc. For the sake of food of the subjects, he created Vidat-
mans* (knowingsouls) (?)
* Va.P.8.209 reads: adhlnartham prajanam ca atmano vai vinirmame, 'for
the control of the subjects, it is reported that he created himself.
86 Brahmanda Purana
CHAPTER EIGHT
God Brahma '"s Mental Creation : Gods, sages, manes, and human
beings created
SUta said :
1. Even as he was meditating, tlie mental progeny were
born along witli tiiose causes and effects arising out of iiis
body.
2-4. Tliere cropped up KsetrajHas (Individual souls) of
the Ksetra (Cosmic body) of this intelligent person i.e. Brahma).
Thereafter, he was desirous of creating thousands and thou-
sands of the four groups of living entities viz. the Devas, the
Asuras, the Pitrs and the human beings. Prajapati engaged him-
self therein and meditated upon the creation. While meditating
thus, an effort arising out of his Tamas constituent was involv-
ed. So, at the outset the Asuras were born as his sons from
Prajapati's loins.
5. Asu is considered by scholars as the vital breath.
Therefore, those who were born of it were Asuras.' He discarded
that physical body whereby the Asuras had been created.
6-7a. That physical body discarded by him immediately
became Night. Since that physical body had the Tamas ele-
ment predominant, the night too consisting of three Tamas
(watches of night of the duration of three hours each) became
Tamobahuld (one in which darkness prevails).
Therefore at night the subjects (people) are themselves
enveloped bv darkness.
7b-9. After creating the Asuras, he adopted another
body that was unmanifest, with the Sattva element predomi-
nant within it. Then he engaged himselfwith it. As the lord
joined himself to it, he felt very happy. Thereafter from his
shining face the Devatas (gods and goddesses) were born.
Since they were born of the refulgent face (Divyatah) they
are glorified as Devas.
(1) A noteworthy derivation of asura as contrasted witli the usual
a + • sufa.
1.2.8.10-20 87
10. The root Y"Div" is used in the sense of "to play".'
Therefore, the Devas were born of his divine (lit. "shining")
body (and called Devatds).
11. After creating the Devas, he discarded that divine
body. That physical body discarded by him became "day".
12. Therefore, people worship the Devas with holy rites
performed during the daytime. After creating the Devas, he
adopted another body.
13-14. He adopted another body that was solely consti-
tuted by the Sattva element and engaged himself therein. The
lord meditated upon those sons considering them like father (of
fatherly nature). The Pitrs were born of that body in the
juncture of night and day; therefore those Pitrs are Devas.
That state ofbeing Pitrs is declared about them.
15. He discarded that body whereby the Pitrs were
created. The body that had been discarded by him forthwith
became the twilight.
16. Hence, the daytime is considered asbelonging to the
Devas and the night is remembered as belonging to the Asuras.
The body that belongs to the Pitrs and that is in between those
two is the most important.
17. Hence the Devas, the Asuras, the sages and the hu-
man beings, while practising Yoga, worship that body which
is in between dawn and morning (day-break).
18. Hence, Brahmanas perform sandhyd at the junction
ofthe night and day. Thereafter, Brahma engaged himself
in another body of his.
19. That body which the lord created mentally was
solely constituted by the Rajas element. They (the progeny so
created) are his sons through the mind. Since they were begot-
ten (Prajanandt), they became Prajds (subjects).
20. Since, he meditated (before creation) (Manandt),
they are called Manusyas (Men) ; they became wellknown as
Prajds because they were procreated. After creating the subjects
again, he discarded his own body.
1. Correct etymology — div — means both 'to play' and 'to shine'.
88
Brahmanda Purana
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 noble-
souled person immediately became night, day, twilight and
moonlight.'
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 Niydmika* (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.^
1. VV. 22-27 summarise the four main creations from god Bralima's
body and their other features as follows:
* He emended as triydmika 'consisting of three Yamas' as in verse 6
above, Va.P.9.22 (an identical verse) also reads triydmika.
Creation
Born from Brahma's
When discarded His
Prevailing
part of the
body
Body transformed into
gun as.
Asuras
Loins & vital
breath
Night
Tamas
Devas
Shining face
Day
Predominant
Sattva.
Pitrs.
Mind
juncture of day and
night
Pure Sattva.
Human
mind
moonlight (but dawn
Rajas,
beings.
in other Puranas)
Popular derivation of ambhas.
1.2.8.28b-37 89
28b-29a. After creating the waters, the lord created the
Devas, the Danavas, the human beings, the Pitrs and various
kinds of other subjects.
29b-30. The lord discarded (that body) the moonlight
and attained another physical body predominently constituted
of Rajas and Tamas. Thereafter, he engaged himself therein
(he united himself to it.). Therefore, he created in darkness
tiiose who were overwhelmed by hunger.
31-34. Those created beings, overwhelmed by hunger,
attempted to seize the waters. Those among them who
said — "we shall protect these waters", are remembered as
Raksasas. Those night-walkers (demons) who felt hunger with-
in themselves and who said "Let us destroy the waters, let us
be delighted in our mutual company", became Yaksas and
Guhyakas ofruthless action due to that work. The root -\/raks-
is considered to have the meaning "toprotect." Theroot \/"ksi"
has the meaning "to destroy". Since they protected (Rakfa-
ndt) they were called Raksasas. Since they Aciivoye,A(KsapanSt),
they are called Yaksas.'
35-36. On seeing them (the ruthless Yaksas), the intel-
ligent self-possessed lord became displeased. Due to this dis-
pleasure, his hairs became shivered. Those shivered hairs moved
up and ascended again and again. Those hairs that dropped
off from the head moved and crawled up. They are considered
Vydla, because they were (originally) Bdlas or Vdlas (hairs).
Since they drooped off (Hinatvdt) they are remembered A his
serpents) .'
37. They are Pannagas' because they moved and wrig-
gled. The state of being Sarpas is due to the fact that they
crawled. Their abode of repose is in the earth under the
sun, the moon and the clouds*.
1. Puranic etymology of raksasa and Taksa.
2. Another derivation of Vyala — vala and aki — hi — generally ahi is
derived as follows : a — hart — in sa ca dit ano hrasvasca — Apte Sk. Hindi Kosa
P. 134.
3. VV. 37-41 describe the creation of various tribes of demi-gods and
gives popular etymologies of Piidca and Gandharva.
* The text surydcandtamasau ghandh is obscure. Va.P. (in an identical
-verse reads, .surydcandramasoradhah 'below the Sun and the moon!'
90 Brahmanda Parana
38. The 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 the serpents out of his anger a set of
terrible beings whose diet was flesh and who were furious by
nature were created. They had the tawny colour.
40. Since they had been born (Bhutatvit), they are remem-
bered as Bhtttas; and as they ate flesh [Pisitdsandt), they were
called Pisdcas. Even as he (Brahma) was singing words, the
Gandharvas were born as his sons.
41. The root Dhay is recited by poets in the sense of
'drinking'. Since they were born drinking the (musical)
words, they are remembered as Gandharvas.
42. Aftercreating these eight divine beings, he created
the Cchandas (Prosody, Vedas) ' as he pleased (Cchandatah). He
created the birds through his age (? Vayasd).
43. After creating the birds, he created the groups of
animals. He created goats out of his mouth and the sheep out
of his chest.
44-45. Brahma created the cows from his belly and the
horses, donkeys, Gavayas (a species of ox), deer, camels, boars
and dogs along with the elephants from his sides as well as
feet. Other species of animals too were created. The medicinal
herbs (and plants and creepers) with fruits and roots were born
out of his hairs.
46. Formerly, at the beginning of this Kalpa, at the
advent of the Treta yuga, he created the five types of medi-
cinal herbs and then engaged himself in the sacrifices.
47-48. The cow, the goat, the man,' the sheep, the
horse, the mule and the donkey — these are remembered as
seven rural (Grdmya) domesticated animals. There are other
seven forest animals, the beasts of prey, the tigers, the elephants,
the monkey, the birds as the fifth of the set, the aquatic animals
as the sixth ones and the reptiles as the seventh ones.
49. The buffaloes, the Gavaya oxen, and the camels, the
cloven-footed animals, the Sarabha (the eight-footed fabulous
1. strangely enough the Furana includes the human species among
domesticated animals.
1.2.8.50-58 91
animal), the elephant, with monkey as the seventh of this set,
are the forest animals.
50. Through his first face (mouth), he created the
following,' viz : the Gayatrl, the Rli, the Trivrtstotna and
Rathantara and Agnistoma among the Yajiias.
51. Through his right-hand (southern) face (mouth),
he created the Yajurveda hymns, the Traistubha metre, the
fifteenth Stoma (hymn) and the Brhatsaman hymn.
52. Through his backward (western) face (mouth), he
created the Saman hymns, the JagatI metre, the seventeenth
Stoma (hymn), the Vairijpya and Atiratra (part of Jyotistoma)
sacrifices.
53. Through his fourth face (mouth), he created the
twentyfirst (stoma i.e. hymn). The Atharva-Veda, the Aplor-
yama* and the Anustubh metre alongwith Vairaja.
54. It is wellknown that after creating the great cloud
wellknown as Parjanya, the holy lord created lightning, thunder-
clouds and the red-coloured rainbows.
55. He created the Rk, Yajus and Saman Mantras for
the accomplishment of Yajiias. The living beings both high and
low were born of the limbs ofBrahma.
56-58. The Prajapati (Lord of the subjects) who was
creating at the outset the fourfold set viz.: the Devas, the
sages, the Pitrs and the human beings, created the living beings
both mobile and immobile. After creating Yaksas, the Pisacas,
the Gandharvas, the Apsaras, the human beings, the Kinnaras,
the Raksasas, the birds, the animals, the deer and the
serpents, he created the Ayyayas ('changeless ones) and Vyayas
1. VV. 50-53 give the creation of Vedic literature, Vedic metres and
special sacrifices from tlie moutlis or faces of Brahma.
2. Trivrtstotna — A three-fold stoma (in which at first, the three 1st
versesofeachTrcaofRv. IX.il are sung together, then the 2nd verses
and lasdy the 3rd verses).
3. Rathantara: the verses to be sung according to Sama-music are
RV.VII. 32. 22-23 abhl tva Swa etc.= S.V. II. 1.1. 11.
4. Aptoryama is a Soma sacrifice — an amplification of Atiratra sacrifice.
According to Tandya Br. XX 3.4-5, it is so called as its performance secures
whatever one desires.
9 2 Brahmanda Parana
(the changeables) as well as the mobile and the immobile
beings.
59-60. Even when created again and again, these beings
adopted only the Karmans that had been committed before.'
The previous natures and features such as violence and non-
violence, softness of heart and ruthlessness, virtue and evil as
well as truth and falsehood — all these were adopted by them
(in their later creations). Hence, they are liked by them.
61. It was Brahma, the creator himself, who ordained
the diversity in the great elements and their allotment to
different physical bodies afflicted by the sense-organs
(Indrfydrtesu) *.
62. Some men say that the manly endeavour (is the sole
cause of achievement). Some men say that it is the Karman
(previous actions). Other Brahmanas say that it is the destiny.
ThcBhutacintakas (those who think about the elements — perhaps
the Carvakas) say that it is nature and latent instinct.
63. (But real thinkers) know that there is no difference
or superiority among the manly endeavour, previous action and
the destiny. The same is understood through the nature of the
outcome of fruits (of actions etc.)
64. (Some say)' this is thus and notthus — this is both nor
is it both. But persons abiding by Sattva and having impartial
vision say (that the Universe) is the object ofits own activity.
65. It is only through the words of the Vedas that the
great lord created at the outset, the different forms and features
of the living beings and the development of the created ones.
1. As noted above this Purana emphasizes the law of Karman. The
end of a Kalpa does not destroy the Karma of an individual.
* If the reading Indriydrthesu is adopted the meaning is "and their
allotment to different physical bodies and the objects of the various sense
organs."
2. Apparently the view (aniscitatdvdda) of Saiijaya Belatthi Putta
in SdmaMa-phala-sulta — Digha Nikdyo p. 51 (Nalanda Ed.): when asked
about the existence of the other world he states:
enarh ti pi me no, tathd li pi me no, aniiathd ti pi me no, no ti pi me no, no no
ti pi me no.
But 1 think the Purana probably voices the view of Syadvada.
1.2.8.66—9.1-6 93
66. The names pertaining to the sages and the visions
belonging to the Devas — these, the unborn lord assigns to
those who are born at the end of the night.
CHAPTER NINE
The Progeny of Rudra : Birth of Bhrgu and others
Suta said :
1. By means ofhis mind, the lord then created five Kartrs
(doers or agents of creation), viz.: Rudra. Dharma, Manas
(mind), Ruci and Akrti.
2. All these are mighty-armed and they are the causes
of the sustenance of the subjects. When the medicinal herbs
decline again and again, it is Rudra who sustains them and
revives them.
3-4. By those who seek benefits, the Lord was well wor-
shipped with whatever fruits and medicinal herbs were available
(to them). He (that God) is called Tryambaka' as in times of
(impending?) extinction of medicinal herbs etc., sacrifice is
offered to him by sages with three Kapalas (plates or potsherds
containing) of cakes sacred to him (Rudra).
5-6. It has already been mentioned by me that the three
Vedic metres, Gayatrl, Tristup and JagatI are the sources of
origin oi Xhc Ambakas (i.e. Kapalas) along with the Vanaspati
(i.e. the medicinal herbs). These three metres join together and
assume unity (i.e. when they are used in Mantras at the time
of the consecration of the Puroddsa offerings). That Puroddia is
infused with the virility of each of these mantras. Hence the
Puroddsa is remembered as Trikapdla (having three vessels to
hold it). Therefore the Puroddsa is Tryambaka as well. Hence
1. Tryambaka means 'one having three eyes* and is an epithet of Siva.
Here it is identified with Puroddsa,
•94 Brahmanda Parana
the lord (to whom this Puroddsa is offered) is remembered as
Tryambaka.
7. Dharma sustains all the subjects. Manas is remembered
as that which caused knowledge. Akrti is the form of splendid
beauty. Ruci is remembered as one who inculcates Sraddhd
(faith).
8-9. Thus 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. Then he saw the Tamas element moving within
himself. Thanks to its own action, it had abandoned Rajas and
Sattva and was existing by itself.
11. Thereupon, due to that sorrow, the lord of the uni-
verse felt grieved. He pushed out the Tamas element and after-
wards covered it with Rajas.
12. That Tamas pushed out by him gave birth to a pair.
On account ofhis unrighteous conduct, Himsd (Violence) and
Soka (grief) were born.
13. When that pair in the form of Varana (covering up),
was born, the lord became delighted. He resorted to this.
14. From a half of the body of the lord who was delighted
within himself thus, a woman conducive to great welfare, and
charming and fascinating to all living beings, came out.'
15. That beautiful looking lady was indeed created from
Prakrti by him (as he was) desirous (of progeny) and was
called Satarflpa. And she was again and again called so.
16. It was then that the subjects were born of that noble-
souled being in the middle of Treta yuga as has already been
mentioned by me to you in section-I Prakriydpdda.
17. When those subjects created by that intelligent self-
possessed being did not increase in number, he created other
jxiental sons similar to himself.
1. Cf. MaBU 1.32.
1.2.9.18-29 95
18-19. He created these nine mental sons' viz. : Bhrgu,
Angiras, Marlci, Pulastya, Pulaha, Kratu, Dalcsa, Atri and
Vasistha. In the Purana, these are decisively called the "nine
Brahmas" (because they were like) Brahma (the creator) unto
all beings of controlled souls, having the Atman as their source
of origin.
20. Then Brahma created again Dharma who was
•delightful and pleasant unto all living beings; as well as the
Prajapati Ruci. These two were the eldest of all ancient ones.
21. He created from his intellect, Dharma who was
delightful and pleasant unto all living beings. He who is named
Ruci was born of the mind of (the lord of) unmanifest birth.
22-24. Sage Bhrgu was born of the heart of the lord
whose source of origin was water. Brahma created Dalisa from
his vital breath and Marlci from his eyes. He created Rudra
(also linown as) Nllalohita in the form of Abhimdna (prestige,
honour). He created angiras from his head and Atri from the
ears. From his Uddna (?) vital breath (prdna) he created
Pulastya and Pulaha from Vyuna. Vasistha was born of
Samdna and he created Kratu from Apdna.
25. Thus these twelve are remembered as the sons of
Brahma at the beginning (of creation) of subjects. Dharma
was the first-born among those Devatas.
26. Bhrgu and others who had been created are remem-
bered as Brahmarsis (Brahminical sages). They are the ancient
house-holders and Dharma (virtue) was initially established by
them.
27-28a. In the Kalpa, these twelve give birth to subjects
again and again. Their twelve races arc divine and equipped
with Divine qualities. They perform holy rites and have (i.e.
procreate) progeny. They are adorned (honoured) by great
sages.
28b-29. When the progeny created by Dharma and other
great sages (who themselves) had been created (by him) did
not multiply, the intelligent and self-possessed lord became
slightly enveloped by Tamas and afflicted by grief.
1. Cf. Manu 1.35 also VP.I.8.4-6.
96 Brahmanda Parana:
30. Just as Brahma was enveloped by Tamas elements,
so also in the case of his sons too another Tamas element issued
forth.
31-32. Adharma is in the nature of return flow (?) and
Himsa (Violence) is inauspicious by nature. Then when he
was obstructed and the nature of the covering was manifest,
Brahma discarded his own shining physical body. After dividing
his own body into two, he became a man by one half.
33. By (another) half he became a woman and she was
Satarupa. She was the Prakrti,' the mother of all living beings
(and manifested thus) because the lord was creating out of
desire.
34-36. With her grandeur, she pervaded the firmament
and the earth and remained steady. That was the former body
of Brahma who stayed enveloping the firmament. The half that
was created as a woman became Satariipa. That divine lady
performed a very difficult penance for a hundred thousand
years and obtained Purusa of brilliant fame as her husband.
Indeed, he is called Manu, the Purusa, the earlier son ofthe
self-born lord.
37-38a. Seventyone sets of four Yugas constitute what
is called his Manvantara (reign of a Manu). After obtaining as
his wife, Satarflpa who was not born of any womb, the Purusa
sported with her. Hence it is called Rati (sexual dalliance).
38b-40. The first union took place in the beginning of
the Kalpa. Brahma created Virat (the immense Being). That
Virat became the Purusa. He, accompanied by Satariipa, is
remembered as Vairaja, Manu and Samrat (Emperor). That
Purusa, Manu, the Vairaja created subjects (begot progeny).
From Vairaja, the Purusa, Satariipa gave birth to two heroic
' sons.
41. They were Priyavrata and Uttanapada. These two
sons were the most excellent sons that persons possessing sons
could expect. (She gave birth to) two daughters also ofgreat
fortune. From them these subjects were born.
1. The Sahkhya pair of Prakrti and Purusa are represented liere as
Satarupa and Manu. Tlie terms Vairaja, Purusa, Manu (and Samrat) are
used as synonyms.
1.2.9.42-55 97
42. They were the divine lady named Akiiti and auspi-
cious lady Prasuti. Both of them were auspicious. The lordly
son of the self-born lord gave Prasiiti to Daksa.
43. He gave Akiiti to Ruci, the Prajapati. An auspicious
pair was born of Akiiti as the progeny of Ruci, the mental son
(of Brahma).
44. They were the twins Yajiia and Daksina. Twelve
sons were born to Yajiia and Daksina.
45. They were the Devas named Yamas in the Svayam-
bhuva Manvantara. They were the sons of twins, viz : Yajiia
and Daksina. Hence they are remembered as Yamas.'
46. ( ?) Two groups of Brahma are remembered viz :
Ajitas and Sukras. The Yamas who have the appellation Divau-
kas (heaven-dwellers) circumambulated the former.
47. Lord Daksa begot of Prasiiti, the daughter of
Svayambhuva Manu, twenty-four daughters who became
mothers ofthe world.
48-49a. All of them were highly fortunate. All of them
were lotus-eyed. All of them were wives of Yogins and all of
them were Yogic mothers. All of them were expounders of
Brahman and all of them were the mothers ofthe universe.
49b-50. Lord Dharma accepted (the following) thirteen
daughters of Daksa as his wives, viz : Sraddha, LaksmI,
Dhiti, Tusti, Pusti, Medha, Kriya, Buddhi, Lajja, Vasu, Santi,
Siddhi, and Kirti as the thirteenth.
51-52. These door-ways ofhis (creative activity) were
ordained by the self-born lord. The others that remained were
the eleven younger daughters of beautiful eyes, viz : SatI,.
Khyati, Sambhiiti, Smrti, Priti, Ksama, Sannati, Anasiiya.
Orja, Svaha and Svadha.
53-54. Other great sages accepted them (as wives).
They were Rudra, Bhrgu, Marici, Aiigiras, Pulaha, Kratu,
Pulastya, Atri, Vasistha, Agni and Pitrs. He gave (in marriage)
Sa I to Bhava and Khyati to Bhrgu.
55. To Marici, he gave Sambhiiti, and Smrti to Angiras..
To Pulastya he gave PrIti and Ksama to Pulaha.
1. Derivation ofYama, tlie gods ofthe Svayambliuva Manvantara.
9 8 Brahmanda Parana
56. To Kratu, he gave Sannati and the (daughter)
named Anastiya to Atri. He gave Urja to Vasistha and
Svaha to Agni (the fire-god).
57-58. He gave Svadha to the Pitrs. Listen from me
their children. All these were highly fortunate ladies; their
subjects (children) obediently followed them in all Manvantaras
till the time of ultimate annihilation (of the world). Sraddha
gave birth to Kama and Darpa (arrogance) is remembered as
the son of Laksml.'
59. Niyama (Restraint) was the sonof Dhrti (Courage).
Santosa (Contentment) is mentioned as the son of Tusti
(Satisfaction). Labha (gain) was the son ofPusti (Nourishment)
and Sruta (Learning) was the son of Medha (Intellect).
60. Dama (Restraint of sense-organs) and Sama (Res-
traint of the mind) are mentioned as the sons of Kriya (Activity).
Bodha (Understanding) and Apramada (Absence of Errors)
were the sons of Buddhi (Intellect).
61. Vinaya (Modesty) was the son of Lajja (Bashful-
ness). Vyavasaya (Enterprise) was the son of Vasu. Ksema
(Welfare) was the son of Santi (Tranquility). Sukha( Happiness)
was born of Siddhi (Achievement).
62. Yasas (Fame) was the son of Kirti (Renown) —
These were the sons of Dharma. Kama's (Love's) son Harsa
(Delight) was born ofthe noble lady Siddhi (Achievement).
63. Through Adharma (Evil), Himsa (Violence) gave
birth to the two children Nikrti (Dishonesty, Wickedness) and
Anrta (Falsehood).
64. Two twins were born of Nikrti and Anrta viz Bhaya
(Fear), Naraka (Hell), Maya (Illusion) and Vedana (Pain).
65. Through Maya, Maya gave birth to Mrtyu (Death)
that takes away all living beings. Then Duhkha (Misery) was
born ofVedana through Raurava (Hell).
66. Vyadhi (Sickness) gave birth to Jara (Old age),
Soka (Grief), Krodha (Anger) and Asflya (Jealousy) through
Mrtyu. All these are remembered as characteristics of Adharma
(Evil) with misery as the ultimate end.
1. VV. 58-67 personify virtues and vices and state their parentage.
Out of tliese VV. 63-68 describe the Tamasa creation.
1.2.9.67-80 99
67. Their wife, son, — everyone is remembered as deatii-
less.
Tiius tlris Tamasa creation took birth with Adharma as
the controlling one.
68. Nllalohita was commanded by Brahma, "Beget
progeny". He contemplated on his wife SatI and created sons.'
69. They were neither superior to him nor inferior. They
were his mental sons on a par with himself. He, created
thousands and thousands of such childern wearing elephant hides.
70-80. All of them had these characteristics and features:
All of them were on a parwith himself in form, brilliance,
strength and learning. They were tawny-coloured. They had
quivers and matted hair. They were dark blue-red in com-
plexion. They were devoid of tufts. They had no hairs.
They were killers with eyes (by casting a look). They had
Kapalas (sk ills) with them. They had huge beautiful forms
andJMdeous cosmic forms. Some occupied chariots and wore
coats of mail. They were defenders wearing armours. They
had hundreds and thousands of arms. They were able to go
through the firmament, earth and heaven; they had big heads,
eight fangs, two tongues and three eyes. (Some were) eaters
of rice, (some) eaters of flesh, (some) drinkers of ghee and
(some of) Somajuice. (Some) had penises ofgreat size; fierce
bodies and blue necks. Some had fierce fury. They had quivers
and armours, bows, swords and leather shields. Some were
seated; some were running. Some yawning and some occupying
(seats). Some were reciting (the Vedas), some performing
Japas, Yogic practices and meditations. Some were blazing.
Some were showering, some shining and some smoking. Some
were enlightened. Some were wakeful, alert and enlightened.
Some had the property of Brahma ( ?). Some had the vision of
Brahman. They had blue necks and thousand eyes. All of them
were walking over the earth. They were invisible to all living
beings. They had great Yogic power, virility and splendour.
They were shouting and running. On seeing Rudra creating
1. VV. 68-80 describe the Raudri Srsti (creation by Rudra) and he
was asked by Brahma to stop creation as he was procreating immortal progeny
and Rudra complied. _ • t\ t
vtY
.j(> p
^iV M^^ ^'^'^
(njUf-
100 Brahmanda Parana
these excellent Devas with these qualities and features, in
thousands even before the expiry of the period ofa Yama,
Brahma told him — "Do not create subjects like these. The
subjects should not be created on a par with oneself or superior
to oneself; welfare unto you. Create other subjects vulnerable
to death. Subjects devoid of death do not begin to perform holy
rites".
81. Thus addressed, he (Rudra) said to him (Brahma) :
"I will not create progeny subject to death and old age. Pro-
sperity unto you. I am standing by (i.e. cease to procreate);
you please create, O lord.
82. These hideous and bluish-red coloured subjects who
had been created by me in thousands and thousands, have come
out of my own self.
83. These Devas will be known by the name of Rudras.
They are highly powerful. Those Rudranis are well-known over
the earth and firmament.
84. Enumerated in the (Vedic text) Satarudra, they will
become worthy of Yajiias. All of them will partake of the
Yajnas along with the groups ofDevas.
85. Till the end ofthe Yuga, they will remain, on being
worshipped along with those Devas born of Cchandas (Vedas
or — born as they are pleased) in the Manvantaras.
86. On being told thus by Mahadeva, that lord Brahma,
the delighted lord ofsubjects replied to the terrible Rudra.
87. "O lord welfare unto you. Let it be as spoken by
you."
When it was permitted by Brahma, everything happened
that way.
88. Thenceforth, the lord Sthanu did not beget subjects.
He remained celibate till the ultimate annihilation.
89-91a. He is remembered by learned man as Sthanu'
because it was said by him thus— "1 am standing by". All these
qualities are present in Sahkara — viz : knowledge, penance,
truthfulness, glorious prosperity, virtue, detachment and com-
prehension ofthe self He excels all the Devas and sages along
Derivation of Sthanu.
1.2.9.91b-92— 10.1-4 101
with the Asuras, by means of his splendour. Hence the lord is
remembered as Mahadeva' (Great god).
91b-92. He excels the Devas through his glorious pros-
perity, the great Asuras through his power, all the sages
through his knowledge and all the living beings through Yoga.
It is thus that Mahadeva is bowed to by all the Devas. After
creating the subjects devoid of enterprise, he refrained from
creation.
CHAPTER TEN
Magnificence of God Siva : Birth of Nilalohila : His eight
Names and Forms*
The Sage said.:
1. The manifestation in this Kalpa of the noble-souled
great lord Rudra along with the Sddhaka (spiritual aspirants)
has not been narrated by you.
SUta replied :
2. The origin ofthe primordial creation has been succinct-
ly mentioned by me. I shall now narrate in detail the names
along with the physical bodies.
3. Mahadeva begot ofhis wives many sons in the other
Kalpas that have passed by. Listen to those (procreated) in
this Kalpa.
4. In the beginning ofthe Kalpa, the lord contemplated
on a son on a par with himself. Thereafter, the child Nilalohita
appeared on his lap.
1. Derivation of Mahadeva.
•This chapter deals with the eight forms ofgod Siva — a popular concep-
tion in Puranas and classical literature. It is an amplification of a similar
concept in Satapatha Brdhmana as noted below. This chapter is textually very
close to Va.p.Ch.27.
102 Brahmanda Purina
5-6. He cried loudly in a terrible manner (voice). He
appeared as though he would burn by means of his brillance.
On seeing the child Nilalohita' crying suddenly, Brahma spoke
to him — "Why do you cry, O child ?" He replied— "Give me
at the outset a name, O Grandfather."^
7. "O lord, you are named Rudra". On being told thus
he cried again. "Why do you cry, O child?" asked Brahma to
him.
8. "Give me a second name", said he to the self-born
Lord. "You are Bhava by name, O Lord". On being told thus
he cried again.
9. "Why do you cry?", enquired Brahma of the crying
child. "Give me a third name". On being told thus, he said
again.
10. "O lord, you are Sarva by name." On being told
thus he cried again, "Why do you cry ?", asked Brahma again
to the crying child.
11. "Give me a fourth name." On being told thus, he
said again, "O lord, you are Isana by name". On being told
thus he cried again.
12. "Why do you cry", said Brahma to that crying
child again. He replied to the self-born lord — "Give me a
fifth name."
13. "You are the lord and master of all Pasus (Animals,
living beings)". On being told thus, he cried again. "Why do
you cry?" said Brahma to that crying child, once again.
14. "Indeed, give me the sixth name". On being told
thus he replied to him — "O lord, you are Bhima by name". On
being told thus he cried again.
15. "Why do you cry ?", asked Brahma again to that
crying child. "Give me the seventh name". On being told
thus he replied :
1. This name signifies identification of Rudra and Fire.
2. W. 5 ff. Tliis episode of crying for a name and god Bralima's
assigning eiglit names is a reproduction of tlie same in Satapatha Brahmana
(SB. 6.1.3.1-18). It is from tliis concept in SB that Bd.P. (and other
Puranas such as Va.P., LP) developed the Asta-murli conception of Rudra.
See the next note.
1.2.10.16-23 103
16. "O lord, you are Ugra by name". On being told
thus, he cried again. To that crying child he said— "Do
not cry".
17. He said — 'Give me, O lord, the eighth name". "You
arc Mahadeva by name". On being told thus, he stopped
crying.
18. After securing these names. Nilalohita requested
Brahma — "Indicate the abodes of these names".'
19-20. Then the bodies were allotted by the self-bom
lord unto these names (abodes). They were — the sun, the
water, the earth, the wind, the fire, the Ether, the initiated
Brahmana and the Moon. Thus the bodies were of eight varie-
ties. The lord is to be worshipped, saluted and bowed to in
those bodies.
21-23. Brahmasaid again to the child Nilalohita — "O
lord, at the outset, your name has been mentioned by me as
Rudra. The sun shall be the first body unto thy first name".
1. The abodes of the names of Nilalohita are the eight forms (asfa-
murtis) of Siva and they symbolize the five Mahd-bkiltas (gross elements),
the two principle vital airs Frana and Apana and the principle of the Mind.
The following tabular statement of the eight forms of Rudra, their abodes,
names of their consorts and children will clarify this chapter.
Name or Abode or Designation Name ofthe No of the
Form of bodies of that body consort sons
Siva alloted
1. Rudra thesunj(i.e. Raudri Suvarcala the satum
Frana or Heat) (Sani)
2. Bhava the water Apah Dhatri The Venus
(Sukra)
3. Sarva the earth Bhnmi Vikesi The Mars
(Angaraka)
4. I Sana the wind Vita Siva i i) Manojava
ii) Avijiiata-
gati
5. Fasupati the Fire Agni Svaha Skanda
6. Bhima the Ether Akasa Quarters Svarga
7- Ugra Initiated Diksita Diksa Santana
Brahmana Brahmana
8. Mahadeva The Moon Candramas Rohioi Budha
(Apana) or cold
104 Brahmanda Purana
When this was uttered his splendour became an eye, which
illuminates, then it entered the sun. Hence he (the sun) is
remembered as Rudra. One shall avoid seeing the sun while
rising or while setting.
24. Since the sun comes into view frequently and since it
vanishes frequently, one, who desires for longevity, should not
directly see the sun. One should always be pure.
25-26. Worshipping during the two periods of junctions
(the dawn and the dusk), and repeating the Saman, Rk and
Yajus hymns, the Brahmanas propitiate and strengthen Rudra
of the past and the future. At the time of rising, the sun
stands on the Rks, at midday he stands on the Yajus and in the
late afternoon, Rudra lies down and takes rest gradually.
Hence, in fact, the fun never rises nor does he set.'
27. One shall never pass urine in the direction of
Rudra (i.e. the sun) in whatever condition he may be.
28. Lord Rudra does not oppress the Brahmana who
strictly adheres to these principles. Then Brahma said again
to that lord Nilalohita.
29. Your second name has been mentioned by me as
Bhava. Let the waters be the second physical body of this
name of yours.
30. On this being mentioned, the element of the nature
of Rasa (Juice) (i.e. water) became stationed in his body. Since
he entered it, the water is remembered as Bhava.
31. Since the living beings are born (bhavanat) of him,
and since he evolves (bhavanat) the living beings through them
(i.e. the waters) he is called Bhava^ (due to his creation and
evolution of beings).
32. Hence, one shall never urinate or pass faeces into the
waters. One should not spit into water, nor plunge into the
water in the nude nor should anyone have sexual intercourse
within the waters.
The Soma-yaji Brahmana Yajamana is regarded as the principle of the mind.
Cf. mono vai Tajamanasya rupam — Sat. Br. 1.2. 8. 84.
1. This Puranic speculation turned out to be a scientiHc truth.
2. This etymology of 'Bhava' is confirmed in Va.P.
1.2.10.33-44 105
33. Nor should one enumerate (?) these whether flowing
or still. These bodies of the waters are declared by the sages
as Medhya (Pure) and Amedhya (Impure).
34. Waters devoid of taste, waters of bad odour and
colour and water in very little quantity should be avoided on
all occasions. The sea is the source of origin of waters.
Hence waters desire it.
35. After reaching the sea, the waters become sacred
and Amrta (nectarine). Hence one should not obstruct the
waters since they love the sea.
36a. Lord Bhava does not oppress or injure him who
treats water thus.
36b. Then Brahma said again to child Nilalohita :
37. "O lord, the third name of yours that had been
mentioned by me is Sarva. Let this earth be the physical body
of that third name.
38. On this being mentioned, the hard and firm (part)
in his body, namely bones entered the earth. Therefore, it is
called Sarva.
39. Hence, one should not evacuate the bowels or uri-
nate in the ploughed land. One should not urinate in the
shade of trees, or in the pathway or in one's own shadow.
40. After covering the ground with grass and covering
one's head, one should evacute the bowels. Sarva does not
oppress or injure him who behaves like this towards the
earth.
41-43. Then Brahma said again to child Nilalohita.
"Your fourth name that had been declared by me is Isana.
Vayu (Wind) should be the fourth physical body ofyour fourth
name. As soon as this was spoken that (vital breath) which was
stationed in him in five groups and is termed Prdna (Vital
breath) entered Vayu. Hence wind is Isana. Hence one should
not censure or revile at Vayu the lord himself as it blows
violently.
44. Lord Mahesana does not oppress or injure him who
properly behaves towards the wind and those who honour
•the wind by means of Yajiias and those who serve it.
106 Brahmanda Purana-
45-49. Then Brahma said again to that lord Dhiimra
(smoke-coloured) Isvara. "The fifth name of yours that had
been mentioned by me is Pasupati. Let this Agni (Fire) be the
fifth body of your fifth name". On this being mentioned,
the fiery brilliance that had been stationed in his body and is
termed Usna (Hot) entered the fire. Hence it (fire) is Pasu-
pati. Since Agni is Pasu (Animal) and since he protects ani-
mals, the physical body of Pasupati is designated (defined) as
Agni. Hence, one should not burn impure ordure nor should
one warm one's feet. One should not place it beneath nor
should one trespass it. Lord Pasupati does not oppress or
injure him who behaves properly like this.
50-54. Then Brahma said once again to that lord Sveta-
pingala (White-and-tawny-coloured). "O lord, the sixth name
of yours that had been mentioned by me is Bhima. Let Akdsa
(Ether) be the sixth body of that name". On this being utter-
ed, the cavity that had been in his body entered the ether.
Hence, it is the body of BhIma. Since the lord is remembered
as existing in the ether. One should not evacuate the bowels,
urinate, take food, drink water, have sexual intercourse or throw
up leavings offood consumed without having a cover on. The
lord does not oppress or injure him who behaves towards Bhima
thus. Then Brahma said once again to that lord, who is
mighty.
55. O lord, your seventh name that had been mentioned
by me was Ugra. The initiated Brahmana becomes the body
of that name of yours.
56. On this being uttered, the Caitanya (consciousness,
alertness) that was in his body entered the initiated Brah-
mana who performs the Soma sacrifice.
57. For that duration, the initiated Brahmana becomes
lord Ugra. Hence, no one shall abuse or revile at him nor shall
anyone speak vulgar word s about him.
58. Those who censure him take away his sins. Lord
Ugra does not: oppress or injure those Brahmanas who behave
properly thus.
59-61. Then Brahma once again said to that lord with
the lustre of the sun, "Your eight name that had been men-
1.2.10.62-75 107
tioned by me is Mahadeva. Let the moon be the physical body
of that eighth name of yours". On this being mentioned, the
mind of the lord that had been conceiving and contemp-
lating entered the Candramasa (Moon). Therefore, the moon
is Mahadeva. Hence, this great lord is considered to be the
Moon.
62. On the new moon day a Brahmana should not cut
trees, bushes or medicinal herbs. Soma (Moon) is remem-
bered as Mahadeva and his Atman (soul) is the group of
medicinal herbs.
63-65. Mahadeva does not slay him who always remains
thus on the Parvan days (new moon, full moon etc.) and who
understands that lord thus.
The sun protects the subjects by the day and the moon, at
the night. On the night (i.e. on the new moon) the sun and
the moonjoin together. On that Amavasya (New Moon) night
one shall always be Tukta (properly performing Yogic exer-
cise) . All this visible universe has been pervaded by Rudra,
through his bodies and names.
66. This sun that wanders alone is called Rudra. It is
due to the light of the sun that the subjects see with their
eyes.
67-69. Rudra remains a liberated soul and drinks water
through his rays. Food is eaten and water is drunk with a desire
for food, water etc. The body arising out of water develops
and nourishes the bodies.
That earthen body ofthe lord is good as it sustains the
subjects. It is through this that the lord upholds all the sub-
jects by means of a steady splendour.
70-75. The gaseous body of Isdna is the vital breath of
all living beings. It is stationed in the bodies of all living beings
along with the functions of the vital breath.
The body of Pasupati cooks and digests the food consum-
ed and the beverages drunk, in the bellies ofthe living beings.
That which cooks is called Agni (fire i.e. Gastric fire).
The cavities that are within the bodies for the purpose
of the free movement of the air constitute the body (ofthe
lord) called Bhima.
108 Brahmanda Parana
The existence of expounders of Brahman is, due to
Caitanya (consciousness) ofthe initiated ones. That body is
of the form ofUgra. Therefore, the initiated one is remem-
bered as Ugra.
The part ofthe body that conceives and contemplates
and which is stationed in the subjects is the mental body, the
moon — it is stationed in the living beings. Being born again and
again he becomes fresh and fresh. It is being drunk at the
proper time by the Devas along with the Pitrs. The moon of
aquatic nature with nectar within him is remembered as
Mahadeva.
76. His first body has been glorified by the name
Raudri. Its wife is Suvarcala and her son is Sanaiscara (the
Saturn).
77. The second body of Bhava is remembered by the
name of Apah. Its wife is remembered as Dhatrl and the son
is remembered as Usanas (the Venus).
78. The body ofthe third name of Sarva is Bhflmi (the
earth). Its wife is VikesT and the son is remembered as Anga-
raka (the Mars) .
79-84. Vata (wind) is the body of the fourth name of
Isana. Its wife is Siva by name. Anila (Wind) has two sons,
viz. : Manojava (Having the speed ofthe mind) and Avijiiata-
gati (One of inscrutable movement).
Agni (Fire) is remembered by Brahmanas, as the body
ofPasupati. Svaha is remembered as its wife. Skanda is remem-
bered as its son.
The Ether (Akasa) is called the body Bhima, his sixth
name. The quarters are remembered as its wives and Svarga
(heaven) is remembered as its son.
The seventh body Ugra is remembered as the initiated
Brahmana. Diksa is remembered as its wife and Santana is
called the son.
The body Mahat of the eighth name is remembered as
Candramas( Moon) . Its wife is Rohinl. Her son is remembered as
Budha.
Thus these bodies of his have been recounted along with
the names.
1.2.10.85-88— 11. l-5a 109
85-87. The lord is to be saluted and bowed to in those
bodies with the respective names for each body. He should be
saluted by devotees in the sun, the waters, the Earth, the
wind, the fire, the Ether, the initiated one as well as the moon.
He should be honoured with great devotion along with the
names. He who knows that lord thus with the bodies and
names acquires progeny and attains the Sdyujya (Identity) of
Lord Bhava. Thus the esoteric fame of Bhima has been recoun-
ted to you.
88. O Brahmanas, let there be welfare unto the bipeds.
Let there be welfare unto the quadrupeds. Now the names and
bodies of Mahadeva have been recounted. Listen to the
progeny of Bhrgu.
CHAPTER ELEVEN
The Creation of Sages*
Suta said :
1-3. Khyati gave birth to a daugher and two sons. The
sons were masters of happiness and misery. They grant auspi-
cious and inauspicious results unto all living beings. They
were the gods Dhatr (supporter) and Vidhatr (Dispenser of
destiny). They used (to live and) walliabout throughout the
Manvantara. Their elder sister, goddess Sri, purified the worlds.
The splendid lady attained lord Narayana as her husband.
Bala (strength) and Unmada (lunacy) were born of her as the
sons of Narayana.
4-5a. Tejas (fiery brilliance) was the son of Bala and
•This chapter deals with the progeny of the famous seven sages such as
Bhrgu, Arigiras, Atri, Pulaha and others. After mentioning their important
descendants we are told that all these races passed away in the Svayambhuva
Manvantara.
This chapter corresponds to Va.P.ch.28.
11 'J Brahmanola Parana
Sarhsaya (Doubt) was the son of Unmada. Other mental sons
too were born ofhim. They move about in the firmament.
They drive and carry the aerial chariots of the Devas and
persons of auspicious rites.
5b-6. Ayati (future) and Niyati (Restraint), the daugh-
ters of Meru* are remembered as the wives of Vidhatr and
Dhatr. Prana and Mrkanda of firm holy vows were their sons.
They are eternal and Brahmakosas (the treasury of Brahman or
Vedas).
7. Markandeya was born of ManasvinI (as the son) of
Mrkanda. His son Vedasiras was born of Dhiimrapatnl.
8. Sons of Vedasiras in (through) Pivarl are remem-
bered as Propagators of the race. These sages who are well-
known as Markandeyas (Descendants of Mrkanda) were
masters of the Vedas.
9-10. Dyutiman was born of Pundarlka, as the son of
Prana. Dyutiman had two sons, viz. : Unnata and Svanavata.
These two sons had sons and grandsons through mutual alliances
among the descendants of Bhrgu. They passed away during
the Svayambhuva Manvantara.
Listen to the progeny of Marlci.
11. Understand that, Sambhiiti, the wife of Marlci the
Prajapati, gave birth to the son Piirnamasa and the following
-daughters :
12. Krsi, Vrsti, Tvisa and the splendid Upaciti. Piirna-
masa begot of SarasvatI two sons:
13. The two were Viraja who was righteous and Paravasa.
Viraja's son was a scholar, well known by the name
Sudhaman.
14. Sudhaman, the son ofViraja and Gaurl, resorted to
the Eastern quarter. He was a valorous and noble-souled guar-
dian ofthe quarter, (ruler ofthe world).
15-16. Parvasa, ofgreat fame, entered (the task of)
* Va.P.8.4 reads: dve tu kanye for meru kalpa hereof. It means accord-
ing to Va.P. Meru was not the father of Ayati and Niyati. May we take Meru
as a Kalpa?
1.2.11.17-28a 111
counting holy occasions (Parva-ganana ?). Parvasa* begot of
Parvasa two sons, viz. : Yajurdhaman the intelligent and
Stambhakas'yapa. Their two sons Sanyasa and Niscita stabi-
lised their line.
17-18. Smrti, the wife of Angiras, gave birth to these
children— four daughters and two sons. The four daughters who
were holy and well-reputed in the worlds, were viz. Sinfvali,
Kuhu, Ralia and Anumati. The two sons were Bharatagni and
Kirtiman.
19. SadvatI gave birth to Parjanya the son of Agni
(i.e. Bharatagni). (Another) Parjanya (otherwise called) Hir-
anyaroman was born of Marlci.
20-21. He is remembered as a Lokapala (ruler of the
world, guardian ofthe quarter) staying till the ultimate deluge.
Dhenuka gave birth to Carisnu and Dhrtiman, the two
sinless sons of Kirtiman. Both of them were the most excellent
among the descendants of Arigiras. Their sons and grandsons
ran to thousands. They have all passed away.
22-24. Anasijya gave birth to five Atreyas (i.e. sons of
Atri) who were free from sins. She gave birth to a daughter
also named Sruti who was the mother of Sarikhapada. She was
the wife ofKardama, the Prajapati (Lord of subjects) and son
of Pulaha. The five Atreyas were Satya-Netra, Havya, Apo-
mijrti, Sanaiscara and Soma the fifth one among them. They
passed away along with the Yamadevas in the Svayambhuva
Manvantara.
25. The sons and grandsons of those noble-souled Atreyas
were hundreds and thousands. They all passed away in the
Svayambhuva Manvantara.
26. Danagni was the son of Priti, the wife of Pulastya.
He is remembered as Agastya in his previous birth in the
Svayambhuva Manvantara.
27-28a. The middle one was Devabahu and the third
son was Atri by name (thus Pulastya had) three sons. Their
younger sister named SadvatI was well-known. She is remem-
* The corresponding verse in Va.P.28 reads: Sarvagananam. It means
•Parvasa entered into all the ganas (?)
112 Brahmanda Purana
bered as the splendid and pure wife of Agni (i.e. Bharatagni)
and mother of Parjanya.
28b-29. Sujanghl, the wife of Danagni, the intelligent
son of the Brahmanical sage Pulastya and Priti, gave birth
to many sons. They are well known as Paulastyas. They are
remembered (to have lived) in Svayambhuva Manvantara.
30. Ksama gave birth to the sons of Pulaha*, the Praja-
pati. All of them had the brilliance of the three sacrificial
fires. Their fame is well-established.
31. They were three viz. Kardama, Urvarivan and
Sahisnu. Sage Kanakapitha (also was his son). There was a
beautiful daughter named Plvarl.
32. Kardama's wife Sruti who was the daughter of Atri
gave birth to a son named Sankhapada and a daughter named
Kamya.
33. It is reported that this Sarikhapada was prosperous
ruler of the world and lord ofthe subjects. He was devoted to
the southern quarter.
Kamya was given in marriage to Priyavrata.
34. Kamya bore to Priyavrata ten sons on a par with the
Svayambhuva Manu and two daughters. It is through these
that the Ksatriya race spread.
35. Yasodhara, the lady ofbeautiful waist, gave birth to
Sahisnu, the son of Kanakapitha. (She gave birth) to Kama-
deva (also).
36. Sannati bore auspicious sons to Kratu. They were
equal to Kratu. They had neither wives nor sons. All of them
were celibate.
37. They were well known as Valakhilyas and are sixty
thousand in number. They surround the sun and go ahead in
front of Aruna.
38-39a. Allofthem are (perpetual) associates of the
Sun till the time of ultimate annihilation (ofthe universe).
They had two younger sisters, Punya arid Satyavatl. They were
the daughters-in-law of Parvasa, the son ofPflrnamasa.
•Corrected from Va.F.28. 25a. as Pulastya in this text is an obvious
nisprint.
I.2.II.39b-45-I2.I-2a 113
39b-40. The seven (Vasisthas) were born of Urja as the
sons of Vasistha. Their elder sister was a daughter of beauti-
ful waist named PundarTka. She was the mother of Dyutiman
and the beloved wife of Prana.
41-42a. Her younger brothers, the seven sons of Vasistha
are well known. They are — Raksa, Carta, Urdhvabahu, Savana,
Pavana, Sutapas and Sanku. All of them are remembered as
seven sages.
42b-45. The famous daughter of Markandeya, the noble
lady of excellent limbs, gave birth to Ratna, the king of wes-
tern quarter. (He was also known as) Ketuman and he was a
Prajapati. The races of the noble-souled sons of Vasistha passed
away in the Svayambhuva Manvantara.
Listen to the progeny of Agni.
Thus the creation of sages has been recounted along with
their attendants. Henceforth, I shall recount the family of
Agni in detail and in the proper order.
CHAPTER TWELVE
The Race of Agni*
Suta said :
l-2a. A mental son of Brahma is remembered as the
deity identifying itselfwith fire in the Svayambhuva Manvan-
*This chapter presents the forty-nine ritualistic functions of the Fire
as so many different Agni gods and gives their arrangement or correlations ia
a genealogical form. As a matter of fact, it is a Vedic concept as can be seen
from the notes. This section concerning Agnivarksa must have been possibly
a part of the original (Ur-) purana as many verses hereofare textually identical
with those in Va. P. 29, Mt. P. 51. The AfflA. Fana Chs. 217-22 (Angirasa upa-
khyana) give a detailed description of the ritualistic functions of fire.
1 14 Brahm&n$a Purana
tara. Svaha bore to him three sons,' viz. : Pavamana and
Suci who is remembered as Agni also.
2b-3. The Pavamana fire is that which is obtained by
churning (the Arani), Pavalca is the fire originating from light-
ning. Suci should be known as the solar fire. These are the
three sons of Svaha. [ (Repetition) * the Pavamana fire is
that which is obtained by churning (the Arani), and Suci is
remembered as solar fire.]
4-6. The Pavaka fire has water as the source of origin
and it originates from the lightning. They are their respective
abodes (viz. : Arani, the sun and the lightning). Kavyavahana
is said to be the son ofPavamana. Saharaksa was the son of
Pavaka and Havyavaha was the son of Suci.
Havya vaha is the fire of the Devas; Kavya vahana is the
fire ofthe.Pitrs; Saharaksa is the fire of the Asuras. There are
(thus) three fires pertaining to the three (i.e. the Devas, the
Pitrs and the Asuras). The sons and grandsons of these are
fortynine in number.
7. I shall mention their divisions separately along with
their names. The secular fire is well known as the first son of
Brahma.
8. The good son of Brahmadattagni^ (the fire handed
over by Brahma) is'^well known by the name Bharata. Vais-
vanara was his son, and he carried Havya for a hundred years.
The text repeats this, hence included here.
1. WA-6 : The following ^onx^ltogKal tree will clarify the relation of
these fires:
Agra=Svahd
Pavamana ( = Garhapatya) Pavaka Suci (=Ahavaniya)
I ( = Daksinagni) I
born of Arani (cf. Rv. III. 29. 2) | The Sun
or source: | Water or Lightening Havya-vahana
Functions: kavya-vahana pertains to Devas
• tP*""itis to Pitrs)
(Vaidyuta)
Saharaksa
(belongs to Asuras)
2. Va.P. 29-7 reads Brahmaudanigni instead of Brahmadattagni of BD. P.
That reading is supported by Mt.P. The genealogy is: Brahniadatta or Brahma-
1.2.12.9-18 115
9-10. Formerly the fire Edhiti was gathered by Atharvan
in the ocean Puskara.' Hence that secular fire is Atharvana.
Darpaha is remembered as the son of Atharvan. Bhrgu was
born as Atharvan and Fire is remembered as Atharvana (son
of Atharvan). Hence the secular fire is considered Dadhyah/
the son of Atharvana.
11. Pavamana, the son of Atharvan, is remembered by
the wise as one that should be generated by churning. It should
be known as Garhapatya fire. His two sons are remembered
as follows :
12. (They are Sarhsya and Suka* (sukra in Va. P. 9-11)
Sarhsya is Ahavanlya fire who is remembered as Havyavahana.
The second son is Suka (sukra in Va. P.) and he is said
to be the fire that is gathered and carried.
13. Savya and Apasavya** were the two sons ofSamsya.
Samsya, the Havyavahana, loved sixteen rivers.
14-18. The fire Samsya who is remembered as Ahavanlya
fire as well as one who is identified with fire (AbhimSnin^ one
udana Bharata Vaisvanara who carried Havya to gods. SBr. (Satapatha Brah-
mana) 1.4.2.2 explains that Agni is c^Wcd Bharata as he supplies Havya to gods:
esa agnir hi devebhyo bharati tasmad
bharatognir itydhuh /
In other words this genealogy becomes an equation thus:
Brahmadatta- = Bharata=Vaisvanara, the carrier of food to gods.
1. This has a reference to Rv.VI.16.13 where Agni is said to have been
churned out of Puskara. According to SBr. VI. 4. 2. 2, PM5'Afl/-a=Waters (Apo
vai Puskaram). SBr. VII. 4. 1.13 explains that when Indra got frightened after
slaying Vrtra, he resorted to waters which created a city (Par) for him and hence
came to be known as Puskara (astnai puram akurvarks tasmit puskaram ha vai
tat puskaram dcaksate paroksam).
2. It is probably the same as Daksinagni.
* krtuike cdrird dkisni^the fireplace movable in a carriage (Krttika).
The idea is obscure. The Va.P. 29.16a. reads differently as follows:
dhisnydd avyabhicirinyas tdsutpann&s tu dhiinayah //
** This is a wrong reading as 'savya' and 'apasavya' are no fires at all.
*Sabhya' and 'avasathya' are the names of the fire. Va.P. 29. 12 correctly
reads:
tathd sabhySvasathyau vai Sarhsasydgruh suUhmbhau.
116 Brahmanda Parana
who takes pride) by the B rah m anas loved these sixteen
rivers :* viz. : Kaverl, Krsnavena, Narmada, Yamuna, Goda-
varl, Vitasta, Gandrabhaga, IravatI, Vipasa, KausikI, Satadru,
Sarayu, Sita, SarasvatI, Hradinl and Pavanl. He divided himself
into sixteen Dhdmans (abodes) and in those abodes he deposit-
ed himself. The Dhisnis (abodes i.e. fire-places) were caused
to move by vehicles (Krttikas) (?) and the sons were born in
those Dhisnis. Hence those sons are called "Dhisnis". Thus
these sons ofthe rivers were born in the Dhisnis and they are
glorified as Dhisnis.
19. Some of these fires are Viharaniyas, (portable,
those that should be carried or removed), and others are Upas-
theyas^ (those that should be made to sit, deposited (?).
They shall be briefly but factually recounted.
20. The following are the sons of Samsya. All of them
are remembered by Brahmanas as Upastheyas, Vibhu, Prava-
hana and Agnldhra and others, Dhisnis (already deposited fires)
1. This is a poetic way of describing the spread ofthe Vedic Yajiia-
cult. This portable fire was carried from the Sita (The Oxus — V.S. Agrawala;
theJaxartes — N. L. De) in the Central Asia down to the Kaveri in the South
India. Modern political maps of India blind us to the vast geographical area
which was India to the Purana-writers. It was on the Sita that Narada met
his brothers Sanatkumara 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 : Vitasta (TheJhelum), Candrabhaga (The Chinab), Iravati (The
Ravi), Vipasa (The Bias), Kausiki (The Kosi), Satadru (The Sutlej),
STta (the Oxus or theJaxartes or the Tarim — Yarkand), Hradinl or Hladini
(The Brahmaputra?), Pavani (The Ghaggar?).
The list of rivers shows that the spread of the Yajna-cult covered parts
of Central Asia, the Panjab and Kashmir, the Uttar Pradesh (and probably
Bibar), the Madbya Pradesh, Maharashtra and part of Southern Karnatak.
'The sons ofthe rivers' is obviously the riperian population which followed
the Yajiia cult.
2. The Purana classiHes Dhisnya fires into Viharaniyas and Upastheyas.
The translation gives only the literal interpretations ofthe terms. The Dhisnya
was a side-altar of a heap of earth covered with sand. On that altar fire was
placed.. In the Soma-sacrifice, these fires were placed between the altar (Vedi)
ofthe Srauta Yajiia and the Uttara Vedi meant for the Soma sacrifice. The
designation Upastheya is given to those fires as tbey were to be approached at
their fixed place in the Uttara-Vedi. The Viharamya fires are so called as they
could be taken to any spot considered necessary on the day ofthe Yajiia.
1.2.12.21-30 117
are serially laid down in their proper places in a Savana (Soma
sacrifice) on the day when the Soma-juice is extracted.
21-22. Listen to the due order of the fires that are to be
laid down Anuddesya* (without being given any particular
direction). Brahmanas** worship the eight fires beginning
with Samradagni. They are Samradagni etc. The second one
is Krsanu and it is inside the Altar. The third one is Parisat-
pavamana. It is laid down as directed (anudisyate) .***
23. Another fire is Pratalka, (otherwise) named Nabhas.
It is manifested in the Catvara (levelled spot of ground speci-
ally prepared for the sacrifice). Havya that is not besmeared
(with ghee) is deposited in the fire in the Sdmitra vessel (par-
ticular vessel used in the sacrifice).
24. (Thereafter is the fire) Rtudhaman that is glorified
as Sujyoti and Audumbarya Visvavyacas is the ocean firef ?
and is glorified in the abode of Brahma.
25-26. (The fire) Vasurdhaman that is Brahmajyoti is
mentioned in the abode of Brahma. Ajaikapat that is an £^05-
theya is also Salasukhlyaka. Ahirbudhnya is an Anuddesya fire.
That fire is remembered as Grhapati.
27-28. Thereafter, I shall enumerate his eight sons who
are called Viharaniyas.' [Here there is a repetition of verse
No. 20]. The fire Havyavahana is declared as Hotrlya fire
(i.e. fire used by the Hotr).
29-30. The second fire here is named Pracetas that is a
subdued fire. Thereafter is the fire Vaisvadeva. It is called
SarhsiJ by the Brahmanas. The fire Usik that is Kavi is con-
ceived as Pota fire. It is also conceived as Avari fire, Vabhari
and Vaisthlya.
* For anuddesya nivdsydndm here cf. Va. P. 29. 19a. anirdeSydnya-
vdcydndnty 'undefinable or indescribable'.
** The printed text shows some confusion, verse 21A should be follow-
ed by 22a after which 21b should be taken. The translation is of the re-
arranged lines.
•** Va.P.29.20 atra drsyate, 'is seen here*.
•f In Va.P.29.22 visvasydyasamudra seems to be the name of the fire.
1. It is not known why there should be a different list of such fires as
this list differs from that in Mt.P.
t Ya.P. IHa—bi'ahma-sthdne sa ucyate.
'is spoken of as being in the abode of Brahma.
118 Brahmanda Purana
31. The fire Avasphurja is also called Vivasvan and
Asthan. The eighth one which is fire Sudhyu is also called
Marjallya.
32. Thoi,c Dhisnyas, the Viharaniyas, are being worshipped
on the Sautya day (that is the day on which Soma juice is
extracted) by the Brahmanas. It (i.e. Sudhyu) is remembered
as the source of origin of the waters. Indeed it is conceived in
waters.
33. The fire byname Pavaka that is born ofwaters and
that is called Abgarbha (Having the waters as the womb) should
be known as the fire at the Avabhrtha (the holy ablution at the
end ofa sacrifice). It is worshipped along with Varuna.
34. Hrcchaya (Abiding within the heart) is the fire
that is his (Pavaka's) son.' It is the fire that digests (food-stuffs)
in the stomach of men. Mrtyuman is remembered as the
scholarly son of the Jathara-fire (Gastric fire).
35-36. That fire born mutually may burn all the living
beings here. The terrible Samvartaka fire is remembered as the
son of the fire Manyuman (? Mrtyuman) . It drinks water and
lives in the ocean and has the face of a mare. Saharaksa is
conceived as the son of Samudravasin (residing within the
ocean).
37. Ksama, the son of Saharaksa, burns the houses of
men. His son is the fireKravyad and it consumes dead persons.
38. Thus the sons of Pavaka fire have been described
here. Thereafter is the solar fire Suci.^ It is called Ayus by the
Gandharvas.
39. This fire generates other fires on being churned in
the Arani; this fire is taken from one place to another; this
lord is known by the name Ayus.
1. VV. 34-38 give the list ofPavaka's sons. But actually they are given
here in the genealogical order as follows:
Pavaka — Hrcchaya — Mrtyuman (Manyuman) — Samvartaka (Vadava-
nala) — Saharaksa — ksama — Kravyadagni.
2. The fires under group of Suci are given in a genealogical order as
follows:
Suci or Ayus, Mahisa, Sahasa, Adbhuta, Vividhi, Arka — nine sons of
Arka as enumerated in V.43.
1.2.12.40-50 119
40. Mahisa was the son of Ayus. His son is named
Sahasa. That fire Sahasa is remembered as the Abhimdnin
(Identifying itselfwith it) in the Yajfias of Pdka (cooking).
41. The son of the fire Sahasa was Adbhuta of great
fame. Vividhi is remembered as the great son of the fire
Adbhuta.
42. (This fire) is one that identifies itselfwith expia-
tory rites. It always consumes the Havis-offering that is consign-
ed into the fire. Arkka was the son of Vividhi. The following
were the sons of that fire (Arkka).
43. They are — Anlkavan, Vajasrk, Raksoha, Yastikrt,
Surabhi, Vasu, Annada, Apravista and Rukmarat.
44. These fourteen fires are the Progeny of the fire Suci.
These fires are said to be those that are consecrated in the
sacrifices.
45. In the Manvantara of Svayambhuva in the first
Sarga (creation), these fires that are Abhimdnins (those that
identify themselves) had passed away along with the Yamas,
the excellent Devas.
46. Formerly in the world, these Havyavahanas (fires)
were those that identified themselves with the abodes called
Viharaniyas, both sentient and insentient.
47. These fires were stationed in the holy rites and
Yajiias. They were (both) Kdmyas (those with the fruit desired)
and Naimittikas occasional ones or that are utilised when cause
arises). They had passed away in the previous Manvantara
along with those Sukras and Yagas (?)
48. In the Manvantara of the first Manu, they had
passed away along with the holy noble-souled Devas. Thus
the abodes of these Sthdnins (those that identify themselves with
the abodes) have been enumerated by me.
49. The characteristics of Jatavedas (fires) in the
Manvantaras of the past and future are enumerated through
them.
50. All of them are remembered as ascetics and Brahma-
bhrts (those that sustain the knowledge of Brahman). All of
them were lords of subjects. They are remembered as Luminous.
120 Brahmanda Pur ana
51. These are to be known (as present) in all the seven
Manvantaras beginning with Svarocisa and ending with the
Savarnya Manvantara in regard to their names, forms and
purposes.
52. The present fires exist along with the current Yama
Devas. The future fires (lit. those that have notyet come) shall
exist along with the future Devas.
53. Thus the group of fires has been duly described in
the proper order.
Now henceforth the race of the Pitrs will be narrated
in detail and in the due order.
CHAPTER THIRTEEN
The Real Nature ofKdla — Time : Ssatons (Rtuf) as Pitrs (Manes)
Suta said :
1. Even as Brahma was creating sons formerly in the
Svayambhuva Manvantara, the human beings, the Asuras and
the Devas were born out ofhis limbs.
2. The Pitrs also were born, considering him as their
father (?). The mode of their creation has been described
before. Let it be heard briefly once again.
3. After creating the Devas, Asuras and the human
beings, Brahma took pride in them. (He conceived ofa further
creation also). (The Pitrs) who were being considered like
fathers, were born ofhis flanks.
4. The six seasons beginning with Madhu (Spring)
(were born ofhis flanks). They call them Pitrs. The vedic text
says, — "The seasons are the Pitrs and Devas."
5. In all the Manvantaras, past and future (the same is
repeated). Formerly, these were born in the auspicious Manvan-
tara of Svayambhuva.
1.2.13.6-15 121
6-7a. They are remembered by the name Agnisvdttas and
Barhisads. Those of them who were householders, who did not
perform Yajiias are remembered as the Pitrs of the group
Agnisvdttas. They were not Ahitdgnis (those who regularly
maintained sacrificial fires).
7b-9. Those ofthem who performed Yajiias are the Pitrs
(known as) Somapifliins. Those who performed Agnihotras are
remembered as the Pitrs called Bar/ji'sads. In this sacred lore, it
has been decisively mentioned that the Rtus (seasons) are the
Pitrs and the Devas. The months of Madhu and Madhava (i.e.
Caitra and Vaisakha) should be known as Rasas; the month
of Suci and Sukra (i.e. Jyestha and Asadha) are Susmins
(Lustrous ones). The months of Nabhas and Nabhsys (i.e.
Sravana and Bhadrapada) — these two are cited as Jivas.
10. The months of Isa and Urja (i.e. Asvina and
Karttika) are cited as Svadhdvats- The months of Saha and
Sahasya (i.e. Margasirsa and Pausa) are cited as Ghoras.
11. The months ofTapas and Tapasya (i.e. the months
of Magha and Phalguna) pertain to the winter, they are
Manyumats. The units of time called Mdsas (months) are
included in the six periods of time (seasons).
12. These are called Rtus. The Rtus are the sons of
Brahma. They should be known as those identifying them-
selves with both sentient and non-sentient (objects).
13. In the abodes of Mdsa (month) and Ardhamdsa (fort-
night), the Rtus (seasons) are considered the Sthdnins (the
abiders). By means of the change of abodes, the Sthdnd-
bhimdnins( those who identify themselves with the abodes )should
be understood.
14. The days, the nights, the months, the seasons, the
Ayanas (tropical transits of the sun) and the years are the
abodes; the names of Abhimdnins (deities identifying them-
selves) are in the same order.
15. The Sthdnins (those who identify themselves with the
abodes) who are established in these, are the states of time.
They are having those as their own selves, since they are of the
same essence as they. Understand as I shall mention them.
122 Brahtnanda Parana
16.' The various units (or states) of time are the Hthis
of Parvans (dates of lunar fortnights), the junctions, the fortnights
that are on a par with halves of months, the moments, the
Kalas, Kasthas, Muhiirtas, days and nights.
17-18. Two half-months make one Mdsa (month). Two
months make what is called Rtu. Three Stus make one Ayana
and the two Ayanas, (viz. : the southern and the northern)
together constitute a year. These are the abodes for the Sthdnins.
The i?ftj5 are the sons ofNimi. Similarly, they should be known
as six in number.
19-20. The five types of subjects (i.e. human beings,
quadrupeds, birds, reptiles and trees) are remembered as the
sons oiRtu. They are characterised by their seasonal change.
Since the mobile and the immobile beings are born through
the Artavas (seasonal changes, menstruation etc.) the Artavas
are fathers and the Rtus are grandfathers. When they come
together, the subjects of the Prajapati are born.
21. Hence the Vatsara (year) is considered the great
grand-father of the subjects. These Sthdnins of the nature of the
abodes in their respective abodes have been recounted.
22. They are declared as those who have the same names,
the same essence and the same nature as they (i.e. units of
time). It is Samvatsara (the year) that is considered and re-
membered as Prajapati.
23. Agni, the son of Samvatsara, is called rta by scholars.
Since they are born of Rta, they are called Rtus.
24-25. Years should be known as having six seasons. To
the five types of subjects, viz. : bipeds, quadrupeds, birds,
reptiles and the stationary beings, there are five Artavas (seasonal
changes). The flower is remembered as Kalartava (seasonal
change indicating particular period of time of trees. The state
of being Rtu and Artava is recounted as Pitrtva (the state of
being Pitrs).
26. Thus the Rlus and the Artavas should be known as
1. VV. 16-18 detail the units of time.
1.2.13.27-36 123
Pitrs because all the living beings are born of them through the
Stukdla(the time of i?to— period favourable for conception).'
27. Hence these Artavas are indeed the Pitrs so we
have heard. These have stayed throughout the Manvantaras as
Kdldbhimdnins (identifying themselves with the Kdla or time).
28-30. They are endowed with causes and effects; they
have pervaded everything through their supremacy and indeed
these identify themselves with the abodes and they stand here
in consequence of that special contact (?).
The Pitrs are of various kinds viz. : Agnisvdttas and
Barhisads. Two daughters well known in the worlds were born
of Svadha and the Pitrs. They were Mena and .DharanI by
whom the entire universe is sustained. These two were expoun-
ders ofBrahman. These two were Yoginis also.
31-34. Mena was the mental daughter of those Pitrswho
are mentioned SiS Agnisvdttas. They are remembered as Upahutas
too.
DharanI is remembered as the mental daughter of Barhi-
sads. These Pitrs, the Barhisads are remembered as Somapdyins
too.'
These two Pitrs gave their splendid daughters in marriage
for the sake of righteousness.
The Agnisvdttas gave Mena as the wife unto the Himavan,
The Barhisads gave the splendid daughter DharanI as wife
unto Meru. Understand their grandsons.
Mena the wife of Himavan gave birth to Mainaka.
35. She gave birth to Ganga also, the most excellent
river who became the wife of the salt sea. Krauiica is the son
of Mainaka. It is due to him that the continent Krauiica has
been so named.
36. DharanI. the wife of Meru, gave birth to the son
Mandara endowed with divine medicinal herbs as well as three
well reputed daughters.
1. This explains wliy Rtus (Seasons) are regarded as Pitrs (manes).
2. Tliere is a difference of opinion among the Puranas about the names
of the daughters of these Pitrs. Such differences are reconciled by presuming
that the events in Puranas refer to different Kalpas or Manvantaras.
124 Brahmanda Purana
37. They were Vela, Niyati and the third (daughter)
Ayati. Ayati is remembered as the wife of Dhatr and Niyati
that ofVidhatr.
38. The progeny of these two, formerly in the Svayam-
bhuva Manvantara have already been recounted. Vela (sea-
shore) gave birth to a praiseworthy (lit. uncensured) daughter
ofSagara (the ocean).
39. The daughter of the ocean named Savarna became
the wife of PracTnabarhis. Ten sons were born to Savarna of
Pracinabarhis.
40. All of them were called Pracetasas and were masters
of the science. Lord Daksa, the son of the self-born lord,
assumed the status of their son.
41. It was on account of the curse of the three-eyed lord
(and it took place) in the Caksusa Manvantara.
On hearing this, Sarhsapayani asked Suta.
42. "How was it that Daksa was born formerly in the
Caksusa Manvantara, due to the curse of Bhava ? Even as
we ask, narrate that to us."
43. On being told thus, Sflta addressed Samsapayani
and told the story connected with Daksa (along with) the cause
of the curse ofTryambaka.
Suta said :
44. "Daksa had eight daughters who have already been
mentioned by me. The father brought them from their (hus-
bands' ) houses to his own house and honoured them.
45-46. Then, honoured very well thus, all of them
stayed in their father's house.
The eldest among them was named Satl who was the wife
ofTryambaka (Three-eyed god Siva)
Daksa who hated Siva did not invite that daughter.
Mahesvara never bowed down to Daksa.
47-48. The son-in-law who was stationed in his own
brilliance did not bow down to his father-in-law.
On knowing that all her sisters had arrived at her father's
house, Satl, too went to her father's house although she had not
been invited. The father accorded to her an honour inferior to
that accorded to other daughters and which was disagreeable
to her as well.
1.2.13.49-61 125
49-50. That goddess who had been infuriated and anno-
yed spoke to her father : — "O Lord, by according tome a wel-
come and honour inferior to that of my younger sisters, O
father, by dishonouring me thus, you have done a despicable
thing. I am the eldest and the most excellent. It behoves you
to honour me . "
51. On being told thus, Daksa spoke to her with his eyes
turned red :— "These girls, mydaughters, are more worthy of
respect and more excellent than you.
52. O SatI, their husbands also are highly respected by
me. They are highly proficient in the Vedas, endowed with good
power of penancej possessing great Yogic power and very pious.
53-54a. O SatI, all of them are superior to Tryambaka,
on account of their good qualities and are more praiseworthy.
They are my excellent sons-in-law, viz. : Vasistha, Atri, Pulastya,
Ahgiras, Pulaha, Kratu, Bhrgu and Marlci.
54b-56. Since Sarva always defies and disregards me, I
do not honour and welcome you. Indeed Bhava is antagonistic
to me." Thus spoke Daksa then, on account of his deluded
mind, the consequence of which was a curse unto himself and
to the great sages who were mentioned by him.
On being told thus the infuriated goddess said to her
father thus —
57. "Since you insult me although I am devoid ofdefects
verbally, mentally and physically, O father, I am abandoning
this body born ofyou".
58. Then, being infuriated and aggrieved on account of
that dishonour, goddess SatI bowed down to the self-born lord
and spoke these words.
59-60a. "Wherever I am born again with a brilliant
body whether lam not born (of a womb)or whether I am bom
of a righteous person, I should necessarily attain the status
of the virtuous wife of the self-possessed three-eyed lord
alone."
60b-61. Seated there itself she entered the Yogic trance.
She united her soul (to the supreme lord). With her
mind she retained the Agneyi Dhdrand. Then the fire born ofher
126 Brahmanda Parana
soul rose up from all her limbs. Kindled by the wind it reduced
her body to ashes.
62. The trident-bearing lord heard about that death of
Satl. Sahkara came to know about their conversation factually.
Hence, the lord became angry with Daksa and the sages.
Rudra said :
63. "Bhflrloka is spoken of as the first one among all
the worlds. At the behest of Paramesthin (supreme lord), I
shall sustain it always.
64. All the lustrous worlds stand by on being held on to
this earth. At his behest, I shall hold them here always.
65. There is the fourfold classification of the Devas.
Still they partake of food at one place. I will not partake of
food along with them. Therefore, they will offer it separately
unto me.
66-68. O Daksa, since, on account of me sinless Sati had
been insulted, and all other daughters were praised along with
their husbands, hence when the Vaivasvata Manvantara
begins, these great sages who are not born of a womb will be
born again during my second Yajiia". After announcing this to
all of them, he cursed Daksa once again, "In the Caksusa
Manvantara when Sukra's Homa is performed by Brahma (?),
you will become a human king in the family of Caksusa.
69-71. You will be born as the grandson of Praclna-
barhis and the son of Pracetas. Youwill be born by the name
of Daksa itself, as the son of Marisa, the daughter of Sdkhins
(trees).
When the Vaivasvata Manvantara arrives, there also, O
evil-minded one, I will cause obstacles in a holy rite
endowed with virtue though it may be difficult of access".
Suta said :
72. On hearing that, Daksa cursed Rudra once again : —
"Since, on account of me you rendered evil to the sages, the
Brahmanas will not worship you along with the Devas in the
course of a Yajfia.
1.2.13.73-86 127
73. O ruthless one, after offering the Ahuti unto you
in the course of their holy rites, they will touch the holy water
again. At the close of the Yuga, they will abandon heaven and
will stay here alone".
74-75. Thereafter, he (Rudra) is not worshipped along
with the Devas. He is worshipped separately.
Thereupon, Daksa who was thus addressed by Rudra of
unmeasured, splendour and cursed abandoned his body origi-
nating from the self-born lord, and was born among human
beings.
76. After realising the lord and deity of Yajfias, Daksa,
the householder, worshipped him with the entire Yajiia along
with the other deities.
77. After the advent of the Vaivasvata Manvantara,
the lord of mountains begot of Mena the goddess Uma who had
been the noble lady SatI previously.
78. She who had been the noble lady SatI previously
became Uma afterwards. She is the wife ofBhava always.
Bhava is never abandoned by her.
79-80. Just as the noble lady Aditi follows for ever
Kasyapa, the son of Marici; just as goddess Sri follows
Narayana, just as Sad follows Maghavan (i.e. Indra), (so also
satI follows Bhava.)
These following noble ladies never leave off their
husbands, viz. : LaksmI does not leave offVisnu, Usa does
not leave off Surya (the Sun) nor does ArundhatI leave of
Vasistha.
81. They return and are born again and again in the
Kalpas along with them.
Thus Daksa was born as the son of Pracetas in the
Caksusa Manvantara.
82. This has been heard by us that on account ofthe
curse he was born second time as king, as the son of Marisa
and the ten Pracetas.
83-86. The seven great sages, Bhrgu and others were
born formerly in the first Treta yuga of the Vaivasvata Man-
vantara. They assumed body from Varuna, at that sacrifice
of the great lord.
128 BrahmanAa Parana
Between Daksa, the Prajapati, and Triyambaka, the
intelligent self-possessed Lord, there was intense enmity con-
tinued from their previous birth. Hence intense enmity should
never be pursued at the time of personal antagonism.
Due to merits and demerits, the living being does not
leave off the awareness of what is intensely conceived in the
mind, though it may pertain to the previous birth. That
should not be pursued by a learned person.
87. Thus began the story that rids one of sins and
that pertains to Daksa.' It has been formerly urged for narra-
tion by you.
88. This story had been recounted in the context of
narration of the line of the Pitrs.^ Henceforth, I shall
recount the Devas in the same order as that of the Pitts.
89. Formerly, in the beginning ofthe Treta yuga in the
Svayambhuva Manvantara, there were the Devas well-known
as Yamas and they were the sons of Yajfia."
90. They were the well-reputed sons of Brahma. Since
they were Ajas (unborn), they are Ajitas (unconquered).
These are the mental sons of Svayambhuva. They are named
Sakta.
91. Therefore, these are remembered as the three groups
of Devas (? Yama, Ajita and Sakta). The Cchandajas* were
thirty-three in the creation of Svayambhuva.
92-94. The twelve Yamas are recounted as follows :
Yadu, Yayati, Vivadha, Trasata, Mati, Vibhasa, Kratu,
Prayati, Visruta, Dyuti, Vayavya and Samyama. Yadu and
Yayati were two Devas ( ?)
The twelve Ajitas are as follows : Asama, Ugradrsti,
Sunaya, Sucisravas, Kevala, VisvarQpa, Sudaksa, Madhupa,
Turlya, Indrayuk, Yukta and Ugra.
3. This and a number ofverses from this chapter are found inVa.P.Ch.3I
2. Daksa, in the 2nd incarnation, was a descendant of Pitr-gods (vide
V.40 above). Hence the story of Dalisa and the destruction of his sacrifice
by Siva is inserted here.
3. From this verse, the section ofthe race of gods (Deva-vamia) begins.
* Va.P.31.5 reads chandogSh 'Chanters ofthe Sama-veda'.
1.2.13.95-107 129
95-96. The twelve Saktas are recounted as follows :
Janiman, Visvadeva, Javistha, Mitavan, Jara, Vibhu,
Vibhava, Rcika, Durdiha, Sruti, Grnana and Brhat.
These were Somapdyins in the Svayambhuva Manvantara.
97. These Ganas were lustrous, valorous and very
powerful at the outset; lord Visvabhuk was their Indra.
98-100. The Asuras who lived then were their cousins
and kinsmen.
The Suparnas, Yaksas, Gandharvas, Pisacas, Uragas and
Raksasas — these along with the Pitrs (and the Devas)constitut-
ed the eight Devayonis (divine groups), they passed away in
the Svayambhuva Manvantara. They have thousands of
subjects (progeny). They were richly endowed with majestic
lustre, beauty, longevity and physical strength. They are not
mentioned in detail here, lest there should be irrelevancy of
context.
101-102. The Svayambhuva creation should be under-
stood by means- of the current one.' The past creation is
observed through the present one which is Vaivasvata in
regard to the subjects, deities, sages and Pitrs. Understand the
seven sages who had been existing before.
103. Bhrgu, Angiras, Marici, Pulastya, Pulaha, Kratu,
Atri and Vasistha, these seven (?) were in the Svayambhuva
Manvantara.
104-105. Agnldhra, Agnibahu, Medha, Medhatithi, Vasu,
Jyotisman, Dyutiman, Havya, Savana and Sattra — these were
the ten sons of Svayambhuva Manu. They were extremely
mighty with the velocity of the wind. They were kings of great
magnificence in the first Manvantara.
106-107. That race along with the Asuras, the excellent
Gandharvas, the Yaksas, the Uragas, the Raksasas, the
Pisacas, the human beings, the Suparnas and the groups of
Apsaras cannot be recounted in due order even in the
1. The author regards the first Manu (Svayambhuva) and the present
Manu (Vaivasvata) as more important and gives so to say a comparative
statement between the events etc. in these two Manvantaras.
130 Brahmanda Parana
course of hundreds of years. Since their names are many where
is the limit to their number in that family.
108. Those subjects who were in the Svayambhuva
Manvantara with the names of the Yugas ( ?) passed away due
to the great efflux oftime in the order ofAyanas, years and
Yugas.
The sages asked :
109. Who is this lordly Kala (Time) ? Who is this anni-
hilator of all living beings? Ofwhat is he the source of origin?
What is his beginning, what is the intrinsic essence, his soul ?
110. What is his eye? What is the form? What are
remembered as his limbs? What is his name ? What is his self?
Mention these factually.
Suta said ;
111. Let the real nature of Kala (Time) be listened
to.' After listening, let it be retained in the mind. The sun
is his source and the period of the twinkling of the eye is his
beginning. He is called Sankhydcaksas (Having the number for
his eyes).
112. The day and night together constitute its form.
The /\/(mesas('moments)are his limbs. The year (Samvatsara) is his
essence. His name is Kaldtmaka (one whose soul is the digit).
113-115. That lord ofsubjects is of the nature of the
present, future and past times. Understand the condition of the
Kala divided into five, by means of the day, the fortnight,
the month, the reasons and the Ayanas. The first (year) is
Samvatsara; the second one is Parivatsara; the third one is
Itfvatsara ; the fourth is Anuvatsara; and the fifth among them
is Vatsara. That period oftime is termed Yuga.'
1. This is a new section dealing witli tlie nature of Kala (Time). Cf.
Va.P.31.22 ff.
2. .VV. 111-112 describe the person of Kala, while V.l 13 gives the five
divisions of Kala (time) viz. the day, the fortnight, the month, the season
and the Ayana.
3. Kala is now identified with Yuga. It is comprised of five years which
are named as (1) Samvatsara, (2) Parivatsara, (3) Id vatsara, (4) Anuvatsara
1.2.13.116-126 131
116. I shall explain their principle (Tattva). Even as
it is being recounted, understand it that which is .mentioned
as Kratu and Agni is considered Samvatsara.
117-120. This sun, the son of Aditi, and the fire oftime
is Parivatsara.
Soma (the moon) which is ofthe nature of the essence of
waters, which has two movements, the bright and the darli ones
(i.e. the bright half and the dark half of the month) is Idva-
tsara and has been decisively determined so in the Purdnas. He
who purifies the worlds with his seven times seven bodies (i.e.
49 Maruts); he who blows favourable to the world — that wind
is Anuvatsara.
He who was born of the Ahamkdra (ego) of Brahma as
Udagrudra*— that blue-red (complexioned) Rudra should be
known as their Vatsara.
I shall explain his Satattva (essential nature); understand
it even as it is being recounted.
121. Due to the contact of limbs and minor limbs, the
Kalatman (the soul oftime) is the great-grandfather. He is
the lord and source of origin of Rk, Yajus and Saman; he is the
master ofthe five (i.e. day, fortnight etc.).
122-126. He is Agni, Yama, Kala, Sambhiiti and Praja-
pati. He is source of origin of the sun. He is mentioned as
Samvatsara by learned men.
The sun should be known as Parivatsara. He is the source
of origin of the divisions of Kala (Time), of the months, seasons
and the two Ayanas; of the planets, stars, chillness, heat, rain,
span of life and holy rites; the Bhaskara (sun) is the source of
origin ofthe smaller divisions and the days; he is Vaikdrika (an
evolute ?), ofkindly disposition, the son of Brahma and the
Lord protector ofsubjects. He is one. He is (in a way) not one.
He is day, month, season and grandfather. He is Aditya, Savitr,
and (5) Vatsara. The following verses describe the "principle" as to how and
why (1) Kratu-Agni, (2) The Sun-god, (3) Soma or the Moon-god with
Pitrs, (4) The Wind-god and (5) Rudra should be associated with these five
years.
* Udagrudra = Udagra Rudra. Or we may adopt the reading of
Va. P. 31. 32a. ahankdrdd rudan rudrdh /
'Rudra who roared out of haughtiness and conceit'.
132 BrahmSnda Purana
Bhanu, Jlvana (Enlivener) and honoured by Brahma. He is
the Prabhava (source of birth) and Apyaya (end or that in which
they merge themselves at death)of all living beings. Therefore,
Bhaskara the presiding deity of the Taras (constellations),
should be known as the second Parivatsara.
127-129. Since Soma (the moon god) is the lord of all
medicinal herbs, since he is the grandfather, since he is the
enlivener of all living beings, since he is the lord, causing Toga
(acquisition of what is not attained) and Ksema (preservation
ofwhat is acquired); since he always looks after and upholds
the universe by means of his rays; since he is the source of
origin of the Tithis (days of the lunar fortnight), junctions
of Parvans, full moon and the New moon; since he causes the
night; since he is the Prajapati with nectarine soul— for all
these reasons Soma (Moon) with the Pitrs is remembered
as Idvalsara.
For the following reasons Vayu (the Wind god) is
Anuvatsara :
130. In the world, he is the propeller of all activities of
the living beings through the five types of vital winds viz. :
Prana, Apana, Samana, Vyana, and Udana.
131. He causes the unified and simultaneous activities
of the five units of the physical body. viz. : the sense organs,
the mind, the intellect, the memory and the strength.
132. He is the soul of all; he is the lord of all worlds
through the (spatial winds) Avaha, Pravaha etc. He exists
through his seven times seven bodies (known as Maruts) that
render help to others.
133-134. He is the maker of the destiny of all living
beings; he is the Prabhanjana (violent gust ofwind also); he
perpetually causes the well-being of all living beings; he is the
source of origin of fire, waters, earth, the sun and the moon;
the wind is Prajapati : he is the soul of all the worlds; he is
the great grandfather and he causes days and nights. Hence, it
is that .Vayu (wind god) is Anuvatsara.
135. All these four (i.e. Kala, the sun, the Moon and the
wind god) are lords ofsubjects; they are born of the flanks (of
Brahma); they are the fathers of all the worlds. They have been
glorified as the souls of the worlds.
1.2.13.136-146
136-137. Bhava came out crying, through the mouth of
-£r ahma w ho was meditating. The great lord is mentioned (in
the Vedas)~bf fo/ (sage), Vipra (Brahmana), the soul of the
living beings, the great grandfather, the lord of all living
beings and the Pranava (Om). It is through the penetration
of the Atman (soul) that the limbs and minor limbs of the
living beings take shape.
138-139. ,Rudra who causes Unmdda (Madness) and
(at the same time) blesses, is called Vatsara. Thus the sun,
the moon, the fire, the wind and Rudra are all identifiers
with Yttga (?). Lord Rudra who is the soul of Kala is always
the cause of annihilation. Lord Rudra entered this universe
by means of his own brilliance.
140-141. Due to the contact with the soul tha t is the
support, by means of the bodies and the appellations^(ne enters
the universe). Therefore, through his own vitality hehas the
status of Deva, Pitr and Kala and this status blesses the worlds.
It is the greatest. So Rudra is always worshipped by those
who are the knowers of that (Rudra ?)
142-144. Since the lord is the master of the lords of sub-
jects, since he is Prajapati, since he is the conceiverof all living
beings, since Nilalohita is the soul of all, since Rudra resuscit-
ates the fading and declining medicinal herbs again and again;
since at the time when medicinal herbs decline, the lord is
worshipped by the Devas, the leader ofwhom is Prajapati and
who seek fruits eagerly desired by them — (He is worshipped by
offering Purodasa in three Kapalas) otherwise called Three
Ambakas — So the lord is called Tryambaka.'
145. The three Vedic metres viz. : Gayatrl, Tristubh
and Jagati are remembered by the name Trvam bakas. Out of
love they are the sources of origin of the vegltable kingdom.
146. The Purodasa offering consecrated by the repeti-
tion of those three metrical verses united into one is called
Trikapsla because it has three means and 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 Kapalas (pot-sherds) on which Purodasa is offered.
1 34 Brahman (la Parana
147. Hence that Purodasa is Tryambaka. Therefore, he
(the lord Rudra) is also declared as Tryambaka.
Thus the Yuga is mentioned by learned men as one that
consists of five years.
148. The Samvatsara that has been mentioned by Brah-
manas as one having five selves became a unit of six selves'
with the names oi Madhu (spring) and other seasons.
149-151. The five Artavas are the sons ofthe Rtus. Thus
the creation is recounted briefly.
Thus the unattached Kala with many measures and units
removes the lives of living beings and runs like the rapidly
speeding current ofwater.
The progeny of these, cannot be enumerated authorita-
tively, because they are innumerable. The group of sons- and
grandsons is endless.
Glorifying this family ofgreat lords of subjects of holy
rites and meritorious fame, one shall achieve great Siddhi (spi-
ritual attachment).
CHAPTER FOURTEEN
The race of Priyavrata
t.
Description of Continents and their Sub-Divisions
SUta said :
1. In all the Manvantaras of the past and the future,
all the subjects are born with similar identification in regard
to names and forms.'
1. The year, said to be of five souls (vide V.l 13), is again divided into
six divisions according to season (rtus).
2. This is the main thesis ofthe Purana. This chapter deals with Furanic
cosmography. It associates the names of continents (dvtpas) with the descen-
dants of Svayambhuva Manu. For similar description vide A. P. 107, KP.I.40
Bh. P.V 16.1-26, Mt.P.112, 121, 122.
1.2.14.2-9 135
2. The Devas who are of eight types are the overlords in
that Manvantara. The sages and the Manus — all of them serve
the same purpose.
3. The creation of the great sages was already recounted.
Now understand the race of Svayambhuva Manu, that is being
recounted in detail and in due order.
4-5. Svayambhuva Manu had ten grandsons who were
similar to him. The entire earth consisting of seven continents
was colonised by them along with its towns, oceans and mines
in every sub-continent in the first Treta yuga of the Svayam-
bhuva Manvantara.
6. This (Earth) was colonised by those sons of Priya-
vrata, the grandson of Svayambhuva (Manu)who were endow-
ed with progeny, strength and penance.
7. Kamya that extremely fortunate daughter of Kar-
dama the Prajapati, bore unto Priyavrata heroic sons endowed
with their own progeny.'
8-9. She gave birth to two daughters, viz. : Samrat and
Kuksi. Both of them were splendid. She gave birth to ten sons
also. The brothers of those two daughters were ten in number,
valorous and similar to the Prajapatis. They were Agnldhra,
Agnibahu, Medhas, Medhatithi, Vasu (later mentioned as
Vapusman), Jyotisman, Dyutiman, Havya, Savana and
Sattra.
1. The race of Priyavrata
Names ofPriyavrata
's Sons
N:
ames of the
liingdom
1.
Agnidhra
Jambii
2.
Agnibahu
3.
Medhas
4.
Medhatithi
Plaksa
S.
Vasu (Vapusman)
Salmala
6.
Jyotisman
Kusa
7.
Dyutiman
Krauiica
8.
Havya
Saka
9.
Savana
Puslcara
10.
Sattra
Dvipa assigned as
136 Brahmanda Purana
10. Priyavrata crowned seven of them in seven-continents
as kings with due religious rites. Understand them as well as
those continents.
11. He made the excessively powerful Agnldhra, the lord
of Jambtidvlpa. Medhatithi was made by him the lord of
Plaksadvlpa.
12. He crowned Vapusman (Earlier mentioned as
Vasu) as king in the Salmala dvlpa. The lord made Jyotisman,
the king in Kusa dvlpa.
13. He coronated Dyutiman as the king in Krauiica
dvlpa; Priyavrata made Havya the lord of Saka dvlpa.
14-17. The lord made Savana the overlord of Puskara.
In Puskara dvlpa, Savana had two sons, viz. : Mahavlta and
Dhataki. These two sons were the most excellent ones that
parents could desire. In accordance with the name of that
noble soul, his sub-continent is remembered as Mahavlta
varsa. In accordance with the name of Dhataki, his sub-conti-
nent is called Dhataklkhanda.
Havya (the lord of Sakadvlpa) begot seven sons, rulers of
Sakadvipa. They were, viz. : Jalada, Kumara, Sukumara,
Manlvaka, Kusumottara, Modaka and the seventh one
Mahadruma.
18-21-' The first sub-continent of Jalada is called Jalada.
The second sub-continent of Kumara is glorified as Kaumara.
The third one Sukumara is remembered as the sub-conti-
nent of Sukumara. The fourth one is called Manlvaka, the
sub-continent of Manlva.
The fifth sub-continent Kusumottara is that of Kusumo-
ttara. Modaka the sixth sub-continent is glorified as that of
Modaka.
The seventh sub-continent is Mahadruma in accordance
with the name of Mahadruma.
All those seven sub-continents there are called after their
names.
22-23. There were seven sons born of Dyutiman, the
1. VV. 18-22. The seven sub-divisions of Sakadvipa are named after
tile seven sons of Havya.
1.2.14.24-34 137
lord of Krauncadvlpa' viz. : Kusala, Manonuga, Usna,
Pavana, Andhakaraka, Muni and Dundubhi. These were the
sons ofDyutiman. They have after their own names, the splen-
did sub-continents situated in the Krauncadvlpa.
24-26. The land of Kusala named Kausala was very
famous. Manonuga is remembered as the land of Manonuga.
Usna is remembered as the land of Usna and Pavana that
of Pavana. That land of Andhakara is glorified as Andhakara.
Maunidesa was the land of Muni and Dundubhi is
remembered as the land of Dundubhi.
These seven lands in the KrauiicadvTpa were radiant
ones.
27-30. Jyotisman too in the KusadvTpa had seven very
powerful sons' viz. : Udbhijja, Venuman, Vairatha, Lavana,
Dhrti, the sixth one Prabhakara and the seventh one remem-
bered as Kapila.
The first sub-continent is called Udbhijja; the second
sub-continent was Venumandala; the third sub-continent was
Vairathakara; the fourth sub-continent is remembered as
Lavana; the fifth sub-continentwas Dhrtimat; the sixth sub-
continent was Prabhakara; the seventh sub-continent named
Kapila was glorified as that of Kapila. Their lands in the
Kusadvlpa have the same names as they.
31. The Lords of Salmala were (as if) embellished with
subjects endowed with the disciplined conduct of life pertain-
ing to the various Asramas (stages oflife).
They were the seven sons ofVapusman.'
32. They were : — Sveta, Harita, Jlmiita Rohita,
Vaidyuta, Manasa and Suprabha, the seventh one.
33-34. Sveta was the land of Sveta; Suharita was that
of Harita ; Jlmiita was the land of Jlmiita and Rohita that of
Rohita. Vaidyuta was the land ofVaidyuta and Manasa that
1. VV. 22-26 enumerate seven sub-divisions of KrauiicadvTpa which
are named after the seven sous ofDyutiman.
2. W. 27-30. The seven sub-divisions of Kusadvipa are named after
the seven sons of Jyotisman, liing of Kusadvipa.
3. The seven sons ofVapusmau mentioned in the next verse have given
their names to the Varsas or sub-continents they headed.
138 Brahmanda Purana.
of Manasa. Suprabha was the land of Suprabha. All these
seven were the protectors of the lands.
35. I shall recount Plaksadvlpa after the Jambfldvlpa.
The seven sons of Medhatithi were the kings ruling over
Plaksadvlpa.
36-37'. These were the sons of Medhatithi who are men-
tioned (as follows :) The eldest was named Santabhaya; the
second is remembered as Sisira: Sukhodaya was the third; the
fourth is called Nanda; Siva was the fifth among them;
Ksemaka is called sixth, and Dhruva should be known as the
seventh.
38-43. Those seven Varsas (sub-continents) are known
after the names ofthose seven (sons). Therefore the following
(are well known), viz. : Santabhaya, Sisira, Sukhodaya,
Ananda, Siva, Ksemaka and Dhruva. Those Varsas were all
equal (to one another). They were colonized in the different
parts formerly in the Svayambhuva Manvantara by those sons
of Medhatithi who were kings and rulers of Plaksadvlpa. The
subjects in the Plaksadvlpa were made to closely adhere to the
disciplined conduct of life of the various castes and stages of
life.
It is the Dharma^ (piety, virtue) that is the criterion for
the classification of the Varnas and Asramas in the five conti-
nents beginning with Plaksadvlpa and ending with Sakadvlpa
(i.e. Plaksa, Salmala, Kusa, Kraufica and Saka). Happiness,
span oflife, beauty, strength and Dharma (Virtue) are remem-
bered to be common to all perpetually, in these five DvTpas.
Plaksadvlpa has been described. Understand the Jambtidvlpa.
44. Priyavrata installed Agnldhra, the extremely power-
ful son of Kamya and his eldest successor as the king and over-
lord of Jambudvlpa.
1. VV. 36-40 enumerate seven sons ofking Medhatithi, who became
kings of seven Varsas — sub-continents — which were named after their
founder-kings.
2. W . 4 1 - 4 3 describe the common features of the five continents from.
Plaksa to Sakadvipa.
1.2.14.45-58 139
45-47. Nine sons were born to him.' They were on a
par with the Prajapatis.
The eldest was well known as Nabhi. Kimpurusa was his
younger brother. Harivarsa was the third and the fourth was
Ilavrta. Ramya was the fifth son, Hiranvan is mentioned as
his sixth son. Kuru was the seventh among them. Bhadrasva
is remembered as the eighth and the ninth was Ketumala.
Understand their realms.
48-52 The father gave Nabhi the southern Varsa named
Hima; he gave Kimpurusa that Varsa, called Hemaktita. He
gave Harivarsa that sub-continent which is remembered as
Naisadha. He gave Havrta the sub-continent that was in the
middle of Sumeru. The father gave Ramya, the sub-continent
that is remembered as Nlla. The sub-continent Sveta that was
situated to the north of it was given by the father to Hiranvan.
He gave to Kuru the sub-continent that was to the north of
Srngavan. Similarly, he allotted to Bhadrasva the sub-continent
Malyavat. He assigned the sub-continent Gandhamadana to
Ketumala. Thus these nine sub-continents have been narrated
by me, part by part.
53. Agnldhra crowned those sons in due order in those
sub-continents. Thereafter, that pious-souled one became enga-
ged in penance.
54. Thus the entire earth consisting of the seven conti-
nents was colonized by the seven sons of Priyavrata, who were
the grandsons of Svayambhuva Manu.
55. Thus, when annihilation takes place, these seven
settlements (continents) are created again and again by the
kings in all the seven sub-continents.
56-58. This is the nature of colonization of the conti-
nents and the Kalpas.
With regard to the eight sub-continents beginning with
that of Kimpurusa (the following things should be noted).
Their attainment is natural. Without effort they are generally
happy. There s no annihilation or calamity in them. There is
1. W . 4 5 - 5 2 enumerate the sub-continents in Jambudvipa. For tlie
identification of mountains vide Cli. 1 Footnotes on pp. 11, 12.
140 Brahmanda Purana
no fear from old age and death. There is neither Dharma
(Virtue) nor Adharma (evil) among them. There is no classi-
fication of people as the excellent, the middling and the base. In
all those eight Ksetras (i.e. Varsas, sub-continents) there is no
Tugdvasthd (the state ofYugas).
59-61. I shall recount the procreation by Nabhi in the
sub-continent called Hima. Understand it. Nabhi begot a
highly lustrous son, of Meru-Devl. He was Rsabha,' the most
excellent of all kings. He was the eldest ofall Ksatriyas. Heroic
Bharata was born of Rsabha. He was the eldest of hundred
sons. Rsabha crowned his son and engaged himself in Maha-
pravrajya (the great migration of renunciation i.e. journey or
pilgrimage till death). He allotted the southern sub-continent
named Hima to Bharata.
62-63. Hence learned men know this sub-continent as
Bharatavarsa' after his name. Bharata's son was a virtuous
scholar named Sumati. Bharata crowned him in that realm.
After transferring the royal glory to his son the king entered
the forest.
64. His son Tejasa was a lord ofthe subjects and con-
queror of enemies. The great scholar, Indradyumna is remem-
bered as Tejasa's son.
65-66. Paramesthin, his son, was born after his death
and his son was Pratihara and the family came to be known
after his name. In his family a son well known as Pratihartr
was born. To that intelligent Pratihartr, son Unnetr was born.
Bhiiman is. remembered as his son.
67. His son was Udgltha. Prastavi was his son. Vibhu
was the son Prastavi and Prthu was his son.
68. Prthu's son was Nakta. Gaya was Nakta's son. Nara
was born as the son of Gaya and Virat was the son of Nara.
69. Mahavlrya was the son of Virat. His son was
Dhlman. Mahanwasthe son of Dfalman and Bhauvana was
the son of Mahan.
1. He is regarded as the first Tirthahkara by Jains. He is mentioned
in tlie Bli.P. V.Clis. 4, 5 and in VP. 11.1-28.
2. Jaina traditipn supports this theory regardin the name of Bharata-
varsa.
1.2.14.70-75—15.1-3 141
70. Tvastrwas the son of Bhauvana. His son was Vira-
jas. Rajas was the son of Nirajas and Satajit was the son of
Rajas.
71. He had hundred sons. All ofthem were kings. The
important one among them was Visvajyotis. It is through them,
that these subjects flourished.
72. This Bharata sub continent was marked by them as
one with seven islands. Formerly, this BharatI land was enjoyed
by those born of their family.
73-75. Each set ofYugas consists of Krta, Treta etc.
(The Manvantara consists of) such seventy-one sets of Yugas.
People belonging to their family had been kings throughout
the past Yugas in the Svayambhuva Manvantara. They were
hundreds and thousands.
Thus is the creation (race) of Svaymbhuva by which this
universe is filled with sages, deities, Pitrs, Gandharvas, Raksa-
sas, Yaksas, Bhutas, Pisacas, human beings, animals and birds.
This is said to be their creation. It undergoes change along
with the Yugas.
CHAPTER FIFTEEN
The length and extent of the Earth : Description of Jambudvlpa.
SUta said :
1-3. On hearing about the settlement of the subjects thus,
Samsapayani asked Sflta about the length and extent of the
Earth* as it had been determined — "How many continents are
there ? How many oceans ? How many mountains are proclaim-
ed ? How many are the Varsas (sub-continents) ? What are the
* Va.P.34.1b reads : Prthivyayima-vistarau. It is better than Bd.P.'s
Prthivyodadhivistaram. Hence Va.P. reading accepted.
142 Brahmanda Purana
rivers declared therein ? Mention all these things to us in detail
and factually such as the magnitude of the great elements,
the Lokalolia mountain, the transits, the extent and the move-
ments of the moon as well as the sun.
Suta said :
4-6. O ! I shall recount to you the length and extent of
the earth, the number of the oceans and the number and extent
of the islands. There are thousands of different islands that
are included in the seven continents. They cannot be recounted
in due order, because this world is studded and constantly (sur-
rounded by them). I shall recount the seven continents along
with the moon, the sun and the planets.
7-8a. Men mention their magnitudes by means of guess
alone. One cannot arrive by means of guess alone, at those
beings (or things) which cannot be even pondered upon. That
which is beyond nature is called Acintya (that which cannot be
even pondered upon).
8b- 10. I shall recount the jambiidvlpa as exists actually,
consisting of nine Varsas. Understand it through its extent and
girth in terms ofYojanas. It is more than a hundred thousand
Yojanas all round. It is full of different rural countries and
different kinds of splendid cities. It is filled with Siddhas and
Caranas and is embellished with mountains.
11. (It is full of mountains) endowed with all kinds of
minerals originating from clusters of rocks. It is fuU of rivers
flowing from mountains.
12. Jambudvlpa is immense and glorious with huge zones
all round. It is encircled by nine worlds that evolve a number
of living beings.
13. It is surrounded on all sides by the briny sea the
extent of which is equal to that of Jambudvlpa itself
14.* The following are the six Varsaparvatas' (Mountains
* After verse 14 there read verse No. 28 which tells: the six
mountains are Nila, Nisadha, Sveta, Hemakuta, Himavan and Srhgavan.
1. The Varsa-parvatas are the mountains (mountain-chains) which
divide one Varsa (sub-continent) from another. Thus they may be regarded
as boundary mountains. The names and other characteristics are described
in the following verses. Their geographical location is given in supra Ch.l
Footnotes on pp. 11, 12.
1.2.15.15-24 143
•dividing the sub-continents). They have good ridges. On either
side they merge into the Eastern and Western oceans.
15. Himavan is practically covered with snow. HemakQta
is full ofHeman (gold). The great mountain Nisadha is equally
pleasant in all the seasons.
16. Meru is remembered as the most beautiful.' It has
four colours (like four castes— Faz-na^^. It is golden. On its top
its extent is thirtytwo thousand Yojanas.
17. It is circular in shape. It is symmetrical and very
lofty. It is endowed with the qualities of Prajapati. It has
different colours at its sides.
18. It is originated from the umbilical cord of Brahma
born of the unmanifest one. In the east it is white in colour.
Hence, it is on a par with the Brahmanas.
19. Its northern side has a natural red colour. Hence,
the Ksatriya-hood of IVIeru on account ofvarious reasons and
purposes. (?)
20-21. In the southern side it is yellow. So its Vaisyatva
(state of being a Vaisya) is evident. In ^he West it is like the
Bhrngapatra (A kind of leaf black in colour) all round. Hence it
has the state of SQdra. Thus the colours are recounted (as well
as the castes). Its nature through colour and magnitude has
been explained.
22. The Nila mountain is full of sapphires (has that
colour). The Sveta is white and full of gold. Srngavan
has the colour of the peacock's tail and it is full of gold.
23. All these lordly mountains are frequented by the
Siddhas and Caranas. Their internal diameter is said to be
nine thousand Yojanas.
24. The sub-continent of Ilavrta is in the middle of
Mahameru. Its extent all around is thus nine thousand
Yojanas.
1. There is a consensus among Puranas like KP., Mt.P., Mk.P., Va.P.,
and Bd.P. about the shape and size of Meru. M. Ali points out that ancient
Persians, Greeks, Chinese, Jews, and Arabs repeat the traditional nodality
of Meru. After discussing the problem, he comes to the conclusion that
Mt. Meru is identical with the Pamirs, in central Asia.
His diagrammatic representation of the Jambiidvipa and its cross-section
(Fig. 4) on p. 65 of Geog. of the Puranas is interesting.
144 Brahmangia Purana
25. In its middle is the Mahameru like a smokeless fire.
The southern side of Meru is like the middle of the altar. Its
upper half is its upper surface.
26. The Varsa-Parvatas which belong to the six Varsas
are two thousand Yojanas in extent and in height.
27-31a. Their length is said to be in accordance with the
extent of Jambiidvlpa. The two mountains, (Nlla and Nisa-
dha) are hundred thousand Yojanas long. The other four
mountains are shorter than these. The mountains Sveta and
Hemakuta are each ninety thousand Yojanas long. The moun-
tains Himavan and Srngavan are each eighty thousand Yojanas
long. There are Janapadas (territories or counties) in between
them. The Varsas are seven in number. They are encircled
by mountains that are difficult to cross on account of steep
precipices. They are criss-crossed with different kinds of rivers.
It was impossible to travel from one Varsa to another (lit.
they were mutually unapproachable).
31b. Animals of different kinds live in them. ThisHaima-
vata sub-continent is well known by the name Bharata.
32-34. HemakiJta is beyond this. It is remembered by
the name Kimpurusa. Naisadha sub-continent is beyond
Hemaktita and it is called Harivarsa. Ilavrta is beyond Hari-
varsa (and in the middle) of Meru. Nlla is beyond Ilavrta
and it wellknown by the name Ramyaka. Sveta is beyond
Ramyaka and it is wellknown as Hiranmaya. The sub-conti-
nent Srngavat is beyond Hiranmaya and it is remembered as
Kuru.
35. The two sub-continents in the south and the north
should be known as situated in the form of a bow. Four
others are stationed lengthwise and the middle one is
Ilavrta.'
36. Vedyardha which is on the hitherside of Nisadha,
1. This Purana supports the Sapta-dvipi (seven-continent) theory about
the earth. The distribution of the continents may be represented as under.
1.2.15.37-41 145
is known as the southern Vedyardha and that which beyond
the Nllavan is the northern Vedyardha.'
37. In the southern side of Vedyardha, there are three
Varsas and on the northern side ofVedyardha also there are
three Varsas. Meru should be known as existing in between
them and Ilavrta is in the middle of Meru.
38. To the south of the Nlla and to the north of Nisa-
dha, there is a great mountain stretching to the north named
Malyavan.^
39. It stretches a thousand Yojanas from Nlla to Nisa-
dha. It is glorified as one, thirtyfour thousand Yojanas in
extension.
40. The mountain Gandhamadana should be known as
situated to its west. In length and extent it is reputed to be
like Malyavan.
41. Meru, the golden mountain, is in the middle of two
circles. That golden mountain has four colours. It is symmetri-
cal and very lofty.
North: (Uttara) Knru Varsa
Sriigavan Mt.
Hiranmaya Varsa
Sveta Mt.
Ramyaka Varsa
Nlla Mt.
I Ilavrta Varsa
I Meru Mt.
I Ilavrta Varsa
Nisadha Mt.
Hart Varsa
Hemaknta Mt.
Kimpurusa Varsa
Himavan (Himalaya) Mt.
South Bharata or Haimavata Varsa
Does the bowlike formation of these Varsas suggest the spherical shape
of the earth ?
1. Galled Veyaddha in Jain (Ardha Magadh!) canon.
2. Furanas give different locations of Gandhamadana and Malyavan.
So do modern scholars, as the names of extra-Indian mountains were adopted
by the Indo-Aryans as they penetrated deep in the Indian Peninsula. Thus
Malyavan due to its association with Gandhamadana and Meru should be
identified with the Sarikol range, as Gandhamadana was the northern ridge
ofthe great Hindukush arch with its northern extension, the Khwaja Maham-
mad. The southern ridge of Hindukush is Nisadha which merged into North-
ern Karakorum and Kunlun (M. Ali. — Geog. of Purarias, pp. 58-59).
146 '' '^ Brahmanda Purana
42. The brilliant Sumeru shines, established like a king.
It has the colour and brilliance of the midday sun. It is re-
fulgent like the smokeless fire.
43. It is eightyfour thousand Yojanas high. It has en-
tered (down the ground level) sixteen thousand Yojanas. Its
width is also sixteen thousand Yojanas.
44. Since it is stationed like a platter its width on the
top is thirty two thousand Yojanas. Its girth all round is three
times its width.
45-47. When the mass is circular the reckoning is trian-
gular (?) (According to the triangular reckoning) its girth
all round is fortyeight thousand Yojanas. Now the magnitude
is recounted in the triangular reckoning. According to the qua-
drangular reckoning (?) the girth all round is laid down as
sixtyfour thousand Yojanas. That mountain is highly divine
and equipped with divine medicinal herbs.
48-49. The entire mountain is surrounded by worlds
splendid and golden. All the groups of the Devas, the
Gandharvas the serpents, and the Raksasas are seen on that
king of mountains, as well as the splendid groups of
Apsaras. That mountain Meru is encircled by worlds causing
welfare of living beings.
50-53. Four lands (Realms) are established on the four
sides. They are Bhadrasvas (with east), Bharatas (south),
Ketumalas in the west and the Kurus in the North' which
are the resorts of meritorious persons.
At the side of the Gandhamadana, there is this another
great Gandika (hill?). It is charming and fascinating in all
the seasons. It is auspicious and pleasant. East to West it
extends to thirtytwo thousand Yojanas. The (gross) length is
1. This appears to be the four-continent (Catur-dvipf) theory about the
earth where the distribution ofVarsas is as follows:
North
(Uttara)— Kuru
West. Ketumala (Mt. Meru) Bhadrasva. East
Bharata
South
1.2.15.54-63 147
thirtyfour thousand Yojanas. The people Ketumalas of
auspicious holy rites are established there.
54. All the men there are black and very strong. They
have great inherent vitality. The women have the colour and
lustre of the petals of lilies. All of them are pleasing to behold.
55. There is a great divine jack-tree there. It has all
the six tastes. It is Isvara (masterly and powerful). It is the
son ofBrahma. It is as swift as mind and wanders wherever it
pleases.
56. They drink the juice of its fruits and live for ten
thousand years.
At the side of the Malyavan, in the east there is a
wonderful Gandika Hill ?
57. It has the same length and extent as the western
Gandika. Bhadrasvas' should be known (as the people) there.
They are always delighted in their minds.
58. There is a forest of Bhadrasalas (excellent silk cotton
trees). The great tree is the Black Mango tree. The men there
are white?complexioned, highly enthusiastic and endowed with
strength.
59. The women have the colour and lustre ofthewater-
lilies. They are beautiful and pleasing to behold. They have
the lunar brilliance and hue. Their faces resemble the moon.
60. Their limbs are cool of touch like the moon. They
have the odour of lilies. Their span oflife is ten thousand years
and is free from ailments.
61-63. By drinking the juice of the black mango all of
them have perpetual youth.
To the south of the Sveta and to the north of the Nila,
there is the Varsa (sub-continent) Ramanaka.' Human beings
are born there. They are free from impurities. They give im-
portance to amorous dalliance. They are devoid of old age
and bad odour. They are white-complexioned and richly
endowed with nobility ofbirth. All of them are pleasing to
1. This seems to be modern China.
2. Identified with ancient Sogdiana as the description tallies with the
land, plant-life and people of those times, M.AIi — Ibid. pp. 83-84.
148 Brahmanda Parana
behold. There also is a great Nyagrodha tree (holy fig tree)
red (in colour).
64-66. They maintain themselves by drinking the juice
of its fruits. Those highly fortunate ones live for eleven thou-
sand five hundred years. They are excellent men and are
always full of delight.
To the south of the Srngavan and to the north of the
Sveta there is the Varsa named Hairanvata.' There is a river
here, the Hairanvati. Men ofgreat strength and good brilliance
are born there.
67-69. They are heroic Yaksas ofgreat inherent vitality.
They are rich and pleasing to behold. They have great vigour
and they live for eleven thousand five hundred years.
In that Varsa, there is a great Lakuca (bread fruit) tree
of six tastes. By drinking the juice of its fruits, they live with-
out ailments.
The Srngavan has three great and lofty peaks.
70. One ofthem (peaks) is full of Manis (jewels). One
is golden and (the third) one all sorts of Ratnas (precious
stones); it is embellished with houses.
71. To the north of Srngavan and to the south of the
sea are the Kurus.^ That Varsa (sub-continent) is sacred and
frequented by the Siddhas.
72. The trees there have Madhu (honey, wine) for its
fruit. They put forth perpetual flowers, fruits and sprouts. They
yield garments and ornaments byway offruits.
73. Some of the trees are very delightfully charming
and they bestow all desires. They exude excellent honey full of
sweet smell, colour and taste.
1. Hairanvata Varsa is closely associated with the river Hairanvati
(mod. Zarafshan)both forms of the name of the river mean 'The scatterer of
gold'. In that case it must be presumed to be adjacent to Sogdiana — M.Ali.
ibid. pp. 84,85.
1, *Kuru or Uttarakuru: This region as described here and in other
Puranas includes the basin of rivers — The Irtysh,the Ob, the Tobol, in other
words "Western Siberian Regions' M.Ali — Op. Cit. pp. 84,85.
As M.Ali points out the main tree which is supposed to feed the popula-
tion indicates the peculiar climate prevailing there.
1.2.15.74-80—16.1-3 149
74. Other trees are ksTrins (Milky ones) byname. They
are very delightful and they always exude milk comparable to
nectar having six tastes.
75. The entire ground is full of jewels with fine golden
particles for sand. It richly accords happiness in all seasons.
It is devoid ofmud and dust. It is splendid.
76. Splendid human beings displaced and dropping down
from the world of the Devas are born there. They are white-
complexioned and richly endowed with nobility of birth. All
have steady perpetual youth.
77-80. Women on a par with the celestial damsels give
birth to twins. They drink the milk ofthe Ksirin trees compar-
able to nectar. The twins are born in a trice and they grow
together. Their conduct oflife, habits, forms and features and
lovable qualities are all equal. They love one another and
have the same activities and practices as the Cakravaka birds
(Ruddygeese). They are always free from ailments and devoid
of sorrows. They resort to perpetual pleasure. They are of great
vigour and vitality. They live for fourteen thousand five hundred
years. They never carnally approach another men's'wives.
CHAPTER SIXTEEN
The Description ofBharata
SUta said :
1. "The (mode of) creation of the sub-continents in the
auspicious Bharata had been viewed thus alone, by those who
were conversant with the greatest principles. What shall I
describe once again unto you?"
The sage said :
2-3. "We wish to know (more about) this sub-continent
Bharata' where these fourteen Manus, Svayambhuva and
others were born in the course ofthe creation of the subjects.
1. This topic is discussed in details in other Puranas also e.g. AP.118,
VP.n.3, Va.P. 45.68-137.
150 Brahmanda Pur&na
O excellent one, recount that to us." On hearing these
words of theirs
Romaharsana said :
4. "I shall recount to you all the subjects here in the
Bharata Varsa.
This is a mysterious sub-continent in the middle (of the
universe) where the fruits (ofKarmas) are enjoyed whether
auspicious or inauspicious.
5. The sub-continent that is to the north ofthe ocean as
well as to the south ofthe Himavan, is called the sub-continent
of Bharata where the subjects are Bharatl (pertaining to
Bharata).
6. Manuis called Bharata because ofhis (efficiency in
the) maintenance and nourishment of the subjects. That sub-
continent is thus remembered as Bharata in view ofthe expres-
sion defined thus.'
7. It is from here that heaven and salvation are attained
and people go to the middle (?) and ultimate end.' Nowhere
else on the Earth has the holy rite been enjoined on the human
beings.
8. Understand that there are nine different divisions or
zones of Bharata Varsa.' It should be known that they are
separated by oceans and it is impossible to traverse from one
to the other.
1. This is a new definition of Bliarata attributing tlie credit to Manu
wlio is called Bharata, as he maintained the subjects. This supersedes the old
tradition which attributed this name to Bharata the son ofNabhi. Cf.
Mt.P.l 14.5-6.
2. This is claimed as the special feature of India. Due to this special
importance, Bharata is called Earmabhumi, cf. Bm.P.27.2, Mk.F.55.21 -22,
Mt. P. 114.6-7 also Siddhanta Siromani III. 4.
3. Cf. MK.P. 57.5, Mt.P.l 13.7-9. This is a new definition which inclu-
des what is known as 'greater Bharata' today. It indicates the period when
Hindu culture was assimilated by countries in the south and south-east Asia.
V.S. Agrawala identifies some ofthe divisions of Bharata as follows:
Indra-dvlpa = lndradyumna or Andamans
Nagadvipa = Nicobars (Nakkavara in Cola inscriptions)
Tamraparni=Ceylon
Varuna-dvipa = Borneo
Kaseruman = Malaya -dvipa.
1.2.16.9-16 151
9-11. The nine divisions are— 1) Indradvipa, 2) Kase-
ruman, 3) Tamravarna, 4) Gabhastiman, 5) Nagadvlpa, 6)
Saumya, 7) Gandharva, 8) Varuna and this 9) is the island
surrounded by the sea. This sub-continent (ofBharata) extends
north-south, from the source of the river Ganga to Cape Comor-
in, a thousand Yojanas (1 Yojana = 12 Km). The extent
obliquely(i.e. the breadth)on the northern part is nine thousand
Yojanas.
12. All round in the bordering regions the sub-continent
is colonized by Mlecchas (barbarous tribes). The Kiratas live
in the Eastern border lands and the Yavanas in the Western
border lands.
13. The Brahmanas, the Ksatriyas and the Vaisyas live
in the central areas and the Sfldras (are scattered) indifferent
parts. They are well settled maintaining themselves by means
of performance of sacrifices, wielding of weapons and carrying
on trading activities.
14-16. The mutual inter-dealings among those different
castes continue (indefinitely), based on virtue, wealth and
love, in regard to their holy rites. The conception ofthe
different stages of life as well as ofthe Paficamas (outcastes?)
is duly maintained here among these people who have the
tendency and endeavour to attain heaven and Moksa
(Liberation).
The ninth division which is an island is said to extend
obliquely. He who conquers it completely is called Samrat
(Emperor).
It is suggested that GaBhastimdn and Saumya may be identified witli Java and
Sumatra (Mt.P. — a study, pp. 191-193). For the different opinions of scholars
on the above identifications vide M. Ali: Geog. of Purdnas, pp. \16-\11 . M. Ah
contradicts the claim of Agrawala, Majumdar and others regarding the inclu-
sion of countries in south East Asia in Bharatavarsa (7d/W. pp. 128-130). M. Ali
identifies them as follows:
Tamravarna = Indian peninsula south of the Kaveri.
Kaserumat = The coastal plain between the deltas of Godavari and
Mahanadi.
Gabhastiman=The hilly belt between the Narmada and Godavari
Saumya = The coastal belt west ofthe Indus.
Gandharva = The trans-Indus region.
Varuna = The Western coast of India.
But these are mere speculations of scholars.
1 52 Brahmania Parana
17. Indeed this world is Sam rat. The firmament is
remembered as Virat. That (other) world is remembered as
Svarat. I shall mention in detail once again (later on).
18-19. There are seven mountains ofexcellent knots and
ridges wellknown a.s Kulaparvatas} They are Mahendra, Malaya,
Sahya, Suktiman, the Rksa mountain, the Vindhya and the
Pariyatra. These seven are Kulaparvatas. There are thousands of
other mountains near these mountains.
20-23. They are notwell known (i.e. well explored).
They possess good and essential things. They are vast (in
expanse). Their ridges and peaks are ofvarious shapes and
sizes. They are^ Mandara, the excellent mountain, Vaihara,
1. Out of the seven mountain ranges mentioned here the Mahendra,
Malaya, Sahya ranges are \v:II-known. The Vindhya of the Puranas included
the Satpura range south of the Narmada, the Mahadeo Hills, the Hazaribagh
Range and the Rajamahal Hills. Suktiman, according to De (p. 196) is the
portion of the Yindhya-range joining Pariyatra and Rksa mountains including
the hills of Gondwana and Chhota Nagpur. But M. Ali. in the topographical
Map of Bharata, shows it as a ring of ranges encircling the Mahanadi basin,
very nearly coinciding the present Mahakosala (Puranic Daksina Kosala)
region.
The Pariyatra mountain is the ring of ranges north of the Narmada,
nearly encircling the catchment areas of the Chambal and the Betwa and thus
corresponds with the Aravallis and (modern) Western Vindhya.
The Rksa mountain represents the modern Vindhya from the source of
the Sonar to the eastern ranges marking the catchment area of the river Son.
(M. Ali. Op. at., pp. 112-113.)
2. Some of these mountains are identified as follows:
Mandara — A portion ofthe Himalayas to the east ofSumeru in Garhwal.
The hill in the Banka sub-division of Bihar is, however, popularly believed
as Mandara (De, pp. 124-125).
Vaihara (?)
Dardura =The Nilgiri hills (De, p. 53)
Kolahala =The Brahma -yont hill in Gaya (De, p. 101)
Mainaka =The Sewalik range from the Gaiiga to the Bias (De, p. 121)
Vaidyuta =The Guria range, south of lake Manasasarovar; the Sarayu is
said to rise in this mountain (De, p. 16)
Vatandhama (?)
Krsnagiri = Th e Karakorum mountain, Mus-tagh (De, p. 104)
Godhana =Garatha Hills in Bana's Harsa-carita VI (De, p. 70)
Puspagiri =The part of the Malaya range, the source of the Krtamala or
Vaiga (De, p. 164).
Ujjayanta = Mt. Girnar (De, p. 211)
1.2.16.24-29a 153
Dardura, Kolahala, along with Surasa, Mainaka, Vaidyuta,
Vatandhama, Nagagiri, the mountain Pandura (Pale-
white in colour), Tungaprastha, Krsnagiri, the mountain
Godhana, the Puspagiri, Ujjayanta, the mountain Raivatalia,
Srlparvata, Citraliiita and the mountain Kiitasaila. There are
many mountains other than these. They are smaller than
these, less well known and lesser number of living beings
dependent on them.
24. The regions interspersed with these mountains are
partially inhabited by Aryas and partially by the Mlecchas
(tribal-barbarous-people). The following rivers (beginning with)
the Gaiiga, the Sindhu and the SarasvatI are utilised by them
for drinking purposes.
25-2 7a. The foregoing three and the following rivers
originate from the foot of the Himalayas,' viz. : the Satadru,
the Candrabhaga, the Yamuna, the Sarayij, the Iravati, the
Vitasta, the Vipasa, the Devika, the Kuhii, the Gomati, the
DhiJtapapa, the Budbuda, the DrsadvatI, the KausikI, the
Tridiva. the Nisthlvl, the GandakI and the Caksurlohita.
27b. 29a. The following rivers are remembered as depen-
dent on (i.e. originating from) the Pariyatra mountain :' The
Raivataka = Mt . Girnar near Junagarh in Gujarat.
Sriparvata = The famous hill in Eastern ghat in Kurnool Dist. Andhra Pradesh.
Citrakuta — Kamptanath giri in Bundelkhand, Madhya Pradesh (De, p. 50)
1. The ranges of mountains described in note 1 p. 152 above are
watersheds which bound wholly or partly the catchment areas ofimportant
rivers in India. Here is a list of rivers rising from the Himalayas. The
modern names of the rivers are given in brackets:
The Satadru (Sutlej), the Candrabhaga (Chenab), the Iravati
(Ravi), the Vitasta (Jhelum), the Vipasa (Beas), the Devika (Deeg-
a tributary of the Ravi), the Kuhu (Kabul), The Dhutapapa (Sarada, with
its head streams), the Budbuda (misprint for Bahuda-Rapti), the DrsadvatI
(Chitang, a tributary of the Ghaggar), the KausikI (Kosi) with its three
headwaters.
The Tridiva (?), the Nisthivi (?)
The Caksurlohita (Brahmaputra?)— M. All. Op. Cit. pp. 114-115.
2. The modern names of the rivers are bracketed:
The Vedasmrti (Banas), VedavatI (Berach), Vrtraghni (Banganga-
Utangan). These were the big, perennial rivers of ancient Matsya-desha
{now a part of M. P.) The Varnasa is W. Banas which flows west of Aravallis
154 Brahmanda Parana
Vedasmrti, the VedavatI, river Vrtraghni, the Varnasa,
the Nandana, the Sadanira'^ the MahanadI, the Pasa, the
CarmanvatI, the Niipa, the Vidisa, the VetravatI, the Ksipra
and the AnantI (AvantI?).
29b-32a. These rivers originate from the Rksa van.' They
are sacred and their waters are crystal-like. They are : The
Sona, the Mahanada, the Narmada, the Surasa, the Kriya, the
MandakinI, the Dasarna, the Citrakiita, the Tarn as a, the
Pippala, the Syena, the Karamoda,the Pisacika, the Citropala,
the Visala, the Vanjula, the Vastuvahini, the (Sa) Neruja, the
SuktimatI, Mafikutl, the Tridivaand the Kratu.
32b-33. The following auspicious rivers of holy waters
have originated from the foot-hills ofthe Vindhya ranges.^
the Nandana (Sabarmati), the Sadanira (Sarasvati), the Maha-
nadi, the Pasa (If Para= Parbatl), the CarmanvatI (Chambal),
the Nupa, (Gambhira), the Vidisa (Bes), the Vetravati (Betwa), the
Ksipra (Sipra); the Anauti (should be Avanti. It rises near Mhow) M.
Ah. Op. at. pp. 116-117)
1. The Puranic mountain ranges are so much mixed up in our times
that some rivers are attributed to either of them:
The Sona )( These do not rise in the Puranic
The Mahanada (mahanadi) ) (' Rksa Parvata.
The Narmada ) (
The Surasa (?) )(
The Kriya (?) )(
The MandakinI )(
The Dasarna (Dhasan) )(
The Citrakuta )( These are rivers
The Tamasa (Tons) )( from Bundel-
The Pippala ) ( Seems to be one river called )( khand (M.P.)
The Syena 7 I Pippalisyeni as in Mt.P., (mod. ) (
)( name : Paisuni) )(
The Karamoda (Karam-nasa) )(
The Pisacika ) (
The Citropala ) (
The Visala (Bewas near Sagar in M.P.)
The Vaiijula (As in Va.P. it should be Jambula mod. Jammi.
The Vastuvahini (Baghain, a tributary of the Yamuna)
The (Sa)Neruja (rather Sumeruja as in Va.P. (Sonar-Bearma)
The Suktimati (Ken)— M. Ah Op. Cit. pp. 118-119.
2. As noted above Puranic writers include even Satpura hills in the
Vindhya ranges. The modern names ofthe rivers are given in Brackets:
The Tap! (The Tapti and Tapi also)
The Payosni (Pain-ganga — De, p. 150)
1.2.16.34-37 155
viz. : The TapT, the Payosnl, the Nirvindhya, the Srpa ; the
river Nisadha, the Vera, the Vaitaranl, the Ksipra, the Vaia,
the KumudvatI, the Toya, the Mahagauri, the Durga, and the
Annasila. [Probably durgd (difficult to cross) and anna — rather
anta—sila (rocky within) are adjectives of Mahagauri. ]
34-35. The Godavarl, the BhImarathI, the Krsnavena,
the Vanjula, the Tungabhadra, the Suprayoga, the Bahya and
the Kaverl are the rivers originating form the foot-hills of the
Sahya range.' They flow to the south.
36. The following rivers have originated from the
mountain Malaya.^ All ofthem are auspicious and they have
cool waters. They are : the Krtamala, the TamraparnI, the
PuspajatI and the Utpalavati.
37. The following rivers remembered as daughters ofthe
mount Mahendra :^ The Trisama, Rsikulya, The Vamjula, the
Tridiva, the (A)bala, the LahgulinI and the Vamsadhara.
The Nirvindhya (Newuj) R. mentioned in Meghaduta
The Srpa or Sipra
The Nisadha (Sind, on this Narwar, the capital ofNIsadhas was located)
The VenI (Wainganga)
The Vaitarani (Bait a rani)
The Ksipra (Probably, the same as iipra)
The Vala (?)
The Kumudvati (Suvarna-rekha)
The Toya (Brahman i)
The Mahagauri (Damodar)
The following : Durgd (difficult to cross) and anna (anta-) sild (full of rocks)
are probably the adjectives ofthe Mahagauri. — M. Ali — Op. Cit. pp. 120-121.
1. Most of these rivers continue the same old names though some of
them are modified e.g. The Bhlmarathl (Bhima), Krsnavena (Krsna), the
Vanjula (Maiijira), the Suprayoga (Vedavatl. Its original name signifies
easiness to bathe), the Bahya (Varada, The AP. correctly reads it as
Varadd).
2. Modern names ofthese rivers are bracketed: the Krtamala (Yaigai),
the TamraparnI, the Puspajati (or Puspaja=Pambiar), the Utpalavati
(Periyar). — M. Ali— Op. Cit. pp. 122-23.
3. The modern names of these rivers are given in brackets:
The Trisama (Ghoda-hada, Bhagava, Patama — these three headwaters
of the Rsikulya have this collective name)
Rsikulya (repeated under rivers from Suktiman), the Vanjula (?),
the Tridiva (collective name for Vegavati, Nagavati and Suvarnamukhi —
the three headwaters of the Laiigulini).
The Langulini (Langulia) — M . Ah — Op. Cit. p. 24.
156 Brahm&nia Parana
38. The following rivers are remembered as originating
from Suiitiman:" The Rsilculya, the Kumari, the Mandaga, the
MandagaminI, the Ktpa and the Palasinl.
39. All these rivers are identical with the Sarasvati
and the Gariga. They flow into the sea. All ofthem are rem-
embered as the mothers of the universe and dispellers of the
sins of the worlds.
40-42. They have hundreds and thousands of ancillary
tributaries. The following territories and realms have been
founded on (the banks of) these rivers:^ the Kurus, the
Paiicalas, the Salvas, theMadreyas. thejangalas, the Sflrasenas,
the BhadraJcaras, the Bodhas, the Pataccaras, the Matsyas, the
Kusalyas, the Sausalyas, the Kuntalas, the Kasis, the Kosalas,
the Godhas, the Bhadras, the Kalingas, the Magadhas and the
Utkalas. These are the realms in the middle of the country^
and most ofthem have been recounted.
1. The modern names are given in bracliets:
Tile Rsikulya (tlie same as mentioned above).
The Kumar! (Suktel, joins the Mahanadi near Sonpur, Orissa),The
Mandaga (Mand), The Mandagamini (Mahanadi — proper), The Krpa
(Arpg), Palas'ini <Jonk in Raipur Dist.. M.P.)— M. Alt— Op. Cit. p. 125.
2. The author of this Purana includes the following parts of India in
"Madhyadesa". These are originally names oftribes applied to the land where
they settled:
Kurus : Between the Ghaggar in the West and the Gaiiga on the east
and with forest belt on the north and the south.
Paiicalas : — eoterminus with modern Rohilkhand with the central portion
of the Ganga-Yamuna doab added to it.
Salvas: Near Kuruksetra to the west of the Matsyadesa. De thinks it
comprised of some portion of former Jodhpur, Jaipur and Alwai states (De,
P- 175).
Madreya or Madra : The region between the Ravi and the Chinab in the
Punjab (De, p. 116).
Jdngala: — generally associated with Kurus and called Kuru-Janjgala.
Probably it occupied the wooded north eastern part of Kurus (M. Ali. — Op.
at. p. 135).
Bhadrakaras and Bodhas (along with Salvas) occupied the border land of
the Middle country (Madhya-desha of Puranas).
Pataccaras on the south bank of the Yamuna are located in Banda
district (M. Ali. Op. Cit. p. 171).
The Matsyas: — consisted of the territory of the former Alwar state and
some adjoining areas from former Jaipur and Bharatpur (De, p. 128).
1.2.16.43-51a 157
43. The land towards the northern extremity of the
Sahya mountain where the river Godavari flows, is the most
fascinating realm on the whole of the earth.
44-45. A city named Govardhana' was built there by
Rama. Heavenly trees and divine medicinal herbs liked by
Rama were planted there by sage Bharadvaja to please Rama.
Hence the region of that excellent city became charming.
46-51a. The following ones are the realms in the north-
ern parts.' The Bahlikas, the Vatadhanas, the Abhlras, the
1. Now a village in Nasik District of Maharashtra. Formerly it was
an important centre of learning and Brahmanas coming from that area are
known as Govardhana Brahmanas. It is mentioned several times in the
famous Nasik Inscription of usasadata (100 B.C.) — E.I. VIII p. 78. (Epigra-
phia Indica).
2. Generally realms or countries are named after the names of the
tribes or peoples settled there. The identifications of the realms on northern
part are based on M. All's discussion in his Geog. of the Purdrms, pp. 137-146.
D. C. Sircar's GAM I is also referred to and only the page no. is mentioned.
The Bahlikas or Vdhlikas=People of Balistan- region covered by the
Bolon, Nari and Gokh rivers. It coincides with former British Baluchistan.
But Balkh (N. Afghanistan) according to D. C. Sircar, p. 32.
Ihe Vdtadhanas= probably Waziristan. But Panjab-Rajasthan region. —
Sircar p. 32.
The ^Mri'fl5=South of Sauvira but east of the Indus-Western Part of
Hyderabad, District Sind.
The A^a /a fojaA:(Z5= Residents of Kalat region in Baluchistan.
The Aparantas=This is the North-Western region called Aparita in Va.P.
The Suhmas (?) = This is in eastern India.
The PatoTZ<u = Rohilkhand (?)
The Carma-manddlas or Carma-khanda at the mouth of the river Hab and
the Churma island.
The Gandharas — Kandahar — lower Kabul valley.
The Tavanas — lonians, Greeks.
The Sindhu-Sauvlra-Mandals=Smdhu and Sauvira are different regions.
Sauvira coincides with Rohri-Khairpur region of Sind and the remaining
portion is Sind.
The 7H5ara5=Tokharians in north Afghanistan, but people on the Tochi
according to M. Ali p. 142.
The Pallavas or Pahlavas=RG^,\on adjoining the Hingol Valley on the
Parikan river.
The &j£a = Scythians.
The Kulinda=The Same as Pulinda in Mt. P. Kunets ofKulu. But formerly
they extended to Saharanpur and Ambala — Sircar p. 33.
158 Brahmanda Purana
Kalatoyakas, the Aparantas (? Westerners), the Suhmas, the
Pancalas, the Carmamandalas, the Gandharas, the Yavanas,
the Sindhusauvlramandalas, the Cinas, theTusaras, the Pallavas,
the Girigahvaras (dwellers of mountain caves), the Sakas, the
Bhadras, the Kulindas, the Paradas, the Vindhyaciilikas, the
Abisahas, the Ulutas, the Kekayas, the Dasamalikas the Brah-
manas, the Ksatriyas, the Vaisyas and the families of the
Sudras, the Kambojas, the Daradas, the Barbaras, the Angalau-
hikas, the Atris, along with the Bharadvajas, the Prasthalas,
the Daserakas, the Lamakas, the Talasalas, the Bhusikas and
the Ijikas. Now understand the realms ofthe eastern parts.'
Tlie Parada—Jhe same as Farita in Va.P. = Mithankot region of Dera
Gazi Khan District Pakistan. But Parthians of Khorasan according to D.C.
Sircar p. 33.
Ihe Kekayas=¥eap\e of the country between the Beas and the Sutlej
(De, p. 97).
The Kambojas=Feople from Kafirstan who colonised the Kunar basin.
Uie Daradas=The same ancient tribe living in the valley of the Kisen-
ganga in Kashmir.
Ihe 5arAara5= People migrated from Barbaiy or North Africa.
Ihe Prasthalas — The district between Ferozepur, Patiala and Sirsa (De,
159).
Ihe DaSerakas— ^^\vi2i ? But Marwar region of Rajasthan — Sircar, p. 35.
Ihe Z.amofcu= Probably the same as Lampaka or Lamghan of today —
associated with upper Kabul
1. The ancient tribes and their locations from Eastern India are identi-
fied as follows:
77M Angas=The country about Bhagalpur including Monghyr (De, 7).
The Colabhadras=The Coromandal Coast (?)
r^e Airatas = Tipara and Morung west ofSikkim. They lived from Nepal
to extreme east. (De, p. 100).
Ihe Tomaras=The Garo hills of south west Assam (De, p. 205).
Ihe 7anganar= Country from the Ramgaiiga river to the upper Sarayu
<De p. 204).
Ihe Hunadarvas — Country round Manasa-Sarovar ? (De, p. 78).
Ihe Mudgarakas — Monghyr and country around (?) (De, p. 132).
Ihe .4ntogirii7 = Rajmahal hills in Santal Pargana Bengal (De, P. 8).
But Sircar locates Antargiri and Bahirgiri towards the north of Assam (p. 36).
Ihe Maladas=A part of the district of Shahabad — The site of Visva-
mitra's Asrama near Buxar (De, p. 100) Malda District of Bengal and
Rajashahi and West Dinajpur of Bengal (M. All p. 15 1).
1.2.16.51b-59 159
51b-55a. The Angas, the Vaiigas, the Colabhadras, the
Kirata tribes, the Tomaras, the Harhsabhahgas, the Kasmlras,
the Taiiganas, the Jhillikas, fhe Ahukas, the Hiinadarvas, the
Andhravakas, the Mudgarakas, the Antargiris, the Bahirgiris,
the Plavahgus, the Maladas, the Malavartikas, the Samantaras,
the Pravrseyas, the Bhargavas, the Gopaparthivas (cowherd
kings), the Pragjyotisas, the Puhdras, theVidehas, the Tamra-
liptakas, .the ,Mallas, the Magadhagonardas. These are re-
membered as the realms in the East.
55b-59. Then, there are the other realms ofthe dwellers
ofthe southern territories.' They are the Paruiyas, the Keralas,
The Pragjyotifas=K.amaiupa. District in Assam.
The PHKrfra5'= Between Aiiga and Vanga and on the north side of the
Ganga (De, p. 155) (M. Ali, p. 151).
The Videhas=T'vr)mX country between the Kosi and the Gandak to the
north of the Gariga (De, p. 35).
The Timraliptakas — Tamluk in Midnapur District including Kontai
(De, p. 203), (M. Ali, p. 152).
The Mallas=Country round the Para snath hills (parts. of Hazaribagh
and Manbhuni Districts), but at Buddha's time they were at Pava and Kusi-
nagar (De, p. 123).
The Magadha-Gonardas= Magadha is South Bihar. De identifies Gonarda
•with Gonda in Oudh (p. 71), but no such combined name is found in De
and Sircar.
The Bhargava-Angaya. was the Yamuna-Meghna Doab (M.Ali, Op. Cit.
p. 152), but he does not mention merely Bhargava as in this text.
1. The following identifications are based on De.
The CW<u=The Coromandal Coast to the South of the Fennar including
Tanjore (p. 51).
The Afufti< M = Travancore on the Malabar coast (p. 134). But Sircar
suggests that they were probably people living on the Muri river (p. 36).
The Mahisikas = Southern Mysore(p. 120). also Sircar p. 39.
Setukas — People of Setubandha, Ramesvara. — Sircar p. 38.
The Kalingas — South Orissa. (Puri and Ganjani Districts) — Sircar p. 39.
The ^M7>"a5= South -eastern portion of Gujarat about the mouth of the
Narmada (Sircar p. I.).
The Vaidarbhas=Vid&rbha, a part of Maharashtra.
77 K Dotwfoit<u = Dandakaranya (Maharashtra) (p. 5 2).
The Maulika=\£ 'Mulaka', a part of Maharashtra near Asmaka
{p. 133). Mod. An rang ab ad District (—Sircar p. 39).
The ^s/naAa5=Aurangabad district and Bodhan country round about in
Nizamabad District — (Sircar p. 40.
160 Brahmana'a Parana
the Colas, the Kulyas, the Setukas, the Mtisikas, the forest
dwelling Ksapanas, the Maharastras, the Mahisikas, the
entire realm of the Kalingas, the Abhiras, the Aislkas, the
Atavyas (Forest-dwellers), the Saravas, the Pulindas, the Vin-
dhyamauliyas, the Vaidarbhas, the Dandakas, the Paurikas,
the Maulikas, the Asmakas, the Bhogavardhanas (those who
increase sensual pleasures), the Korikanas, the Kantalas, the
Andhras, the Kulindas, the Arigaras and the Marisas. These
are the lands ofthe south; understand the western regions.
60-63a. (Now) know the realms in the western regions.'
They are the Suryarakas, the Kalivanas, the Durgalas, the
Kuntalas, the Pauleyas, the Kiratas, the Rflpakas, the Tapakas,
Karltis, the whole ofKaramdharas, the Nasikas, the others who
are in the valleys ofthe Narmada, the (Saha) Kacchas, the
(Sa) maheyas, the Sarasvatas, the Kacchipas, the Surastras, the
Anartas and the Arbudas. The above realms are the western
ones. Now listen to those who reside on the Vindhyas :'
ITie Bhogavardkanas= (Mod. Bhokardan Taluqa of Aurangabad District
(Sircar, p. 40).
The Ka(Ku)ntalas — Southern Maharashtra and NorthernCanara District
— now a part of Kamataka.
i%^ Ifu/imftu=Garhwala (p. 106). But it is surprising that it is mentioned
as a state in the South.
1. Some of these can be identified as follows:
The X//"flfff5=Possibly a reference to Kirata settlement in the West.
The 7VaitAas=Nasik, now in Maharashtra.
The Kacchas — Cutch, now in Gujarat State.
-77M ^arttt=Gujarat and a part of Malwa (De, p. 8).
The Arbuda=Country around mt. Abu (De, p. 16).
2. The following can be identified as per De and M. Ali.
UK Karusas — The country around Rewa (De, p. 95).
The Mekalas= Country round Amarkaijtaka, the source ofthe Narmada
(De, p. 130).
The I/M:a/as=Orissa.
77i« DaJdrpa^ Modern Eastern Malwa — (Sircar, p. 43).
The Jihojas=Country around Bhilwara in the Chambal basin (M.Ali
p. 159). Sircar identifies them with the people of Vidarbha who founded a
Kingdom in Goa (p. 43).
77i« Kiskmdhakas= Kikarava in other Puranas. Sircar identifies this
Kiskandha with mod. Kalyanpur, South ofUdaipur Division (p. 43).
1.2.16.63b-69 161
63b-66. The Mai ad as, the Karusas, the Mekalas, the
Utkalas, the Dasarnas, among the excellent ones the Bhojas,
the Kiskindhakas, the Tosalas, the Kosalas, the Traipuras, the
Vaidisa, the Tuhundas, the Barbaras, the Satpuras, the
Naisadhas, the Aniipas, the Tundikeras, the Vltihotras and the
Avantis. All these realms are founded on the ridges of the
Vindhya.
Hereafter, I shall recount the realms founded on the
mountains (Hill-tribes).
eT^a.' They are the Nihiras, the Harhsamargas, the
Kupathas, the Taiiganas, the Sakas, the Apapravaranas, the
Urnas, the Darvas, the Hiihukas, the Trigartas, the Mandalas,
the Kiratas and the Tamaras.
68b-69. Sages have said that there are fourYugas, in the
Bharata sub-continent, viz. Krta, Treta, Dvapara and
Tisya (Kali). I shall mention their detailed divisions wholly
later on.
Continued
Ike To/alas — It is the Southern part of Kosala or Gondwan District
round Tosali (Mod. Dhanti) in Puri District (De, p. 43).
Ihe Kosdlas — Sircar identifies with Daksina (Southern) Kosala — Mod.
Raipur, Sitapur, Santalpur Districts.
Ihe Vaidiia= Eastern Malwa with Vidis'a or Bhilasa as the capital.
Ihe Iripura=The region round Tewar — This covers upper Narmada
valley (present Jabalpur and parts ofMandIa and Narasimhapur Districts.)
Ihe Naisadhas=Ma.rwax with Narwar as the Capital (De, p. 141).
Ihe Anupas= South Malwa. Country on the Narmada about Nimar
(De, p. 8).
Ihe Vitihotras=Tlie country is founded in the South by the Narmada
and North East, West by the Vindhya. The centre was Satwas 30 miles North
West ofHarda.
Ihe Avantis=Country around Ujjain.
Ihe Iundikera=tA. Ali locates it within the Narmada basin around the
town Sainkheda (p. 161).
Ihe 7VyAfl/-a*= Location uncertain, D. C. Sircar GAMI, p. 45.
Ihe Harhsa-mdrgas=Peop/eot Humzain North West Kashmir. This tribe
had a location there — D. C. Sircar Ibid. p. 38 and 43.
Ihe Kupathas=Hill tribes in the North West of India.
1. The Mountain-system described in this with Mt. Meru as the centre
is substantiated by the geographer M. Ah. in Geog. of the Purdnas, pp. 47-59.
For the modern names of the Furanic mountains vide Supra Ch. 1. p.l 1 FN.K
162 Brahman (la Parana
CHAPTER SEVENTEEN
Varsas of Jambudvipa, Kimpurusa, Hari and Ildvrta*
The sages said :
1. Recount to us the sub-continents of Kimpurusa and
Harivarsa as actually they are really. The sub-continent of
Bharata has already been recounted by you.
Silta said :
2. Listen attentively, O Brahmanas, to what you are
•desirous of hearing. There is a very large grove of Plaksa trees
in the sub-continent Kimpurusa. It can be compared with the
^heavenly) Nandana park.
3. It is remembered that the span of life in Kimpurusa
is for ten thousand years. The men have golden complexion
and the women are comparable to celestial damsels.
4. All people there, are free from ailments and sorrows.
They are perpetually joyous in their minds. They have the
lustre of hot glowing gold.
5. In the holy sub-continent of Kimpurusa, there is an
auspicious tree oozing out (exuding) honey. All the Kimpurusas
•drink its excellent juice.
6. They say that the sub-continent Harivarsa is beyond
Kimpurusa. The people there are born resembling gold in the
colour of their complexion.
7. All the people in the sub-continent of Harivarsa are
those who have been dropped down from the Devaloka (Region
of the Devas). All of them have the characteristics and racial
features of the Devas. They drink the auspicious sugarcane
juice.
8. In the sub-continent Harivarsa, all the people live
for eleven thousand years without any ailment. All of them are
joyous in their minds.
9-10. Old age does not affect them nor do they die
prematurely.
1.2.17.11-20 163
The middle land which had already been described by
me, is known by the name Ilavrta. The sun does not blaze very
hot there. The men do not become aged. In Ilavrta, the moon
and the sun as well as the stars are not very bright.
11. Men are born there with the lustre of the lotus.
They have the colour of their complexion resembling that of
the lotus. They have eyes like lotus and fragrance like that of
the lotus petals.
12. Their diet consists of the fruit and juice of the rose-
apple. They do not have sweat trickling down from their
bodies. They are sweet-smelling. They are intelligent. They
enjoy all sensual pleasures, and the fruits of their meritorious
actions.
13-14a. They are fallen down from the world of the
Devas. They have golden garments. The excellent men who live
in the sub-continent Ilavrta have a span of life extending to
thirteen thousand years.
14b-15. It (Ilavrta) extends to nine thousand (Yojanas)
in every direction from the Meru.
Its overall area is thirtysix thousand Yojanas square.
It is situated like a platter.
16-17. The Gandhamadana mountain is nine thousand
Yojanas away from the Meru on the western side. It extends to
thirtyfour thousand Yojanas from north to south. It extends
as far as the Nlla and Nisadha mountains. Its height above the
ground level is fortythousand Yojanas.
18. It goes down a thousand Yojanas deep into the earth.
Its girth also is the same. The mountain Malyavan is to its
(i.e. Meru's) east and its dimensions have been already
recounted (as the same).
19. The Nlla mountain is in the south and the Nisadha
is in the north. The Mahameru is well established in their
midst with its dimensions.
20. In the case of all these mountains, the girth is the
same as the extent to which they go deep down into the earth.
It is remembered that their total length is a hundred thousand
Yojanas.
164 Brahmanda Purana
2 1*. (?) Their outward appearance is circular (spherical)
like the earthern sphere (within the enveloping) ocean. The
lengths dwindle down and they are then remembered (more or
less) equal to a square.
22. There is a river composed of the juice of the rose
apple. It flows through the middle of the oblong-shaped Ilavrta
dividing it (into two). It has the colour of the fresh collyrium.
23. On the southern side of the Meru and to the north
of the Nisadha, there is an ancient eternal Rose-apple tree
named Sudarsana.
24. It is perpetually laden with blossoms and fruits. It
is resorted to by Siddhas and Caranas. The whole continent is
called Jambijdvlpa after the name of that tree.
25. The height ofthat noble-souled lordly tree is one
thousand and one hundred Yojanas. Everywhere it touches the
firmament on all sides.
26. The thickness (diameter) of its fruit is calculated
by the sages with visions of principles (of reality) as eight
hundred and sixty one Aratnis (I Aratni = 18-20 Cms.)
27. As they fall on the ground, these fruits make aloud
sound. The juice of the fruits of that Jambu (Rose apple) tree
flows as a river.
28. This river circumambulates the Meru and penetrates
into the ground deep down at the root of the Jambii tree. The
delighted (inhabitants) of Ilavrta always drink the juice of the
Jambii .
29. When the juice of the Jambii is drunk neither old
age nor hunger, neither weariness nor death nor .languor
oppresses them. \
30. A type ofgold named Jambtinada is produced there.
It is a glowing ornament of the gods. It has the resemblance of
Indra so far in lustre.
31. The auspicious juice of the fruits of the respective
representative trees of all the sub-continents is hailed by all.
* Va. 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.
tS^^'j
1.2.17.32-37—18.1 165
When it (the juice) becomes scattered over it (the alluvial
remains ofit) become shining gold, an ornament fit for gods.
32. It is due to the grace ofgod that their ( — of the
inhabitants) urine and faeces scattered over all directions as
well as bodies of the dead are swallowed up by (absorbed in)
the earth.
33. It is declared that the Raksasas, Pisacas and the
Yaksas — are all 'the residents of the Himavat. It should be
known that the Gandharvas live on the Hemakflta along with
the groups ofthe Apsaras.
34. Sesa, Vasuki, Taksaka — (yes) all the serpents (live)
on the Nisadha. The thirty three (groups of) Devas (gods)
authorised to partake ofthe shares in the Yajiia, sport about
on the Mahameru.
35. The Siddhas and the Brahmanical sages devoid of
impurities live on the Nlla full ofVaidurya (Lapis Lazuli). It
is mentioned that the mountain Sveta belongs to the Daityas
and the Danavas.
36-37. The excellent mountain Srn^ga-van is the place
where the Pitrs frequently move about. Living beings— both the
mobile and the immobile — are settled in these nine sub-
continents with their different divisions duly situated.
Their prosperous growth, both divine and human, is seen
in diverse ways. It cannot be adequately enumerated. It should
be believed by those who wish to be* (?)
CHAPTER EIGHTEEN
Uie Description ofthe JambUdvlpa
The Bindu Lake — source of the Gangd :
Its four streams
Suta said :
I. In the midst of the Himalayan ridges, there is a
Va. P. 46. 38b — anububhusata — (be believed) by one desirous to com-
prehend.
166 Brahmanda Puraqa
mountain named Kailasa.' The glorious and prosperous Kube ra '
lives there along with the Raksasas.
2-3. The king, the overlord of Alaka, rejoices (there)
with the celestial damsels attending on him. The sacred splen-
did and chill water originating from the foot of the Kailasa
mountain has formed a lake named Mada^ (Manda, in Va.P.
47.2). It abounds in white lilies and it resembles a sea. The
auspicious river Mandakini' (the Gahga) rises from that divine
(lake).
4-5. On its banks there is the great divine park called
Nandanavana. To the North-east of the Kailasa, in front of
that divine mountain of all medicinal herbs, the mountain full
ofjewels and minerals, the powerful mountain ofwonderful
mysteries, there is a mountain named Candraprabha.* It is
perfectly white and it resembles splendid jewels.
6. At its foot there is a great divine lake named Svac-
choda. From that divine lake rises a river named Svacchoda.
7-8a. There is a great splendid divine park on its banks
called Caitraratha. On that mountain lives Manibhadra along
with his followers. He is the ruthless lord of the armies of
Yaksas. He is surrounded by the Guhyakas.
1. The description of mount Kailasa, though a poetic one, shows that
the Purana writer was conVersant with the topographical features of the
Manasa-sarovara basin. — vide M. All. op.cit., pp. 55-58.
2. For understanding the Furanic presentation of the ancient river-
system, the following points are to be noted:
(1) According to Puranas, a river normally originates from a lake either
over-ground or under-ground and is associated with a mountain.
(2) They believed that rivers can penetrate through subterranean
channels, mountain-ranges and can flow in more than one current,
if intervened by ridges.
(3) A river with all its tributaries is sometimes treated as one river.
3. Unless mentioned otherwise all the references are to M. All's. Geog.
of Purapas.
Probably this is the river Uma and the Zhong Chhu which flows through
Gauri Kunda on the eastern flank of Kailasa into the Raksasa Tal (the twin-
lake of Manasa Sarovara) — M. Ali, p. 65.
4. This is probably the Surange La, the north-east range of Kailasa
from which water flows into Lake KongysTso or Lake Gounche — M. Ali. p. 65.
1.2.18.8b-18 167
8b-9a. The holy rivers the MandakinI and the Svac-
chodaka enter the great ocean through the middle of the sphere
ofthe earth.
9b-10. To the south-east ofthe Kailasa, in front of the
mountain abounding in medicinal herbs and auspicious animals,
the divine mountain of diversified and wonderful components,
the mountain full of red arsenic, there is the great mountain
Stiryaprabha (having the lustre like that ofthe sun). It is red
in colour and it has golden peaks.'
11. At its foot there is a great divine lake named Lohita.
The great holy river named Lauhitya rises from that (lake).
12-13a. On its bank is the great park named Devaranya
which is devoid of sorrow. On that mountain lives Manidhara,
the Yaksa of good self-control. He is surrounded by the
Guhyakas who are gentle and highly virtuous.
13b-14. To the southern side ofthe Kailasa is the moun-
tain abounding in medicinal herbs and cruel, wild animals. In
front of the three peaked Aiijana that originated from the body
ofVrtra, there is that very great mountain Vaidyuta' possess-
ing all sorts of minerals.
15. At its foot is the holy lake Manasa, frequented by
the Siddhas. From it rises the holy river Sarayii that is well
known in all the worlds.
16-17. On its banks is the well-reputed divine forest
named Vaibhraja. There lives the son of Praheti, who is a
Raksasa of self-control, a follower ofKubera, and of unlimited
exploits (but) who is Brahmapeta (far removed from the
Vedas). He is surrounded by hundreds ofYatudhanas (demons)
who are very terrible and who can traverse the skies.
18. To the west ofthe Kailasa is the mountain aboun-
ding in medicinal herbs and auspicious animals, Aruna^ (Pink
1. This red-coloured mountain is Kanglung Kangri (a south-east
range of Kailasa) and the river Lauhitya is the Brahmaputra. From a smalt
lake at the foot ofthe mountain, the Brahmaputra enters Tamehok Khambah,
the headwater of the Brahmaputra. — M . Ali. — p. 66.
2. This is the peak Guria Mandhata, since Lake Manasa Sarovara
lies below its northern face and the river Karnali (Map Chhu of Tibetans) —
a major tributary of the Sarayu rises here — M. Ali. — p. 66.
3. This is the Ladakh or Leh range — (Ibid).
168 Brahtnanda Parana
in colour) the splendid and excellent mountain full of gold and
minerals.
19. This glorious mountain is a favourite resort of
Bhava. It resembles clouds(in colour). It is covered with splen-
did clusters of cliffs of gold.
20. The mountain Muiijavan is highly divine. It ap-
pears to scrape the heaven by means of its hundreds of golden
peaks. It is very difficult to climb or pass through as it is
enveloped by show.
21-22. There stands Girlsa (King of mountains), called
Dhiimra-locana' (of smoke-coloured eyes). The Lake named
Sailoda^ is at its foot.
It enters the briny sea in between the (rivers) Caksus
and Sita.
23-24. On its banks is the well known divine forest
'Surabhi'.
To the left and to the north of the Kailasa is the auspi-
cious mountain abounding in medicinal herbs and animals. In
front of the excellent mountain named Gaura, full of Haritala
(yellow orpiment) there is the mountain Hiranmaya.' This
mountain is divine, very great and full of precious gems and
jewels.
25-26a. At its foot is the highly divine, splendid and
charming lake named Bindusara.^ It has golden sandy bed.
1. This is Nanga Parbat. (For details vide M. Ali. — Op. cit. p. 66-67.
2. The lake Sailoda seems to be the Wular lake which once covered
the whole of Kashmir valley. The river Siloda is the Jhelum which still flows
through it and runs towards the west between the Indus and the Sutlej (the
Caksu and Sita in the Furana) — M . Ah', p. 67.
3. Gaura, Hiranmaya and Soma (mentioned later in v. 27 and in
Va.P.) are the Tibetan ranges north of Kailasa and are called now Tanglha,
Aling Kangri and Nychenthangla — M.Ali. (p. 68).
4. Bindusara can be explained in two ways:
(1) a collection of drops ofwater: The basin between Mt. Aling Kangri
and Kailasa Tanglha is dotted with innumerable small and large
lakes.
(2) a lake of frozen particles of snow. In the past , the basin Aling-
Kangri and Kailasa — Tanglha was an extensive snow-field. The
Purana writer must have known it through hearsay etc. According
to De (p. 38) it is on the Rudra Himalaya, two miles south of Gan-
gotii.
1.2.18.26b-34 169
For the sake of getting the Ganga, king Bhaglratha, the saintly
king spent many years near it.
26b. He thought — "My ancestors will go to heaven on
being bathed in the waters ofthe Gaiiga." After determining
thus, he performed penance with -the concentration of his
mind in Siva.
27. The divine river Tripathaga (the Ganga) (lit. the
river with three courses) was at the outset established there
as the deity. That river originating from the foot-hills of Soma
flows in seven channels.
28. Golden sacrificial posts studded with jewels have
been scattered there. Sakra performed a sacrifice "there along
with all the Devas and attained Siddhi(spiritual enlightenment).
29. The luminous Milky way that is seen at night in the
firmament near clusters of stars is the divine goddess, the
Tripathaga' (theGanga).
30. Sanctifying the heaven and the firmament, the
celestial river fell on the head of Bhava (god Siva) and got
blocked up by means of his Yogic Maya.
31. The lake Bindusaras was formed by those few drops
of water that fell from the infuriated Ganga. Therefore it is
remembered as Bindusaras.
32. Being impeded smilingly by Bhava (Siva), the
river goddess mentally thought of hurling down Sankara.
33-34. "I shall pierce (the earth)", she thought (to
herself), "and enter the netherworlds taking Sankara too along
with my current". He understood what she was desirous of
1. Are the three ways of Gaiiga its three stages ?
(1) Milky way in the sicy, (2) Snowy or glacial Gaiiga. (3) Fluvial
Gaiiga.
These are the three stages ofthe formation of that river which are symbo-
lised in the legend of the descent of Gaiiga (Gatigavatarana). The heavenly
Ganges (Akasa Gaiiga) is a poetic name for the galaxy in the north. But the
blocking up of the Gaiiga in the tresses of Siva (mentioned in ¥.30 and 35)
is the Snowy or glacial stage and the melting ofthe snow-fields and glaciers is
the release ofthe Gaiiga. The legendary part played by king Bhagiratha in
bringing the Gaiiga to the scorched plains ofnorthern Bharata is still shrouded
in mystery.
170 Brahmanda Pur ana
doing and having realized her cruel intention, 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 the meantime he saw the king (i.e. Bhaglratha) in
front of him, weary with protruding network of veins and with
all his sense-organs overtaken by hunger. Then he remembered
the boon granted to him. He thought — "I have been propiti-
ated by this king earlier for the sake of the river (Ganga)".
Then he recollected the words of Brahma that he had heard —
"Hold the celestial river"; thereupon he controlled his anger.
On being propitiated by means ofsevere penance, he set river
free for the sake of Bhagiratha. He released the river that had
been blocked by his own prowess.
39-41. On being released, the river began to flow in
seven channels.' Three of them flowed towards the east and
three to the west. The river Ganga flows through seven chan-
nels. The NalinI, HradinI and PavanI are those which flow
towards the east. The Sita, the Caksus and the Sindhu flow
towards the west. The seventh among them followed Bhagira-
tha towards the south.
42. Hence that river is Bhaglrathl. It joined the salt
sea. All these seven (channels, rivers) sanctify the sub-conti-
nent named Hima.
43-45. Originating from the lake Bindusaras, those seven
splendid rivers flow over different climes almost all of them
being the lands ofthe Mlecchas (Barbarous tribes) and reach
the place where Vasava (Indra) showers, namely the lands of
Sillndhras, Kuntalas, Cinas, Barbaras, Yavarias. Andhakas,
Puskaras, Kulindas and Aiicoladvicaras* (?). After dividing
1. M. All. (p. 69) identifies Nalini, Hradini and Pavani — the east-
flowing rivers — with the Yangtse, Mekong and Salween, the rivers flowing to
the west, viz. the Sita, the Calisus and the Sindhu with the Yarliand, the Shyoli
and the Indus, while the southern river Bhaglrathl is the Gaiiga. De however
identifies Sita with thejazartes (p. 181) and the Calisus with the Oxus or
Amudaria (p. 43).
* Anga-loka-varaS caye, in Va.P.48, 43a.
1.2.18.46-57 171
the land of sirhhavan in three parts, the river Sita flowed into
the western ocean.
46-47a. The river Caksus flows over the following climes
viz. Cinamarus, the Talas, the Camasamfllikas, the Bhadras,
the Tusaras, the Lamyakas, the Bahlavas, the Paratas and the
Khasas. Then it falls into the sea.
47b-49a. The Sindhu flows over the following territor-
ies, viz. the Daradas, along with the Kasmlras, the Gandha-
ras, the Raurasas, the Kuhas, the Sivasailas, the Indrapadas,
the Vasati, (?) the Visarjamas* (?), the Saindhavas, the
Randhrakarakas, the Samathas, the Abhiras, the Rohakas,
the Sunamukhas and the Urddhvamarus.
49b-52. The Gaiiga sanctifies the following praiseworthy
countries (climes) viz. the lands of the Gandharvas, Kinnaras,
Yaksas, Raksasas, Vidyadharas and the Nagas, the residents
of Kalapagrama, the Paradas, the Tadganas (their cousin
tribes), the Khasas, the Kiratas, the Pulindas, the Kurus, the
Bharatas, the Paiicalas, the Kasis, the Matsyas, the Magadhas,
the Angas, the Suhmottaras, the Vangas and the Tamraliptas.
Thereafter, obstructed by the Vindhya (?) it falls into the
briny sea.
53-55. Then the sacred HradinI flows towards the east
flooding the banks on either side, the territories of the Naisa-
dhas, the Trigartakas, the Dhlvaras( fishermen), the Rslkas, the
Nllamukhas (bluefaced) the Kekaras, the Austrakarnas, the
Kiratas, the Kalodaras, the Vivarnas (outcastes), the Kuma-
ras and the Svarnabhiimikas** (the golden grounds) that had
been covered up to the extent as far as the sea shore on the
east.
56-57. Then, the river PavanI too flows towards the east
flooding the Supathas, the Indradyumna lake, the Kharapathas
and the Vetrasankupathas. Through the middle of JanakI***
it flows over the Kuthapravaranas. It enters the ocean of
Indradvlpa, the briny sea.
* Va.P.48.45 reads: vadatimSca visarjayan /
** Va.P.48.52: Svarnabhiifitan, 'who are beautified witli gold orna-
ments.
*** Va. P. 48. 55a. Madhyenodyana-makaran
172 Brahmanda Purdapa
58-61a. Then the river Nalini flows rapidly towards the
east sanctifying the countries ofthe Tomaras.the Hamsamargas
and the Haihayas; piercing through the mountains in various
places it flows over various eastern territories. After reaching
the Karnapravaranas, it flows over the Svamukhas because they
are contiguous. After flowing over desert regions abounding in
sand dunes, it flows over the Vidyadhara lands. It enters the
briny sea after flowing through the mountainous territories.
61b-62. These rivers have hundreds and thousands of
tributaries. All of them flow there where Vasava showers. There
is a well-known fragrant (Surabhi) forest on the banks of the
Vasvaukasa (?)
63. The scholarly Kauberaka (son of Kubera) of great
self-control stays on Hiranyasriiga (Golden Peak). He practi-
ses the performance of Yajiias. He is very great and valorous
and his strength and splendour cannot be measured.
64. He is surrounded by those scholarly Brahma-Raksa-
sas who stay there. It is declared that these four followers of
Kubera are on a par with one another.
65. The prosperity of the residents of the mountain
should also be known in the same manner. In regard to virtue,
love and wealth each is double than the former (?)
66-67a. On the top ofthe Hemakiita there is a lake
named Varcovan.' Two rivers viz. the Manasvini and the
JyotismatI rise from it and they flow on either side falling into
the eastern and the western seas.
67b-68a. There is a lake named Visnupada' on the ex-
cellent mountain Nisadha.
Two rivers rise from it. They are the Gandharvi and the
Nakull.
68b-69a. There is a great deep lake at the side of the
Meru called Candra-Prabha.
1. Noted as Lake Sayana or Naga in other Furanas is the Lake *Nak
Tso' which with Pangong Tso forms an extensive water-sheet — M.Ali.p.71 .
2. Modern Lake Chakmaktin, the source ofthe Wakhan river which
flows west in the land of Gandharvas. It is in the Wakhan region that Meru
and Nisadha come closest to each other. — M. All. (p. 71).
1.2.18.69b-77 173
The sacred river Jambu rises from it. It is remembered
that Jambunada (gold) is obtained from it. (The gold obtained
from it is called Jambflnada).
69b-70a. The lake Payoda' is on the mountain Nlla. It
is very clear and it abounds in lotuses. Two rivers rise from it,
viz. the Pundarlka and the Payoda.
70b-71a. The sacred Sarayfl flows from the mountain
Sveta.
It is indeed from the Manasa lake that the two rivers
Jyotsna and Mrgakama have originated.
71b-73. In the Kurusis the lake well known as Rudra-
kanta.^ It abounds in lotuses, fishes and (aquatic) birds — It
is created by Bhava. There are twelve other deep lakes here.
They are well known by the name Jaya. They abound in lot-
uses, fishes and (aquatic) birds and they are like seas.
From them two rivers, the Santa and the Madhvl have
originated.
74. In the sub-continents Kimpurusa etc., the lord does
not shower rains. Excellent rivers flow here, with waters that
pierce through the ground.
75. The following three mountains of great knotty ridges
extend towards the east. They are immersed under the briny
sea. They are the Rsabha, the Dundubhi and the great moun-
tain Dhumra.
76. The mountains of great lofty cliffs— the Candra, the
Kaka and the Drona extend towards the north. In the nor-
thern end they are immersed under the salt sea.
77. The mountains Somaka, Varaha and the Narada
extend towards the west where they have entered the briny
sea.
1. M.AIi. (p. 71) identifies it with tlie Kara Kul of nortliern Pamirs.
It is a twin-lalce mentioned as Payoda and Fundarika (like lakes Manasasaro-
vara and Raksasa Tal in tlie Kailasa region).
2. These are lakes in Siberia. It shows that the Puranic authors had
some idea that there were big lakes in that region. I doubt All's identification
of the Balkash and the Baikal with the Jaya lake.
174 Brahmanda Purana
78. These great mountains — the Cakra, the Balahaka
and the Mainaka, extend towards the southern sea.
79-81. In between the Cakra and the Mainaka in the
south-east quarter, there is the fire named Samvartaka. It
drinks the water. This sub-marine fire is known by the name
Aurva. It has the face of a mare. These twelve mountains had
entered the briny sea formerly because of the fear of getting
their wings chopped. They were terrified by Mahendra. This is
seen in the white (i.e. circular moon on the full Moon night)
moon in the shape ofa black rabbit (or deer and a rabbit).
82-84. The different divisions ofBharata have been re-
counted. They are nine. What has been narrated here is seen
elsewhere too. The sub-continents vie with one another in
regard to good qualities, health, span of life, piety, love and
wealth. The living beings' are endowed with merits. In the
different sub continents different classes of people live in the
different parts. Thus this earth sustains the cosmos stationed
in the universe (i.e. the whole of this universe).
CHAPTER NINETEEN
The Description of Plaksa and other Continents
SUta said :
1. I shall succinctly recount (information about) the
continent of Plaksa' in the manner it really is. Listen to
this, O excellent Brahmana even as I speak about it
factually.
2. Its width is twice the width of JambQdvTpa. Its
round girth (perimeter) is twice its width.
1. This dvTpa is next to Jambudvipa. Its name Plaksa (a fig tree) indi-
cates a land ofwarm temperate climate. M.AIi, 'without hesitations', identi-
fies this with the basin of the Mediterranean (Geog. of Purdpas^ p. 41). The
same Plaksa still persists as Placia, a town in Myria.
1.2.19.3-14 175
3. . The salty sea is encompassed by that continent.
There the Janapadas (the countries or rural regions) are all
sacred. People do not die for a long time.
4. Whence is the fear of famine there ? (i.e. there is no
fear of famine there). Whence is the fear of old age and
sickness ? There too, there are seven holy mountains bedecked
in jewels.
5-6. They are the receptacle of precious gems. There
are rivers also. I shall mention their names. In those five
continents, viz. : Plaksadvlpa and others, there are seven long
and straight Varsaparvatas (mountains belonging to the sub-
continents) stationed in every quarter. I shall mention
the seven extremely powerful (sub) continents in the
Plaksadvlpa.
7. Here the first mountain is Gomedaka. It is like the
clouds. It is on account of its name that the sub-continent is
also named Gomeda.
8. The second mountain is thcGandra, which is endow-
ed with all types of medicinal herbs. It" is from here that
medicinal herbs were collected by the brothers (Asvins) for
the sake ofAmrta (Nectar).
9. The third mountain is high and unscalable. It is
named Narada. It was on this mountain that Narada and
Parvata were born formerly.
10-1 la. (Text partially defective) The fourth moun-
tain there is named Dundubhi. It was on this mountain
that the Asura Dundubhi, who had the boon of having death
as he pleased, was formerly overpowered by the Devas. This
demon had a great desire for swinging in a rope-swing on a
Salmali (silk cotton) tree and this brought about his death.
lib- 12a. The fifth mountain is named Somaka, where
nectar was formerly collected by the Devas. It was also brought
by Garutman (Garuda) for the sake ofhis mother.
12b-13a. The sixth leading mountain is called by the
name Sumanas. It was on this mountain that Hiranyaksa was
killed by the divine Boar.
13b-14. The seventh mountain there is Vaibhraja. It is
luminous. It is very lofty. It is crystalline. Since it shines with
its rays, it is remembered as Vaibhraja.
176 Brahmanda Purana
I shall mention their sub-continents in due order and by
their names.
15. The first sub-continent is Gomeda. It is remembered
by the name Santabhaya (having all fears subdued). The sub-
continent of (the mountain) Candra is named Sisira. That of
the Narada is Sukhodaya.
16. Ananda is the sub-continent ofthe Dundubhi. Siva
is remembered as the sub-continent ofthe Somaka. Ksemaka
is the sub-continent of the leading mountain (Sumanas) and
Dhruva that ofthe Vaibhraja.
17. In all these (sub-continents) the Devas, the Gan-
dharvas and the Siddhas play and sport about along with the
Caranas. They are being seen along with them.
18. There are seven rivers in every one ofthe sub-conti-
nents. They flow into the seas. I shall mention these seven
Gangas by name, O ascetics.
19. The following are the seven excellent rivers, viz.
the Anutapta, the Sukhl, the Vipasa, the Tridiva, the Kramu,
the Amrta and the Sukrta.
20. Those rivers grow towards those places where Vasava
(i.e. Indra) showers (rains). They have plenty of water and
(swift) currents. Thousands of other rivers flow into them.
21-22. The delighted people ofthese territories always
drink (the waters of) these rivers. Those people, viz. the
splendid Santabhayas, the joyous auspicious Saisiras, the Sivas,
the Anandas, the Sukhas and the Ksemakas along with the
Dhruvas. The subjects who have settled in them are endowed
with the disciplined conduct and behaviour of the Varnas
(castes) and Asramas (stages in life).
23. All the subjects were strong and free from ailments.
They are devoid of sickness. Among them none deteriorates
and no one goes high up in arrogance (or there is no evolution-
ary and involutionary eras.'
1. The terms Utsarpird and Avasarpirti are the Jain terms to indicate
timecycles. Utsarpipi is the ascending cycle and AvaiarpinT is the descending
cycle. They are divided into six stages each viz. good-good, good, good-bad,
bad-good, bad, bad-bad (MW p. 105). The use ofJaina terms like those of
the Buddhists in a Brahtnanical work is not impossible. The next verse ex-
plains this by assuming the existence of a perpetual Treta yuga.
1.2.19.24-34 177
24. There is no peculiar state of affairs as pertaining to
the Yugas, conditioned by the fourYugas. A period like Treta
yuga is perpetually present there.
25. These are the things to be understood in the five
continents, Plaksadvlpa etc. The assignment of period is in
conformity with the conditions of the region.
26-27. It should be known that the people in these conti-
nents beginning with Plaksadvlpa and ending with Sakadvlpa,
are handsome, well-dressed, strong and free from sickness.
They possess adequately happiness, long span of life, strength,
handsome features, health and virtuousness. Men live upto
five thousand years.
28-30. The continent of Plaksadvlpa is prosperous and
vast. All round, it abounds in wealth and food-grains. It
abounds in divine medicinal herbs and fruits. It possesses
all types ofmedicinal plants and herbs. Thousands of rural
and wild animals of all varieties surround the regions. O
excellent Brahmanas, in its middle there is a great tree
named Plaksa. It has been reckoned on a par with the
Jambij tree (in the continent Jambudvlpa). The continent is
named after that tree. In a place in the middle ofthe inhabited
country, it is worshipped by all the people.
31-32. That continent of Plaksadvlpa is surrounded by
a sea of sugarcane juice.' This sea is equal to Plaksadvlpa in
length and extent.
Thus the position of Plaksadvlpa has been recounted to
you all succ nctly and in the proper order. Now understand
the continent Salmala.
33-34. Thereafter, I shall (now) recount the third excel-
lent continent Salmala.'
The ocean of sugarcane juice is encompassed by the con-
tinent Salmala that is twice as much as Plaksadvlpa in extent.
It should be known that there too are seven mountains
that are the sources of precious stones.
1. The Iksu is the river Oxus. The river is talien as asea(De, p. 179).
Can it be regarded as a boundary surrounding Plaksadvlpa ?
2. Puranic description of Salmala dvipa leads, M. Ali to identify it
with tropical Africa bordering on the Indian ocean, including Madagasgar.
178 Brahmanda Purana
35. In those seven sub continents even the rivers are
sources ofprecious gems.
The first mountain is named Kumuda. It resembles the
sun in brilliance.
36-37a. It stands with lofty peaks full of all minerals
and rugged with clusters of cliffs.
The second mountain here is well known by the name
Uttama. It encircles the firmament with its peaks full of Hari-
tala (yellow orpiment).
37b-38a. The third mountain there is well reputed as
Balahaka. It encircles the firmament with its peaks full of
natural collyrium.
38b-39a. The fourth mountain is Drona and it is here
that the great medicinal herbs Visalyakaranl and Mrtasahjivini (are
found).
39b-40a. Kanka is the fifth mountain there. It rises up
magnificently.
It is perpetually endowed with flowers and fruits. It is
surrounded by tree and creepers.
40b-41a. The sixth mountain there is Mahisa. It is like
a cloud. On it the water-originating fire named Mahisa lives.
41b-42. The seventh mountain there is called by the
name Kakudman. It is there that Vasava saves duly from the
subjects many precious gems and keeps them to himself and
approaches Prajapati with them-
43. Thus, these are the seven mountains in the Sal-
mala continent. They are bedecked in jewels. I shall mention
their splendid sub-continents. They are only seven (in
number).
44-48. The sub-continent of the mountain Kumuda is
remembered as Sveta; that of Uttama is Lohita; that of Balahaka
isJimflta; Harlta is remembered as (the sub-continent) of
Drona. • The sub-continent of Kaiika is named Vaidyuta
and that of Mahisa is Manasa. The sub-continent of the
Kakudman is Suprada by name. These are the seven sub-
continents and (the connected) mountains. Understand the
rivers in them.
1.2.19.49-57 179
They are theJyoti, Santi, Tusta, Candra, Sukra, VimocanI
and Nivrtti the seventh among them. They are remembered as
the rivers in the different sub-continents. There are' hundreds
and thousands of other rivers flowing near them. No man is
capable of counting their number.
Thus the situation of the continent Salmala has been
recounted to you.
49. In its middle there is a great Salmali (silk cotton)
tree reckoned on a par with the Plaksa tree. It has large bran-
ches. The continent is named after the tree.
50. The Salmala continent is surrounded on all sides by
the sea of liquor that is equal to Salmala in extent.
51. Listen to the subjects in the northern continents, O
sages conversant with piety. Understand them even as I
recount properly in the manner I have heard.
52-53. I shall recount the fourth continent Kusadvlpa'
succinctly. The sea of liquor is surrounded on all sides
by Kusadvlpa that is twice as much as Salmala in extent.
Understand the seven mountains there as they are being
described.
54. It should be known that the mountain Vidruma is
the first mountain in the Kusadvlpa; the second one is the
mountain Hema.
55. The name of the third mountain is Dyutiman. It is
a mountain resembling clouds. The fourth mountain is named
Puspavan and the fifth one is Kusesaya.
56. The sixth one is Harigiri by name and the seventh
is remembered as Mandara. The word (Manda means 'waters'
and the mountain is called Mandara because it pierces or
splits water.
57. Their internal diameter is twice as much as the
cross-section (Pravibhdga).
The first sub-continent is Udbhida and the second one is
Venumandala.
1. After detailing the main features of Kusa dvipa M. Ali conclude*
that it is identifiable with the tropical grass-lands viz. Iran, Irac and the
fringing lands of hot desert, op. cit. (pp. 40-41).
180 Brahmt&nda Purana
58. The third sub-continent is Rathakara and the fourth
one is remembered as Lavana. The fifth one is Dhrtimad Varsa
and the sixth Varsa is Prabhakara.
59. The seventh one is named Kapila. In all those (sub-
continents) the Devas and the Gandharvas are the sancti-
fiers of the Varsas and the subjects* are the lords of the
universe (?)
60. They play and sport about everywhere in great de-
light. There are neither robbers nor Mleccha (barbarous)
tribes in them.
61-62. The people are mostly white-complexioned and
they pass away in the due order (i.e. the younger ones only
after the older ones).
There too the rivers are seven. They are — Dhiitapada,
Siva, Pavitra, Santati, Vidyut, Dambha and Mahl. There
are hundreds and thousands of rivers otherthan these. They are
not well known.
63-64. All those flow to that place where Vasava showers :
Externally the Kusadvlpa is incircled by the sea of ghee (clari-
fied butter). It should be known that the sea ofghee is equal
to Kusadvlpa in extent.
Thus the situation and position of Kusadvlpa has been
recounted to you all.
65. Hereafter, I shall recount the extent of Krauiica
dvlpa.' It is remembered to be twice as much as Kusadvlpa in
extent.
66-69. The sea with ghee as its liquid content is in
contact with Krauiicadvlpa.
In that continent, the excellent mountain Krauiica is the
first mountain. Beyond the Krauiica is the Vamana and
beyond Vamana is the Andhakara. Beyond Andhakara is the
mountain named Divdvrt. The excellent mountain Dvivida is
* Va. P. 49. 54a. resids prabhasu (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 Krauiica dvipa of the Puranas is represented by the
basin of the Black Sea. (op. cit. pp. 45-46)
1.2.19.70-79 181
beyond Divavrt. The great mountain Pundarlka is beyond
Dvivida. The Dundubhisvana is mentioned as the mountain
beyond Pundarlka.
These are the seven mountains of the continent Krauiica-
dvlpa. They are full of precious gems.
70. They are covered with different kinds of trees and
creepers endowed with plenty of flowers and fruits. They are
twice as much as each other in extent. They increase the
delight of residents.
71-74. I shall recount the sub-continents thereof by
name. Understand them.
The land (i.e. Varsa) pertaining (adjacent) to Krauiica
is Kusala; that of Vamana is Manonuga; Usna is mentioned
as the third Varsa and it is beyond Manonuga. Plvaraka is
beyond Usna a'nd Andhakara is beyond Pivara. Munidesa (land
ofthe sages) is remembered by the learned men as the land
beyond Andhakara. Dundubhisvana is mentioned as the land
beyond Munidesa. The land is populated by Siddhas and
Caranas. The people are remembered as mostly white com-
plexioned. There too the rivers are remembered as seven in
number in every sub-continent. They are splendid.
75. The seven rivers Gaurl, KumudvatI, Sandhya,
Ratri, Manojava, Khyati and Pundarlka are remembered as
Gahga.
76. There are thousands of other rivers flowing near them
and approaching them (i.e. flowing into them like tributaries).
They are large with plenty of water.
77. The glorious Krauiica Dvlpa is surrounded on all
sides by the sea with curds and whey as its liquid content. This
sea is equal to the Krauiica Dvlpa in extent.
78-79. The Plaksadvlpa and other continents have been
succinctly recounted. It is impossible to describe in due order
the natural features ofall these continents in detail even in the
course ofhundreds ofyears according to divine reckoning. It
is difficult to describe in detail the creation and annihilation
ofthe subjects therein.
182 Brahmanda Parana
80. I shall recount SakadvTpa' definitely as it exists.
Listen even as I recount factually and realistically.
81. Its extent is twice as much as that ofKraufica
Dvlpa. It stands encircling the sea with curds and whey as its
liquid content.
82. There the territories of the general public are very
sacred. The people die after a long life. Whence is there famine
among them ? (i.e. they do not experience famine). Whence
is the fear from old age and sickness ?
83. There too there are only seven splendid mountains
bedecked in jewels. The seven rivers are sources of origin of
precious gems. Listen to their names from me.
84. The first mountain Meru is said to possess (i.e. to
be inhabited by) the Devas, the sages and the Gandharvas. The
mountain named Udaya is golden and it extends towards the «ast.
85-86. The clouds take their origin there or go there
for the sake of rain. To the west of it is the extremely great
high mountain Jaladhara from which Vasava perpetually
receives a large supply ofwater. Therefore, it pours showers
among the subjects during the rainy season.
87. To the north of it is the Raivataka, where the con-
stellation RevatI is perpetually established in the firmament as
ordained by Lord Brahma.
88. To the west of it is the extremely great mountain
named Syama. Due to it, it is said, that the subjects here
attained darkness of complexion formerly.
89. To the west of it, it is remembered, is the great
silvery mountain Astagiri. To the west thereof is the"impossable
mountain" [Durgasaila), the great mountain belonging to
Ambika (Ambikeya) (but Ambikeya in Va.p. 49.83)
90. To the west of Ambikeya is the beautiful mountain
Kesarin equipped with all medicinal herbs. It is from this that
Vayu, the Prajapati, became possessed ofKesara* ?
1. strangely enough, two scholars come to different conclusions about
the location of Sakadvipa. M. Ali identifies it with the Monsoon lands of
Asia where teak abounds viz. Malaya, Siam, Indo-China and southern China,
while De identifies it with Tartary including Turkestan in central Asia (pp.
172-173).
*Va.P.49.74 reads : sa caiva KesarTtyukto yato Vayuh pravdyati. 'That moun-
1.2.19.91-100 183
91. The first Varsa (sub-continent) is (away) from the
mountain Udaya. That great Varsa is remembered as'Jalada'.
The second (Varsa) ofJaladhara is remembered as Sukumara.
92. The (Varsa) ofRaivata is Kaumara; that of Syama
is Manlvaka. The splendid sub-continent of the Asta mountain
should be known as Kusumottara.
93-95. The sub-continent of the mountain Ambikeya is
Modaka and that of Kesara is Mahadruma. The dimensions
of the continent such as narrowness, length etc. is to be reckon-
ed in accordance with the Kraufica Dvlpa. The great tree,
the emblem of that continent is Saka by name and it has great
height. It has great following (?) It deserves worship*. The
territories of the rural folk are holy. They are endowed with
the system of Cdturvarnya (having the four castes). The rivers
too are extremely sacred (like) Ganga. They are of seven
varieties (i.e. they are seven in number).
96. They are : — Sukumarl, Kumarl, NalinI, Venuka,
Iksu, Venuka** (?) and the seventh one Gabhasti.
97. There are other rivers too, thousands of them with
sacred waters and cool currents. They are splendid rivers
flowing in the places where Vasava showers.
98. Neither their names nor their magnitude can be
adequately understood or fully enumerated. Those excellent
rivers are very holy.
99. The delighted folks of the clime, O Samsapayana,
drink the (waters ofthose) rivers. This continent is vast and is
situated in the form ofa wheel.
100. It is covered with the waters of the rivers and
mountains that'resemble clouds, 'that are wonderful and variegat-
ed by means of all sorts of minerals and that are embellished
with jewels and corals.
tain is designated as Kesarin, wlience the wind blows (all over tlie world).
* Va. P. 49. 77b reads : Tasya pujam prayunjate for Bd.P.'s tasya pujyd
makdnugah.
* * Though the list of the seven rivers of this continent is somewhat
different in Va.P. 49.91-94., the reading Dhenukd from that list may be accept-
ed here to avoid repetition of Vertukd in the list of seven rivers in this text.
184 Brahmanda Purana
101. It is endowed with different kinds of cities and
flourishing rural territories. The trees therein are laden with
flowers and fruits all round (the year) and the continent
abounds in wealth and food grains.
102. It is surrounded on all sides by the sea with milk
for its liquid content. The sea is equal to Sakadvipa in its
extent.
103. Therein, the rural regions, the mountains, and the
rivers are splendid and sacred. The lands (sub-continents) are
fully inhabited by persons following the discipline of the four
castes and the stages of life. They (the sub-continents), are
seven in number.
104. In those sub-continents there is no clash of castes
or mixed castes. Since Dharma is practised unswervingly, the
subjects enjoy exclusive happiness.
105. There is no greediness amongst them nor the
eagerness for deception as a result of rivalry and jealousy.
There is no adversity among them. Everything is extremely
natural and timely.
106. In them there is no acquisition (imposition) of
taxes. There is neither punishment nor persons worthy ofbeing
punished. They are conversant with virtue and piety. They
protect one another by means of their adherence to their own
respective duties.
107. Only this much can be described in regard to that
continent. Only this much need be heard in regard to the resi-
dents of Sakadvipa.
108-111. I shall describe Puskara' the seventh continent.
Understand it. The ocean with milk as its liquid content is
externally surrounded on all sides by the continent Puskara'
which is twice as much as the Sakadvipa in extent. There is
only one glorious mountain with huge rocky cliffs. It possesses
peaks, clusters of cliffs of various (sizes and shapes), full of
precious jewels. It is extremely lofty and it has variegated
1. Puskara is identified by M. Ali witli Japan, Mancliuria and the
South-eastern Siberia op. cit. (pp. 42-44), while De identijles it with a
portion of central Asia from the north of the Oxus includingWestern Tartary.
Puskara is a Sanskritisation of Bhushkara or Bokhara, op. cit. (p. 163).
1.2.19.112-122 185
ridges. This great mountain has diversified ridges in the
eastern half of the continent. It is very extensive— of twentyfive
thousand (Yojanas)— with a number ofridges. It rises up from
the ground level upto thirtyfour thousand (Yojanas).
112. The mountain range Manasottara covers half of
the continent. It is situated near the sea-shore just lilce the
rising moon.
113. It rises upto a height offifty thousand Yojanas. Its
circular extent all round is also the same (number of Yojanas.)
114. The same mountain is known as Manasa in the
western halfofthe continent. There is only one great mountain
ofinherent strength situated in two parts.
115. The continent is surrounded on all sides by the sea
with sweet water as its liquid content. This sea is as extensive
on all sides as the continent of Pusliaradvlpa.
116-117. It is remembered that there are two splendid
and sacred countries on that continent. They are opposite to
the two ranges of the mountain Manasa. The sub-continent
Mahavlta is outside the Manasa mountain range. It is said
that Dhataklkhanda is on its inner side.
118. The men there live for ten thousand years. They
are free from sickness. They have plenty of pleasurable experi-
ences. They have attained mental powers (to a great extent).
119. The span of life and the handsome features of all
the people in both the Varsas are declared to be the same.
There is no distinction among them as superior or inferior.
They are equal in features and conduct.
120. There is neither a robber nor an oppressor. There
is no jealousy nor the fear of malicious envy. There is neither
seizure nor the meting out of punishment. There is neither
covetousness nor (secret) acceptance (ofgifts).
121. There is no (such distinction as) truth and false-
hood or virtue and evil (i.e. all are truthful and virtuous) .
There is no agricultural activity or breeding of cattle or trade
routes.
122. The three Vedas, the (fourteen) Vidyas, the system
of civil and criminal administration, the desire to serve and
arts and crafts— all these are not present in either of the two
sub-continents of Puskara.
186 Brahmanda Purana
123. There is neither rain nor (the flow of) rivers. There
is neither chillness nor hot atmosphere. There are no water
fountains breaking through (the ground) here. There are no
mountain cascades or springs.
124. The season there is just the same as in the northern
Kurus. The people are well pleased and contented in all the
seasons. They are devoid of the onslaught of old age.
125. Thus the entire mode of activity and life in the
Dhataklkhanda and Mahavlta in the continent of Puskara has
been recounted in the due order.
126. The continent Puskara is surrounded by the sea
with sweet water for its liquid content. This sea is equal to
Puskara in extent and circumference.
127. Thus, the seven continents are surrounded by the
seven seas. The sea that is immediately after a continent is
equal to that continent.
128. Thus, the mutual increase in size, ofthe continents
and the seas should be understood. The sea is called Samudra
on account ofthe Samudreka (the state of being plentiful) of
the waters.
129. The sub-continent is called Varsa because the four
types of subjects enter (Visanti)' or live (Nivasanti) in it and
also because it accords pleasure unto the subjects.
130. The root y'rs means "to sport about" and the root
•v/vis means "to strengthen." Since the sub-continent enables
the people to sport about and to stengthen their power for
sexual dalliance, it is called Varsa.
131. The sea is always filled (is in flow-tide) in the
bright half along with the increase in the size ofthe moon.
When the moon wanes and decreases in size in the dark half,
the sea also subsides.
132. It is natural that the sea gets filled when it
fills itself. When it becomes reduced it gets reduced (with-
drawn) in itself.
1. A popular etymology of Samudra 'a sea'.
2. Varsa 'a sub-continent' is traced to — ais — 'to enter', ni — vas^
live', — rs — 'to sport' and — vrs — 'to strengthen'.
1.2.19.133-144 187
133. Just as the water in the boiler appears to increase
due to its contact with fire, so also the water in the great
ocean becomes increased by itself naturally.
134. During the bright and dark fortnights when the
moon rises and sets, the waters in the sea increase and decrease
irra quantity that is neither more nor less than usual.
135. The increase and decrease in the quantity of
water ofthe sea in accordance with the increase and decrease
in the size ofthe moon is five hundred and ten Aiigulas.
136. During the Parvan days the increase and decrease
ofthe waters ofthe ocean can be seen. The continents sur-
rounded everywhere by water are remembered as Dvtpas because
of Dvirdpkatva (i.e. the state of having water on either side.
137. The sea is called udadhi' because it is the ultimate
rest ('4V'W"'.) of water (Udaka).' Mountains without knotty ridges
are remembered as Giris and those with them are Parvatas.
138. The mountain Gomedain the Plaksadvlpa is there-
fore called Parvata. The Salmali (Silk-cotton tree) is worship-
ped by persons of great holy rites in the continent Salmala-
dvlpa.^
139. In the Kusadvlpa, the stump ofKusa grass is (wor-
shipped) and it is called after its name. In the Krauiicadvlpa
there is the mountain Krauiica in the middle of the clime.
140. The main tree in the Saka DvTpa is Sdka and it is
called after its name. In the Puskaradvlpa, the NjSgrodha
(holy fig tree) is bowed to by the inhabitants therein.
141. The great lord Brahma, the overlord of the three
worlds is worshipped there. Brahma, the Prajapati, lives in that
(sub-continent) along with the Sadhyas.
142. There, the thirtythree Devas perform the worship
along with the great sages. That lord, the most excellent of all
the Devas is worshipped there by the Devas.
243-144. Different kinds of jewels and precious gems
originate (are quarried) in Jambudvlpa.
1. Etymology of udadhi 'a sea'.
2. yy 138-140 explain why particular continents are named Salmala,
Kraunca, etc.
188 Brahmunia Parana
In all these continents, the size of the subjects is respect-
ively twice those of the earlier ones on account of the span of
life and state ofhealth, their adherence to celibacy, truthful-
ness and control of the sense-organs.
145. The self-born lord protects the subjects both the
sluggish as well as scholarly in the two sub-continents that had
been mentioned in the Puskaradvlpa.
146. Raising up his rod of chastisement, lord Brahma,
the overlord of the three worlds, protects the subjects. That
lord is the Minister of Visnu. He is the father and grandfather.
147. The subjects always take in the meal that approa-
ches them( automatically) by itself. The meal has great nutritive
value and it consists of all the six tJksfST^
148. The great sea with sweet water as its liquid content
envelops the halves ofPuskara. The sea encircles it all round.
149. Beyond it, appears the existence of a great world.
It is golden. The entire ground is like a single rocky slab. It is
twice as large as the sea.
150. Beyond that world is a mountain that is circular at
the terminals. It is partially visible and partially invisible. It is
called Lokaloka.
151. On this side of that Mountain is all brightness
and beyond it is all darkness. Its height is remembered as ten
thousand Yojanas.
%52. Its extent is also that much. It can go over the
earth as he pleases. The Aloka (brightness) is in the midst of
worldly activities and the absence of brightness (i.e. darkness)
is beyond the mundane.
153. All theworlds are included in the half that is bright
and the dark regions are external ones. The (region having the
absence ofbrilliance outside extends all round to the extent of
the worlds within.
154. It is circumscribed all round. It is encircled by
water. (That portion) beyond the brilliant region stands encircl-
ing the cosmic egg.
155-156. These worlds and the earth consisting of the
seven continents are within the cosmic egg. The worlds are
Bhflrloka, Bhuvarloka, Svarloka, Mahas, Jana, Tapas and Satya
1,2.19.157-168 189
lokas. This much constitutes the group of worlds. This much
alone need be known about the ultimate end of the worlds and
the great expanse beyond.
157. In the beginning of the bright half of the lunar
month the moon appears as though it rests on a pot (i.e. is cre-
scent-shaped) in the western quarter. The body of the cosmic
egg too is like that.
158. It should be known that there are thousands and
crores of cosmic eggs like this, above, below and sideways. The
cause of origin thereof is the unchanging Atman.
159. Each of these is encircled by seven Dharanas*'
(? Fflj-anas— coverings) evolved of the Prakrti. In groups of ten
or more (?), they sustain one another.
160. All of them are encircled mutually and are 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.
The circular zone of the solidified water stands on being
held by Tejas (fiery matter) all round, sidways and above. This
fiery matter is like a ball of iron. It has a circular shape.
It stands on being held all round by solidified air. Simi-
larly, it is the ether that holds and sustains the solidified air.
164. The Bhutddi (the cosmic Ego) holds the ether and
Mahan (the great principle) sustains (supported) by the Infinite
principle, the Avyakta (the unmanifest one).
165-168. It. is endless and unmanifest. It is subtle in
ten ways (?). It is boundless It is non-selfpossessed. It has
neither a beginning nor an end. When compared with the
supreme Being, it is non-permanent. It is Aghora (not terrible).
It has no support. It is free from ailment. It is many thousand
Yojanas away. It is non-concealed. It is darkness itself. It has
no brilliance. It is unlimited. It has no space (or support). It
is unknown even unto the Devas. It is devoid of all activities.
It is well known as the extremity of darkness. It is non-brilliant
* Va. P. 49. 152b reads Karanaih 'By causes'.
1. This is the Puranic concept of protective 'sheaths' round the uni-
verse (Brahmanda). The inlluence of Sankhya categories is obvious.
190 Brahmanda Purana
at the extremity of the ether. It is within the limit. It is the
great abode ofthe lord.
169-170. The Sruti says that that divine abode is inacces-
sible to the Devas. The regions well-known to the learned ones
are called 'Loka's. They are situated within the jurisdiction
ofthe great lord ofthe Devas. The regions which are beneath
the Moon and the sun, are called the worlds ofthe universe,
by the wise.
171. The nether-worlds beneath the Rasatala are seven
in number and those above them are also seven in number. O
Brahmanas, there are seven Skandhas (layers) ofthe wind
along with the Brahmasadana (abode of Brahma). .
172. Its movement is five-fold from the Patala (Nether-
world) to the heaven. This is the extent ofthe universe. This
is the ocean of worldly existence.
173. The Living beings, originating from many species
go about (here and there). They are beginningless and endless.
The Prakrti stationed in (resting on) the Brahman is the
cause ofthe universe. It is mysterious and variegated.
174. The creation of the lord is extensive. It is not
comprehended even by the Siddhas, of great fortune and nobi-
lity who can understand things beyond the pale ofsense-organs.
175-176. O excellent Brahmana, there is neither decline
or decay nor transformation, nor end ofthe earth, water, fire,
wind, ether, darkness, mind and the infinite body. This is
endlesr everywhere. So it is cited in wisdom.
IJ7-179. Previously his name has been mentioned by
me while recounting the names (of deities). It is he who has
been wholly glorified by the name of Padmanabha. He is
omnipresent. He is worshipped in all abodes, viz. on the earth,
the nether-worlds, the firmament, the wind and the fire.' Un-
doubtedly He is worshipped in all the seas and in the heaven.
This self-same Lord of great splendour is worshipped in
darkness as well, it should be known.
180. Lord Janardana is a great Yogin. His limbs are
divided in many ways. This lord ofthe worlds is worshipped in
all the worlds in diverse ways.
181. Thus the worlds born of each other are sustained
mutually. These Vikdras (products or effects) ofthe Avikdrin
1.2.19.182-191 191
(that which does not undergo change or distortion) are sustain-
ed by the relationship of the supporter and the supported.
182. The earth etc. are" the Vikdras (effects). They are
restricted by each other. They are superior to each T>ther and
they have penetrated mutually.
183. Since they have been created mutually, they have
attained stability. In the beginning they were without VUesas.
They are called VUesas because they qualify others.
184. The three (Elements) beginning with the earth and
ending with Vahni (fire)* are limited ones. In view of the
essence of the increase of qualities, they have Pariccheda (exact
determinateness, concrete state) in particular.
185. The accurate decision or judgement about the
remaining principles is not perceived, owing to their subtle-
ness (Sauksmya). That earth is remembered as Vydlokd (some-
thing that has a special brilliance?) beyond all these other
elements.
186-187. All the Bhutas (elements) are circumscribed
on all sides (and hence accommodated) in the space, (or firma-
ment) just as in a big vessel smaller vessels are accommodated
and due to their mutual support become smaller (to each other).
Similarly, the different elements are considered ensconsced in
the lustre of the firmament.
188. The whole of these four elements are bigger and
superior to one another. As long as these elements exist the
period of creation lasts to that extent.
189. It is as though like an interturning of threads that
the different elements are considered enmeshed into one another.
There can be no generation of an effect if Bhfltas (elements) are
excluded.
190. Hence, the differences which are of the nature of
effects are declared to be limited. The differences such as Mahat
and others are of the nature of cause.
191. Thus, O Brahmanas, the real situation comprising
ofthe seven continents, oceans etc. has been recounted by me
topic by topic as it exists— (realistically).
* The reading in the printed text is vddyanta which is meaningless.
It should be vahnyanta in view of the mention of three elements.
192 Brahmanda Parana
192. The partial transformation of the Pradhdna with the
cosmic form has been mentioned in detail. The zones have been
enumerated.
193. This entire universe is presided over by the glorious
Lord. Thus the seven groups of elements have mutually
penetrated.
194. Only this much of the situation (of the universe)
can be recounted by me. Only this much has to be heard (i.e.
listened to and understood) in regard to the situation of the
earth and things connected with it.
195. These seven Prakrtis sustain one another. I am not
able to enumerate them with reference to their extents and
dimensions.
196. The Prakrtis are innumerable, above, below and at
the sides. The situation of the constellations is in firmament in
different zones and regions.
197. The situation of the earth is thereafter in the form
of circle or globe.
Henceforth, O clever ones, I shall recount the situation
of the earth.
CHAPTER TWENTY
Tha Description of the Netherworlds*
Sula said :
l-2a. Understand the details of the earth, the w.nd, the
ether, the water and the fire which is the fifth one — that are
being recounted later on, that had been recounted earlier along
with the proofs thereof.
•The Cosmic Egg consists of fourteen worlds arranged vertically as
follows:
1.2.20.2b-4a 193
These elements are proclaimed as constituted of infinite
ingredients and they are all-pervading.
2b-4a The earth is the mother of all living beings. It
sustains all animals and living beings. It is full ofmany Isinds of
rural regions and territories. It consists ofmany towns and places
of shelter. It possesses many rivers, streams and mountains. It is
crowded with many species of living beings.
The earth, the divine goddess, is sung about as infinite
and extremely extensive.
Continued
I. The Upper Regions
II. The Middle Region
Satya Loka
Tapo-loka
Jana Loka
Maliar Loka
Svar Loka
• I
Bhuvar Loka
The Earth
III. The Lower '
Regions or Nether-worlds:
Atala
Vitala
Sutala
Talatala
Rasatala
Maha-tala
Fatala
All these are supported by Lord Sesa, the Serpent-King.
These lower regions are not dark or devoid of sunlight. They are full
of light and have the affluence and comforts of the world of gods. Cf. Bh.
P.V.24, VP.V.2. Va. P. 50.1-54.
Baladeva Upadhyaya makes out a plausible case for identifying the
]N£lhei>worlds with the continent of America, (vide Purana-Vimarsa, pp.
194 Brahtn&nt& a Parana
4b. The waters also should be understood as infinite —
the waters contained in the rivers, streams, oceans and small
Teceptacles such as ponds and puddles, those situated on the
mountains and in the firmament and those within the bowels of
the earth.
5. Similarly, the element of fire pervades all the worlds. It
is cited as infinite, all-pervasive and originating from everything.
6. Similarly, the Ether is remembered as unscrapable,
beautiful, and accommodating all or various objects, endless
and infinite.
7. The Vayu (wind) originated from the Ether. The
waters are stationed within and above the earth. The earth is
established on the water.
8. The Ether or the sky is that which has nothing else
greater than it. Then the earth and then the water. This is the
opinion that there is no state of being endless in regard to the
Bhautika (objects evolved of the elements) *
9-lOa. Understand that the earth becomes developed
due to the interaction (of. the elements). The sequence — the
earth, the water and the Ether is well known. In the seventh
(Netherworld) Rasatala this is the situation (?)
lOb-Ua. The nether-world called Rasatala has the land
portion extending to ten thousand Yojanas. It has been reckon-
ed by noble-souled persons that each of the netherlands is
more extensive than the former.
lib- 13a. The first one is Atala by name. Thereafter is
Sutala. The next one, one should know, is Talatala. Atala (?
or Vitala) is very extensive. Beneath that is the world, named
Tala (should be Mahdtala?) and beyond that is Rasatala.
Beneath all these, it is remembered, is the seventh world, the
Patala.
13b-15a. The first portion of the ground is glorified as
one with black soil.
The second world has pale white coloured ground. The
third one has blue soil. The fourth one has yellow soil and the
fifth one has a gravel-covered sbil.
* The text is a bit obscure. Va.P.50.9 (corresponding verse) reads:
•taam onto hyanantasya bhautikasya na vidyale. 'In this way, there is no end to the
objects evolved from bhutas as they are infinite.'
1.2.20.15b-31 195
The sixth world should be known as (consisting of) rocky
grounds and the seventh one is remembered as one with golden
ground.
15b-20a. The well-known palace of the lord of the Asuras —
Namuci, the enemy of Indra is in the first nether-world.
The following abodes too are in the first nether world, viz.
the abode of Mahanada, the city of Sankukarna, the palace
of Kabandha, Niskulada's town fully inhabited by delighted
(jolly) people, the abode of the demon Bhima, the abode of
Suladanta, the city of Lohitaksas and Kalihgas, the town of
SvapaHa, the city of Dhanaiijaya and of the noble-souled
Nagendra (Lord of serpents), the city of Kaliya the serpent
and that of Kausika. Thus it should be known that there are
thousands of cities (and abodes) of the serpents, Danavas and
Raksasas in the first Nether-world with black soil.
20b-25a. In the second nether-world Sutala, O Brahmanas,
are the abodes ofthe following, viz. the city of the first lord
of the Daityas and Raksasas i.e. of Mahajambha, the palace of
Hayagrlva, Krsna and Nikumbha, the city ofthe Daitya named
Sankha and that ofGomukha, the abode ofthe demons Nlla;
Megha and Kathana, the abode of Kukupada and that of
Mahosnisa, the city of Kambala the serpent and that ofAsva-
tara and the city ofTaksaka the noble-souled son of Kadru.
Thus there are, O Brahmana, thousands ofcities belonging to
the serpents, Danavas and the Raksasas in the second nether-
world of pale white coloured soil.
25b-31. In the third nether-world is the well known city
ofthe noble-souled Prahlada, Anuhrada and Agnimukha, the
city of (the Daitya) named Taraka, the city of Trisiras, the city
of Sisumara the city ofTripura, the demon Puraiijana's city
full of commotion, due to the gay, well-nourished people,
the palace of Cyavana the Raksasa, the city of Kumbhila and
Khara the leading Raksasas, the city of the ruthless Viradha
with fire-emitting mouth, the city of Hemaka the serpent as
well as that ofPanduraka, the city of Maninaga, the palace of
Kapila, the palace of Nandaka the lord of the serpents, and
that ofVisalaksa. Thus there are thousands of cities of the
196 Brahman$a Parana
serpents, Danavas and Raksasas, O Brahmanas in the third
netherworld with blue soil.
32-34. In the fourth netherworld is the city of Kalanemi
the lion among Daityas, that ofthe noble-soulcd Gajakarna,
the city of Kuiijara, the vast and extensive city of Sumali the
leading Raksasa, the abode of Muiija, Lokanatha and Vrka-
vaktra and the city ofVainateya, that extends to many Yojanas
and that is crowded with many birds. All these are in the
fourth netherworld.
35-38. In the fifth netherworld that is covered with sand
and full of gravel is the intelligent Virocana, the lion among
Daityas, the abodes ofVaidyuta, Agni-Jihva and that ofHir-
anyaksa, the city ofthe intelligent Vidyujjihva, the lord of
Raksasa, the city of Sahamegha, that of Malin, the leading
Raksasa, the city ofthe serpent Kirmira and those of Svastika
and Jaya. Thus there are thousands ofcities ofthe serpents,
Danavas and the Raksasas in the fifth netherworld full of gravel.
This should be known (as the situation) for ever.
39-42a. In the sixth netherworld is the excellent city of
Kesari, the lord ofthe Daityas, the cities of Suparvan, Puloman
and Mahisa, and the city of the noble-souled Suresa, the leading
Raksasa. It is there that Sataslrsa the son of Surama lives
joyfully. The king of serpents named Vasuki, the affluent and
glorious friend of Mahendra (stays there). Thus there are
thousands of cities of the serpents, Danavas and the Raksasas
in the famous sixth netherworld, Rasatala with rocky ground.
42b-46a. It should be known that the city of Bali is in
the seventh and the last netherworld Patala. It is beyond every
world. It is gay and full of men and women. It is full of Asuras,
serpents and the happy and joyous enemies ofthe Devas. There
itselfis the great city of Mucukunda, the Daitya. It is teeming
with innumerable great cities of Daityas full of bustle and com-
motion, thousands ofthe brilliant cities of the serpents, the
great rising (flourishing) cities ofthe Daityas and the Danavas
and the many flourishing abodes ofthe Raksasas.
46b-47. O leadingBrahmanas, atthe extremeend ofPatala
that extends to many Yojanas resides Sesa the noble-souled
(king ofserpents). His eyes are like the red lotus. He is devoid
1.2.20.48-58 197
of death and old age. His body is as wliite as tiie inner part
of well-waslied Sankiia (conciisiiell). He wears blue clothes.
He is very powerful. r"
48-49. His physical body is huge. He is lustrous and
mighty. He wears garlands of variegated colours. He has a
thousand faces (hoods) with mouths shining and brilliant and
resembling the golden-peaked (mountain) in purity (lustre).
He has single Kundala (Ear-ring). He appears splendid with
his thousand faces. He is refulgent, due to a series of tongues
emitting sparks of waving flames of fire.
50-54. With his two thousand eyes that have the reddish
splendour of the rising sun and with his body that is white and
glossy, he appears like the mountain Kailasa surrounded
by clusters of flames. He has the white complexion like
the Moon as well as the Kunda flowers. Hence the cluster
of his eyes shines like the cluster of midday suns on the peak
of the white Mountain (Sveta Parvata).
He has a huge terrible body. With it (resting) in his
reclining pose on his couch, he appears like^a thousand-peaked
mountain ofvast dimensions (resting) over the earth.
This (enormously) huge lord of serpents, himself ofgreat
splendour, is being attended upon by extremely wise and noble-
souled great serpents of huge physique. He is the king of all
serpents. He is Ananta, Sesa, of excessive brilliance.
55. That is the commandment (or act) ofVisnu. That
is the final established boundary (ofthe Nether-world). Thus
the seven netherworlds that could be discussed have been
recounted.
56-58. They are always inhabited by the Devas, the
Asuras, the great serpents and the Raksasas. Beyond this is total
absence of light. It cannot be traversed by the Siddhas and
the Sadhus (good people). It is unknown even to the Devas.
With a desire to expatiate on the general position, O excellent
Brahmanas, the greatness ofthe earth, water, fire, wind and
the ether is undoubtedly narrated thus. Hereafter, I shall
recount the movement ofthe sun and the Moon.
198 Brahm&nda Purana
CHAPTER TWENTYONE'
The Solar System. Movements of Heavenly Luminaries:
Division of Time
SUtasaid :
I. As long as the Sun and the Moon revolve, they are-
elevated by means oftheir lustre and brilliance through their
discus.
2-3. (?) The space covered by the brilliant refulgence
ofthe sun and the moon is the extent ofthe seven seas and the
continents. The light falls over half the extent ofthe earth and
the other side remains external. The sun and the moon
illuminate the area around facing them.
In extent and magnitude the heaven (i.e. the firmament)
is remembered as equal to that ofthe Earth.
4. The root \/av means illumination and protection.
Revolving all round, the sun illuminates and protects the
three worlds. Hence, on account of illumination and protection,
he is remembered as 'Ravi.'^
5-6. Hereafter, I shall recount the magnitude of the moon
and the sun.
The word Mahi (earth) is (arbitrarily)-assigned to this
sub-continent because of its state of being honoured (Mahitatvdt)
The Solar disc is as extensive as the diameter of this sub con-
tinent of Bharata. Understand that in Yojanas (1 Yojana =
12 km.).
7. The extent of the disc ofthe sun is nine thousand
Yojanas. Its girth is three times the extent.
1. The present chapter deals with the ancient astronomical ideas in
the pre-telescope age. Similar information about the stellar region regarding
the size ofthe planets and other stars, movements ofthe Sun, the Moon etc.
are found in other Puranas like the Bh.P. V Chs. 21-24, Mt. P. Chs. 124-128,
V.P. II Chs. 8-12 and Va. P. 1.50. 57 to Ch. 53 — the last being textually the
same as the Bd. P. and was useful in correcting the misprints in the present
text. The astrological aspect ofthese planets etc. is found in GP. 59-64 and
AP. 121 etc. Some ofthese ideas regarding the distances, positions and dimen-
sions ofplanets are outdated due to advance ofmodern astronomy.
2. The author of this Purana is fond of giving popular etymologies.
Thus Ravi 'the Sun' is normally traced to *yjru — according to Utjaii IV 13ft
Ujjvaladatta, but here the author traces it to \/av — "to protect".
1.2.21.8-19 199
8. In diameter as well as girth (Circumference), the
moon is twice as much as the sun.
Now I shall recount the extent of the earth in Yojanas.
9. The extent and girth (circumference) of the earth
consisting of seven continents has been reckoned in proper
measure in the Puranas.
10. I shall recount that, after enumerating the current
Abhimdnins (Deities etc. who preside or have the sense of
possession etc.). Those Abhimdnins who have gone by are on a
par with the current ones.
1!. The Devas who have gone by are on a par with the
current ones in forms and names. Hence, I shall describe the
surface ofthe earth through the current Devas.
12. (I shall recount) the situation of the heavenly
world entirely through the current (Devas).
The entire Earth is remembered as fifty crores (ofYojanas)
in extent.
13-16. Its situation from an upword measure (?)is as far
as the Meru. Half the extent ofthe earth is stated in terms of
Yojanas. The extent of the earth towards all the sides
(quarters) from the middle ofthe Meru is remembered as orte
crore and eightynine lakhs (ofYojanas) and fifty thousand*.
Hence, the extent ofthe circular section ofthe earth is roughly
eleven crores and thirtyseven lakhs. This is reckoned as the
extent of the surface of the Earth.
17-18. (This is reckoned as the extent of the earth)
namely as much is the extent in the firmament of the fixation
of constellations, so much is the situation of the revolution
as far as the sphere ofthe earth. By the measure ofthe Parydsa
(Revolution, Rotation), it is remembered that the firmament
is equal to the earth. This is recounted as the abode of the
seven continents. -
19. The situation of the spheres ofthe worlds is one over
the other with the girth gradually reduced falling within the
previous sphere.
It is considered as the radius of tlie circular zone.
200 Brahmanda Parana
20. The entire situation lias been laid down tiius and
in tliem tlie creatures stay. Tliis magnitude of tlie bowl of the
Cosmic Egg has been recounted.
21-22. These worlds as well as this earth with its seven
continents are within this cosmic Egg. The worlds are Bhiirloka
Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and
Satyaloka. These seven worlds have been created and they are
arranged in the shape of an Umbrella.
23-24. They are held by means of their own subtle
coverings individually. These sources of origin are exterior
coverings and they are ten times more than (what they enve-
lope). They are filled with special characteristics originating
mutually. All round this Cosmic Egg is present (as a fixed
envelop) the solidified ocean.'
25. The entire sphere of the Earth is held by the solidi-
fied water. The solidified ocean is held by a greater solidified
fire.
26. The solidified fiery element is surrounded on all
sides externally, sideways and upwards by a solidified wind
element. Being held thus it rests stabilized there.
27. The solidified wind is surrounded by the firmament.
The entire firmament is enveloped by the Bhatddi (i.e. Ahamkara
— Ego). The Bhatddi is enveloped by the (principle called)
Mahat.
28. The Mahat is enveloped by the Pradhdna that is infi-
nite and it is ofimmutable nature.
I shall mention in due order the cities of the guardians
of the worlds.
29-32. (It is being mentioned) for the achievement of
the proofof spreading the qualities of the luminary bodies* (?)
[Rather : The extent of the movements of the host of luminary
bodies will now be described.]
1. Puranas 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 ofwater being enveloped in the sheath ol^ soli-
dified fire (ghana-teja)a.nd so on. These sheaths of gross elements are progres-
sively protected by sheaths of Ahahkara Mahat and Pradhdna. Sahkhya
influence is evident on this belief.
* The text is corrupt here. The line in Va. P. 50. 86b is as follows :
1.2.21.33-41 201
To the east ofMeru and on the top of the Manasa is the
city of Mahendra.' It is the excellent abode ofVasus (ofwhom
Indra is the head). It is decorated with gold.
To the south of the Meru and on the top ofthe Manasa
itself, lives Vaivasvata Yama, (Yama the son of the Sungod)
in the city called Samyamana.
To the west ofthe Meru and the top of the Manasa it-
self, is the beautiful city named Sukha. It belongs to the intel-
ligent Varuna. Varuna, the lord of the aquatic beings, lives in
the city named Suliha.
33. To the north of the Meru, on the top of the
Manasa itself, is the city of Soma, named Vibhavarl. It is on
a par with the city of Mahendra.
34. It is for the stabilization of Virtue (Dharma) and
for the protection of all the worlds that the guardians ofthe
worlds (i.e. quarters) have stationed themselves in all the four
quarters on the top ofthe Manasa.
35. Understand the movement of the sun during the
southern transit, as he goes to that quarter. His movement is
above all the guardians ofthe quarters.
36. During his southern transit, the sun rushes forward
lilce an arrow that is discharged. He revolves always, taliing
the circle ofluminaries with him.
37-38a. When the sun is in the middle (of the firma-
mant) at AmaravatI (city of Indra) his rising is seen in Samya-
mana belonging to Vaivasvata (i.e. Yama). At Sukha it shall
be the middle of the night and the sun (appears to) set at
Vibha (i.e. Vibhavarl).
38b-39a. When the sun is in the middle (ofthe firma-
ment) at Samyamana belonging to Vaivasvata (i.e. Yama), he
is seen rising at Sukha belonging to Varuna. At Vibha it shall
be the middle of the night and (the sun appears to) set at
Mahendri (AmaravatI, the city oflndra).
39b-41. When it is afternoon for the people of the south-
east (or the South and the East), it is mentioned as forenoon for
Jyotir-gana-pracarasya pramanam parivaksyate. The translation is given in tlie
bracket, in tliis verse above.
1. Cf V. P. II 8.9-11.
202 Brahmanda Purina
the people of the South-West (or, ofthosewho are other than
the people ofthesouth). It is the latter part ofthe night for
them who are in the north. It is earlier part of the night for
the people of northeast. It is in this manner alone that the sun
shines in the northern worlds.
42. When the sun is (in the middle ofthe sky) during
midday at Sukha, (the city) belonging to Varuna, he (the
sun) (appears) to rise in Vibha, the city ofSoma.
43-44. It is midnight at AmaravatI and it (appears to)
set at Yama's city.
When the sun is (in the middle ofthe sky) during mid-
day at Vibha the city of Soma, the sun appears to rise at
AmaravatI ofMahendra. It is mid-night at Samyamana (Yama's
city) and the sun sets at the city belonging to Varuna.
45. The sun revolves rapidly like the whirling firebrand.
Moving about, the sun traverses the revolving constellations.
46. ' Thus the sun thereby moves to the south among the
four quarters. The sun rises and sets again and again.
47. The sun warms two Devalayas (abodes of gods i.e.
those of Indra and others) in the forenoon and two (other)
Devalayas in the afternoon. During the midday also, he blazes
with his own rays.
48. After rising up the sun blazes and increases in warmth
by means of his own rays till the midday. Thereafter, with his
rays decreasing (in warmth) the sun sets.
49-50. The two quarters of the East and West are
remembered by means of sunrise and sunset. While it blazes in
front, (the heat is felt) behind as well as at the sides.
Where the sun appears rising, it is remembered as sunrise
to the people there-of, where the sun vanishes, it is called sunset
in regard to the people there.*
51-54. The Meru is to the north of all and the Lokaloka'
is in the south.
* Cf. Ait. Br. 111.44 which clearly states that there is rising or setting
ofthe Sun. Also VP.Il.8.16. Contrast the Greek idea of having a new sun
every day.
1. This is a mythical mountain 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
Due to the far distant position of the sun and due to his
being covered by the line (horizon) of the earth, the rays of
the sun disappear (obstructed from sight). Hence it (the sun)
is not seen at night.
The setting and rising of the planets, stars and the moon
should be understood through the magnitude of the altitude of
the sun. So also their rising and setting.
The fire and the water have a white glimmer (?), while
the earth has a dark shadow.
Since the sun is far off, it has no (fiery) rays even when
it has risen. Its redness is due to the fact that it has no rays
and the absence of heat is due to the redness.
55. Wherever the sun is seen occupying the line (hori-
zon), it is seen more than a hundred thousand Yojanas above.
56., When the sun sets along with his rays, the lustre
of the sun enters the fire at night. Hence it shines from a
distance.
57. The heat of the fire enters the sun when it rises up.
The sun blazes during the day time on being united with the
fire.
58. The lustre and the heat are the brilliance of the sun
and the fire. They shine and flourish day and night, due to
their mutual penetration.
59. In the northern as well as southern halves ofthe
earth, the night enters the water when the sun rises.
60-64. Hence due to the penetration ofthe night during
the day, the waters are cool then. When the sun sets, the day
penetrates the waters. Hence the waters are warm during the
night due to the penetration of the day. Both in the south-
ern half and the northern half of the earth, it is in this order
that the day and night enter the waters when the sun sets or
rises.
That (part of time) is called 'day' when there is sun-
light and the night is called TamasI (full of darkness). The
night is well defined due to this. The day is remembered
at that (period of time) which is dependent on the sun.
Thus, when the sun traverses the middle of the sky, it
passes through parts ofthe earth in the course of a Muhiirta
204 Brahmanda Pur ana
as it were (?) Understand the number ofYojanas here in the
course ofa Muhiirta.
65-67. It is one hundred and eightyone thousand
Yojanas. This is the speed of the sun in a Muhurta.
When the sun proceeds to the southern quarter with
this velocity, it covers the middle and the extremity ofthe
quarter.
Then during the Daksinayana, it whirls in the middle of
the firmament.
68. Understand that it traverses in the southern quarter
in the mountain Manasottara. The Visuva (Equinox) is in the
middle (?)
69. The circumference ofthe sun is estimated to be nine
crores ofYojanas as well as fortyfive hundred thousands (i.e.
9,45,00000 Yojanas).
70-72. This is laid down as the movement (? total dis-
tance traversed) ofthe sun in the course ofa day and a night.
When the sun, after returning from the south, remains
in the equinox, it traverses the northern regions ofthe milk-
ocean. Understand its girth in Yojanas. It is estimated that
during the equinox it is three-crores and eightyone hundred
(3,81,00000).
73-74. When the sun is in the (constellation) Sravana
and Uttarasadha it traverses the regions (quarters) to the north
of the sixth (continent) Sakadvipa. O Brahmanas, the magni-
tude ofthe northern quarter and the sphere (? of the sun
therein) is estimated to be a crore ofYojanas.
75-77a. The divisions of the planetary system are :
Nd.ga.-vithi,' the northern one and Ajavithi, the southern one.
These divisions comprise three asterisms each. The constel-
lations Mula, Purvasadha Uttarasadha are the points of
rising in the Ajavithi while the contellations AsvinI, BharanI
(lit. that of which Yama is the deity) and Krttika are the
1. According to Varahamihira's Brhatasamhitdy Vitki is a particular
division of tlie planetary sphere comprising of three asterisms. Thus the
division comprising asterisms Mula, Purvasadha . and Uttarasadha
constitutes the Aja-Vithiy while As'vini, Bharani and Krttika form the Ndga-
vUhl.
1.2.21.77b-91 205
three points (constituting) in tiie Nagavlthi. Tlie magnitude
of tlie nortliern orbit as well as the southern orbit is eighty
hundred thousand and five thousand eight hundred Yojanas (?)
(or 804-58= 138 lakhs ofYojanas.)
77b-79a. I shall henceforth mention the distance bet-
ween the quarters in Yojanas.
This distance is eight hundred thousand four hundred
and thirty three Yojanas (?)
Thus the distance between the quarters has been mention-
ed in Yojanas.
79b-80a. I shall mention the distance between the two
quarters and Meridians, the southern as well as the northern,
in Yojanas. Understand it.
80b-81. The exterior and the interior distances between
the quarters and the meridians are seven million and one
hundred and seventyfive thousand Yojanas.
82. During Uttarayana the sun goes round the internal
zones. During the Daksinayana it goes round the external
zones always in the due order.
83. There are one hundred and eightythree zones in
the north. In the south also the sun traverses that much.
84-85. Understand the magnitude of the zone in Yojanas.
It is seventeen thousand two hundred and twentyone Yojanas
(in magnitude).
86. This magnitude of the zone has thus been recount-
ed in so many Yojanas. *iflJ'ct(
The diameter ofthe zone is laid obliquely., ZyJeli"**
87-88. Everyday the sun traverses those (zones) m due
order. Just as the outer rim ofthe potter's wheel comes back
quickly (i.e. revolves), so also the sun functions quickly during
his Southern transit. Hence, he traverses a major portion of
the Earth in the course of a shorter period.
89-91. During Daksinayana, on account ofhis rapidity,
the sun covers thirteen and a half constellations in the course of
a day of twelve MuhQrtas. He covers the same number of cons-
tellations during the night of eighteen Muhiirtas.
Just as the central region of the potter's wheel whirls
slowly so also, during his northern transit the sun traverses
with less rapidity. Hence, during his northern transit, the sun
206 Brahtnanda Parana
traverses with less velocity. Hence, he covers a lesser portion of
the earth in the course of a greater period.
92-93. After the advent of the northern transit, the
day consists ofeighteen Muhflrtas, the sun ofslow speed traver-
ses thirteen and a half constellations during the day. He covers
the same number of constellations during the night oftwelve
Muhiirtas.
94. The Potter's wheel whirls still more slowly at the
Navel, in the same manner, like the lump of clay in the middle,
the pole star (Dhruva) revolves.
95-96. They say that the day and the night together
consist of thirty Muhiirtas. Whirling in between the two
quarters, Dhruva revolves in circles.
Just as the navel of the potter's wheel remains there
itself, so also, it should be known that Dhruva whirls there
(without changing its place) itself
97-99. It (pole star) whirls in circles in between the two
quarters. The movement of the- sun is slow by day and quick
at night. Dur ng the northern transit the' movement of the
sun by day is slow and very quick by the night.
During the southern transit the movement of the sun by
the day is quick and that by the night is slow.
100. Thus, by means of regular and irregular move-
ments and proceeding along its orbit, the sun divides days
and nights.
101. These guardians ofthe four quarters are stationed
on the Lokaloka mountain. Agastya (the star Canopus) quickly
traverses over them.
102-106. Day and night he undergoes these diverse
motions to the south of the Nagavlthi and to the north ofthe
Lokaloka.
Outside the path of Vaisvanara, he is the extender of
the worlds.
As long as the lustre ofthe sun shines from behind, there
is brightness in front of and at the sides of the Lokaloka.
The mountain is ten thousand Yojanas in height. It is
partially lighted and partially not lighted (in darkness). It is
circular all round. The stars, the moon and the sun, along with
1.2.21.107-116 207
the planets and the groups of constellations shine within the
boundary of the world encircled by the mountain Lokaloka.
The world is only this'lar. Beyond this is darkness.
107-111. This (mountain) has the illumination on the
side ofthe world. Beyond the worlds, it is devoid ofillumina-
tion. The inter-space between, Usa (Night or Dawn) and
Vyusti (Morning) joins the Lokaloka accepted by the sun*(?)
Therefore, they call it Sandhyd (Twilight). Usa is remember-
ed as night and Vyusfi is remembered as the day, by the
Brahmanas
The demons were bent on devouring the sun and the fire
at the time of dusk. A curse was cast on these wicked persons
at the instance of Prajapati.
(They had) Aksayalva (the state of imperishability) ofthe
body but they were made to die.
Three crores of demons are well known as Mandehas.
Every day they seek the rising sun. These evil-minded ones
wish to devour the sun that blazes.
112-113. A terrible battle ensued \between the sun-god
and those demons. Thereupon, the Devas, the most excellent
Brahmanas and god Brahma performed the Sandhya-prayer
and poured water charged with the Mantras of Gayatri along
with Omkara (the symbol of) Brahman.
114-115. With a sudden flash of splendour then the sun
shone with fierce rays. He became excessively resplendent with
great strength and valour. Protected by the Brahmanas, he
rises a hundred thousand Yojanas upwards and proceeds ahead.
Protected by the sages Valakhilyas and his brilliance along
with his rays (he is held aloft.)
116. Fifteen Nimesas constitute one Kastha. Thirty
Kasthas make one Kala. Thirty Kalas make a Muhurta and
thirty such Muhurtas make a full day consisting of day
and night.
*Va P. gives a better reading : suryab, parigraham i.e. It is the sun who
joins and therefore the period is called Sandhya (the joining period).
Or : As itjoins together Lokaloka which surrounds the sun, it is called
Sandhya (the connecting link between light and darkness). It is the interim
period between us as (dawn) and the morning.
208 Brahmanda Purana
117-123. The shortening or the lengthening of days by
means of units of time happens duly. The Sandhya (junction)
spreads over a period ofa Muhurta. It is remembered as the
limit for the shortening or lengthening of the days.
Rising from the circle of the horizon, when the sun
traverses for a period of three Muhurtas, that is remem-
bered as Forenoon.' It is a fifth of the daytime. The period
of time of three Muhtirtas after the forenoon is called Saiigava.
The period of three Muhiirtas from Saiigava is called Madhy-
dhna (Midday). The period ofthree Muhiirtas from the midday
is remembered as Apardhna (Afternoon). A period of three
Muhflrtas alone is remembered by scholars as the unit of time,
(A period of three Muhiirtas) after the Apardhna is called
Sdydhna (Evening). There are only three (sacred ?) Muhiirtas
in a day of fifteen Muhiirtas. It is remembered that an equi-
notical day has fifteen Muhiirtas. During the southern transit
and the northern transit, the nights and days increase and
decrease. The day swallows the night and the night swallows
the day.
124. The equinox is expected to be in the middle of
the Autumn and the Spring. The moon has equal number of
Kalas in the night and day.
125. A period of fifteen days is mentioned as a Paksa
(fortnight). Two Paksas make a month and two solar months
make a season.
126-129. Three seasons (make one Ayana), and two
Ayanas make a solar Year.
(Defective Text). Nimesas are Yidyutas'*. Fifteen of them
make a Kastha. Thirty Kaslhas make a Kala (?) It consists
of one hundred and sixty Matras.
Thirty Matras increased by two and seven consist of thirty-
six ofthe latter (?). With sixtytwo and seventythree Matras
constitute Kala. It has forty thousand and eight hundred
1. These verses state the five parts ofthe day, each part being ofthree
Muhurtas in duration.
2. It appears that a new term called Vidyut is introduced in the units
of Time here,
*Va.P.50.179 reads ;nimesadi krtah Kalah "The time covered by twink-
ling of the eye 'etc'.
1.2.21.130-137 209
Vid.vv.ts . They are seventy (?) Know for certain that they are
ninety. They say that there are four hundred' and two
Vidyuts (?)
130. This should be considered as the excellent part.
Nadika Ghati (24 minutes) is the cause hereof. The five (units of
time beginning with Sarhvatsara are diversified, due to four
measures' (?) (See verse 137).
131-132. The decisive basic unit of all time is called
Yuga (Age).^ The first year is Sarhvatsara. The second is
Parivatsara. The third is Idavatsara. The fourth is Anuvat-
sara. The fifth is Vatsara. Their period of time is called Yuga.
133-134. In a solar Yuga, there shall be three thousand
(lit. thirty hundred) Parvans (junctions) and one thousand
eight hundred and thirty risings of the sun (i.e. days.)
There shall be thirty Rtus and ten Ayanas (Defective
Text). There are three hundred and sixtyfive days (5 + 300
+ 60) in a solar year.
135. Thirty units of days and nights make one solar
month. Sixtyone such days make one Rtu.
136. The extent of a solar Ayana is one hundred and
eightythree days.
137. The following are the four measures (for calculating
time) viz.: Saura (Solar), Saumya (Lunar), JVaksatra (sidereal)
and Savana (based on Savana calculation of days from sunrise
to sunset). These measures are decisively mentioned in the
Puranas.
1. V. 137 gives the four measures of systems in calculating time (or
year) viz. Saura (Solar), Saumya (Lunar), Naksatra (sidereal).
2. This Purana records the age-old tradition that the Yuga period
consisted of five years. Even in the Vedic times Yuga was of five years and the
names of those five years (with a slight variations in the name Idavatsara viz.
Idd-ldu — Vatsara) are the same as given here (vide Tai.S.V.7. 1-3, Vaj.S.27.45,
Atharva VI 55.3). Tai. Br. I. 4.10.1 identifies Sarhvatsara, Parivatsara etc. with
god Agni, Aditya etc. Kautilya in ArthaSaUra II Ch. 20 in measures of time
declares "A Yuga consists of five years" (Paiica-Sarhvatsaro Tugam). This.
Purana records the same.
210 Brahmanda Parana
138. There is a mountain named Srngavan towards the
north of the Sveta. It has three peaks which appear to touch
the surface of the firmament.
139. That mountain is said to be Srngavan, due to
those peaks. Its girth and sectional diameter are equally glori-
fied (? are the same).
140. Its middle and eastern peak is golden. The southern
peak has crystal-like lustre and it is made of silver.
141. The excellent northern peak is full of all kinds of
jewels. Thus, due to the three peaks, the mountain is
well known as Srngavan.
142. During the time in between the Autumn and
the Spring, the sun proceeds with a medium speed and he
resorts to its eastern peak.
143. Hence, the dispeller of darkness makes the day and
night equal. Divine green-coloured horses are yoked to his great
chariot. They appear as though they are smeared with the
rays red as lotus.
144. To the close of Mesa and Tula, the duration of the
day from sunrise to sunset is fifteen Muhurtas. The night is
also equally long.
145. When the sun enters the first degree or part of the
constellation Krttika, it should be known that the moon enters
the fourth part of the constellation Visakha.
146. When the sun moves through the third part of the
constellation Visakha, it should be known that the moon has
occupied the top of the constellation Krttika.
147-149. The great sages say that one should know that
time as Visuva (Equinox). One should understand the equinox
through the position ofthe sun and should see the time through
the moon. When the day and the night are of equal duration,
it shall be the Visuva. Then during the equinox, religious gifts
should be offered to the manes and to the Brahmanas parti-
cularly "because it happens to be the face of gods.
150. (The following are to be known in connection with
the various units of time) : they are Unamdsa (month of a
shorter duration), Adhimasa (Intercalary lunar month), Kala,
Kastha, Muhiirtaka, PaurnamasI (full moon), Amavasya (New
1.2.21.151 154 211
moon), SinlvalT, Kuhu (different kinds of new moon), Raka and
Anumati (kinds offuU moon day).'
151. The months of Magha, Phalguna, Caitra, Vaisakha,
Jyestha and Asadha constitute Uttarayana (Northern transit).
The months ofSravana, Bhadrapada, Asvina, Karttika, Marga-
sTrsa and Pausa constitute Daksinayana.^
152-154. The five years called Artavas should be known
as the sons ofBrahma.
Hence, the Rtus should be known. They are remembered
as Artavas on account of the Rtus. Hence, from this Parvan,
Amavasya should be known as having Rtus as its face. Hence,
from this Parvan, the Visuva should be known. It is always con-
ducive to the welfare of the Devas and the Pitrs. One should
not lose sense regarding rites concerning the Pitrs and the Devas,
after knowing the Parvan.
1. The Amavasya (the new moon day) mixed with the 14th Tithi
is Sinivali and that which merges with the 1st Tithi of the next fortnight is
Kuhu. It is treated as a divinity and invoked for wealth and Sons, (vide
Atharva VII 47.1). According to Nirukta XI 29, Paurnamasi (the full moon
day) mixed with the 14th tithi is Anumati, while that mixed with the 1st day
of the next fortnight is Raka. In vedic times it was worshipped for a rich and
famous son.
2. This verse records the ancient names of the months with which
modern names Caitra, Vaisakha came to be identiHed. For the convenience
of readers the modern names are given in translation. The correspondence
of ancient and modern names of the months is as follow:
O UTerm New Term
Tapas Magha
Tapasya Phalguna
Madhu Caitra
Madhava Vaisakha
Sukra Jyestha
suci Asadha
Nabhas Sravana
Nabhasya Bhadrapada
Isu Asvina
Orja Karttika
Sahas Margasirsa
Sahasya Pausa
2 1 2 Brahtnanda Parana
155. Hence, Visuva that is present everywhere (?) is al-
ways remembered by the subjects. The (mountain) Lokaloka
is called so because the world is remembered on account of(?)
its being illuminated (by the sun).
156. The guardians of the quarters are stationed in the
middle of the Lokaloka. Those four (?) noble-souled guardians
remain till the annihilation of all living beings.
157. They are Sudhama, Vairaja, Kardama, Sankhapa,
Hiranyaroman, Parjanya, Ketuman and Rajasa. (Perhaps they
are in pairs and hence called four ?).
158. They are free from Dvandvas (mutually opposed
pairs) and false prides. They are boundless and free from pari-
grahas (acceptances of'gifts from others). These guardians of
quarters are stationed on the Lokaloka in all the four directions.
159. To the North of the star Agastya* and to the south
of Ajavlthi is the pathway called Pitryana. It is outside the
path Vaisvanara.
160. There stay the sages who are endowed with progeny
and who perform Agnihotra sacrifices. Those who stay in the
path of pitryana are those who continue the series ofworlds
(who perpetuate the lines or race ofthe worlds).
161. The southern path is of those who, hein% Rtviks,.
commence the work of procreation of living beings by their
blessings and are desirous ofthe world.
162. In every Yuga, they establish Dharma that goes
astray. They perform austerities. They strictly adhere to the
bounds (of decency) and pursue the art of learning.
163. Here, in this world the predecessors are born in
the houses of the successors (those who come after) and the
successors are born on the death ofthe predecessors.
164. Repeatedly being born thus, they remain till the
annihilation of all living beings. These sages who are house-
holders are eightyeight thousand in number.
165-168a; They resort to the southern path of the sun
as long as the moon and the stars are existent. This is the total
* Tadapastasya is wrong. Va.P. 50.209a reads correcdy yad Agastasya.
'of the star Agastya*.
1.2.21.168b-176 213
sum (i.e. 88000) of those persons who perform holy rites and
•who resorted to the cremation grounds. Their routine activities
in the world consist of creation of living beings, activities
prompted by desire or hatred, indulgence in sexuallntercourse,
activities induced by lust and resorting to sensual objects.
Those Siddhas (persons with spiritual attainment) who
resorted to cremation grounds on these or similar grounds and
those sages who seek progeny are (re-born in the Dvapara
age.
168b-169. The pathway that is towards the north of
NagavithI and to the south of the group of seven sages (i.e.
the Great Bear) is the northern path of the sun. It is remem-
bered as Devaydna. Those who stay there are Siddhas of great
celibacy, free from impurities.
170-173. They contemptuously hate progeny. Hence,
death is conquered by them. These sages ofsublimated sexual
urge are eightyeight thousand in number. They closely cling
to the northern path, till the annihilation of all living beings
Due to their association with the world, avoidance of sexual
intercourse, abstention from desires and hatreds, eschewal of
creation of living beings, non-lustful contacts and seeing
defects in sound etc. (i.e. sensual objects), they have become
Siddhas. And also due to various other reasons also. Hence they
became immortal. Immortality is considered to be (the attain-
ment) of those who stay till the annihilation of all living beings.
174-175a. They approach their wives once again for
the sustenance of the three worlds.* Others of sublimated
sexual urge are sinners as well as meritorious on account
of their killing the child in the womb or performing horse
sacrifices. They wither away at the end of annihilation of
all living beings.
175b-76. To the north and above the worlds of the
sages, where Dhruva is remembered to be present, is the divine
region ofVisnu, the third one in the firmament. It is the shining
* This is strange of tliose Orddhva-retas sages. Va.P.SO. 222a reads:
TTailokya-stkiti-kdlo'yam apunarmirgagdminah /
214 Brahmanda Pur ana
world on reaching which no one is affected by sorrow or pain.
It is the greatest region of Visnu where Dharma, Dhruva and
other Sadhakas of the world stay.
CHAPTER TWENTYTWO*
The Description of the Divine Luminaries
Varieties -of clouds: Divisions of Stratosphere :
The chariot of the Sun-God
SUta said :
1. All the Antaras (i.e. Manvantaras) during the creation
of Svayambhuva have been recounted. I shall recount all the
future ones in due order.
2. On hearing this, the sages asked Romaharsana about
the movement of the Sun, the Moon and the planets.
The sages said :
3-4. "How do these luminaries revolve in the strato-
sphere without any clash or confusion or without any structural
formation? Does any one make them revolve or do they re-
volve of their own accord? O excellent one, we wish to under-
stand this. Narrate this unto us.
SUta said :
5. This is something that confounds all living beings.
Understand this even as I tell you. Although this is visible
and directly perceptible, it perplexes the people.
6. The star that (diffuses light) in the four quarters
and is established at the tail of the Sisumdra(i.e. a collection of
stars resembling a dolphin or a Gangetic porpoise) is Dhruva,
•This chapter corresponds to Va.P. Ch. 51.
1.2.22.7-15 215
the son of Uttanapada. ' He is, as though, the main pivot to
which all the stars and planets are attached.
7. It is reported that it is he who perpetually makes the.
moon and the sun revolve along with the planets. As it (the
sun) revolves like a wheel, the stars also follow it.
8. The group of luminaries, the sun and the moon, the
stars-and constellations along with the planets move about,
at the will of Dhruva.^
9-10. They are fastened to Dhruva by means of bonds
in the form of rows of winds. Their junction, difference, time,
movement, rising and setting, portentious phenomenon, the
southern and northern transits, the equinox and the colours of
the planets (?) — all these function, due to Dhruva.
11. Rain, heat, snowfall, day, night, the twilight, the
welfare and woes of the subjects — all these take place due to
Dhruva.
12. Presided over by Dhruva, the sun takes up water
and showers it.' This sun whose rays are ablaze, is the fire of
the destruction of the universe.
13-15. In the course of his revolution, O Brahmanas,.
he illuminates the quarters. With the mass of his rays and
accompanied by the wind all round, the sun takes away the
water of the entire world, O excellent Brahmanas. The moon
transmits the entire water drunk by the sun. The torrential
current of water (Downpour of rain) functions through JVadis
(veinlike vessels) accompanied by the wind. The water that
oozes out of the moon remains in the food (i.e. plants and food
crops).
1. For a better and detailed description liow all the stars and constel-
lations are located as different parts of the body of this heavenly porpoise
(SUumdra) vide Bh. P. V. 23.4-7. This system of heavenly luminaries is poeti-
cally compared to the body-of a porpoise and Lord Yasudeva is stated therein
to have assumed the form of the SiSumara.
2. Bh. P. ibid \ . 2 attributes the power of setting in motion this stellar
system to the Almighty Kala (Time) and not to Dhruva.
3. W 12-17 describe the ancient concept of the water-cycle. Their
belief in the indestructibility of water (V.17) is surprisingly modern, but the
later description from 19b fF shows old climatological concepts.
216 Brahmanda Parana
16. Being obstructed by the wind, tlie clouds scatter
water over the earth. Thus water is continuously thrown up
(i.e. turned into vapour) and dropped down.
17. There is no total distruction of water. The same
water gets transformed. It is for the sake of sustenance of
all the worlds that this cosmic Maya has been created (by the
lord).
18-19a. The three worlds along with the mobile and
immobile beings are pervaded by this Maya. The sun is the
lordly creator of the worlds. Endowed with a thousand (innu-
merable eyes) he is the lord ofthe universe. He is the mighty
lord ofthe subjects, the creator ofthe entire universe.
19b-20. The water that has fallen down from the moon,
from the sky, is conducive to the welfare of all the worlds. The
entire universe has the moon as its support. This has been
truthfully recounted. The Usna (hot virility) oozes out of the
sun, and the Sita (chill virility) functions from the moon.
21. These two, viz. the moon of cool virility and the
sun of hot virility, sustain the world by means of their combi-
nation.
The river Ganga with the Moon as support, is holy. Its
waters are free from impurities.
22. (The Ganga), the great rivers beginning with Bha-
drasoma and the waters (humids) that flow within the bodies
ofall living beings mobile and immobile, become smoke (i.e.
vapour).
23. When the mobiles and immobiles get heated (and
burnt) they spread everywhere as vapour.
24. Clouds are formed thereby. It is remembered that
the abode (waters) is full of clouds (or, is in the form of
clouds).
With his rays the sun takes up water, the very splendour,
from all living beings.
25. In combination with the wind, the rays (ofthe sun)
carry the waters from the ocean that water (then) becomes
the nectar-like life-giver unto the plants. \
26. Then, as the season approaches at the proper time,
the sun changes (the saltish water into sweet water) and gives
217
water to the clouds by means of his white and non-white
rays.
27. The waters stationed in the clouds fall down when
they are wafted by the wind. Accompanied by the wind (they
spread everywhere), for the welfare of all living beings.
28-29. Then for six months it continues to rain in order
that all living beings may flourish. The thundering sound per-
tains to the wind and the lightning originates from fire. The
Meghatva (the state of being a cloud) is indicated through the
root y/Mih (to pour down), since the cloud showers (rain). The
wise people know the cloud as Abhra because the waters do not
fall down (na bhramsyanti).
30. The origin of the clouds is threefold.^ They are of
different kinds in view of their sources of origin. They are
Agneya (fiery ones), Brahmaja (born of Brahma) and Paksaja
(born ofWings).
31. The three kinds of clouds have been enumerated. I
shall mention the manner of their origin.
Agneyas are said to be originating from heat. They produce
smoke (vapour).
32. Cold winds and winds on cloudy days are their
characteristics. They take the shapes of buffaloes, boars and
intoxicated elephants.
33. Assuming these forms, they come to the Earth,
sport about and wander here and there. They are named
Jimutas. Living beings are born of these clouds.
34. They are devoid of lightning streaks. They hang
down with torrents of water. They are silent clouds of huge
bodies. They are under the control of Avaha (A kind ofwind) .
1. This is a fanciful derivation of Abhra *a cloud*. Normally Abhra
is derived from \/abkr l-sufllx — ac (i.e. — a) or from ap + bhr — suffix — a,
meaning "bearer of water.
2. VV. 30-46 give the pseudo-scientific classification of clouds as believ-
ed by the ancients. Some of the poetic flashes of imagination herein are
interesting. Avaha, Pravaha, Vioaha, Udvaha, Samvaha, Parivaha are wind-
bearing clouds of different types and functions.
218 Brahmanda Purana
35. They shower rain from within one and a half to
three kilometres. They shower rain on the tops and ridges of
the mountains and roar out.
36. Those clouds named Brahmajas are born of the
breath ofgod Brahma. They cause impregnation of the white
cranes and they sustain their young ones in the womb.
37. Indeed they are endued with streaks of lightning
and reverberations of thundering that are pleasing. Due to
their continuous rumbling sound, the earth expresses horri-
pilation in the from of (plants and trees) sprouting from it.
38. Like a queen who has been installed (on the throne
of) a kingdom, she attains the freshness of youth once again.
Strongly attached to the rains, she becomes the source ofthe
life of beings.
39. Those clouds depend on Pravaha, the second type of
wind. These clouds (shower rain) from within twelve to
eighteen kilometres.
40. Those clouds named Puskardvartakas are born of the
Wings. Its conception is threefold. The shower is glorified as
continuous downpour.
41. The wings of very powerful mountains that had in-
creased in size and who used to go wherever as they pleased,
were chopped oflfby Indra who wished to secure the welfare
of all living beings.
42. Those clouds named Puskara (were born of those
wings). They increased in size competing with the waters. For
the reason, they are termed Puskardvartakas (revolving Puskaras).
43. They assume many forms. Their thundering sound
is very terrible. They are the creators of the torrential rain at
the end of the Kalpas. They control the Sarhvartaka fire
(which burns down the universe then).
44. These (clouds) shower rain at the close of the
Yugas. (Thus) those third (sets of clouds) have been recount-
ed. They have many forms, configurations and aggregates.
They fill the Earth.
45-46. They carry the wind ahead. On being resorted
to, they conclude the Kalpas. An$a-Kapdlas are the pieces of
the shell of the cosmic egg (evolved out of Prakrti) which
1.2.22.47-58 219
were formed when the egg was broken and the four-faced, self-
potent god Brahma was born therein, — those very pieces of
the cosmic egg are all known as clouds.
47-48. Smoke is conducive to development of all
of them without any distinction. The most excellent among
them is Parjanya. The Elephants of the quarters are four in
number. (Although) these are separate, the source of origin
of elephants, mountains, clouds and serpents is the same and
water is remembered as that origin.
49. On being directed to make the plants and trees
flourish, Parjanya and the Diggajas (Elephants of the quarters)
shower snowdrops during Hemanta (early winter), born of
cool virility.
50-52a. The sixth wind named Parivaha is their support.
This powerful (wind) holds up the Ganga of the firmament,
the holy divine river of exquisite nectar-like water. The Gariga
is situated in the path of Sviti (i.e. firmament) in three cur-
rents. With their huge trunks, the elephants ofthe quarters
receive the waters oozing from the Ganga and scatter them in
the form ofwater spray. That is remembered as dew-drops.
52b-53. There is the mountain remembered as Hema-
kuta in the southern region. To the north of the Himalaya
mountain, there is the extensive city mentioned by the name
Pundra stretching from north to south.
54-56. The rain that falls over it has originated from
snow-drops. Thereupon the wind named Vaha flows over the
Himalaya, sprinkling the great mountain with water. It brings
the mountain under its control by means of its own effort.
After crossing the Himalayas it utilises the balance of rain-
water for the development ofthe western region.
(Thus) two types of rain for the purpose of develop-
ment of two types ofvegetation have been recounted.
57. The clouds and their activity of causing the develop-
ment (of various things) —all these have been recounted. The
sun alone is mentioned as the creator of showers.
58. The rainfall has its root (source) in the sun water;
proceeds from (functions on account of) the sun. It is after
being presided oyer by Dhruva that the sun works for rain.
220 Brahtnanda Parana
59-60. The wind presided over by Dliruva withdraws
the shower once again.
The planet comes out of the sun, wanders throughout the
entire assemblage ofthe stars and constellations and in the
end enters the sun presided over by Dhruva.
Henceforth, understand the structure of the chariot of
the sun.'
61-62. The sun-god proceeds by means of a golden
chariot that has a single wheel with five spokes and three
naves, and a single rim with six phases. Its horses are green.
The whole chariot embellished with gold, shines brightly.
63. The girth and the extent of the chariot is ten
thousand Yojanas (1 Yojana=12 km.) In magnitude, its pole-
shaft is twice the central cockpit.
64. His chariot is divine and golden. It is yoked with
horses as swift as the wind. It has no impediment anywhere.
It was for a specific purpose that it was created by Brahma.
65. The Cchandas (Vedic Metres) have assumed the
forms of horses and are stationed in the direction ofthe wheel.
The chariot has characteristics similar'to those ofthe chariot of
Varuna.
66. It is by means of this shining chariot that the sun
traverses the firmament.
Now (know) that the following are the different parts of
the chariot ofthe sun.
67-68. The parts are duly constituted by the parts of
the year.
The day is remembered as the nave ofthe single wheel of
the solar chariot. The five Artavas are the five spokes. The six
seasons are remembered as constituting the rim. This is remem-
bered as the inner seat of the chariot. The two_Ayanas {Ua.n&\ti)
are the two poleshafts.
69. Muhiirtas and Kalas are remembered as the beauti-
ful trappings and fittings. Kastha is remembered as its nose
and the Kfana (Moment) is its axle.
1. VV. 61-62 give a symbolic description ofthe Chariot ofthe Sun.
The significance of each part ofthe chariot, the horses yoked etc. is givenin
VV. 67 ff below.
1.2.22.70-82 221
70. The Mmesa is its axle tree at the bottom. The Lavas
are remembered as its shaft. The night is its wooden fender.
Dharma is its flagstaff that has risen up to (a great height).
71. Artha (Wealth) and Kama (Love) these two are
remembered as the tips of the yoke and the axle.
The Vedic metres in the form ofthe seven horses carry
the yoke by the left.
72. The seven Metres are Gayatrl, Tristup, Anustup,
JagatI, Pankti, BrhatI and Usnik.
73. The wheel is fixed to the Axis and the axis is laid
on Dhruva. The Axis whirls along with the wheel and Dhruva
whirls (?) along with the Axis.
74. Propelled by Dhruva, the great wheel whirls along
with the Axis. Thus is the structure of his chariot in view of
specific purpose.
75. Similarly, by means of combination the shining
chariot has been evolved. By means of that shining chariot,
lord sun-god traverses the firmament.
76. There are two rein-cords fixed to the extremities of
the yoke and the axis ofthe chariot. Those two rein-cords re-
volve in Dhruva (and perform the function) of a pair of wheels.
77-78. The extremities of the yoke and the axis ofthe
chariot that move in circles in the firmament are caught hold
ofby Dhruva. Both the rein-cords whirl on the axis and they
follow Dhruva who too revolves.
79. The extremities ofthe yoke and the axis ofthe
chariot revolve all round along with the rein-cords like the
rope fixed to a peg.
80. During Uttarayana the rein-cords become reduced
(in length) as they move in circles. During the Daksinayana
they increase in size.
81. The two rein-cords ofthe chariot fixed to the extre-
mities of the yoke and the axis are caught hold ofby Dhruva
and the two rein-cords lead the sun.
82. When presided over by Dhruva, those two reincords
are dragged, the sun revolves in circles within (the orbit).
222 Brahmanda Purana
83-84. The intervening distance between the quarters
is eight thousand circles (?) When the rein-cords are released by
Dhruva, the sun once again revolves in circles outside (the
orbit). It moves round in quick circles.
CHAPTER T W E N T Y T H R E E
Information about Heavenly bodies
(Stars, Planets etc.).: The movement
of the Polar Star
SUta said :
1. That chariot is occupied and presided over by the
Devas, Adityas, sages, Gandharvas, Divine damsels, Grdmanis,
Serpents and demons.'
2-5a. These abide in the sun for the period of two
months each in due order.'
The following reside in the sun continuously in the
months of Madhu and Madhava (Caitra and Vaisakha) viz.
(gods) Dhatr and Aryaman; (sages) Pulastya, Pulaha, the
Prajapati; (serpents) Airavata, Vasuki, Karhsa, Bhima; Ratha-
krt, and Rathaujas — these two are cited as Yaksas; (Gandh-
arvas) Tumburu, Narada; (divine damsels) Susthala and
1. This sublime concept of the Solar chariot is based on Tajurveda
15.15.19. Here Devas, Sages and Gandharvas represent light and immortality-
the actinic portion of the solar spectra. The serpents, Gramanis and Ralisasas
signify heat or death or the Thermal field of the spectra. This Heptad of the
sun signifies the mutual difference in the different "Wave lengths" of the seven
colours. This may be called the Puranic VIBGYOR.
2. These verses (2-24) enumerate the names of the different devas,
sages etc. — the heptad who occupy the solar chariot every month. These
verses are common to the description of the Solar chariot in other Puranas
<hg. the Mt. P. 125. 1-34, Va. P. 52. 1-26 with slight differences in the names
of the occupants of the chariot.
1.2.23.5b-23 223
Punjikasthala, (protector-demons), Heti and Praheti these two
are cited as Ydtudhanas.
5b-8a. The following reside (in the sun)^ during the
months of Suci and Sukra: (Jyestha andAsatfha); (Gods)
Mitra and Varuna; the sages cited being Atri and the famous
Vasistha; (Apsaras) Sahajanya, Menaka; Pauruseya, and
Vadha who are cited as Raksasas, the Gandharvas Haha and
Hijhtj; Yajfia (probably Yaksa and not Yajfia): Rathasvana,
Rathacitra, another named Nagasaksaka (rather Naga called
Taksaka) and Rambhaka.
8b-ll. Other deities also reside in the sun. The follow-
ing group (ofDevas and others) resides in the sun during the
months of Nabhas and Nabhasya (Sravana and Bhadrapada)
viz. (Gods) Indra and Vivasvan; (sages) Angiras, Bhrgu;
the serpents: Elapatra and Saiikhapala; (Gandharvas) Visva-
vasu and Ugrasena, Sveta and Aruna; (the two Apsaras) well-
known as Pramloca and Anumloca and the two Yatudhanas
(demons) Sarpa and Vyaghra.
12-15. Other pure deities and sages reside (in the sun)
during the autumn (Asvina and Karttika); (gods) Parjanya and
Pijsan; (sages) Bharadvaja along with Gautama; Paravasu and
Suruci the Gandharvas; Visvaci andGhrtacI the two (Apsaras)
of splendid characteristics; Airavata and Dhanafijaya the well-
known serpents and Syenajit and Susena who are Senanis
(commanders) and Grdmanis (or Yaksas). Apas and Vata these
two are cited as Raksasas— All these always stay in the sun
during the months of Asvina and Karttika.
16-19. The following stay in the sun during the two
months of Hemanta (Early Winter) ;they are the two (Devas)
Arhsa and Bhaga; (the two sages) Kasyapa and Kratu; the two
serpents Mahapadma and Karkotaka; the two Gandharvas
Citrasena and Urnayu; the two celestial damsels UrvasI and
Pflrvacitti; Tarksa and Aristanemi who are SenanI (com-
manders) as Yaksas and Vidyutsphtirja and Satayu who are
•cited as Yatuhanas (demons) — these reside in the sun in the
months of Saha and Sahasya (Margaslrsa andPausa).
20-23. The following reside in the sun during the
months ofSisira (late winter). They are (gods) Tvastr, Visnu
(sages) Jamadagnya, Visvamitra; the two serpents Kambala
224 Brahmanda Purana
and Asvatara who are the sons of Kadru; the two Gandharvas
Dhrtarastra and Sflryavarcas; (the two celestial damsels)
Tilottama and Rambha; the demon Brahmapeta and the other
wellknown demon Yajnapeta, and Rtajit and Satyajit who are
cited as Gandharvas* (rather Yaksas) — all these, O excellent
sages, reside in the sun during the months of Tapas and Tapasya
(Magha and Phalguna.)
24. Making the Pitrs, Devas and Human beings well
nourished, O Brahmanas, Savitr the cause of days and nights
goes on revolving.
25. These Devas reside in the sun for periods of two
months in due order. These twelve groups of seven (or hep tads)
identify themselves with their place of office and residence.
26. By means of their splendour they increase the excel-
lent splendour of the sun. By means ofwords (and prayers)
composed by themselves, sages eulogise the sun.
27. The Gandharvas and the Apsaras serve him by
means of songs and dances. The Gramanis, Yaksas and Bhiitas
perform the worship of his rays.
28. The serpents carry the sun, the demons follow him.
From sunrise to sunset, the Valakhilyas surround the sun
and lead him on.
29-31. The sun who is the lord of all these, blazes with
his brilliance in accordance with the virility, austerities, virtues,
contacts, realities and strength ofthese (Devas etc.)
Thus, these stay in the sun for periods of two months
viz. the sages, the Devas, the Gandharvas, the serpents, the
groups of celestial damsels, the Gramanis (or groupleaders) or
the Yaksas and especially the demons.
32-33. These blaze, shower rains, shine, blow and create.
On being glorified they dispel the inauspicious demerits of all
living beings.
These remove the auspicious merit of evil-minded men.
In some respects they remove the sins of men of good character
and conduct.
* This is wrong as tlie pair of Gandliarvas is already cited. Tlie reading
sliould be Grimattyau as in Va.P.52.22.
1.2.23.34-43 225
34. All these followers ofthe day revolve along with the
sun. They shower rain on the subjects, they scorch them and
they delight them (too).
35-36. They protect all the living beings till the desti-
nation ofthe Manus. In the Manvantaras of the (Manus) of
the past and future as well as those who are present, this is
the abode of those who identify themselves.
Thus those fourteen sets ofseven reside in the sun in the
course ofthe fourteen Manvantaras.
37. The sun releases heat energy during the summer.
He scatters rain during the rainy season and snow (during
winter). He is the maker of day and night. He keeps up his
movement in accordance with (the changing) seasons and
gratifies the Devas, the Pitrs and the human beings with the
rays suitably adapted.
38. By means of the (ray) named Susumna, the sun
develops the moon in the bright half day by day and makes
it complete (on the full moon day). He propitiates the Devas
by means ofthe nectar. The Devas imbibe it during the dark
half.
39. When the nectar of the moon is drunk, the moon
loses all his digits except one during the dark half At the
close of it, the moon does not ooze out nectar from its rays. The
Devas, the pitrs, the Saumyas and the Kavyas imbibe that
nectar.
40. Men conquer (satisfy) hunger by means of food-
stuffs and beverages and medicinal herbs developed by means
of rain, with waters lifted up and released by means of his rays
by the sun.
41. It is during the bright halfthat the Devas are pro-
pitiated by means of nectar and the pitrs (are done so) during
the dark half (of the month). (The sun) perpetually sustains
the human beings by means of food. He holds them well by
means of his rays.
42. The sun is being led by green horses. At that time,
he removes (evaporates) water by means of his green rays.
At the time of discharge (of water), he releases the water.
Thus the sun sustains the mobile and immobile beings.
43. The sun is being led by green horses. He drinks
226 Brahmanda Parana
water by means ofthousands of green rays. Being carried by
green liorses, tire sun releases it.'
44. Tlius tire sun traverses tlie quarters by means ofhis
swift clrariot with one wlreel. Tlie liorses are splendid but they
do not have the usual pace* (? Akramaih).
45. In the course of a day and night, the sun traverses
the earth consisting of the seven continents and oceans by
means ofhis chariot with a single wheel.
46-48. The chariot is yoked with only seven horses.
They are the Vedic Metres that have assumed the form of
horses. They are stationed towards the place where the wheel
is fitted. They assume the forms as they wish. They are green,
imperishable; they (? are accompanied) by tawny-coloured
masters expounding the Brahman. In the course of a year
those horses traverse eightythree hundred circles.
It traverses the external as well as the internal circular
zones, in the course of days. They have been yoked in the
beginning of the Kalpa and they continue to bear till the anni-
hilation of all living beings.
49. Surrounded by Valakhilyas, they wander both night
and day. The sun is eulogised by great sages by means of
words (and prayers) of the highest order and composed by
themselves.
50. He is served by Gandharvas and groups of celestial
damsels by means of songs and dances. The lord ofthe day
(i.e. the sun) thus revolves and wanders by means of horses
that gallop and that are as swift as birds.
51. The chariot of Soma (the Moon) has three wheels.^
His horses have the lustre of Kunda (white Jasmine) flowers.
They are ten in number and they are yoked to the left as well
as to the right. The moon traverses by means of this.
52. They traverse the stars supported by the Vlthi (the
path ofthe firmament). They gain velocity by means ofthe
1.. This verse practically repeats V. 42 in dilTerent words.
* Tlie text is defective. The corresponding verse in the Va.P. 52,
43b reads: bhaaraU fair aksatairasvaih sarpate 'sou divi ksaye /' with those auspi-
cious unbroken horses he proceeds in the region ofthe sky.
2. W 51-79 describe the mythological description of the chariot of
the moon. Its scientific significance is not clear.
1.2.23.53-65 227
support ofDhruva. The shrinking and lengthening ofits rays
are remembered as being lilce those of the sun.
53. It shouldbe known that the chariot ofthe moon has
three wheels with horses on either side. The chariot is born
(i.e. evolved) out of the womb of the waters along with the
horses and the charioteer.
54. It has three wheels with hundred spokes. It is yoked
with ten excellent white horses. They are slim and divine.
They are unimpeded and they have the swiftness ofthe mind.
55-57. They are yoked but once and they continue to
bear it till the elapse of the Yugas. In that compact chariot,
there are white serpents encircling the chariot (?) Horses of
the same colour, having the lustre of conchshells carry him
(the Moon). The names of the ten horses ofthe moon are
Yajus, Candamanas, Vrsa, Vajin, Nara, Haya, the famous
horses Gavisnu, Hamsa, Vyoma and Mrga.
58. These (horses) carry the Moon-lord with great
dedication (and respect). The moon traverses (its orbit)
surrounded by the Devas and the pitrs.
59. At the end of the dark half and at the beginning of
the bright half, when the sun is steady in the opposite direction,
the moon is filled up, and as days pass by (the digits are
reinstilled).
60. When the (nectarine) body ofthe moon has been
imbibed by the Devas, it becomes exhausted on the fifteenth
day. Then, with a single ray the sun makes it well developed.
61. By means ofthe ray called Susumna (the sun) fills
a part (of the moon) (digit by digit) every day. On being
replenished thus by the Susumna (ray), the white and bright
digits increase.
62. During the dark half, the digits become reduced and
they are developed (replenished) during the bright half. The
moon is thus developed, due to the power of the sun.
63. On the full Moon day, it appears bright in a com-
plete disc. In the bright half, the moon is thus fully replenished
day by day.
64-65. From the second day of the dark half to the
fourteenth day, the Devas imbibe the nectar of the moon that
is ofthe nature ofthe essence ofthe waters and that is wholly
228 Brahmanda Purana
juicy. Drinking this liquid nectar of the moon, the Devas
become delighted. It is due to the splendour of the sun that,
this nectarine juice has been collected together in the course of
halfa month.
66. The nectar of the moon is for their food (consump-
tion). It is resorted to for a single night on the full moon day by
all the Devas and Pitrs along with the sages.
67. On being imbibed gradually by the Pitrs and the
Devas at the beginning of the dark half, the digits of the moon
which face the sun become reduced gradually.
68. Thirty three, three hundred (?) and three and three
thousand and three Devas imbibe (the juice of) the moon.
69. On being sucked thus, the black digits of the moon
increase. Hence, the white digits become reduced and the dark
ones become increased.
70-72. Thus, the moon is sucked daily by the Devas.
After imbibing it for a period of halfa month, the excellent
Devas go away on the New Moon day. The Pitrs (thereafter)
resort to the Moon on the New Moon day. Then on the fifteenth
day when the digits are left over a little, the groups of Pitrs
resort to the last remanant (ofthe digits) in the afternoon. For
a period of two Lavas, they imbibe the Kalas (of the moon)
that are left over.
73. The nectar of Svadha oozes from its rays on the New
Moon day. After drinking that Svadha for their own satisfac-
tion (to the full) for the period ofa month, those (Pitrs) go
away.
74. The moon is scorched by the sun (i.e. sunlight) that
is present in the Susumna. Similarly, the nectarine moon is
imbibed by the Devas in the dark half.
75. They are of three (varieties), the Saumyas, the
Barhisads and the Agnisvattas. Those who are mentioned as
Kavyas are all Pitrs.
76. The Kavyas are Sarhvatsaras, those who are remem-
bered by the Brahmanas as Pancdbdas (the five years). Saumyas
should be known as the Rtus and Barhisads are remembered as.
the Mas as (Months).
ll-li,. The Agnisvattas are the Artavas, O Brahmanas,
these are the creations of the Pitrs. On being drunk by the
1.2.23.79-90a 229
Pitrs on the fifteenth day, the digit ofthe moon that is one
fifteenth. part becomes reduced on the New moon day. Then
in the next fortnight it becorpes replenished.
79. The increase and decrease ofthe moon are remembered
(as occurring) on the sixteenth day at the beginning of a fort-
night. It is thus that the increase and decrease in the moon
occur on account ofthe sun.
80. Again (i.e. henceforth), I shall describe the
chariots ofthe stars, planets and Rahu.'
The chariot of the son ofthe Moon (Budha) is bright
and full ofthe splendour ofwater.
81. The chariot ofBhargava (the Venus) is glorious and
it resembles the sun in splendour. It has the rambling sound of
the cloud. It is equipped with banner, flagstaff and other
paraphernalia.
82-83. It is yoked with various excellent horses of
different colours born ofthe earth. It is fitted with the following
ten horses, viz. Sveta, Pisaiiga, Saranga, Nlla, Pita, Vilohita,
Krsna, Harita, Prsata and Prsni. They are of great grandeur.
They are not lean. They have the speed ofthe wind.
84-86. The excellent chariot ofthe Mars also is glorious
and golden. It has eight horses. With unimpeded red horses
born of fire and capable of going everywhere, the prince
(i.e., the Mars) goes about. They have straight movement as
well as those curved clockwise and curved anticlockwise ones.
The Jupiter (Brhaspati) of the family of Angiras, the
scholarly preceptor ofthe Devas, moves about in golden chariot
by means of eight grey horses born ofwater. They are divine
horses with the speed ofthe wind.
Staying for a year in a constellation, he goes ahead along
withVedhas* (Brahma) (?)
87-90a. Riding in a chariot of black steel (iron) fitted
with strong horses born of the firmament, the Saturn proceeds
ahead very slowly.
1. W 80-92 describe the chariots of other planets such as Budha,
Sukra etc.
* Sarvagah 'one who can go everywhere and anywhere' in Va. P. 52-87.
230 Brahmanda Purana
The horses ofRahu are eight in number, and black in
colour. They have the speed ofthe mind. His chariot is full of
darkness. The horses are yoked but once and they draw it
(to the end).
Having come out of the sun, Rahu goes to the Moon
during Parvan days (the Full moon days).
90b-91. The horses ofthe chariot of Ketu are eight in
number and they have the speed ofthe wind. They have the
colour ofthe smoke of straw. They are strong. They are tawny-
coloured like donkeys.
Thus these horses ofthe planets along with the chariots
have been described.
92. All of them are fastened to Dhruva by means of
gaseous rays; They are fully developed. While whirling duly
they blaze as well.
93. (Repetition) They are fully developed due to
invisible gaseous rays. Being bound (to Dhruva) by means of
these, the moon, the sun and the planets revolve in the
firmament.
94-95. Those groups of luminaries follow Dhruva that
whirls. Just as the boat is carried on along with the (current
of) water in the river, so also these abodes of gods (? planets
etc.) are carried by the gaseous rays. The groups of gods mov-
ing about in the firmament are not seen.
96. There are as. many bonds of gaseous rays as there are
stars. All of them are fastened to Dhruva. They whirl them-
selves and they make others also revolve.
97. Just as the oil-rollers whirl and cause the wheel also
to whirl so also do the luminaries fixed (to Dhruva) on all
sides by means of gaseous rays.
98. Urged by the whirlwind, they move about like a
firebrand. (Since the wind) carried the luminaries, (the wind
is remembered as Pravaha.
99. Thus the group of planets attached to Dhruva,
moves about. This Gangetic porpoise and Dhruva should be
known as made up of constellations in the firmament.
100-107. Ifa sin is committed in the day, it is dispelled
by seeing it (Dhruva) during the night.
1.2.23.108 231
He lives as many or more years as there are stars support-
ed by the Gangetic porpoise in the firmament.
The heavenly Gangetic porpoise should be known with
its parts (The various limbs of this porpoise are mentioned
subsequently).
Auttanapada (Dhruva the son of Uttanapada) should be
known as its upper jaw. Yajfia should be known as the other
(i.e. lowerjaw). Dharma is based on its head, (i.e. constitutes
its head).
Narayana should be sought for in the heart and the pair
ofAsvins in the forelegs. Varuna and Aryaman are its hind
thighs.
Its penis is Sarhvatsara and Mitra clings to the Apina
(anus), Agni, Mahendra, Marica, Kasyapa and Dhruva are in
the tail.
The four stars in the milky way do not set.
The stars, the moon, the sun and the planets along with
the constellations are fixed in the heaven, some with the faces
up, others with faces turned away and all of them curved. They
are presided over by Dhruva. They go round Dhruva who is
the central pivot in the heaven and who is an excellent lord.
Dhruva is remembered as the fourth and the last one after Agni,
Indra and Kasyapa.
108. On the top of the Meru Mountain, single-handed
he whirls when he pulls them with face down. He observes
Meru at the border and circumambulates it.
I. W 100-104 describe the various parts of the heavenly (stellar)
porpoise (Sisumara).
232 Br ah m an da Pur an a
CHAPTER TWENTYFOUR
The arrangement of the Heavenly Luminaries
The sun, the source of Light to Luminaries
Suta said
1. On hearing this, the sages who were in doubt asked
Romaharsana once again the answer (for the same).
2. What has been described in details by your honour
is about the abodes. Now describe to us how may be the abodes
cfgods and how are the luminaries.
3-6. Mention everything decisively, the facts concerning
the Luminaries.
Vayu (The Wind god) said
On hearing their words, Siita of great concentration and
mental purity, delivered the most excellent speech that dispelled
their doubts.
Suta said
"I shall mention to you the origin of the sun and the
moon, the details as mentioned by the wise and intelligent
sages of great wisdom. I shall recount how the sun, the
moon and the plants came to be remembered here as Devagrhas
(Divine abodes, abodes of the Devas).
Thereafter, I shall recount the origin of the three types
of Agni' (Fire) viz. the divine one, the terrestrial one and the
one born ofwater (i.e. lightning) .
7. When the night ofBrahma, born of the unmanifest
one, dawned, this (visible comet) that had not been manifested
and developed was completely enveloped by the darkness ofthe
night.
1. Agni (the fire god) was regarded as a very great deity by the Vedic
Aryans and dilTerent names according to its functions were given to it in the
RV. The Puranas amplified the tradition. The fire is given the credit ofmove-
ments ofthe Sun which is regarded as the source of all the planets — nay even
ofthe three worlds. It is the fire who through the different Nadis or rays ofthe
sun evaporates water and causes seasons — the summer, the rainy season and
the winter. Cf. Mt.P. 128.4-23.
1.2.24.8-18 233
8-9a. When this universe remained in the form of all the
original. BAate (Elements )and the specific particularities (distinc-
tions) had been destroyed (i.e. had not been developed), the
self-born lord who manages the activities of the universe, moved
about like a Khadyota (glow-worm) i.e. he who illuminates
firmament) with a desire to manifest himself.
9b- 10. At the beginning of the world he saw the fire
supported by the Earth and Water. The lord encased it for the
purpose of light and divided it into three parts. The fire that
is sanctifying in this world is called the Parthiva (Terrestrial
fire).
11. That which blazes in the sun is remembered as Suci
(pure). Abja (born of water) should be known as Vaidyut
(Lightening etc.) I shall recount their characteristics.
12. The fires born of water are three, viz. : Vaidyut
(Lightening) Jdthara (gastric) and Saura (Solar). It is on
account of this, that the sun blazes in the heaven after drinking
water by means of his rays.
13. The (fire) Vdrsya (originating from Varsa or rain)
contained in lightening, does not become cool by means of
water. The fire that abides within the stomach of human beings
does not become cool by means ofwater.
14. Hence, the solar fire, the Vaidyuta fire and the
gastric fire are fires that have water for their fuel.
Some among the waters are considered Tejas (fiery splen-
dour) and some are seen as having water for their fuel.
15. The Nirmathya fire (i.e. the fire produced by churn-
ing or friction) has wood for its fuel. That fire is brought under
control by means of water.
The Pavamdna fire (sanctifying fire) has sparks and fiames
and the gastric fire is remembered as devoid of lustre.
16. (The same is the case with) the fire without heat
that is in the zone (ofthe sun). It is white and it illuminates.
When the sun sets along with its rays (i.e. withdrawing
all the rays), the solar lustre enters fire during night. Hence it
glows from far off.
17-18. The heat ofthe fire, ofthe terrestrial fire, enters
the sun as it rises with its rays. Hence the fire blazes. The
234 Brahmanda Pur&na
power of illumination, and heat are (respectively) the solar and
fiery splendour.
19-20. By permeating each other, they make each other
nourish and develop.
In the northern hemisphere as well as in the southern one,
when the sun rises, the night enters waters. Hence, waters become
hot during the "day and cold on account of the entrance and
permeation by the night.
21. When the sun sets, the day enters waters. Hence,
during the night, the waters are seen white (and sparkling).
22. It is in this order that in the southern and northern
hemispheres, the day and the night enter water at the times
of sunrise and sunset.
23. The sun that blazes imbibing water by means of his
rays, is remembered as the divine Suci (pure) fire that is com-
bined with the terrestrial fire.
24-27. This fire Suci has a thousand feet (rays). It
resembles one holding a pot. With a thousand JVddTs (vein-
like rays) spread all round, it takes up the waters of the rivers,
oceans, wells, canals etc. both blowing and stationary.
Its thousand rays exude cold showers, snowfall as well as
hot ones. Among them, four hundred veins have variegated
forms and they shower (rain).
These veins that cause downpour of rain are named as
follows : Candanas, Sadhyas, Ktitanas, Aktitanas and Amrtas.
28-31. There are three hundred rays other than these
and they exude snow. These Veins that bring about snowfall
are by name Drsyas (visible), Meghas, Yamyas and Hradinis
( Rumbling ones).
Those rays of limited lustre are called Candras by name.
The white (pure) rays that cause heat are three hundred
in number and their names are Suklas, Kuhakas, Visvabhrts.
The sun brings about the satisfaction of human beings,
Pitrs (Manes) and Devas after distributing them impartially
among them.
He gratifies human beings by means of medicinal herbs,
the manes by means of Svadha-offerings and all the Devas by
means ofnectar.
1.2.24.32-40 235-
32-33. During Vasanta (spring) and Grisma (summer),
tlie sun blazes by means of three liundred rays.
During the rainy season and autumn he showers (rain) by
means of four hundred rays.
During Hemanta (early winter) and Sisira (later winter),
he scatters snow by means ofthree hundred rays.
(Thetwelve suns) are Indra Dhatr, Bhaga, Ptisan, Mitra,
Varuna, Aryaman, Amsu, Vivasvan, Tvastr, Savitr and Visnu.
34-35. The sun during the month of Magha is Varuna;'
Ptisan in Phalguna; lord Amsu in the month of Caitra and
Dhatr in the month ofVaisakha. Indra is the sun in the month
of Jyestha and the sun in the month of Asadha is Savitr.
36-37a. Vivasvan is the Sun in the month of Sravana,
Bhaga is remembered as the Sun in the month of Prsthapada
(Bhadrapada). Aryaman is the Sun in the month ofAsvayuja
(Asvina) and Tvastris the sun in the month ofKarttika. Mitra
is the sun in the month of Margaslrsa and Visnu, the eternal
one, is the sun in Pausa.
37b-40. In the activity as the sun, Taruna has five
thousand rays. Ptisan blazes with six thousand rays and Lord
Amsu blazes with seven thousand rays; Dhatr with eight
thousand and Indra with nine thousand rays.
Savitr moves (about) with ten thousand rays and Bhaga
with eleven thousand rays. Mitra blazes with seven thousand
rays and Tvastr blazes with eight thousand rays.
1. This tabular statement shows the monthwise distribution of the-
sun-gods and their capacities and functions:
Month Name of the ruling Sun Rays
Caitra Amsu 7000
Vaisakha Dhatr 8000
Jyesfha Indra 9000
Asadha Savitr 10000
Sravana Vivasvan 9000
Bhadrapada Bhaga 11000
Asvina Aryaman 10000
Karttika Tvastr 8000
Margasirsa Mitra 7000
Pausa Visrui 6000
Magha Varuna 5000
Phalguna Pusan 6000
236 Brahmanda Purt&na
Aryaman moves about with ten thousand rays and Vivas-
van (not Parjanya as in the text) blazes with nine thousand
rays. Visnu scorches the earth by means of six thousand rays.
41-42. During the Vasanta season, the sun is tawny-
coloured ;" during the Grisma season, the sun has golden lustre:
during the Varsa (rainy) season, he is white in colour and during
autumn, he is yellowish white in colour.
During Hemanta (early winter) the sun is copper-coloured.
During Sisira (late winter) he is red in colour. Thus the colours
of the sun caused by the seasons have been (traditionally)
proclaimed.
43. The sun infuses strength in the medicinal herbs; he
makes the Pitrs (stronger) by means of Svadha; he infuses
nectar in the Devas. Thus he gives three things to the three.
44. In this manner the thousand rays of the sun achieve
the requisite things of the people of the world. They differ inas-
much as they exude snow, rain or hot rays.
45. Thus, is the white resplendent sphere named sun. It
is the foundation and source of origin of the stars, planets and
the moon.
46. All these, viz. the moon, the stars and the planets
should be known as originating from the sun. The moon is the
lord of all stars and the sun is the king ofplanets.
47. The remaining five planets should be known as gods
moving about as they please.
48. Understand the sources of origin of the remaining
planets being described well. Skanda, the commander-in-chief
of the army of the Devas, is cited as the planet Aiigaraka (the
Mars).
49-51. Scholars conversant with the Vedic knowledge
call Narayana by the name Budha (the Mercury) .
Yama (an incarnation of) Rudra, the son ofVivasvan and
the lord of the world, is the great planet Sanaiscara (the Saturn)
•who is the most excellent among Brahmanas and who orbits
very slowly.
1. W . 4 1 - 4 2 give the traditional seasonwise colours or complexions of
the sun.
1.2.24.52-60 237
The two resplendent great planets are the preceptors of
the Devas and Asuras.
Both of them viz. Sukra (the Venus) andBrhaspati (the
Jupiter) are the sons of Prajapati.
There is no doubt that the entire unit of the three worlds
has the sun as its root (source).
52-54. The entire universe including the Devas, Asuras
and human beings originate from the sun, O, leading
Brahmanas.
All the brilliance ofRudra, Upendra (Visnu), Indra and
Candra (the Moon), the dwellers ofthe heaven, the brightness
of all luminaries, the entire splendour of all the worlds (is
that of the sun). He is the soul of all; he is the lord of all
the worlds; he is a great god; and Prajapati the lord ofthe
subjects). The Sun alone is the root ofthe three worlds. He is
the highest deity. It is from him that everything is born and
everything gets merged in him alone.
55. The existence and non-existence of the worlds have
formerly emanated from the sun. The plant that should
be understood by the whole universe, O, Brahmanas, is the
brilliant sun of great lustre.
56-57. (The units of time) Ksanas, Muhflrtas, days,,
nights, fortnights, the whole months, the seasons, the years and
the Yugas get merged into this and are born again and again.
Hence, there is no reckoning of time without the sun.
58-60. Without the reckoning of time, there is neither
(the study of) scriptures, nor (religious) initiation nor the
daily routine of religious duties. If the seasons are not. well
defined, how can there be flowers, roots and fruits ? How can
the crops or fruits of trees come out ? How can medicinal herbs
and grasses grow?
Without the sun that blazes in the universe and who robs
(evaporates) water, there will be complete cessation and non-
existence of all sorts ofhuman activity and the activity of other
creatures both in the earth and in the heaven.
He alone is the 'Time'. He is the 'Fire'. He is the lord
of the subjects. He has twelve souls (in the form of twelve
Adityas (the sun god).
238 Brahmanda Pur ana
61. He scorches the three worlds inclusive of the mobile
and immobile beings, O excellent Brahmanas.
He is the mass of splendour that dispels the darkness of
the entire world.
62. After resorting to the excellent path of the wind, he
gives heat to this entire universe by means of his rays, at the
sides, above and below, nay, at all sides.
63-64. Just as a bright lamp suspended in the middle of
a house dispels simultaneously the darkness at the sides, above
and below, so also the sun who has a thousand (innumerable)
rays, who is the lord of planets and the universe, illuminates
by means of his rays the entire universe everywhere on all
sides.
65. The most excellent among the thousand rays of the
sun cited by me before, are the seven rays that are the sources
of origin of the planets.'
66-68. They are declared as follows: — Susumna, Hari-
kesa as well as Visvakarman; Visvasravas (and again another
ray) Sampadvasu, Arvavasu and Svarat.
It is the solar ray Susumna that causes the nourishment
of the Moon that wanes. This Susumna is glorified as one that
spreads sideways and upwards.
Harikesa, that is in front, is glorified as the source of
origin of the stars.
69-72a. Visvakarman, the ray to the south, right, nur-
tures Budha (Mercury). Visvasravas the ray to the west, behind,
is remembered by learned men as the source of origin of Sukra
(the Venus).
The ray Sampadvasu is the source of origin of Lohita
(the Mars.)
1. This is a peculiar way of associating the particular ray of the sun as
the source of origin of particular planet:
Name of the ray of the sun Name of the planet or star so introduced
Susumna The moon
Harikesa stars in general
Visvasravas Sukra (The Venus)
Sampadvasu The Mars
Arvavasu The Jupiter
Svarat The Saturn
Visvakarman Budha (Mercury)
1.2.24.72b-78 239
The sixth ray Arvavasu is the source of origin of Brhas-
pati (the Jupiter).
The ray Svarat causes the development of^Sanaiscara
(the Saturn).
Thus, it is due to the power of the sun that the planets,
stars and constellations remain in the firmament. Nay, this
entire universe is sustained.
72b-73. The stars are termed Naksatras because they do
not become reduced (TVsi-notKsiyante become reduced).'
These Ksetras (abodes) happen before on account of the
rays (?) The sun, the creator of the star, takes up their abodes.
74-76. The stars are so called because they redeem
(tdrandt) those persons who have crossed the planets by means
of merit and who have resorted to them (once again) at the
end of the merit (i.e. when merits had been enjoyed fully.)
They are Tdrakas because they are white and sparkling.
The sun is named Aditya because it takes up (d-s/dd- 'to
take') and dispels the splendour and darkness pertaining to
the heaven, earth and night (Addndt).
The root \/Su-\/Savana is considered in this connection
in the sense of Syandana (flowing) .The sun is considered Savitr
because it causes the exudation of waters and sparkling
splendours.
77. The root \/Cad is cited so as to mean "to delight".
It is considered to mean "to be white", "to be nectarine",
and "to be cool".
78. The divine spheres of the sun and the moon are
sparkling and white. They are of the form (or full of) of fire
and water. They move about in the firmament. They resemble
auspicious round pots.
1. W. 72-77. Our author takes interest in popular etymologies.
Here are some specimens:
(i) Naksatra 'a star' — m ksTyanU "Those which do not get diminished*
but grammatically it is \Znaksa . — +tron.
(ii) Aditya is normally Aditi — nya=ya (the son of Aditi) but here it
is traced to a + y'di — 'to take*.
240 Brahmania Purana
79. The sphere of the moon is remembered to be consist-
ing of dense water. The white and brilliantly sparkling sphere
of the sun is composed of dense fiery splendour.
80-83. All the divine ones enter these abodes completely
during all the Manvantaras.' They resort to the stars, planets
and the sun.
They are the abodes of the divine ones and are called
after them respectively.
The sun enters the Saura Sthdna (the Solar abode) and
the moon the Saumya Sthdna (the Lunar abode).
Sukra (the Venus) enters the abode pertaining to Sukra
that is very brilliant and has sixteen flames.
Brhaspati (the Jupiter) enters Jaiva (intended for Jupiter)
abode and Lohita (the Mars) enters the Lauhita abode.
Lord Sanaiscara (the Saturn) enters the abode pertain-
ing to the Saturn. Budha (the Mercury) enters the abode meant
for Budha, and Svarbhanu (Rahu) stays in the abode pertain-
ing to Svarbhanu (Rahu).
84. All the stars enter the Naksatras (abodes meant for
constellation) and stars. All these are the luminary abodes of
those who are pious-souled and meritorious.
85. These (abodes) have been created by the self-born
lord (Brahma) at the beginning of a Kalpa and they have
begun to function since then. These abodes remain till the
annihilation of all living beings (at the end of the world).
86-87. In all the Manvantaras, the same are the abodes
of all the Devas. The Abhimdnins (those who identify themselves)
abide by these divine abodes. The past ones live along with
the past ones and the future ones along with the future Devas.
The present ones live along with the present Sthdnins (those
who identify themselves with the abodes) and Devas. In this
Manvantara the planets are remembered as Vaitdnikas (pertain-
ing to Sacrifices).
1. W. 80-92. The idea is that what we see as stars or planets are the
abodes, the occupants of which change per Manvantara. In this Manvantara,
the occupants have got their position due to performance ofsacrifices and hence
they are called Vaitanikas. The names of the present gods occupying these
planets are also given e.g. Vivasvan (the present sun god), Vasu, son ofTvisi
(the present moon god).
1.2.24.88-99a 241
83. Vivasvan, the son of Aditi, is the sun in the Vaivas-
vata Manvantara. The lord Vasu named Tvisi, the son of
Dharma, is remembered as the moon.
89. Lord Sukra, belonging to Bhrgu clan, should be
known as the performer of sacrifices on behalf of the Asuras.
The lordly son ofAngiras, of massive splendour is remem-
bered as the preceptorof the Devas.
90. Budha is fascinating to the mind. He is remembered
as the son of Tvisi. Sanaiscara (the Saturn) is the ugly son of
Sarhjiia and Vivasvan.
91. The youthful lord Mars was born of Vikesi and
Agni.
The stars that are named Rksas are remembered as the
daughters of Daksa.
92. Svarbhanu (Rahu) is the son ofSirhhika. He is an
Asura causing distress to all living beings.
Thus the Abhitnanins (those who identify themselves)
with the moon, the stars, the planets and the sun have been
recounted.
93. These are mentioned as the abodes and those who
occupy the abodes are deities.
The abode ofVivasvan (the Sun) of a thousand rays is
Sukla (white and resplendent) and fiery.
94. The abode of Tvisi of a thousand rays is white and
sparkling and consists of water.
The abode of Manojiia (i.e. the Mercury) of five rays,
is remembered as dark in colour as well as Apya (watery).
95. The abode of Sukra is a lotus among the sixteen
rays. It is watery, white and sparkling.
The Lohita (red) abode ofBhauma (the Mars) is watery.
96. The big abode of Brhaspati is green and watery. It
has twelve rays. The abode ofManda (the Saturn) is said to
be black and watery. It has eight rays.
97-99a. The abode of Svarbhanu is Tdmasa (dark). It is
the abode of those who cause the distress of all living beings.
All the stars should be known as watery and they have a
single ray each.
They are the shelters unto those of meritorious fame. In
colour they are perfectly white. They should be known as full
242 Brahmanda Purina
of dense water. They have been created even at the beginning
of the Kalpa. They are remembered to be intrinsically lumi-
nous due to the contact with the rays of the sun.
99b-103. The diameter ofthe sun is remembered as nine
thousand Yojanas.' The extent of its sphere is three times that.
The area ofthe moon's sphere is remembered as twice the
area of the sun.
Svarbhanu is equal to them both. It moves beneath them.
It has been created after taking out the shadow of the Earth
and has a spherical shape.
The third large abode of Svarbhanu which is full of dark-
ness, comes out ofthe sun during Parvan days (i.e. New Moon,
Full Moon etc.) and goes towards the moon. During Solar
Parvans it comes back to the sun from the moon.
It is called Svarbhanu because it pushes away (Nudate)
the heaven (Svar) by means of its splendour (Bhdsd).
104. The diameter and extent ofthe sphere of Bhargava
(the Venus) it laid down as one-sixteenth of that of the moon.
105. Brhaspati (the Jupiter) should be known as one-
fourth less than the Venus (i.e. three fourths of its size).
The Mars and Saturn are remembered to be three-fourths
of Jupiter in extent.
106-107. In diameter and extent. Mercury is three-
fourths of either of them.
The forms ofthe stars and constellations are similar to
those of Mercury. Those that have bodies are equal in length
and extent to Mercury.
A man conversant with reality should know that the
stars are usually in conjunction with the moon.
108. The stars and constellations differ in extent from
one another by five hundred, four hundred, three hundred and
also two hundred Yojanas.
109. The spheres ofthe stars are lesser than the earlier
ones. There is no star smaller than the ones with one and a
half Yojanas.
1. VV. 99-126. These are the ideas ofthe ancient Indians about the
locations, dimensions and "movements of planets and the heavenly bodies
in the pretelescope days. Cf Bh. P. V. 22. 8-17.
1.2.24.110-123 243
110. Three planets among them which orbit very far
away and above all are the Saturn, the Jupiter and the Mars.
It should be known that they orbit very slowly.
111. The great planets beneath them are the four fast
moving ones, viz. the sun, the moon, the Mercury and the
Venus.
112. There are as many crores of stars all round as there
are constellations. The movement of these constellations has
been duly regulated by god Brahma.
113-116. The movement of the sun through them in
accordance with the Ayanas (Solar transit) is high and low.
When (the sun) is in the northern transit, the moon is seen
moving fast during the Parvan days with its rays, not very
clear. This is because it is very high. (?)
When the sun is in the southern path, it resorts to the
lower path. It is always surrounded by the line ofEarth (?
horizon) during the New Moon and the Full Moon days. It is
not seen at the regular time and it sets quickly.
Hence, on the new moon day, the moon stationed in the
northern path is seen in the southern path; but it is not seen
so regularly.
117. Hence, in view of the movements of the luminaries,
the sun and the moon set and 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 and full moon,
they should be understood as following the circle of luminaries.
119. When the sun orbits through the path of the south-
ern transit, it does so beneath all the planets.
120. Making its sphere vast and wide, the moon orbits
above it. The entire galaxy of stars orbits above the moon.
121. The Mercury orbits above all the stars. The Venus
orbits above the Mercury. The Mars does so above the Venus
and the Jupiter above the Mars.
122. The Saturn is above it and the sphere of the seven
sages (Great Bear) is above it. Dhruva (the Pole Star) is
situated above the Great Bear.
123. The intervening distance between the stars and
the planets high above is two hundred thousand Yojanas.
244 Brahmanda Parana
124. The planets, the moon and the sun orbit in the
firmament with divine splendour. In their regular movement,
they duly come into contact with the constellations.
125. The planets, the stars and the sun may be low,
high or straight during their mutual contact or when separate,
yet they look at the subjects simultaneously.
126. These are situated face to face. They come into
contact mutually. That their mutual conjunction is without
any confusion should be understood by learned men.
127-128. Thus is the regulated arrangement of the
Earth, the luminaries, the continents, the oceans, the mountains,
the sub-continents, the rivers and those who stay in them.
The planets have their origination in these constellations.
129. Vivasvan, the son of Aditi, the first among the
planets, the sun-god, was born in .the constellation Visakha in
the Caksusa Manvantara. '
130. Tvisiman, the son of Dharma, the lord moon god,
the son ofVasu, the cool-rayed cause of nights was born in
the constellation Krttika.
131. Sukra (the Venus) who is endowed with sixteen fiery
flames (rays) and who is the son of Bhrgu and who is the
most excellent among stars and planets was born in the star
Tisya (Pusya) after the sun.
132. The planet Brhaspati (the Jupiter) who has twelve
fiery flames (rays), who is the son ofAngiras and who is the
preceptor of the Universe, was born in the Piirvaphalgunl.
1. W. 129-137 give the stars (or constellations) under whicli tliese
planets were 'bom'.
Name of the Planet The star of birth.
(i) The Sun god, the son of Aditi Visakha
(ii) The moon god, Tvisiman, the son
ofDharma Krttika
(iii) Sukra (the Venus) the son of Bhrgu Tisya (Pusya)
(iv) Brhaspati (Jupiter) the son ofAngiras Purva-Fhalguni
(v) Mars, son ofPrajapati Purvasadha
(vi) Sanaiscafa, son of the Sun god Revati
(vii) Budha (Mercury) son of the moon
god Dhanis{ha
(viii) Ketu, son of Mrtyu Aslesa
(ix) Rahu Bharani
1.2.24.133-141 245
133. It is mentioned in the Sruti that the planet (Mars)
of nine fiery flames, who has a red-complexioned body and who
is the son of Prajapati was bofii in the constellation PQrvasadha.
134. Sanaiscara (the Saturn), the son of the" sun, was
born in the constellation Revatl. He has seven fiery flames.
The planet Budha (Mercury), the son of the moon was
born in the constellation Dhanistha. He has five fiery flames.
135. Sikhin (i.e. Ketu)who is full of darkness, who is
the sun of Mrtyu, who causes the annihilation and decline of
the subjects and who is a mighty planet that destroys every-
thing, was born in the constellation of Aslesa.
136-138. The daughters of Daksa (i.e. the 27 stars)
were born in their respective stars named after them.
Rahu who has a naturally dark sphere, who has the
virility ofthe Tamas quality and who is the planet attacking the
moon and the sun, was born in the constellation Bharanl.
These stars and planets beginning with Bhargava (the
Venus) should be comprehended because they become devoid
ofgoodness at the time when the constellation of nativity is
being harassed. They are affected by that defect (and are redeem-
ed), due to the devotion to the planets.
139. The first among all these planets, it is said, is
Aditya (Sun) -'
Sukra is (thefirst) among the stars and the planets and
Ketu is the first among meteors.
140. Dhruva is the pivotal peg among the planets scatter-
ed about in all the four quarters. Srav stha i.e. Dhanistha (is
the first ?) among the stars and the northern transit is the first
among transits.
141. The first among the five Varsas (years) is remem-
bered as Sarhvatsara. Sisira (late Winter) is the first among
seasons and Magha is the first among the Months.
1. W. 139-144 give what is the 'first' or the most important one among
the stars, divisions of time etc. It is worth noting that Magha is regarded as
the first month of the year (probably due to Vasanta Sampata therein) and
Sisira as the 1st Rtu (season) and not the spring. The second point of impor-
tance is the emphasis ofthe Yuga being a period of five years beginning with
Dhanistha and ending with Sravana Naksatra.
246 Brahminia Purina
142. Among fortnights, the bright halfand among Tithis
(lunar fortnightly days) Pratipat is the first. The day is glorified
as the first among the divisions of day, night etc.
143. The first among the Muhtirtas is that which has
Rudra as its deity. The unit oftime Ksana has nimesa as its first,
O excellent ones among those who know Time.
144. The Yuga (Era) consisting of five years begins
with Dhanistha and ends with Sravana.
Due to the peculiar movement of the sun, this revolves
like a wheel.
145. The sun is hence remembered as Kala (Time) by
those who know that (i.e. time). He is the lord. It is he who
makes the four, types of living beings function or desist from
action.
146-147. The venerable lord Rudra himselfis the cause
of the functions of Time. Thus is the regulated arrangement of
luminaries as conditioned by the affairs (of the world). It
is evolved by the Lord (God), for the sake of regular
functioning of the world.
This is compressed (?) in Dhruva by means ofUttara-
sravana* (?)
148. It is extensively spread all round among them. He
is situated in the form of a circle. He is made to function in-
telligently at the beginning of the Kalpa by the Lord.
149. He is the support. He is the Abhimdnin (one who
identifies himself) with all. He is the soul of the luminary
bodies. He is the miraculous transformation of Pradhana of the
Cosmic form.
150. It is impossible for all human beings to compre-
hend factually the movements both inward and outward, of
the luminary bodies, by means of their physical eye.
151. The learned man should comprehend and retain
in belief, by means of scripture, inference, perception, and
reasoning after testing intelligently and carefully.
Va. P. 53. 119a reads: utpannah iravanenasau : 'It started by Sravana'
1.2.24.152 — 25.5 247
152. O Brahmanas of the most excellent intellect these
are five expedients (means) to comprehend the group oflumin-
aries viz. : eye, scripture, water, picture and calculation.
CHAPTER TWENTYFIVE
The Origin of the Epithet Milakantha'
Siva swallowing poison.
Suta said
1. After recounting this (astronomical information in
the last chapter) Lord Vayu (The Wind god) of very great
intellect and who is (always) engaged in what is conducive to
the welfare ofthe world, commenced the Japa (muttering in an
undertone the Mantra) that was to be chanted when the sun
reached the middle ofthe sky.
2. All those sages who had assembled there and who had
perfect control over their Own selves, stood up with palms
joined in reverence.
3. The Wind god prayed : "O Nllakantha, obeisance
to you who ought to be worshipped at the end of religious
observances, and who are the lord ofall living beings, anima-
ting them all."
4-5. On hearing this, those sages ofpure souls, of Praise-
worthy religious observance and famous as Va akhilyas,
eightyeight thousand in number, who, of sublimated sexual
impulse, walked by the side of the sun (as his associates) and
subsisted on leaves, (of trees), wind and water, submitted to
Vayu as follows :
1. This popular story as to how Siva's throat became blue due to drink-
ing the deadly poison Kalakufa appears in the Mbh. (Adi. 18.41-43)and other
Puranas. The text of this chapter from V. 6 onwards is the same as that ofthe
Va. P. 54.10 tr.
248 Brahmanda Parana
G-1 . "O excellent Wind-god, O most excellent one
among those conversant with meritorious things, we wish to
hear (more about) what is mentioned by you as "Nllakantha".
It is the most meritorious thing among sacred ones. O excellent
one, recount that unto us. O Prabhanjana (Wind-god), by
your grace, we wish to hear everything.
8. What is the reason whereby the neck of the lord of
Ambika (i.e. god Siva) had become blue ? O lord, we wish
to hear this particularly from your mouth (i.e. as directly
mentioned by you).
9. All verbal utterances are impelled by you, O Vayu.
The function of speech is dependent on Varna (sound of
letters) and Sthdna (place of articulation).
10. The intelligent enthusiasm is activated by you. It is
(only) when you sanctify them that the remaining Vamas be-
gin to function.
11. The existence of the Vamas is only due to you, from
•whom the utterances recede and wherein the colours of the
body are rare. O Anila (wind god), you are always omni-
present (and have access everywhere).
12. Excepting you, O Samlrana (wind god), there is no
one 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, Isvara, the leader
(controller) of minds. Tell us wherefore (for what) is there
an aberration of the colour and feature in the region ofhis neck
(throat)."
14. On hearing the words of those sages of sanctified
souls, Vayu who has great splendour and who is revered by
the world, replied.
15. "Formerly, in Kxtayuga, there was aBrahmana called
Vasistha who was extremely interested in deciding the (mean-
ing of) Vedas. He was a righteous soul. He was the mental son
(ofBrahma). He was a Prajapati.
16-19. He asked Karttikeya who has a peacock as his
excellent vehicle. He had stolen the collyrium from the
eyes of the wives of the demon Mahisa (i.e. he made them
widows by killing Mahisa). He is a noble soul (named)
Mahasena, whose voice resembles the rumbling sound of the
1.2.25.20-40 249
clouds. He appeared to see the joyous ebullitions of the mind
of Uma, by assuming the false form of a boy. He took away
the life ofKraunca, and delighted the heart of Gaurl, (He
submitted) : "O excellent one, what is this radiant thing,
resembling collyrium, seen in the necli (of Siva) which is as
(white and) lustrous as the Kunda flower and the Moon ?
How has it happened so ? Narrate this to me, a suppliant who
am brilliant, devoted and have perfect self-control.
20. O extremely fortunate one, it behoves you to detail
everything without excluding anything. Narrate this auspicious
and sacred story that destroys all sins. Please tell us this
story for my delight."
21. On hearing those words of that noble-souled Vasistha,
Skanda, the 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 among eloquent persons, (I am repeating) what
has been heard by me before, as I sat on the lap of Uma. This
is the conversation of the noble-souled Sarva (Siva) with
Parvatl. I shall recount that, O great sage, for your delight.
24-40. On the beautiful peak ofthe Kailasa mountain,
lord Siva the destroyer ofthe body of Madana (God of Love)
was seated comfortably on a rocky slab covered with gold and
bedecked with pure pearls, jewels, and gems.
The beautiful peak ofthe Kailasa is variegated on account
of different kinds of minerals. It resembled the sun at
midday and had the lustre of molten gold. It had stairs built of
diamonds and crystals, with steps of rocky surfaces ofvariegated
forms. It was full of gold and was divinely variegated on
account of the different kinds of minerals. It is interspersed with
various kinds of trees and creepers laden with different kinds of
flowers and fruits. It was filled with Hamsas (swans) and
Karandavas (ducks). It was beautified by Cakravaka birds (Rud-
dy geese). Many bees were singing (humming) at a high pitch
there. It was resonant with the continuous sound of water-falls.
Its caves were resounded with the sounds of intoxicated peacocks
and Krauiica birds. It was filled with bevies of celestial dam-
sels. It was beautified by Kinnaras. The chirping sound ofthe
different varieties of Jlvamjivaka birds (a mythial bird with
250 Brahmanda Pur ana
two heads) spread everywhere in it. In many places, the
cooing sound of the cuckoo-birds was heard. It was frequented
by Siddhas and Caranas. It had the sound of oxen whose sound
resembled the rumblings ofclouds. There were other sounds as
well. The elephants were agitated on account ofVinayaka and
they left their caves. There were sounds of the musical
instruments like Vina (lute) and other (musical instruments).
They were fascinating to the ears. Groups of people were swing-
ing by means of Dolds (swings). It was resorted to by be-
vies of ladies. It was echoing with the sound of the bells
fitted to the swings suspended from the flagstaff. There were
many musical instruments such as the Vallakis (lutes) and
Venus (flutes). It was as much resounded as though there were
thirty peacocks (crying). The caves were filled with the sounds of
vocal music, drums, musical instruments which were played
upon and which were beaten and also with (hurryings for play)
and disputes (arguments). Swans, pigeons and'royal cranes were
happily perched there. The lord of the Gatias (i.e. Vighnaraja)
was sporting about with various kinds of fixations (poses), of
the body. The lord of thcBhiitas (Spirits) was surrounded by
Bhutas of various sorts. (Forexample) some had the faces of lions
and tigers. Some were producing terrible cries. They had
terrific speed. Others had the faces of deer, sheep, elephants
and horses Others were hideous with faces ofcats or form of
foxes. Some were short, some were tall; some were very lean.
Some had protruding bellies; some had huge bellies; some
had short-shanks; some had lips hanging loose; others had
huge palm-like shanks. Some had the ears of cows; some had a
single ears; some had huge ears; some had no ears; some had
many feet; some had huge feet; some had single foot; some
had no foot; some had many eyes; some had large eyes;
some had a single eye; some had no eye; some had a single
curved tooth; some had huge curved teeth; some had
many curved teeth; some had no curved tooth at all.
Some had huge heads; some had many heads; some had
no head at all. Some had a single tongue; some had huge
tongues; some had many tongues; some had no tongue at all.
The daughter ofthe King of mountains spoke thus to
lord Siva.
1.2.25.41-52 251
41-43. "O lord, Master of the past and the future, O
lord whose authority has been marked by a bullock (i.e. bull-
bannered one), there is something sparkling in your neck, O
great lord, resembling a cloud. O lord, O destroyer of the body
of Kama, what is this that shines in your white neck ? It is not
very deep and manifest. What is the cause ? What is the
reason that your neck is bluish, O lord? Narrate all these duly
(as I have got curiosity and) I am eager (to hear it)."
44. On hearing the words of ParvatI, the lover of
ParvatI, Sahkara, recounted the story fully endued with
auspiciousness.
Mahesvara said :
45. Formerly, when the milk-ocean was being churned
by the Devas and Danavas for the sake of Amrta (nectar),
a terrible poison as sparkling as the dark fire cropped up.
46. On seeing, O lady ofexcellent face, the multitudes
of Devas and Daityas became dejected. All of them appro-
ached Brahma.
47. On seeing the frightened groups of Devas, Brahma,
of great splendour, asked : "O highly fortunate ones, why are
you frightened? Why are you dejected in the mind?
48. Three-fold prosperity and power has been conferred by
me on you all, O excellent Devas. By whom has your prosperity
been turned off?
49. You are the lords and masters of the three worlds.
All of you are free from ailments. In the creation of subjects
there is no one who dares to transgress my behest.
50. All of you move about in aerial chariots. All of you
go about as you please. (All of you are very competent) in
regard to spiritual things, worldly beings and providential ones
for ever).
51. You are competent to make all the subjects function
in accordance with the consequence of their previous actions.
Hence, why are you all agitated due to fear like the deer
harassed by lion ?
52. What is your misery? What is your distress? Whence
has fear befallen you? It behoves you to explain quickly all
these things duly".
252 Brahmanda Parana
53. On hearing the words of Brahma, the supreme soul,
those Devas, leading Daityas and Danavas accompanied by
the sages said:
54-59a. "O Pitamaha (Brahma, the grandfather) when
the ocean was being churned by the Devas and Asuras, a
terrible poison had turned up. It resembled serpents and black
bees. It was like the blue cloud. It had the sparkling lustre of the
Sarhvarta fire (the fire that burns down " - universe at the
end ofa Kalpa). It had cropped up like tue god of death and
destruction. It had the fiery splendour of the sun at the end of
the Yugas. It had the brilliance of the sun capable ofannihi-
lating the three worlds. It spread all round.
Janardana of reddish white body had been rendered
black on being scorched by that poison whose lustre is on a
par with the dark fire of ultimate destruction.
On seeing Janardana of white reddish limbs being render-
ed black by its burning, all of us became frightened and we
sought refuge in you alone".
On hearing the frightful words of the Devas and the
Asuras, Brahma of great splendour, the grandfather of the
worlds replied:
59b-63. "O Devas, sages and ascetics, listen all ofyou.
"The poison that has the lustre of the dark fire of destruction
and what we all know as Kdlaku(a has appeared while the great
ocean was being churned. Immediate by its very appearance,
Devas lost all lustre and they did not shine the moment it
cropped up. Neither Visnu, nor I nor all the leading Devas can
bear the brunt of its attack excepting god Sahkara".
After saying this, Brahma who had the lustre of the
interior of a lotus, whose source of origin is lotus, who was
not born of any womb and who was the foremost among those
who were canversant with the Vedas, remembered Orhkara
and meditated on the divine lustre (that is present all round.
Thereafter god Brahma, began to eulogise.
Eulogy of God Siva z'
64. "O Virflpaksa (Lord ofuneven-three-eyes) obeisance
1. In Puranas it is customary to attribute the higliest epitliets to tlie
<leity eulogised. Sometimes it results in a string of names or adjectives. Here
1.2.25.65-72 253
unto you. Hail to you of divine eyes. Salute unto the lord with
the Pinaka bow in his hand. Obeisance to the god with a
thunderbolt in his hand.
65. Obeisance to the lord of the three worlds. Salute to
the lord of all living beings. Bow to the slayer of the enemies
of the Devas. Hail to the lord with the moon, the sun and the
fire for his eyes.
66. Obeisance unto thee who are Brahma, Rudra and
Visnu. Bow to the Samkhya; to the Yoga. Obeisance to the
assemblage ofall spirits (incarnate).
67. Hail to the destroyer of the body of Manmatha
(God of Love). Obeisance to the lord with Time (kdla) for
his back. Obeisance to Rudra of excellent semen. Bow to the
lord of the Devas and to the Vehement one.
68. Obeisance to Kapardin (one having matted hair), to
Sankara the terrible one. Hail to Hara, the bearer of a skull,
one of hideous features. Obeisance to Siva the bestower of
boons.
69. Obeisance to the destroyer of the. three cities (of
demons). Bow to the destroyer ofthe sacrifice (ofDaksa).
Hail to the lord ofthe mothers. Obeisance to the Vrddha (the
ancient god) ; Obeisance to Suddha (the pure one), to the
Mukta (Liberated one); obeisance to the mighty one.
70. Obeisance to the sole hero among the three worlds,
to the moon, to Varuna; to Agra (the foremost one), to Ugra
(the terrible one); to Vipra (knower of the Vedas) of many
eyes.
71. Obeisance to Rajas, to Sattva; obeisance unto you of
unmanifest origin. Bow to the Eternal one; to the non-eternal
one; and to the eternal-cum-non-eternal one.
72. Hail to the manifest one, to the Unmanifest one, as
well as to the manifest-cum-unmanifest one. Obeisance to
god Siva is regarded as equivalent to the Para Braliman and in addition to
his mythological exploits, epithets applicable to the Para Brahman are included
in this eulogy.
We find Siva so glorified in Tai. Sarhhita IV. 5 (Rudradhyaya) and the
Mahd Narayaniya Upa. X 11-21. The Sahasrandmas (garlands of a thousand
epithets) of these deities is a Puranic development. The Visnusahasra-
nama in the Mbh. is perhaps the earliest example of this.
•254 Brahmanda Parana
the Cintya (one who can be contemplated upon; obeisance to
the Acintya (one who is beyond contemplation) ; Obeisance to
the Cintya-cum-Acintya one.
73. Obeisance to the dispeller of distress of all the
worlds; Bow to the lord who is fond of Narayana; Obeisance to
Sarva, the lover ofUma, Hail to the lord marked with the face
of Nandin ? (nandi-vaktrdnkitdya) *
74. Hail to (the lord identifying himself with) Paksa
(fortnight), Mdsa (Month) and Ardhamdsa (half a month);
obeisance to (the Lord, the identifier with) the Season and
Sarhvatsara(year); Bow to the lord of many forms, to the lord
with shaven head, to the lord bearing a staff, to the lord wearing
a mailed armour.
75. Obeisance to the lord with the skull in his hand;
Bow to the god having quarters for his raiment (the naked
one); to one with a tufted head; Obeisance to the lord with a
bow and a chariot, and to the celibate god with self control.
76-78. Obeisance to the embodiment of Rk, Yajus and
Samaveda; obeisance to Purusa, the supreme lord- Bow unto
you who are worthy of being eulogised by prayers composed like
this."
After eulogising like this, O lady of excellent face, Brahma
bowed down (and praised once again).
"O lord Rudra, (even) after knowing my devotion as well
as that of the Devas, you do not manifest yourself. Though you
had released your (matted) hair and got it splashed with the
waters ofthe Ganga, (yet) you are too subtle, to be contemplat-
ed upon, on account of your supreme Yogic power".
Thus I was eulogised formerly by lord Brahma, the fireatoT —
of the worlds, by means of various kinds of hymns originating
from theVedas and Vedarigas (ancillary parts ofthe vedas).
Thereupon, I spoke to Pitamaha Brahma in important
words:
79-80. "O lord ofthe worlds, O lord ofthe past, present
and future, O lord ofthe universe, O Brahma, what should be
done by me unto you. Tell me, O lord of holy rites".
*Va.P.55.76 reads : nanclT-cakrdnkitaya 'marked with the cakra of Nandi*
1.2.25.81-91 255
On hearing these words, the lotus-eyed Brahma replied.
81-82. "O lord ofthe past, present and future, let this
be heard, O lord, (cause rbf everything), O lotus-eyed lord,
when the ocean was being churned by the Devas and Asuras,
a terrible poison resembling'clouds appeared. O lord, It appeared
like blue clouds. It had a lustre similar to that of Samvarta
fire.
83. On seeing it, all of us were frightened and agitated
in the mind. O great lord, swallow it up with a desire for the
welfare of the worlds.
84. You alone are competent to swallow it. There is no
one other than you O great lord, to bear the brunt of its
advance".
85-87a. On hearing these words of Brahma the Para-
mesthin, O lady of excellent face, I accepted the proposal
saying, "so be.it ." Then I began to drink the poison that was
like the god of death. Even as I drank the extremely terrible
poison that accorded great fright unto the Devas, O lady
of excellent complexion, my throat turned black imme-
diately.
87b-88. On seeing it, which had the lustre ofthe petals
of lily, which appeared like a serpent clinging to my neck
and which was like Taksaka the king of serpents, who had risen
up and begun to lick with his tongues, Brahma of great
splendour, the grandfather ofthe worlds spoke thus:
89-90a. "You shine splendidly O great lord of excellent
holy rites, 'with this (such) neck".
On hearing his words, O daughter ofthe most excellent
one among the mountains, the terrible poison was held by me
in the throat itself. Therefore, I became NUakantha (Blue-
throated god).
90b. I drank it even as the groups of Devas, Daityas,
Yaksas, Gandharvas, Bhiitas, Pisacas, serpents and Raksasas
were looking on, O lady of excellent face.
91. That Kalakiita, the poison of terrible action, was
retained by me in my throat. On seeing it being contained
thus, the groups of Devas and Daityas became extremely
surprised.
256 Brahmanda Purana
92. Thereafter, O lady of the gait of intoxicated ele-
phant, the groups of Devas along with the Daityas, serpents
and Raksasas said thus with palms joined in reverence.
93. "O how wonderful are your strength, virility and
exploit, O lord. Your body and Yogic power are simply
wonderful.
94. O lord of the Devas, your supremacy is extremely
wonderful, O destroyer of the body of Manmatha.
You alone are Visnu. You are the four-faced (lord
Brahma); You alone are the god of death. You alone are the
Bestower ofboons.
95. You alone are the sun and the moon. You alone
are the manifestation of this world of mobile and immobile
beings.
You alone are the (element called) fire. You alone are
the element wind. You alone are the (element called) earth.
You alone are the water (you constitute all the elements).
96. You alone are the creator and sustainer of the entire
world of mobile and immobile beings. You alone are its
annihilation (i.e. annihilator)"
After saying these words, the leading Devas bowed down
their heads. Taking Soma ( ? Nectar, Moon) with them, they
went away by means of aerial chariots with a speed equal to
that of Wind, till they all reached the Meru, the great moun-
tain.
97-98. Thus the highly meritorious and extremely holy
(story about the name) Nllakantha has been recounted. It
is well known in the three worlds.
This story that destroys sins has been directly recounted
by the self-born lord (Brahma) himself.
99. I shall mention the extensive benefit acquired by the
person who retains in memory this splendid narrative proclaim-
ed by Brahma.
100. O lady of great beauty and excellent hip, all poi-
sons whether mobile or immobile (solid orliquid?) are immedia-
tely destroyed on coming into contact with his body.
101. It subdues all terrible inauspicious features. It
dispels and decreases (the effect of) evil dreams. The person
1.2.25.102-113 257
attains the state ofa lover unto women and an honourable
person in the council ofthe king.
102. He wins arguments. He becomes victorious in
battle. When 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 the
mode of attainment of his body.' His moustache becomes
reddish brown. His throat becomes blue. His hair is beautifully
marked by the moon. He has three eyes and he wields a trident
in his hand. His vehicle is a bullock. He holds Pinaka bow
in his hand. He is prosperous with the strength and exploit
equal to that of Nandin. At my behest he traverses the
seven worlds. His gait (movement) is unimpeded like that of
the wind in the sky.
106-107. Acquiring a strength equal to that of mine, he
stands steady till the annihilation of all living beings.
I shall mention the goal of those persons who devoutly
listen to my story, O beautiful lady, I shall mention their
destination here and hereafter.
The Brahmana acquires Vedic knowledge. The Ksatriya
conquers the earth.
108. The Vaisya acquires profit. The Sfldra shall attain
happiness. The sick man is rid of his ailments. The fettered
one is released from imprisonment.
109. The pregnant woman 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 man obtains the
same benefit or merit as that obtained by duly offering as
gift a hundred thousand cows to the Brahmanas.
111. He who retains in memory a foot or half a foot, a.
quatrain or a distitch (of this story) goes to the world ofRudra
for ever.
112-113. He who reads this entirely with the mind
directed towards me, in the presence of deities and Brahmanas.
1. This is tlie attainment of Sarupya 'Similarity, of appearance' witli,
god Siva.
258 Brahmanda Parana
attains the world ofRudra. He should have faith and devotion
for ever. O goddess, the man should always read devoutly and
make others read so.
114. A prayer greater than this, there never had been
before nor will ever be. Neither the Yaksas, nor the Pisacas,
neither the goblins nor Vinayakas (spirits creating impediment)
shall bring about any obstacle in the house of that 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 multitudes of sins. It is accompanied by
the merit of holiness. It is sung by the four-faced lord himself.
116. After recounting this story endued with the fruits of
meritorious deeds to the goddess, the lord whose matted hair
has been fixed with the moon and who is fond of Guha
(Karttikeya) went to Kailasa cave on the back of his Bull.
He was accompanied by Uma.
117. This story that dispels sins has been heard by
me from Prajapati. It is recounted to you.
After learning this entirely along with all the character-
istics, the excellent Brahmana proceeds to the region of the
sun.
CHAPTER TWENTYSIX
The Origin of the Liriga-Image of Siva
The Sages said :
1. "Wewish to hear completely about the greatness of
Mahadeva, the lordship of that noble soul and the details of
his excellence in supremacy."
1. The story ofhow the Liiiga of god Siva appeared is told in different
Puranas like Liiiga, 17; KPII 38; Va.P.55. The Liiiga of Siva is not the phallus
1.2.26.2-12a 259
Suta said :
2. "This has been declared by Visnu formerly in the
course of his conquest of the three worlds after binding Bali,
the lord of the three worlds, of great prowess.
3-5. The consort of Sad (Indra) was delighted when
the Daityas were destroyed. Thereafter, all the Devas came to
see the eternal lord. They came to the place where the lord of
cosmic form abides near the milk ocean. The Siddhas, the
Brahmana sages, the Yaksas, the Gandharvas, the groups of
divine damsels, the serpents, the divine sages, the rivers and
the mountains approached the great soul and the supreme
Being, Hari and began to eulogise him.
6. "You are the supporter and the maker (of the uni-
verse) O Lord, you create the worlds. It is due to your
grace, that the three worlds attain ever-lasting welfare.
7-8. All the Asuras have been defeated. Bali has been
imprisoned by you".
On being thus addressed by Devas (gods), Siddhas
and the great sages, Visnu, the supreme Man, replied to
the Devas.
"O excellent Devas, let this be heard. I shall explain the
reason.
9- 10a. I have attained Siddhatva (state of a great Siddha)
due to the grace of that lord who is the creator of all living
beings, who is the personification of the destructive principle
and who is the lord and cause of Time, by whom the worlds
and I have been created along with Brahma, by means of his
Maya.
10b-12a. Formerly, when the three worlds had been
swallowed (enveloped) and merged in the darkness and all was
unmanifest, and while I, with all the living beings within my
belly, lay there alone, I had a thousand heads, eyes and feet
and had the conch, discus and the club in my hands, I was
lying on the pure expanse of water.
but a column of fire, the beginning or the foot and top ofwhich could not be
probed by gods Visnu and Brahma. The Liiiga-worship is a Furanic trans-
formation of Vedic fire-worship.
260 Brahmanda Pur ana
12b. In the meantime I espied the lord of unlimited
lustre, from afar.
13. He resembled a hundred thousand suns. He shone
by means of his own splendour. He was a four-faced person
(Purusa) of great Yogic power and golden lustre.
14. He was a lord wearing a skin ofblack antelope, and
he was adorned with a Kamandalu (waterpot). This excellent
person (Brahma) reached me in a trice.
15-16. Then Brahma who is (reverently) bowed to by
the worlds, spoke to me : — "Who are you ? Whence have you
come ? Why do you stay here ? Tell me, O lord. I am the
creator of all worlds. I am selfborn. I have faces all
round,"
On being addressed thus by Brahma, I spoke to him : —
17-18. "Indeed I am the creator of the worlds and the
annihilator as well again and again."
Conversing thus, we desired to conquer each other. We
saw a flame blazing to the north of us. O sinless ones, on
seeing that flame then we were surprised.
19-20. At the splendour and power of the lustre of Siva,
we remained with palms joined in reverence. We saw the mass
ofsplendour increasing in size. It was excessively miraculous.
Brahma and I hastily rushed towards that massive flame. That
circular mass of flames stood up piercing heaven and
earth.
21. In the middle of that massive splendour, we saw the
extremely resplendent Liriga of the size ofa mere span. It was
unmanifest (?') yet endowed with extensive lustre.'
22. That (Linga) in the middle was neither of gold nor
of silver nor was it made of rock. It could not be specified.
Nor could it be contemplated upon. It was visible and invisible
again and again.
23. It was richly endowed with thousands of sparks. It
was surprisingly mysterious. It was endued with great reful-
gence and it was increasing in size tremendously.
1. The identity of Rudra and Agni (the fire-god) is stated in RV. II.
1.7, the Satapatha Br. Ill 3.1.10; VI 1.3.10; the Taittariya Br. I. 1.5. 8-9.,
The Tandya Br. XII 4.24.
1.2.26.24-36 261
24. Clusters of flames spread everywhere. It was fright-
ful to alt living beings. It was extremely terrible in its features.
It appeared to pierce heaven^and Earth.
25. Then Brahma told .me,— "You go quickly beneath.
Let us find out the end of this noble-souled Linga.
26. 1 shall go upwards until its end is seen."
After making this stipulation, we went upwards as well
as beneath. -
27. Thereupon, 1 went far below for a thousand years,
but 1 could not find its end. 1 became frightened thereby.
28. Similarly, Brahma went upwards, but he too did not
reach its extremity. He too returned along with me to that
vast expanse of water.
29. We were surprised and frightened of that great soul.
We were deluded by the Maya of that great Being. Our con-
sciousness got lost and we stayed there (helplessly).
30. Thereupon, we meditated on the lord with faces on
all sides, the imperishable lord who is the source oforigin and
the cause of dissolution of all the worlds.
31. We made obeisance, with palms joined in reverence,
to the trident-bearing Siva (Sarva), the lord of extremely
terrific voice, of terrible features and curved fangs, to that great
unmanifest lord.
32. "Obeisance to you, O lord of worlds and Devas.
Salutations unto you, O lord ofBhtitas, O highly noble soul.
Obeisance to you, O lord who have achieved perma-
nent Yogic powers. Hail to you, O Lord established over
the universe.
33. You are Paramesthin (the highest deity), the
supreme Brahman, the imperishable great region; you are the
eldest one. You are Vamadeva, Rudra, Skanda and Lord Siva.
34. You are Yajiia; you are Vasatkara; you are Orhkara;
you are the subduer of enemies; you are Svahakara, the obeis-
ance, the consecration ofall holy rites.
35. You are Svadhakara, Yajiia, holy rites and observ-
ances, the Vedas, the worlds, the Devas — the lord alone is
everything all round.
36. You are the quality of sound of the firmament; you
are the source of origin and cause of dissolution of all living
262 Brahmanda Parana
beings, you are the quality ofsmell in the earth, the quality of
taste in the waters and the colour in Tejas (fiery element), you
are the great lord.
37. O lord of the Devas, you are the quality (called)
touch in Vayu (wind) ; you form the body of the moon.
38. O Lord of the Devas, you are knowledge in the in-
tellect; you are the seed of Prakrti.
39. You are the annihilator of all the worlds; you
are Kala identical with the god of Death, the cause of destruc-
tion. You sustain the three worlds, O Lord, you alone create
them.
40. With your eastern face you assume the form of
Indra; with your southern face you withdraw the worlds again.
41. With your western face you are stationed in Varuna
undoubtedly. O excellent one among the Devas, with your
northern face you are Soma.
42-45. In one way or in many ways, O Lord, you are
the source of origin and cause of dissolution of the worlds. O
Lord, from you are born these viz.: the Adityas, the Vasus,
Rudras, Maruts, the Asvins, the Sadhyas, the Vidyadharas,
the Nagas, the Caranas, the ascetics, the Valakhilyas and others
who have performed good holy rites and many others.
O lord ofDevas, from you are born these viz.: Uma,
Sita, Sinlvall, Kuhii, Gayatrl, Laksmi, Kirti, Dhrti, Medha,
Lajja, Kanti, Vapus, Svadha, Tusti, Pusti, Kriya, SarasvatI, the
goddess of speech, Sandhya and Ratri (Night).
46. O Lord endowed with the potential strength and
influence often thousand sets often thousand suns, obeisance
be to you, O lord, as white as a thousand moons. Obeisance
be to you who hold Vajra (thunderbolt) and Pinaka bow.
Obeisance be to you, O lord, with arrows and bow in your
hands.
47. Obeisance to you, O lord, whose limbs are
embellished with Bhasma (sacred ash). Hail to you, O lord,
the destroyer of Kama's body.
Salute unto you, O lord Hiranyagarbha; obeisance
unto you, O lord of golden raiment.
48. Bow to you, O lord of golden womb. Obeisance
to you, O lord of golden navel; Hail to you, O lord of golden
1.2.26.49-58 263
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 hair; obeisance be to you, O lord of
golden heroism* (?); obeisance be to you, the lord who
distributes gold.
50 Obeisance be to you, O lord and master of gold;
Bow to you, O lord with the sound of gold. Obeisance to
you, O lord with the Pinaka in your hand; salute to you, O
bluethroated Sankara".
51. On being eulogised thus, the lord of great intellect
appeared before us. The lord of Devas, the source of origin
of the Universe, who had the lustre often million suns.
52. Mahadeva of great lustre became filled with pity.
He spoke to us as ifhe was about to swallow the sky with a
thousand 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 account of different
jewels. He wore different kinds of garlands and had applied
different kinds of unguents.
54. The lord had Pinaka in his hand; he held the
trident; he was worthy ofbeing worshipped by the Devas; he
had serpents as the sacred thread; he was the cause of freedom
from fear unto the Devas.
55. At that time, he burst unto a laughter, the sound of
which was similar to that of Dundubhi (a big drum) and was
comparable to the rumbling sound of the cloud. The sound
filled the whole universe.
56-57. We two were frightened at that great sound.
Then Mahadeva said, — "O excellent ones among the Devas, I
am delighted. Both of you see the great Yogic power. May all
fear be eschewed. Both ofyou are eternal and are formerly
born of my limbs.
58. This Brahma, the grandfather of the worlds is my
right hand. Visnu who is never defeated in any battle, is my
left hand.
* Va.P.55. hiranya-clra 'of golden dress or garments'.
264 Brahmanda Pur ana
59-60. I am pleased well with both of you. I shall give
unto you the boon as you please".
Then, delighted in our minds we bowed down at the feet
ofthe lord.
We said to Mahadeva who was standing in front of us
with grace.
"O lord ofthe Devas. you are delighted; if a boon has to
he bestowed by you, let us be devoted to you for ever."
The Lord of gods said :
"O highly fortunate ones, let it be so. Create subjects
extensively".
After saying so, the lord vanished there itself
61. Thus the potentiality of that intelligent lord has
been recounted to you. This is the greatest knowledge. The
unmanifest one is termed Siva (Auspicious).
62-63. Only those with the vision ofknowledge see this
subtle Being who cannot be contemplated upon. We shall make
obeisance to that lord of the Devas. "O Mahadeva, Obeisance
be to you, O Mahesvara, Salute be to you."
Silta said :
64. "After hearing this, all the Devas went to their
respective abodes, paying homage and respects unto Sahkara
the great soul.
65. He who recites this hymn unto the lord, the great
soul, obtains all desires and gets rid of all sins.
66. All this was narrated to them by Visnu, the power-
ful one, due to the grace of Mahadeva, about the eternal
Brahman. Thus everything regarding the power of Mahesvara
has been described to you.
1.2.27.1-9 265
CHAPTER TWENTYSEVEN
Siva cursed by Ddruvana sages i Their repentance
and Prayer : Installation of Siva Liriga — The In-
junction Regarding Ash-bath
The sages said : —
1. Recount once again, O Suta of great intellect, the
greatness of Mahadeva. We are eager and curious to listen
to it.
2. How did the lord assume a loathsome form in the
forest Daruvana resorted to by the groups of divine sages? The
great sages gained wisdom thereby.
3. On knowledge that it was Mahadeva, they became
excited and confused. In order to propitiate him they wor-
shipped him but Bhava (Lord Siva) did not become pleased
with them.
4. All these activities of the lord of the Devas may
Icindly be recounted to us in number as they took place. You
are the most excellent one among intelligent persons."
Suta said :
5. "Let this righteous activity be heard while I recount
it, O alert ones. It is, due to his compassion towards the
devotees, that this had been carried out by the lord of the
Devas.
6. (This happened) O Brahmanas, formerly on the
splendid and auspicious peak of the Himalayas in the Krta-
yuga. There is a forest of Devadaru trees which is beautiful
and full of many trees and creepers.
7-9. Many sages perform austerities here and carry on
holy ascetic rites.' Some of them had only saivdla (moss) for
1. This story how and why Siva was cursed by sages in the Daru-Vana
and how they subsequently adopted the Siva Liriga for worship is narrated
in the LP, KP, VA. P, mentioned above. The Daru-Vana mentioned here is
in the Himalayas (vide V 6 below) and not in Maharashtra as given in De
53-54.
2. W. 7-9 illustrate the different vows observed by sages while per-
forming penance.
266 Brahmanda Parana
their food. Some of them lay within water. Some of them had
the ethereal space (for their stay). Some ofthem supported
themselves on the tips of their big toes. Some had their teeth
serve the purpose of Ulukhala (threshing Mortar, i.e. they ate
the grains of corn chewing them with their teeth); others were
Asmakuttas (who pounded their grains on rocks before eating).
Some remained seated in heroic postures (Virdsana). Others
followed the way of life of the deer. All those sages ofgreat
intellect spent their time in severe penances.
10-12. Then the lord came to that forest in order to
confer grace on them. His limbs were grey due to the appli-
cation of Bhasman (ashes). He was naked. He had hideous
features. His hairs were dishevelled and ugly. His teeth were
terrific. His hands eagerly got hold of a firebrand. His eyes
were reddish brown. His penis and 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 and began to sing. At some
places he began to dance expressing amorous sentiment. At
some places, he began to cry again and again.'
14. Deluded and enchanted by him the wives of the sages
immediately prevented him from dancing. After coming to
the hermitage as a guest, he began to beg again and again.
15. He created a wife unto himself, similar in form and
bedecked in ornaments. He roared and bellowed like a bull and
brayed like a donkey.
16. He began to befool them making all the embodied
ones laugh. Thereupon, the sages became angry. They were
over-whelmed by fury.
17. Fascinated by his deluding power (Maya) they
approached him in order to curse him. "Since you sing (bray)
like a (donkey) you will become a donkey.
1. These verses describe the Pasupata way of behaviour or penance.
Vide Pasupata Sutra's (with Kaundinya's Com.) Ch. Ill sutras 1-19. Pasu-
patas are instructed to behave in such a way whereby the practitioner of the
Vrata is insulted (avamalah). The strange behaviour of Siva described in this
and subsequent verses is found prescribed in Paiupata-Siitrai.
1.2.27.18-27 267
18-19. Or you will be Raksasa, Pisaca (Evil spirit) or
a Danava. " As they pleased, those infuriated sages cursed him
with different liinds of curses. They cursed that lord of the
universe but the powers of austerities of all of them were
repelled and made futile against Sankara. ^. „
20. Just as the stars in the sky do not shine on account
of refulgence of the sunf so also their splendour (power of
penance) (became ineffective) on Sankara.
21. It is heard that the full-fledged Yajiia, the cause of
all prosperity of Brahma, the noble soul, met with destruction
on account of the curse of sages.
22. On account of the curse of Bhrgu, Visnu ofvery
supreme prowess and splendour had to take ten births and was
made miserable for ever.
23. Formerly, the penis oflndra along with his scrotum,
O sages conversant with Virtue, was made to fall down on the
earth by the infuriated sage Gautama.
24. The Vasus were forced to stay in the womb on
account of a curse. It is on account of the curse of sages that
Nahusa was turned into a serpent.
25. It was by Brahmana that the ocean ofmilk was
rendered unfit to be drunk. Dharma (God of Death) was
cursed by the noble-souled Maruiavya."
26. These and many others underwent much torment
excepting Mahesvara, the lord of the Devas with uneven
(three) eyes.
27. Thus, enchanted by him, they did not recognize
Sarikara. Thereupon, all those sages spoke to each other.
1. VR YII 51.11-16 states that Bhrgu cursed Visnu as he killed
Bhrgu's wife Puloma.
2. This punishment was meted out to Indra for his adultery with
Gautama's wife Ahalya, vide VR 1.48 17-28.
3. Mbh. Udyoga. 17, 14-18 states how Nahusa was cursed by Agastya
when he goaded him with his foot to carry his palanquin quickly to Saci's
palace.
4. The sage Mandavya was wrongfully impaled by god Yama. He
therefore cursed him to be a Sudra. (And he was born of Vidura) — Mbh-
Adi. Ch. 107.
268 Brahmanda Purana
28. "This is not tlie riglit code of conduct laid down
for us houseliolders. Nor is it tlie rite of tliose engaged in the
vow of celibacy or the forest-hermitages.
29. This is not seen as the Dharma of recluses. This
is great injustice and misdemeanour whereby this person is
deluded, O Brahmanas.
30. Make his Liriga drop down. This is not the Dharma
(a code of conduct) ofsages and ascetics.' Speak sweet words.
Resort to (at least) one Garment.
31-33. When the Lihga is abandoned (dropped) byyou,
you will be accorded due worship.
On hearing these words ofthe sages, lord Sankara, the
• destroyer ofthe eyes of Bhaga, said in polished speech, as though
he was laughing boisterously.
"This Liriga of ours cannot be made to fall down forcibly
by all the gods beginning with Brahma. How then be the other
ascetics. O excellent Brahmanas, I shall make this Liiiga fall
do wn. "
34-36. They uttered the sentence "Stay in the hermitage
or go away".
On being spoken to thus, lord Mahadeva became delight-
ed in the activities ofthe sense-organs. Even as all of them
were observing, the lord vanished there itself.
When the lord vanished and Bhava (God Siva) was trans-
formed into a Liiiga, there was no appearance of any living
being in the range ofthe three worlds. Everything was agitated
and nothing shone.
37. The sun did not shine; the fire became devoid of
lustre. The stars and the planets became contrary (to their
normal state).
38. The Kratus (sacrifices?) ofthe sages who had plenty
ofresources and who were engaged in activities conducive to
the birth of children and who used to approach their wives
only at the permitted period after the days of menstruation, did
not function properly.
1. The sages were obviously ignorant ofthe Pasupata way of life.
1.2.27.39-49 269-
39. Without the sense ofMy-ness (mamalva) and devoid
of egotism, they tried to perform the holy rite once again.
(But) all their potentiality and all their splendour became
lost.
40. At that time their mind did not become concentrated
in Dharma (holy rites etc.). All of them gathered together and
went to the region of god Brahma.
41. After going to the abode of Brahma and on seeing
the Lotus-born deity, at his abode all of them fell at his
feet and narrated the account about Siva.
42. "He is formidable and frightful. His hair is stiff
and rough. His teeth are terrific. His hands are eager to get
hold ofan owl* (?)
43-44. His penis along with the scrotum is red and
embellished (painted) with red chalk. He was always (found)
remaining at the sides of our daughters-in-Law and daughters,
particularly those who had their babies (?) with them. (He
was found) staying near them with an unnatural desire. Taking
him to be a mad fellow, we insulted him.
45. He was scolded and beaten. His Lifiga (? penis) was
taken out. It is to alleviate his anger that we have sought
refuge in you.
46-48. We do not know this matter (thoroughly).
Explain it to us, O grand-father".
On hearing these words of the sages Lord Brahma
meditated and found out that it was Sarva (god Siva). Then
with great concentration, he replied thus: —
"This is lord Mahadeva. He should be known as the great
lord. His great region is not attained easily. Heis the lord of
the gods, sages and manes.
49. At the end of thousand Yugas, when there is the
annihilation of all embodied beings, this lord Mahesvara be-
comes Kala (God ofdeath) and destroys (everything).
* Probably ulmuka 'fire-brand' and not uluka as in the text. In V.I I
above he is stated to have a firebrand in his hand.
270 Brahmanda Purana
50. He alone creates all subjects singly and by means
of his own vigour. He alone is the discus-bearing lord (Visnu)
whose chest is characteristically marked by Srivatsa.
51. He is called Yogin in the Krta Yuga and Kratu in
the Treta Yuga. In the Dvapara, he is remembered as Kalagni
and as Dharmaketu in the Kali age.
52. Three forms ofRudra should be known and realized
by learned men. The Tamas form is Agni, the Rajas form is
Brahma and Sattva is Visnu, the illuminator.
53. One form ofhis is remembered as having the quar-
ters for his garment (i.e. naked). It is named Siva. It is in him
that the Brahman endowed with Yoga resides.
54-55. Hence, O leading Brahmanas, after subduing your
anger and controlling sense-organs propitiate the lord Isana,
the imperishable lord, the lord of the Devas. After making a
replica of the Lihga of the great soul in the same form as was
seen by you, resort to Lord with the trident in his hand.
56. Thereupon, you will see the lord of the Devas who
can rarely be seen by ignorant and foolish persons who have
not mastered their own selves. On seeing him, all ignorance and
evils shall be destroyed."
57. Thereupon, they circumambulated Brahma of
unmeasured vigour. Becoming devoid of all grief, they returned
and settled in the forest ofDevadaru (Himalayan cedar) trees
once again.
58-59. They began to propitiate the lord in the manner
described by Brahma in the various dry lands, on the mountains
ofvariegated forms, in the caves and on the sandy banks of
rivers splendid and variegated.
Thus when a year elapsed completely and the spring
season arrived, the lord came to that forest assuming that very
same form.
60. The great God entered that penance-grove and
forest wherein many trees and creepers had put forth flowers,
where that part of tract had been resonant with the drone of
swarms of bees and which was filled with the sweet notes ofthe
cuckoo.
1.2.27.61-73 271
61-66. Then all those sages eulogised him with great
mental purity and concentration and worshipped him with waters,
different kinds of garlands, incense and fragrant scents. Those
highly fortunate ones worshipped him in the company of their
wives, sons and attendants. With gentle words they spolie thus
to Girlsa.
"It behoves you to forgive all our actions (of omission
and commission) whatever has been perpetrated mentally,
verbally and physically due to our ignorance of the lord of the
Devas. O Sanliara, the conduct of life of Brahma and other
Devas is mysteriously esoteric, elaborate, inscrutable and
difficult to comprehend. We do not know how to welcome you.
We do not know at all any ofyour movements. O Mahadeva,
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 one),
Bhavana (sanctifier) and Udbhava (source of origin). Hail to
the lord of spirits, the lord of infinite strength and .virility.
68. Bow to the lord of tawny-complexioned body the
destroyer, the imperishable one, the changing one. Obei-
sance to the lord, to the supporter of the current of Gaiiga
water. Bow to the lord who is the support; salutations to the
soul of good qualities.
69. Obeisance to Tryambaka (the three-eyed lord).
Hail to the lord who wields the excellent trident. Bow to you
(identical with) Kandarpa. Obeisance be to you the Supreme
Soul.
70. Obeisance to Sarikara, the bull-bannered one. Hail to
the lord ofGanas (groups of goblins, the attendants of Siva).
Obeisance to Kalawith the staff in his hands; obeisance to the
lord with the noose in his hands.
71-73. Obeisance to the lord who is the main deity
in the VedicMantras; and to you of hundred tongues. What-
ever is there in the world, the past, the present, the future, the
mobile and immobile beings — all the visible worlds have
originated from your person. O Sambhu, welfare unto you,
protect us. Therefore be pleased with us. Whatever man
272 Brahmanda Purana
does, whether out of ignorance or knowingly, it is the lord
alone who does it by means of his Yogic Maya."
74-76. After eulogising thus with delighted minds, the
sages requested the lord: "Being endowed with the power of
penance, we may see you as before. May your Liriga be
stationed in the normal posture as before.
Obeisance to the Digvdsas (the naked one) having garland-
like clusters of Kinkinls (bells in the 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 Katarhkata (golden-formed one),
obeisance toRudra; obeisance to Svahakara. Hail to you, the
embodiment of all vital airs; Salute to you the lord with
the Gunas for his bodies.
78. Obeisance to Durgandha (foul-smelling one), to
Sttgandha (fragrant one); Salute to the lord with the trident in
his hands; Obeisance to lord Srikantha with the dark-blue tuft.
Hail to Nilakantha, the lord who has applied the ashes in the
cremation ground for unguent.
79. Obeisance to the lord identical with the trio of
Gunas. Hail to you the Visva (one identical with the universe),
the Vedhas (Creator), Bow to the lord who resides always in
the cremation ground; Obeisance to the lord of the form of the
Preta (Departed Soul *)
80. You are Brahma among the Devas' and Nllalo-
hita among the Rudras. The soul of all living beings, you are
called Purusa by the Sarhkhyas.
81. You are the great Meru among the mountains and
the Moon among the stars. Among the sages you are Vasistha
and Vasava (Indra) among the Devas.
82. You are Omkara among the Vedic Mantras,
Jyesthasaman among the Saman Mantras. You are the lion
among the beings of the forest. You are the supreme
Isvara.
1. God Siva is the best one among all gods etc. Cf. Bh. G. for sucli
a list of excellences and every such excellence is His part :
Tad yad vibkutimai sattvarh....
mama Ujomsasambkaaam / Bh. G. X 41.
1.2.27.83-95 273
83-86. You are the Bull among the domestic animals.
You are the lord worshipped in all the worlds. - Although
you exist in all ways and manners, we see you alone in the
beings that come up in front ofus as narrated by Brahma.
Lust, Anger, greed, distress and arrogance, we wish to-
check these, O Paramesvara (be pleased).
When the Mahasamharana (the great ultimate annihi-
lation) arrives, fire is created by you, O lord, who are of self-
governed spirit, by pressing the hand against the forehead.
At that time all the worlds are surrounded all round by flames,
on account of that fire.
87-88. Hence, all these are on a par with the fire. There
are many hideous fires. All the living beings, mobile and
immobile, all animals are burned by the fire originating from
you. O lord of Devas, be the saviour of all of us as we are
being burned.
89-91. For the welfare of all the worlds you sprinkle
(with nectar) all the living beings; O lord of great fortune.
O Mahesvara, the onlooker of auspiciousness. Command us
O lord, we shall carry out your behest. We arc unab'e to
find any possible limit to your millions and millions of forms.
O lord, obeisance unto you".
Thereafter, the lord and Master said these words :
92-9,3. "No learned man shall speak insultingly unto
those persons who are devoted to my Bhasman (holy Ashes),
who have burnt all their sins by means of ashes, who carry out
everything ihey say, who have control over their sense-organs
and who are Brahmanas engrossed in meditation. No one who
desires welfare both here and hereafter, shall transgress them
nor shall they speak words unpleasant to them.
94. The man of deluded mind who censures them,
censure. Mahadeva. He who worships them always worships
Safikara. Act like this. Welfare unto you all. You will obtain
(achievement of) spiriiual power from me."
95. After understanding the unparalleled and excellent
holy rite that is destructive of the great darkness (of ignorance)
and that had been recounted by siva, those people got rid of
their fear, greed, delusion and anxiety. They all fell (at his
feet), simultaneously and bore (them) by means of their heads..
274 Brahmanda Purana
96-97. Then those delighted Brahmanas began to per-
form the ablution of lord Mahesvafa who assumed his usual
Prakrtika form by means of very pure scented water mixed with
Kusa grass and flowers. They began to sing with various kinds
ofesoteric Hufikaras in sweet notes : —
98. "Obeisance unto you, O lord with the quarters for
your garments (i.e. naked); Bow to the lord wearing Kihkinis
(small tinkling ornaments or bells) ; Salutation to the lord half
ofwhose body is female. Obeisance to the lord who promul-
gated Samkhya and Yoga.
99. Bow to the lord dark in colour, with the clouds for
his vehicle; Obeisance to the lord wearing the hide of an
elephant as his garment. Salute to the lord wearing the skin of
an antelope as the upper garment. Obeisance to the lord
having a serpent for his sacred thread."
100. Obeisance be unto Sankara who has well construc-
ted and wonderfully variegated ear-rings. Bow be to you with
well-wreathed garlands for ornaments. Hail to you with the
excellent hide ofa lion for garment, O lord wielding a huge
axe".
101. When the Linga 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 them out.
102. Then the great God who was pleased, replied to
those sages : — "O sages of excellent holy rites, I am pleased
with your penance. Choose the boons."
103-105. Then those sages viz. Bhrgu, Arigiras, Vasistha,
Visvamitra, Gautama, Atri, Sukesa, Pulastya, Pulaha, Kratu,
Marici and Kasyapa, all of them endowed with great penance,
bowed down to Mahadeva and said these words : —
O lord, we wish to understand these— Ash-bath, naked-
ness, Vamatva (left-handed ritual), Pratilomata (contrary
action) and Sevy&sevyatva (state of being worthy of being served
and of being unworthy of being served)".
The Lord said :—
106. "I shall explain this to you. I shall mention the
1. VV. 106-128 describe Fasupata Vrata according to tlie autlior of
this Purana.
1.2.27.107-117 275
entire story (i.e. details) now. I am Agni accompanied by
Soma. Soma has resorted to Agni.
107. They say that all the worlds have resorted to the
fire made and unmade (i.e. artificial and natural). The whole
world, mobile and immobile, is burned many times by fire.
108. Everything can be achieved through Bhasman. It
is excellent and sacred. He (the devotee) sprinkles the living
beings aft;er assimilating the power and essence of ashes.
109. It is only after performing the holy rites in fire
that one will perform the rite of Trydyusa (trebling the span of
life). One is rid of all sins through Bhasman (ashes) which is
*my vigour.
110. Bhasman is so called because it illuminates (every-
thing) auspicious and renders it fragrant. It is glorified as
Bhasman because it instantaneously destroys all sins.
111. The Pitrs should be known as tJsmapds (Imbibing
heat); the Devas are born of Soma (the Somajuice or the
moon). The entire universe consisting of the mobile and the
immobile beings is constituted by Agni and Soma.
112. I am Agni of great splendour. This my Ambika, is
Soma; Agni, Soma and I form ourselves the Purusa with Prakrti.
113. Hence, O highly fortunate ones, Bhasman is spoken
of as my vim and vigour. The position is this that I retain my
own vigour by means ofmy own body.
114. Ever since then, /it is through Bhasman that safety
is assured in the lying-in-charnbers. It is through Bhasman that
protection is sought in the world in inauspicious circumstances.
115. A devotee whose soul is sanctified by means of
Ash-bath, who has conquered anger and who has subdued
his sense-organs does not go back (i.e. is not born again) after
coming near me.
116. The holy rite Pasupata is (not inferior to) Yoga;
the holy rite of Kapala is based on Yoga. This Pasupata rite
is laid down before. It is most excellent.
117. All the remaining Aframins (persons of various stages
in life) have been created afterwards by the self-born lord
(Brahma). This creation which is of the nature of bashfulness''
delusion and fear, has been evolved by me.
276 Brahm&nda Purana
118. Deities and the sages are born only naked. Others,
the human beings in the world, all of them are born without
any garment.
119. Even the persons who are covered with a silken
garment are (no better than) naked, should the sense-organs
be unconquered. They are well hidden (covered) if they are
duly subdued. It is not the garment that is the real reason
(about nudity and non nudity).
120. Forgiveness, fortitude, non-violence, absence of
attachment to all (worldly things) and equal indifference to
both honour and dishonour — these constitute the excellent
covering garment.
121-124. He who smears his limbs (body) with the
Bhasman and renders them grey in colour, he who mentally
meditates on Bhava (Siva), he who takes his bath with Bhas-
man, (becomes free from sins). Even if a person commits thous-
ands of misdeeds and takes an ash-bath, the Bhasman burns all
the sins, just like fire that burns a forest by means of its reful-
gence. Hence, if a person exerts himself always and takes
Ash-bath three times a day, he attains Gdnapatya (the state of
being a follower of Ganapati). After performing all kinds of
Krattts (sacrifices), after taking in the excellent nectar if the
people meditate on Mahadeva, if they merge themselves (in
him) and are sanctified by identifying themselves with him,
they shall attain immortality (Moksa) through the northern
path.
125-126. Those who, through the Southern Path, resort
to the cremation ground, attain all these supernatural powers
viz. — Animd (minuteness), Mahimd (greatness) Laghimd (light-
ness), Prdpti (ability to reach things), Garimd (heaviness), the
fifth quality, Prdkdmyam (freedom of will), js/fva (Masterliness),
Vasitva (ability to control) and Amaratva (immortality).
127-129. Indra and other Devas performed Kdmika
(conducive to the attainment of desires) holy rites and
became, persons ofwell-known splendour after attaining great
Aisvarya (prosperity and power).
All of you be free from arrogance and delusion and
devoid ofpassion; let your conduct be free from the defects of
Tamas and Rajas. Understand this excellent holy rite that
1.2.28.1-6 277
attacks all sins. Perform this vrata which is a great favourite
of Pasupati (Siva).
If anyone reads this wifh purity, faith and control ofthe
sense-organs he shall become purified in soul and rid ofall sins.
He goes to the world of Rudra.
CHAPTER TWENTYEIGHT
Meeting of Pururavas and Pitrs
Performance of annual obsequies on the
New Moon Day
The sage said
1. O SiJta ! King Pururavas, the son of Ila, used to go
to the heaven on the New Moon day in every month. How
was it ? How did he propitiate the Pitrs (Manes).
SUta said : —
2. O Sarhsapayani, I shall narrate his power. I shall
narrate the contact ofthe noble-souled son of Ila with the sun
as well as with the moon.
3-5. I shall tell you about the increase and the decrease
in the size ofthe moon that has its essence within, during the
two fortnights, the bright one and the dark one. I shall state
the decision in regard to one with the Pitrs (Pitrmatah) as well
as to one belonging to the Pitrs (Pitryasya). I shall narrate
the acquisition of nectar from the moon as well as the propi-
tiation of the Pitrs; I shall mention the sight ofthe Pitrs viz.
the Kavyas, the Agnisvattas and the Saumyas. I shall mention
how Pururavas propitiated the Pitrs. I shall mention all these
in due order as well as the Parvans.
6. When the sun and the moon come into contact with
the star, they stay in Amavasya (New Moon) for a night in
the same zone.
278 Brahmanda Parana
7. Then during every new moon day, he (Pururavas)
goes to see the sun-god and the moon-god, his natural and
paternal grandfathers.
8. After paying respects to them, he waits there biding
his time. He waits for the exudations of nectar from the
following moon, for the sake of the Pitrs.
9. With a desire to perform the monthly Sraddha, Puru-
ravas, the learned son of Ila, worships Soma (the Moon)
Pitrman (one with the Pitrs), after resorting to the heaven.
10-11. He considers both Kuhu (the New Moon merged
with the 1st Tithi of the next fortnight) and SimvalT (New
Moon mixed with the 14th Tithi). He worships Kuhti when
there are two Lavas* of it as balance. He worships Sinlvall in
accordance with the magnitude of the digit (of the moon).
After worshipping it, he bides his time and surveys.
12-14. He imbibes the nectar oozing out from the moon
for the sake of satisfaction for the whole month, by means of
fifteen exudations of the nectar. During the dark fortnight
when his arms get burned by (the Sun's) rays** (he pacifies
them) by means ofhoney exuding from the moon immedi-
ately. During the fortnights when there are no winds***(?)the
leading king propitiates the Pitrs in the heaven, in accordance
with the injunction pertaining to the rite for Pitrs.
15. He propitiates the Pitrs viz. Saumyas, Barhisads,
Kavyas and Agnisvattas.'
* Lava — a minute division of time ( = the sixtli part of twinkling of
the eye).
** Here Bd.P.V.13a reads:
krsna-pakse bhajam prltya dahyamanarh tathamSubhih /
Tliis is obscure (to say the least). For this line Va. P. 56. 12a reads:
krsna-pakse tada pTtva dahyamanam tathamsubhih /
'Then, in the dark halfof the month, having drunk (nectar) as it was
being milked by the rays in that manner'.
***Bd.P. 14. a reads nirvatesvatha paksesu 'In windless fortnights' is
meaningless. Va. P. 56.13a reads instead: nirvapanartham dattena 'given as
oblation to (for the propitiation of) Pitrs.
1. In Satapatha Br. II 6. 1.7, those who performed a Soma sacrifice
are Somavantah Pitarah (probably Saumyas here-of); those who offered cooked
oblations like Cam were Barhisadah Pitarah; those who offered no sacrifice
1.2.28.16-22 279-
Stam* (means) what is mentioned as Agni. It is con-
sidered to be Samvatsara.
16. The Stas (seasons) were born of it (i.e. Samvatsara
— the year). The Artavas were born of the Rtus. The Artavas
are what are called Ardhamdsas (half months or fortnights).
(Hence) the Pitrs are the sons of Rtus.
17. The Rtus are grand-fathers. The Mdsas (months)
and Ayanas (transits of the sun) are the sons of A bda (year).
The Devas are the great-grand-fathers; the (group of) five years
are the sons ofBrahma.
18. The Saumyas should be linown as born of the moon
(Somaja). The Kavyas should be known as the sons of Kavi
(Sulira). UpahiJtas are remembered as Devas. Somajas are
remembered as Somapds (Imbibers of Soma)
19. Ajyapds (Imbibers ofoblated ghee) are remembered
as Kavyas. The classes of Pitrs are three. They are of three
classes namely Kavyas, Barhisads and Agnisvattas.
20-22. Those who are householders as well as Tajvds
(performers of sacrifices) are certainly Rtus and Barhisads. Those
who are householders but are not Tajvds (performers of sacri-
fices) are the Artavas and Agnisvdttas. The Kavyas are Astaka-
patis (lords of Astakas or the eighth day of the lunar
fortnights for three months inwhich Pitrs are to be propitiated).
Now understand the five Abdas thereof.
Their Samvatsara is indeed Agni and Sflrya (the Sun) is
Parivatsara. Soma (the Moon) is mentioned Idvatsara and Vayu
but were consumed by fire in cremation after deatli were Agnisvattali Pitarah.
Cf. Va. P. 30. 6-7.
Later, during the Smrti period, the classes of Pitrs increased and had.
different connotations. Thus here in VV. 18-23 Saumyas are sons of Soma
and imbibers of Soma. Householders performing sacrifices are Rtus and
Barhtsads.The non-performers of sacrifices are Artavas and Agnisvattas. It adds
one more division viz. Kavyas, the sons of Kavi (Sukra?) who imbibe ghee vide
W. 72-73 below.
For more details of this classification vide infra II. iii 10 VV. 53, 75, 93
and 96.
* The reading rturagnis tu in Va P. 56. 14. a is preferable to rtatnagnis
tu hereof, as rtu (seasons of the year) are considered as Pitr (vide Taittirlya
Brahmana 1.4.10.8.
280 Brahmanda Purina
is Anuvatsara. Rudra is Vatsara unto them. Those five Abdas
constitute a Yuga.
23. Those (Pitrs) who imbibe the nectar in the heaven
every month on the new moon day, are remembered as Kavyas
TJsmapas and Divaklrtyas.
24-25. As long as Pururavas was alive, he propitiated
them with the nectar, since it exudes from the moon every
month and it delights them, it is nectar unto the Somapayin
Pitrs, (those who imbibe Soma — the moon). Thus it is called
Saumya Amrta (nectar pertaining to the moon), Sudhd and
Madhu (honey).
26. Thirtythree Devas (who are called) Cchedanas*
(Those who cut off ?) drink the fifteen digits of the moon
gradually in the dark fortnight, (after turning them) into
watery form.
27-30. After drinking the nectar for halfa month, they
go away on the CaturdasI (fourteenth) day.
On being drunk thus by all the Devas" the moon reaches
a point on the New Moon day when it remains with only a
fifteenth part. On the New Moon day, it is developed by
Susumna duly.' Then, for a period o^ two Lavas, the Pitrs drink
the nectar. With a single ray (i.e. the Susumna) the sun deve-
lops the moon when it becomes reduced on being drunk. Again
the Somapdyins drink it. When all the digits are exhausted (the
sun) develops the moon once again.
31. Day by day, in due order, a part (a digit) of the
moon is developed by the Susumna. The black digits become
reduced and the white ones develop it.
32. Thus the body of the moon developed by the vigour
of the sun, appears sparkling, white and perfectly circular on
the full Moon day.
33. Thus, such is the achievement of the Moon during
the two halves, the dark and the bright ones. It is in this
manner that the Moon is Pitrman (one with the Manes). He
is remembered as being Idvatsara.
* Probably a misprint for Chanda-jah 'born ofChanaas, Veda or prosody'.
Cf. Va. P. 56.25a.
1. Vide Supra ch. XXIV, W. 67-68.
1.2.28.34-44 281
34. He is shining and resplendent witli iiis fifteen exuda-
tions ofnectar.
Henceforth, I shall recount the Parvans (days of changes
ofthe moon) and the Sandhis (meeting points) of Parvans.
35. Just as there are knotty joints in the Sugarcane and
bamboo, so also there are dark and bright Parvans in the lunar
fortnights.
36. The differences between the full Moon and the New
Moon are the knots and joints. The lunar days beginning with
Dvitiyd constituting the fortnight are the Parvans.
37. It is on the first of the fortnights that the rite of
Anvddhdna is performed. Hence, the Pratipat is at the beginning
(the first) of all Parvans.
38. The period of two Lavas in the evening at the begin-
ning of Anumati (the 15th day — the Purnima mixed with the
14th Tithi) is called Dvilava. When the Purnima is mixed
with the Pratipad— the next Tithi, the period of two Lavas on
that Full moon night* should be known as Apardhna.
39. The period of evening after Aparahna that has elapsed
on the first day of the dark half, is also accepted as part of
PaurnamasI (Full Moon?)
40-41. When the sun is stationed at a deviation of half
meridian (?) line, at a distance ofaYuga (Yoke) and when
the meridian ofthe moon has risen by the distance of a Yoke
(Yuga) that period is called Vyatlpata. This is because (the
sun and the moon) glance at each other after the elapse ofthe
full Moon (period) and at that time they are on a par with
each other.'
42. On seeing that period indicated by the sun, (the
worshipper) moves towards enumeration (?) That is the period
for Vasatkriya. The period is laid down immediately.
43-44. The junction at night in the full fortnight ofthe
full moon is Silso Pdrnimd (full Moon). Hence, during the night
* rdkaydh (of theRaka) of Va. P. 56. 35 for rdkdydm here-of is preferable.
1. The text is a bit obscure but Suryasiddhdnta XI. 1-2 defines VyatTpata
more clearly: "When the moon and the sun are on opposite sides of either
solstice and their minutes of declination are the same, it is VyatTpata, The
sum of their longitudes is half a circle i.e. 180°. Normally there are 13 vyatT-
pdtas in a year.
282 Brahmanda Parana
of full Moon, the moon becomes very reddish or (pleasing (?)
Virajyate).
Since during the after-noon when the Vyatipdta is full, the
moon and the sun in full-fledged form glance at each other, it
is called Piirnima.
45. Since the Pitrs along with the Devas approve -of it,
the period previous (?) to the Ptirnima (i.e. the 14th Tithi
with which it is mixed) is remembered as Anumati.
46. The full Moon day is called Rdkd because at that
time the moon shines very splendidly in the sky. Wise people
say that it is Rdkd because of the delightful nature (Raiijandt)
ofthe Moon.
47. When the moon and the sun stay in the same star
together ('ama— close to, near by) on the fifteenth night from
Rdkd (the full moon day) it is regarded as Amavasya.
48. After ending or separating (?) that Amavasya day,
the sun and the moon see each other after coming together.
When this happens it is called Darsa (the New Moon day).
49. (Defective Text upon 59).
On the Amdvdsyd (New Moon) day the period is of two
Lavas in the junction ofthe 15th and the 1st dayofa lunar
fortnight. It is ofthe duration (of pronouncing) two letters
Ku-hu. There are three periodic changes ofthe moon.*
50. The period when the moon vanishes is Amavasya
and it functions from the midday. The moon reaches the sun
in half a day and the night.
51-52.** Along with the sun it goes to the Samudra
period which is in between .SThAh and sinivdii in the morning.
The periods of contact are two. Invariably it occurs a
Midday (?).
53. On the Pratipat day of the bright half, when the
discs ofthe sun and the moon are being separated, it is the time
for Ahuti (oblating of ghee into fire) and the Vasajkriyd of
* amavasya which mixed with the pratipad of th^ next fortnight is called
Kuhu.
** The text is defective and ohscure, sahgama in V.51b is probably
Sangava. 'the second division ofthe day'. Va.P.46b (iftalien for 51a hereof)
reads suryena sahasa muktarh gatvi Pratastanotsavau.
1.2.28.54-67 283
Darsa (the New Moon). Amavasya should be known as the
Rtumukha (the face of the season) of this Parvan.
54. When the moon wastes away during the dark half,
Amavasya is a Parvan by day time. That is why the jun is '*
ecUrjsed £Grhyate—is_ caught) during the day time on the
Amavasya day.
55-56. It is eclipsed during the day. Therefore, Amavasya
becomes reduced by day (?). The names of the days
of the lunar fortnight have been fixed by the scholars in
accordance with the increase of the digits of the Moon of
watery nature. Then both the moon and the sun reveal them-
selves.
57. By that path alone it (? the moojn) comes out of
the solar sphere gradually. The moon touches (remains in
contact with) the sun for the whole of the day and night except
for a period of iwo'Lavas.
58. That period of Darsa is the time for Ahuti and
FaiaffcWja offering of oblation with the utterence vasat. The
period comes to an end (within which) the cry Ku-hu is uttered
by a cuckoo.
59. Amavasya measured by that time is declared as
Ku-hu. The magnitude of Sinlvall is that period of the moon
which remains after the moon has decreased in size.
60-61. The sun enters the Amavasya. Therefore, it is
remembered as Sinivdli. The period for these except Ku hu is
a period of two Lavas for Anumati, Raka and SinivSli. Ku-hu is
remembered as having (only the time necessary for the cuckoo
to utter) Ku-hu.
62. When, in the middle of Ptirnima the VyatTpata
(deviation) of the moon and the sun has come together, it is
accepted as Pratipat. It is a period of Parvan extending to the
Mdtrds. That is also the period in the middle of Ku-hu and
Sinivdli which is called Sdmudra (spot or mark) (?).
63-67. (Partly defective text). The period of Parvan in
the sphere of the sun and the fire and the moon is on a par
with the digits (Kaldsama* (?) when the digits are equal).
* Kalairayah 'dependent on Kalas' in Va P. 56.58.
284 Brahmanda Pur ana
Thus in the bright half, during the night, at the joints of
the parvans the glorious moon in a perfect circle is eclipsed.
Since the moon is replenished, the Ptirnima is on the fifteenth
digits added on gradually day by day. Hence, fifteen digits
(are acquired) by the moon and the sixteenth digit is its
own.
Hence, the (complete) wastage of the waters (?) ofthe
moon takes place on the fifteenth night.
Thus, there are the pitrs, Devas, Somapas, Somavard-
hanas, Artavas and Rtus. The flourishing and prosperous Devas
worship them.
Henceforth, I shall describe the Pitrs who are the par-
takers ofthe monthly Sraddhas.
68-70. (I shall also describe) their movement and the
acquisition ofthe Sraddha along with its principles.
H is, not possible to understand the movement, to and
fro, ofthe dead persons even by means of well-known austeri-
ties. How then can it be understood by means of the
physical eye ?
These Laukika (worldly) Pitrs are remembered after the
Devapitrs (divine Manes).
The Devas are Saumyas, Kavyas, Ayajvans and Ayonijas.'
All those Pitrs are Devas. The real Devas make them speak.
71. The human Pitrs are those other than they and they
are remembered as Laukikas namely father, grandfather and
the great-grandfather
72. Those who perform Yajnas by means of Saman
Mantras are remembered as Somavants. Those who perform
Haviryajiias are remembered as Barhisads.
73. The Homins (those who perform hotnas) who per-
form Yajfias on behalf of 4v«/>'«* (those unworthy of Yajfias)
are remembered as Agnisvdttas. The S&yujyagas (those who
attain the salvation of complete identity) are also remembered
among them by the Brahmanas on account ofthe similarity in
Dhartnas (holy rites).
1. As per Va. P. 56-64, these classes of Pitrs are not born from a womb
(ayonija)
1.2.28.74-87 285
74. Those who are well-versed in the paths of the holy
duties pertaining to their Asramas (stages in life) and are en-
dowed with faith in rituals do not become weary and exhausted,
in the end (i.e. at the times ofdeath).
75-78. If the devotees are engaged in these holy rites
till their death in seven ways viz. penance, celibacy, Yajfia,
progeny Sraddha, learning and charitable gifts, they go to
heaven and rejoice there along with those Devas, Pitrs, Stik-
smajas (subtle-borns) and Somaydjins (those who perform
Soma sacrifices). They perform worships like the Pitrs. If
water libation is offered by the members of their families
and their kinsmen, (the Pitrs known as) Somalaukikas
partake of monthly Sraddhas and become contented. These
(Pitrs) who partake of monthly Sraddhas are Manusyapitrs
(Human Manes).
79-86. There are some Pitrs other than these. They are
entangled in births due to their Karmans. They only have
dropped off from the duties of the Asramas; those who are
devoid of Svadha and Svaha; wicked souls with bodies pierced;
those who have become ghosts in the abode of Yama; those
who bewail their evil actions after reaching the place of
torture; long-lived ones; extremely dried ones; those with
moustaches; those without garments; those who are over-
whelmed with hunger and thirst; those who run about here
and there; those who wish to approach rivers, lakes, tanks
and wells; those who are desirous of taking away others' food-
stuffs; those who are being taken away to different places; those
who are being made to fall in different places; those who un-
dergo tortures again and again in the following hells viz. Sdimala,
Vaitarani, Kumbhl-pdka, Karambhavdlukd, Asipatra-vana and Sild-
Sampesana due to their own previous actions. These miserable
Pitrs remaining there do not perish. If three Pindas (Balls of
rice) are given to them on Darbha grasses not by the left (i.e.
by the right) by their kinsmen on the ground by reciting their
names and Gotras (lineage) they delight those Pitrs who are
stationed in the places of ghosts.
87. Those who do not reach the place of torture, those
who fall and drop down in five ways attain the state of
286 Brahmanda Pur ana
immobile beings. At the end of tliat tliey are born in low
families on account oftheir own actions.
88-91. They are born in wombs of different forms in
the animal kingdom or they are born in a manner unapproved
in religious texts. If they offer Sraddha in the different Births
by means of those articles of diet which they themselves subsist
by, that Sraddha becomes fruitful. Wherever the creature lives,
it acquires food in accordance with what had been offered (as
Sraddha previously) at the proper time, duly to deserving
persons.'
Just as the calf finds out its mother-cow even when the
cows are lost (i.e. when many cows are tethered together) so
also the Mantra takes to the Pitrs the food-stuff offered in the
Sraddha.
It is in this manner that Sraddha duly and faithfully
offered by means of Mantras is not fruitless.
92. Kumara (god Skanda) recounted these different
things after seeing them with his divine eyes. He is conversant
with the departures and arrivals of the dead ones as well as
the acquisition of Sraddha by them.
93. They are remembered as Bahllkas, Usmapas and
Divakirtyas. The dark fortnight is their day and the bright
fortnight is the night for their sleep.
94. Thus these Pitrs are Devas and the Devas are the
Pitrs. The Rtus (seasons), Artavas and Ardhamasas (half
months) are remembered as Pitrs mutually.
95. Thus these Pitrs, Devas and human Pitrs become
pleased when the holy rites are accompanied by faith. When
they are pleased the descendants also are pleased.
96. Thus this search for and investigation into the nature
of the Pitrs who imbibe Soma (has been completed). It is this
principle oftne Pitrs that has been decisively recounted in the
Puranas.
97-100. The period of the Full Moon and the New
Moon and the place of torture have been succinctly recounted
to you. This is the eternal creation.
1. W. 88-91 justify the performance of Sraddhas.
1.2.29.1-4 287
The Universal form of creation has been mentioned
only partially. It is impossible to enumerate in full. It should
be trusted faithfully by one wno wishes for prosperity.
Indeed, this creation of Svayambhuva Manu has been
begun by me and narrated in detail and in accordance with
the sequence.
What more shall I describe to you ?
CHAPTER TWENYNINE
Cycle of Yugas : Characteristics of Yugas
The sage said: —
1. I wish to hear about the nature and principle (or
reality) of those sets of four Yugas, which were before in the
Svayambhuva Manvantara.
SUta said: —
2. What I have already described in the context of
(the description of) the Earth etc, the set of four Yugas is
among them. I shall recount it. .(All of you listen and) under-
stand.
3-4. There are six aspects to be mentioned in regard
to the set of four Yugas. viz. Yuga, the difference of Yugas,
1. Though this Purana fallowed the vedic tradition and regarded a
Yuga-period as consisting of five years (vide Supra eh. 21.131-132 and Note
thereon), here the author follows Manu 1.61-74, 79-86. According to
him the 1st Yuga, Krta extends over 4000 years of gods with a twilight
period {sandhya) of400 Divine (ofgod's) years before its actual advent and a
transitional period to the next Yuga (Sandhyamsa) of 400 celestial years.
The three other Yugas viz Treta, Dvapara and Kali consist respectively of a
period of 3000, 2000 and 1000 divine years preceded by and followed by
Sandhya and Sandhydrhsa each extending over a period of 300, 200 and 100
gods' years. This theory is adopted by Puranas e.g. KP. 1. chs 51 and 53, NP.
I. ch. 41, Mbh. Vanachs 149, 188, VP. I. 3, Va. P. chs 21, 22, 57, 58.
288 Brahmanda Pur ana
Yugadharma (peculiar characteristics of the Yuga), Yuga-Sandhi,
(the junction ofYugas ), Yugdmsaka (the part of the Yuga)
and the Tugasandhdna (joints of two Yugas). I shall narrate
these factually in details. I shall enumerate every thing and I
shall indicate the exact number (where necessary).
5. After calculating the human year by means of
worldly reckoning, I shall mention the set of four Yugas cal-
culating the same by means of human years.
The smallest unit of times is equal to the time taken for
a winking.' The time for the utterance of a short syllable should
also be understood the same.
6. Fifteen Nimesas make one Kdsfkd. Thirty Kdsflids
make a Kald. Thirty Kalds shall be a Muhurta. The day and
the night together consist of thirty Muhurtas and they are equal
to each other.
7-8a. It is the sun who divides the human and worldly
day and night. There, the day is meant for holy rites and other
activities and the night is intended for sleep.
8b-9. A night and a day of the Pitrs make a (human)
month. Their further division is as follows: The dark fortnight
is their day and the bright fortnight is their night fot the pur-
pose of sleep. Thirty human months make one month of Pitrs.
10. Three hundred and sixty human months "make one
year ofthe Pitrs.
1. W. 5-21 give the divisions ofTinie adopted in calculating Yugas.
Tlie smallest unit of time is tlie period required for winking ofthe eye and is
called Nimesa:
15 Nimesas = Kas{ha; 30 Kasthas = K.ala
30 Kalas = Muhurta ; 30 Muhurtas = Day and night
30 days=A Month; = One day (and night) of Pitrs
30 Human months = l Month of Pitrs
360 Human months= 1 Year of Pitrs
Human Uttarayana (6 months)=Day ofthe Devas
Human Daksinayana (6 months) = Night of Devas
1 Human year= a complete Day (day and night) of Devas
30 Human years = a month of Devas
360 Human years = One year of Devas
3030 Human years = l Saptarsi year
9090 Human years= 1 Dhruva year
360,000 Human years= 1000 Years of gods.
1.2.29.11-24 289
ll-12a. A hundred years according to human calcu-
lation are considered to be equal to three years and ten months
ofthe Pitrs.
12b-13. What is remembered as one human year accord-
ing to worldly calculation is one day and night of the Devas.
It has been so decided in the scriptural texts. The divine day
and night make one year. Their further division is as follows:
14. The northern transit (of the Sun) is the day and
the southern transit is the night (of Devas). The further cal-
culation in regard to the divine night and day is as follows:
15-16. Thirty human years are remembered as a divine
month. A hundred human years should be understood to be
equal to three divme months and ten divine days. This is
remembered as the divine reclioning. Three hundred and sixty
years according to human reclioning are glorified as one divine
year.
17. A year ofthe seven sages (Great Bear) is consi-
dered to be equal to three thousand and thirty human years.
18. The year ofDhruvais remembered as equal to nine
thousand and ninety years according to human calculation.
19. Thirty six thousand years according to the human
reckoning should be known as equal to a hundred years. This
is remembered as divine reckoning.
20-21. Three hundred and sixty thousand human years
constitute a thousand divine years— so say the people who are
conversant with numbers and calculation.
22. It is thus that the sages sang about the divine cal-
culation. Now (I shall narrate) the reckoning ofthe number of
Yugas according to the divine calculation.
23. Wise persons and sages have said that there are four
Yugas in Bharata subcontinent.' They are Krta, Treta,
Dvapara and Kali.
24. The first one is Krtayuga by name. Thereafter,
Treta is mentioned. Then Dvapara and Kali. One shall
reckon these as the Yugas.
1. It is strange that Yugas should he restricted to India (Bharata)
only.
290 Brahmanda Purana
25-28. They say that Krta Yuga consists of four thousand
years. The Sandhyd (junction or transition period) consists of so
many (i.e. four) hundred years. The part of the junction
(with the next Yuga or Sandhyarhsa) is equal to the Sandhyd
period.
In the other three Yugas also along with their Sandhyds
and SandhydmSas the thousands and the hundreds function under
the same principle.
The extent of Treta and Dvapara is three thousand
and two thousand years in due order. Three hundred and
two hundred years constitute the Sandhyds and the Sandhydma-
sas are also equal to them. Excellent Brahmanas say that Kali
Yuga consists of a thousand years. Its Sandhyd is one hundred
years and Sandhydmsa is equal to Sandhyd.
29. Yugasahkhyd (the total number of years in all the
four Yugas together) is mentioned as twelve thousand (divine)
years for the four yugas viz. Krta, Treta, Dvapara and Kali.
30. In this connection the years are found to be as
follows in accordance with the human calculation:' I shall
mention the number ofyears in the Krta Yuga. Understand it.
31. The Krta Yuga consists ofone million four hundred
and forty thousand human years.
32. The duration of the Treta Yuga is one million and
eighty thousand human years.
33. The duration of the Dvapara Yuga is seven hundred
and twenty thousand human years.
34. Similarly, the duration of the Kali Yuga is three
hundred and sixty thousand human years.
1. According to this Purana tlie period ofYugas is as follows:
Yuga Tears
Krta 1440,000
Treta 1080,000
Dvapara 720,000
Kali 360,000
Total afiODOtpOaO Years
with Sandhyd and Sandhydmsas 4320,000 years.
1.2.29.35-46 291
35-36. (Partially defective text).
Excluding the periods of Sandhayds and Sandhydrns'as the
duration of the fourYugas is three million six hundred thousand
human years.
Including the Sandhyds and the Sandhydrhsas the duration
of the four Yugas is four million three hundred and twenty
thousand years according to human reckoning.
37. Thus the sets of four Yugas numbering seventyone
are called Manvantara.
38-40. Understand the number of years in the Man-
vantara. There are three hundred and six million seven hundred
and twenty thousand years according to human reckoning in
a Manvantara. It is not more. This reckoning of Manvantara
is remembered by Brahmanas conversant with calculation.
Thus the duration of a Manvantara has been recounted along
with the Yugas.
41. The natural* (?) Krta Yuga is endowed with four
thousand years (?). I shall mention the balance of Treta as well
as Dvapara and Kali.
42. No matter can be mentioned in two ways simulta-
neously (?) Though 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 too much
engrossed in the description of the line of sages.
In the beginning of the Treta Yuga,' Manu and the seven
sages expounded the various Dharmas.
The seven sages expounded the following holy rites viz.
Srauta Dharma(the holy rites mentioned in Srutis)recommend-
ed by Brahma, such as concerning taking a wife and perform-
ing Agnihotra. They expounded matter mentioned in Rksamhita,
* Probably Prathamam 'The first' as in Va.P. 58.38.
1. W. 43-92 describe tlie Tuga-dharma. of the Treta Yuga:
Yedic Mantras and Siddhis of the previous Kalpa which were 'lost' at
the end of that Kalpa manifested themselves to sages. The Veaas formed only
one undivided Samhita. God Brahma (re-) established the duties of various
castes and stages in life (Varnasrama-dharma). The institution of kingship
was firmly rooted. It was a covetable picture of a happy, society. Cf Mt. P.
-Ch. 142.
292 Brahmanda Parana
Yajussairihita and Samasamhita. These are the holy rites
characterised as Srauta Dharma.
Svayambhuva Manu expounded the traditional holy rites
characterised by customs and conventions. These rites are
connected with the conduct of life of the people of different
castes and stages of life. He expounded them along with truth-
fulness, celibacy, learning and austerities.
47-48. In the first Treta Yuga, those. Mantras alongwith
Tdraka (i.e. Orhkdra) and other examples manifested themselves
without any conscious effort or previous knowledge, unto the
seven sages and Manu. That is because of the penance per-
formed by them and their saintly endeavour.
49-50. Those Siddhis (spiritual powers and achievements)
which appeared before the Devas in the first Kalpa, of their
own accord (appeared before these also i.e. seven sages and
Manu). When the original Siddhis ceased to exist, others began
to function. Thousands ofthose Mantras which existed in the
Kalpas gone by manifested themselves in their intellect once
again.
51. The Rk, Yajus, Saman and Atharvan Mantras were
uttered by the seven sages and Manu expounded the Smarta
Dharma (Dharma as laid down in Smrtis).
52. In the beginning of Treta, the undivided compact
Vedas alone were the bridges (i.e. the sole authority) unto
Dharma. But owing to the contraction in the period of longe-
vity they are abandoned in she Dvaparas.
53. It is by means of their penance that the sages study
the Vedas during Dvapara, etc. The Vedas are devoid of beginn
ing and end. They are divine. They have been evolved by the
selfborn lord before.
54. Though they are the same in meaning, righteousness,
holy rites and ancillary subjects, they undergo changes in every
Yuga.
55.. The Ksatriyas have Arambhas (enterprises) as their
Yajna (sacrifice); the Vaisyas have Havis (offerings of ghee
etc.) for Yajna; the Sudras have service for Yajna and excel-
lent Brahmanas have Japa (chanting of Mantras) for Yajna.
56. Then, in the Treta Yuga, people of all castes were
1.2.29.57-68 293
joyous (because) they were well-protected by Dharma. They
regularly performed holy rites, and were happy and prosperous.
57. Ksatriyas obeyed trie Brahmanas. The Vaisyas obeyed
the Ksatriyas. The Siidras obeyed the Vaisyas. The'people co-
operated with one another.
58. Their activities were auspicious; so also were their
castes and stages of life. They were pure in the thoughts of
the mind, in the utterance of words and in their physical
activity.
59-60. In the Treta Yuga, the initiation of all activities
was never fruitless. It became fulfilled. In the Treta Yuga,
span of life, intelligence, strength, beauty, health and
piety were common to all. At that time, Brahma established
different castes and stages in life.
61. Again, the subjects out of delusion kept up those
Dharmas(but) with mutual antagonism. They then approached
Manu.
62. Svayambhuva Manu, the Prajapati (lord of the
subjects) saw the reality of situation. After meditation, he
begot two sons ofSatarijpa.
63. They were Priyavrata and Uttanapada. They were
the first kings. Thereafter, kings were born. They wielded the
staff of Law and Order.
64. Those kings were called _ff«/fl«s because they delighted
and pacified the subjects. Those with hidden sins could not be
controlled by those kings.
65. Yama, king of Dharma and son of the Sun-god is
remembered as their chastiser. The classifications of castes are
said to have been begun in the Treta.
66. It was then that Mantras were gathered together
by the sages who were the sons of Brahma. It was only then
that the Yajnas were initiated by the gods.
67-68. In the Svayambhuva Manvantara, the Yajiia was
formerly initiated by the Devas by means of all requisites,
gathered by Yama and Sukra along with Visvabhuj and Deven-
dra of great prowess. Truthfulness, chanting of Mantras,
penance and charity constitute Dharma in the Treta.
294 Brahmanda Parana
' 69. At the end of a thousand Righteous activities, the
Dharma of nonviolence begins to function. It is then that
heroes are born with great strength and span oflife.
70. They had renounced punishments. They were ex-
tremely fortunate and highly righteous. They were expounders
of Brahman. Their eyes were extensive like the petals of
a lotus. They had broad, wide chests and their limbs were
well-knit together.
71. The sovereigns of the world in the Treta Yuga were
capable of agonizing even lions; they were extremely vigorous.
Their mode of walking was like that of intoxicated elephants.
They were great wielders of bow (great experts in archery).
72-73. They were fully equipped with all good charac-
teristics. They were Nyiigrodhaparimandalas. The word. A^ag-
rodha denotes the two arms. Hence, Nyagrodha means Vydma
(Extended arms). He whose height extends as much as a
Vyama, he whose girth and height are equal, should be known
as Nyagrodhaparimandala (a well-built man).
74. The following seven things viz. a discus, a chariot,
a jewel, a spouse, a treasure, a horse and an elephant — these
are considered to be the seven jewels of emperors.'
75. They say that the following seven are the inanimate
jewels of the sovereign over the world, viz. a discus, a chariot,
ajewel, a sword. The excellent shield is the fifth, the flag and
the treasure.
76. (The seven jewels of an Emperor) having life are
mentioned as follows : The Queen, the family priest, the com-
mander-in-chief, the chariot-maker, the minister, the horse and
the elephant.
77. These jewels are divine ones. They have been
(naturally) acquired by the noble-souled ones. These fourteen
(jewels) should be assigned to all Emperors.
1. W. 74-77 describe two lists of seven 'jewels' of an emperor (Cakra-
vartin). Here 14 jewels are mentioned. A similar list of royal jewels is found
in Pali literature. The representation of the 2nd cent B.C. of a Cakravartin
at Jagayyapetta shows these 'jewels' and one more feature — at the touch of
Cakravarti's hand above (towards the sky) it shows gold coins.
1.2.29.78-89 295
78. In all the Manvantaras of the past and future,
emperors are born on the Earth from a part ofVisnu.
79. .Emperors are. born in the Treta Yugaofallthe
Manvantaras of the past, present and future.
80. The following four shall be very wonderful and
excellent in regard to those kings :— viz. strength (or army),
Dharma (virtue, piety), happiness and wealth.
81. Wealth, dharma, love, fame and victory are acquired
by the kings on a par with one another and without coming
into conflict.
82. They over-power even the sages by means of
Anima (minuteness) and other Aisvaryas, the powerof lordship''
learning and penance.
83. (They overpower) Devas, Danavas and human
beings by means of strength and austerity.
They are also born with superhuman characteristic
features present in their own bodies.
84-86. The hairs are soft and glossy; the foreheads are
high; the tongue is one that wipes off clean. The lips and eyes
have the lustre of copper; (their chests) are marked with.
Srivatsa scar; the hairs are lifted up.
The arms extend as far as the knees; the hands are copper-
coloured. They are slim in the hips; their girth is as much as
the extended arms. They have the shoulders of the lion and
they urinate like lions.
Their gait is like that oflordly elephants; they have large
chin-bones; they have the lines of wheel and fish on the soles
of the feet and those of conch and lotus in the palms.
87-89. The kings are eightyfive thousand in number
and they shine without ageing.
The movements ofthe sovereigns in four viz. the sky, the
sea, the subterraneous regions and in mountainous region, are
unobstructed.
Sacrifice, charity, penance and truthfulness are men-
tioned as the Dharmas specially significant in the Treta.
At that time Dharma (Righteousness) begins to function
with the classification of castes and stages of life. Dandaniti
(Polity, administration of law and order) functions for the
establishment of the bounds of decency.
296 Brahmanda Parana
90-92. All the subjects are delighted and well built. They
are free from ailments. Their minds are full (i.e they are
joyous).
It is remembered that there was only one Veda with four
feet (parts) in the Treta Yuga. At that time men lived upto
three thousand years, endowed with sons and grandsons. They
used to die in due order. This is the characteristic feature of
Treta Yuga. Understand the Treta Sandhya (the transition
from Treta Yuga or junction). The characteristic features are
reduced by one-fourth in the Sandhya from the main Yuga and
still further reduced by one-fourth in the Sadhydmsa from the
Sandhya.
CHAPTER THIRTY*
Uie Inauguration of the Sacrificial Cult
Fall of King Vasu for Denunciation of Sacrifices
Sdmsapdyani said : —
1. How could Yajfia begin to function formerly in the
Svayambhuva Manvantara, at the beginning of the Treta Yuga.
Narrate it factually to me.
2-4. When the Sandhya (the period between two Yugas)
elapsed along with the Krta Yuga, when (the time unit) called
Kala [kala] began to function at the advent of Treta Yuga,
when the creation of rain had taken place and (the plants and)
the medicinal herbs had grown, when the practice of culti-
vation and agriculture had been fully established, when the
people devoted to the stage of life ofa householder established
the classification of castes and stages of life with keen insight,
then how was Yajiia initiated after gathering together all the
requisites ?"
•This Chapter corresponds to Ch.5B.76 ff. of VS. P.
1.2.30.5-16 297
5. On hearing this Suta said : —
Let this be heard, O Sarhsapayani, how in the beginning
of Treta Yuga, Yajiia started functioning.
6-9. I shall recount in the proper order (how Yajiia
began) formerly in the Svayambhuva Manvantara.
When the Sandhyd the transitional-period (or junction)
elapsed along with Krta Yuga, when the period called Kala
began to function at the advent of Treta Yuga, when the crea-
tion ofrain had talien place and (the plants and) the medicinal
herbs had grown, when the practice of cultivation and agricul-
ture had been fully established, when the people became
devoted to the life of householders and after establishing the
classification of the castes and stages of life, they arranged the
mantras into a well-lcnit compendium, they included those
Mantras in holy rites (for the sake of welfare) here and here-
after. At that time lord Indra (the enjoyerofthe universe)
initiated the Yajiia.
10. (They started the Yajiia) alongwith all the gods
and with all the requisites gathered together. The great sages
came to his horse-sacrifice which was being lavishly
performed.
11-16. All those who had come asked him even as
he was performing the Yajiia with the animals worthy of being
sacrificed.
When the Rtviks (sacrificial priests) were busy with
their ritualistic fire-worship as the activities concerning the per-
formance ofYajfia; when the priests (authorised in) singing the
Saman Mantras had begun their sweet notes; when the leading
Adhvaryus (sacrificial priests) had quickly started their pro-
ceedings ; when all the flocks of the animals (procured for and)
worthy ofbeing sacrificed had been cut and struck, when the
Havis offerings were being poured into the fire by Brahmanas
performing Agnihotra; when all the Devas the partakers of the
Yajfia, had been invoked in the due order — those Devas who
are of the nature of /«dri_ya (the presiding deities of sense-organs)
were the partakers of Yajiia — they worshipped those Devas who
existed at the beginning of the Kalpa — the great sages, the
Adhvaryus, rose up at the time of squeezing and crushing (of
298 Brahmanda Purana
the Somajuice). On seeing the miserable flocks ofanimals, the
great sages collectively asked Indra-^' "What is the procedure
ofyour Yajiia P'
17. This is highly unrighteous and sinful. It (this sacri-
fice) has been spread (performed) with a desire for rites involv-
ing violence to life). In your Yajiia, O excellent god, the
killing of animals is involved.
18. An evil thing has been started for the destruction of
Dharma on account of this injury to the animals. This is not
.Dharma; it is Adharma (sin). Violence is not called as Dharma
(Righteous).
19. If your honour wishes to perform the Yajiia in
accordance with the scriptures, perform the Yajiia by means
of Dharma that does not infringe established institutions. Per-
form the Yajiia according to the. injunctions laid down (in
scriptures).
20-21. O excellent god ! (sacrifice should be performed)
with sacrificial seeds which are kept for a maximum period of
three years and which do not put forth sprouts. In them (such
seeds described above) no violence (to life) exists (is involved).
O highly intelligent one, this is the Dharma laid down former-
ly by Brahma".
Thus Indra, the enjoyer ofthe Universe, (was asked) by
the sages who perceived reality.
22. Then a great argument took place between Indra
and the great sages — " By what means should the Yajiia be
performed — by mobile (living) beings or immobile articles ?"
23. . After stating the principle the great sages became
dejected on account of the argument. After coming to terms
with Indra, they asked Vasu who was moving abouf in the
firmament.
24. "O king of great intellect, how (what) is the proce-
dure for Yajiia found out by you. O lord, son of Uttanapada,
explain and dispel our doubts".
25. On hearing their words, Vasu, without considering
the pros and cons recollected the Vedas and Scriptural texts.
1. W. 16-21 record the Brahmanical protest against animal-sacri-
fices. Tliey state tliat tlie seeds wliicli 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 Yajiia.
26. "Sacrifice should be performed with whatever is
duly brought" said the king. 'Sacrifice should be performed by
means of animals worthy of being sacrificed or by means of
seeds and fruits.
27-29. Violence is but natural to a sacrifice — such is my
(opinion) as well as what is mentioned in philosophical texts
and scriptures. Just as the Devatas, so also the Mantras, are
symbols ofviolence. This is said by great sages endowed with
austerities over a longperiod, through their philosophical texts
and Taraka and other (Mantras). This has been said on the
basis of their authority. Hence, it behoves you all to achieve it
provided those Mantras and statements are considered authori-
tative by you, O Brahmanas, so, let the Yajiia be continued
and allowed to function. Otherwise, your words will be other-
wise (false)".
30. Afterbeing answered to in this manner, those saints
with souls united with Brahman of unified souls, realized the
inevitability and hence restrained their speech.
31. Immediately after saying this, the king entered
Rasatala (nether worlds). Afterbeing a traverser of the upper
regions Vasu (now) came to be a traverser ofthe nether-
worlds.'
32. By means of that statement he had been a resident
of the (nether) surface ofthe world. King Vasu who tried
to dispel doubts in regard to Dharma, wentdown.
33. Hence, even though one may be conversant with
many things, one should not express anything by way of clari-
fication ofdoubts when alone and single-handed. Dharma has
many an opening. Its way is subtle and it goes a long way.
34. Hence, nothing definite can be stated by anyone in
the matter ofDharma including the Devas and the sages but
excepting Svayambhuva Manu.
35. Hence, 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
Purana.
300 Brahmanda Puarna
as the gateway to Dharma.' Thousands and 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 Yajna. By giving roots and fruits or greens and
vegetables gleaned by them or waterpot in accordance with
their capacity, many 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 Dharma, but they are very difficult to achieve.
39-41. It is heard (traditionally) that many sinless
Brahmanas, Ksatriyasand others have achieved spiritual power
by means of penance. They are Priyavrata, Uttanapada,
Dhruva, Medhatithi, Vasu, Sudhaman, Virajas, Sarikha,
Pandyaja, Pracinabarhis, Parjanya, Havirdhana and other
kings. These and many others have gone to heaven by means
of their jausterities. They are saintly kings of great inherent
strength whose reputation has been firmly established.
42. Hence, by all reasons, penance is superior to Yajfia.
It is due to his penance that this whole universe had been
formerly created by Brahma.
43. Hence, Yajiia does not follow it (penance) anywhere.
This (world) is regarded as based on penance.
Articles (of sacrifice) and Mantras are the bases of
Yajiia. Penance is of the nature of non-intake of food.
44. One attains the Devas by means of Yajiia and
Vairaja by means of penance. Brahminical holy rites (are
achieved) by means of renunciation and the victory over
Prakrti through Vairagya (absence ofpassionate attachment).
45-48. One attains Aaivafya (salvation) through know-
ledge. These are declared as five goals.
Thus great argument took place between the Devas and
the sages in connection with the functioning of the Yajiia for-
merly during Svayambhuva Manvantara.
Thereafter, on seeing him (Vasu ?) struck down by means
ofthe power of Dharma, all of them ignored the words ofVasu
1. W. 35-48 establish the superiority ofjiiana marga over Karma-
marga, including animal sacrifices.
1.2.31.1-6 301
and went away as they came. When the groups of sages
departed, the Devas concluded the Yajna. It was thus that
Yajfia was initiated in the Svayambhuva Manvantara. There-
after, this Yajfia has been modified along with the Yugas.
CHAPTER THIRTYONE
Narration of the Four Yugas :
Castes and Stages of Life
SUta said : —
1. Henceforth, 1 shall recount the position of the Dva-
para Age once again'. When Treta Yuga passes by, Dvapara
Sets in.
2. The Siddhi that the subjects had in the Treta Yuga
becomes defunct along with the subjects, when Treta Yuga
elapses at the beginning of Dvapara.
3. In Dvapara the mixture and combination of the castes
begins to take place among the subjects. All activities are
affected adversely (and get inverted).
4. The main activity in Dvapara is declared as a com-
bination ofiffl/as and Tamas with all these viz. the emphasis
on Yajiias*, administration ofjustice, pride, arrogance, forgive-
ness and strength.
5. The Dharma that had been in existence in the first
Krta Yuga continues to function in Treta Yuga. After becoming
agitated and intensely affected in Dvapara, it becomes extinct
in the Kali Yuga.
6. In that Yuga, there is utter destruction of (the
classification of) the castes. Similarly, the different stages of
1. This chapter depicts the state of the society, religion, religious texts
etc. in the Dvapara Age. The deterioration and confusion of social, religious
and other conditions provide a back-ground to the Chaos in the Kali Age.
* Va. P. 58.4 reads yacfta vadhah pano 'Begging, killing, gambling'^
instead of yajfiavadharanam in this text.
f^lX (A A Grt"f°*eJ Wry
302 V Brahmanda Parana
life get jumbled and mixed up. The Sruti and Smrti come to
be at variance with each other in that Yuga.
7. Owing to the difference between Sruti and Smrti no
definite conclusion can be arrived at. Because of the
absence of definiteness, there is no (clear-cut) principle of
Dharma.
8-10. Owing to the absence of (a specific) Dharma,
there is difference of opinion even among friends. Owing to
mutual difference and confusion in the points of view there
is no definite conclusion such as "This is Dharma. This is not
Dharma."
The confusion in the points of view results from ambigui-
ty and uncertainty ofthe causes, inconclusiveness in regard to
the effects (or decisions) and difference of opinion among the
people.
Hence, utter confusion and contradiction is brought about
in the scriptural texts by persons with different points of view.
11. It is laid down that there is only a single unified
Veda with four feet (i.e. sections, books) in the Treta Yuga.
In view ofthe fact that there is reduction in the span of life, the
Veda is distinctly classified in the Dvapara age.
12-13. The Samhita texts of Rk, Yajus and Saman are
recited by the great sages differently with changes in the
settings (arrangements) of Mantra and Brahmana portions and
alterations in the notes, accents and letters. Changes are
brought about due to the changes in the (presiding) sages and
Mantras and confusion in the view-points. They are similar in
certain places and altered utterly in certain places due to
difference in the points of view.
14. The Brahmanas, Kalpa-Sutras and Mantra Pravaca-
nas (different scriptural texts) and other texts as well have a
similar plight. Others follow these but some oppose it and
stand apart.
15. They begin to function in Dvapara Age and recede
during the Kali Yuga.
There was only one Adhvaryava (Yajur Veda) but later it
split into two.
16-18. By means of common and contradictory matters,
the whole scriptural text has been confounded.
1.2.31.19-28 303
With the schools of Adhvaryava (Yajur Veda) confused
and confounded in various ways, with alternative readings in
Atharva, Rk and Samah Mantras, there was a lot of unrest
(confusion) in Dvapara. They had many divisions and sub-
divisions and alternatives. They began to function in Dvapara
and became extinct in Kali.
19. Effects of these contrary happenings take place in
Dvapara — effects such as absence of rain, then death and
sickness and other calamities.
20. On account ofmiseries verbal, mental and physical,
they have despondency and absence of interest in worldly
matters. Due to despondency and dejectedness, they begin to
ponder over modes ofrelieffrom misery.
21. Through the ponderings they attain disinterested-
ness in worldly affairs and absence of attachment. Through
this detachedncss they begin to see defects. Through the sight
of defects there is the possibility of Ajiidna (ignorance) in
Dvapara.
22. To those Ajndnins (ignorant persons) in the first
Svayambhuva Manvantara in the Dvapara Yuga, enemies of
the scriptural texts crop up.
23. There are uncertainties and indecisive alternatives
in the science of Ayurveda, in the Angas (ancillary subjects),
in the Jyotisa (Astronomy and Astrology) in the Arthasastra
(Economics) and in Hetu-Sastra (Science of dialectics).
24-26. There are similar alternatives in the Bhasyas
(commentaries) and Vidyas (learning) of the Prakriya Sutras
and Kalpa Sutras (scriptural texts). There are different Smrti-
sastras (Law Codes etc.) and there are separate Prasthdnas
(Schools and Systems). These occur in the Dvapara Yuga
because of the difference of opinion among men.
It is with very great difficulty that agricultural and other
professions flourish (due to the efforts) mental, verbal and
physical. In the Dvapara, it is preceded by great physical strain
ofall living beings. There is greediness (in the people). The
professional activity is primarily commercial. There is no defi-
niteness in the principles.
27-28. There is the composition ofscriptural tracts based
on Vedas (but) there is mixing and mingling of Dharmas. The
304 Brahmanda Purana
discipline of tiie classification of castes and stages of life come
to nought. Lust and anger flourish in Dvapara. Passion, greed
and murder begin to prevail in Dvapara. It is in Dvapara that
Vyasa' classifies the Veda into four sections.
29-30. When Dvapara comes to a close, its Sandhyd
(twilight or transitional period between Dvapara and Kali
Yugas) too functions in the same manner. The characteristic
feature of Dvapara, devoid of good qualities becomes establish-
ed. In the same manner the Sandhydmsa also functions.
(Now) Understand (the details) of Kali Yuga' on the
basis of what remains of Dvapara.
31-33. "The acceptance (of characteristic features etc.)
of the Kali age is based on the residue ofthe SandhydmSa of
Dvapara. Violence, jealousy, untruth, Maya (deception) and
murder of ascetics— these are the characteristic features of
Kali age. (Of course) the subjects achieve (certain things) and
that is the entire Dharma. Dharma declines. It is doubtful
whether agricultural activities flourish despite the activities,
mental, eulogistic and physical. There are fatal sicknesses in
the Kali age and there is the perpetual headache of hunger
and fear.
34. There is terrible fear of drought. There are calami-
ties in all the countries. In the Kali age, the Smrti has no
authority (i.e. is nfot regarded as an authority) over the
people.
35. In the Kali age, the subjects die at various ages
Some one dies even as a child in the womb. Another dies in the
prime ofyouth. Some people die as old men while some people
die during their childhood.
1. Vyasa, 'arranger' (ofVedic Mantras into different Samliitas) is a.
designation. Every Dvapara has a different Vyasa. Puranas mention 28
Vyasas.
2. Almost all Puranas depict a gloomy picture of the Kali Age. Vide
Mbh. Vana ch. 188, 190, Br. P. chs 229-230, Mt. P. 144. 32-47, Bh.P. XII.
1-2, VP. VI. 1. It appears that that was probably the state ofthe society when
these Puranas came to be written, though unfortunately much of that des-
cription applies even today.
1.2.31.36-47 305
36. There is danger and fear unto the subjects owing
to wrongly performed sacrifices, negligent studies (of the Vedas),
evil actions, misleading religious texts and the faults in the
holy rites performed by the Brahmanas.
37. Violence, deception, malicious jealousy, anger, envy
and intolerance occur in men in the Kali age. There is passion
and greediness everywhere in every creature.
38. After reaching the Kali Yuga a great excitement is
aroused At that time, the maximum age is when a thousand
years are completed* (?)
39. The twice-born people neither study the Vedas nor
worship by Yajnas. Men are annihilated, the Ksatriyas and the
Vaisyas in due order.
40. At that time, the kings are mainly Stidras who set
in vogue all sorts ofheresies. The subjects become devoid of
good qualities.
41. Alliances and associations of the Stidras and Antya-
yonis (Lowest-born) with Brahmanas take place in the Kali
Yuga, in regard to bed, seats and food-stuffs.
42. Span of life, intellect, strength, beauty and prestige
of the family dwindle down and become extinct. The Stidras
take to the conduct of life of the Brahmanas and the Brahmanas
behave and act like Stidras.
43. Thieves adopt the customs and conventions of kings,
and kings behave and live like thieves. When the close of the
/Yuga is^mminent, it is only these servants who survive.
44. At the close of the Yuga, O excellent sage, the
women become false and unfaithful. They misbehave. They
become addicted to liquor and meat and become deceitful.
45. At the close of the Yuga, O excellent sage, the
faithful wives do not survive. Beasts of prey nourish and the
cattle decrease.
46. Know that at the close ofthat Yuga, good people
turn back and keep aloof Dharma of great consequence rooted
in the pious act of charity, is very rare th n.
47. Dharma 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 Va. P. 56.37 wliicli is otherwise identical with,
this verse.
306 Brahmangla Pur ana
In some places the land will yield but very little but in some
other places it may be excessively fruitful (fertile).
48. The kings will not be protectors but the enjoyers of
their share in the offerings (taxes etc.). At the close of the Yuga,
they will be eagerly devoted to the act of protecting themselves.
49. Kings will cease to be protectors. Brahmanas will
be dependent on Sudras. All excellent twice-born ones will
make obeisance to the Stidras.
50. The common people begin to sell boiled and cooked
rice; the Brahmanas begin to sell the Vedas. Young women
begin to sell their bodies when the close of the Yuga is
imminent.
51. In this Kali age, even excellent Brahmanas be-
come the sellers of the benefits of their penance and perform-
ance of sacrifices. Many people will turn into ascetics.
52. They say that the close of the Yuga is then, when
the lord (Indra) 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 and measures. The whole society will be surrounded
by hunter-like people and heretics ofevil habits and conduct
of life.
54. When the close of the Yuga is imminent, men will
be in a minority and there will be majority of women. People
will be begging of one another many times.
55. When the Yuga wanes away there will not be any-
one who helps in return for another's help. There will not be
any one who does not injure and spoil others, whose words
are not harsh; who is straight-forward and who is not malicious.
56. When the close of the Yuga sets in, its characteris-
tic feature is apprehension of danger etc. Then the earth will
be void without wealth.
57. Rulers will not be protectors though they are (ex-
pected) to be protectors. They will take away jewels (and
valuables) of others and molest their men's wives.
58. People will be lustful in their minds. They will be
evil-minded, base and fool-hardy, addicted to criminal and
reckless acts. They will be roguish with all good activities
1.2.31.59-67 307
destroyed. They will keep their hairs loose and untied. They
will not be sympathetic.
59-63. At the close of the Yuga, men less than sixteen
will be begetting and women less than sixteen will be giving
birth to children.
When the close of the Yuga is imminent Siidras with
perfecdy white sparkling teeth wearing ochre-coloured robes,
with clean shaven heads will subdue their sense-organs and
practice piety.
There will be thieves stealing plants and corn, clothes
and garments. Some thieves will rob other thieves. There will
be a robber taking away valuables from another robber.
When knowledge and holy rites have disappeared, when
the whole world has become inactive (in religious matter),
worms, rats and serpents will be attacking and harassing men.
Welfare, health and capability will permanently be
difficult to obtain.
Countries afflicted by hunger and fear will be eagerly
waiting for Kausikas (persons who can find out hidden trea-
sures) . Affected by misery, the maximum span of life will be
only hundred years.
64. In the Kali Yuga, all the Vedas are seen and not
seen (i.e. not read and understood clearly). Yajiias afflicted
only by sins and evils, become spoiled.
65. After the advent of the Kali age, many types of
heretics crop up. They may be Buddhists wearing ochre-coloured
robes, Jainas, Kapalikas and others who sell the Vedas. Still
others are those who sell holy centres of pilgrimage.
66. There are others who are the enemies of the system
and discipline of the castes and stages of life. All these heretics
are born when the Kali Age steps in.
67. Then Siidras become experts in interpreting affairs
concerning religious activities and they study the Vedas. Kings
1. Probably a reference to Buddhist bhiksus. There appears to be a
dominance of Buddhism when this Furana was written. This is confirmed in
VV. 65-66 infra.
308 Brahtnanda Parana
born of Sudras' wombs begin to worship and perform iiorse-
sacrifice.
68. Tiien tlie subjects accomplisli something either by
killing women, children and cows or by killing one another or
by robbing one another.
69. The conduct and activity in the Kali age is declared
as a Tdmasa activity because of too much of affection for sinful
deeds. People are short-lived with constant narrations oftheir
own misery. Their bodies are short and lives too are short
owing to sickness.
70. At that time the practice of killing children in the
womb comes into vogue due to enmity. Hence, span of life,
strength and beauty become reduced after the advent of Kali
Yuga.
71. At that time, men attain Siddhi within a short time.
Blessed and excellent twice-born ones will practise piety and
devotion at the close of the Yuga.
72-73. These excellent Brahmanas practise the holy rites
laid down in the Srutis and Smrtis. They practise without any
malice or envy.
In the Treta, the Dharma practised for the whole of the
year bears fruit. It is declared that the same Dharma
practised for a month in Dvapara bears fruit. The intelligent
devotee practising the same for a day, attains the desired fruit
in the Kali Yuga.'
This is the condition in the Kali age. Understand (the
state of affairs) in the Sandhyarhsa (the transitional period
between two Yugas).
74-76. Siddhis prevalent during the Sandhyds ofYugas
become reduced to three-fourths in the following Yugas Siddhis
prevalent, in the Yugas become reduced to three-fourths in the
following Sandhyds. The characteristics of the Sandhyds become
stabilised in the Sandhydmsas aitsxhs'in% reduced to three-fourths.
Thus when the period of Sandhydrhsa at the end of (a set
of four) Yugas arrives, (the lord appears) as their chastiser.
1. This is a relieving feature of the Kali age.
1.2.31.77-89 309
He rises up for the purpose of slaying the wicked Bhrgus.
He is called Pramati' and he belongs to the Lunar race.
77-80. In the previous' Svayambhuva Manvantara, he
had been born of a part ofMadhava (Visnu).
For a full period of twenty years, he wandered over the
Earth taking with him an army alongwith horses, chariots and
elephants. Surrounded by hundreds and thousands ofBrahmanas
wielding weapons, he killed all the Mlecchas all round along-
with all those kings, the heretics bornofSfldra women. The
lord exterminates those heretics. Everywhere he kills all those
who are not scrupulously religious.
81-84. The lord who was strong and who annihilated
all the Mlecchas slew these also — People who were born of
parents ofdifferent castes, those who depended on them, the
Udicyas (Northerners), Madhya Desyas (Persons of middle
lands), Parvattyas (Mountain-dwellers) Pracyas (Easterners),
Prattcyas (Westerners), those who walk about on the ridges of
the Vindhya mountains, Daksinatyas (Southerners), Dravidas
along with Sirhhalas (Ceylonese), Gandharas, Paradas,
Pahlavas, Yavanas, Sakas, Tusaras, Barbaras, Cinas (Chinese),
Sulikas, Daradas, Khasas, Lampa-karas, Katakas and different
tribes of Kiratas. The powerful lord wielding the discus slew
all these barbarous people.
85-86. Invisible to all the living beings, he wandered
over the whole earth. The lord was born of a part of lord
Madhava. In the former birth he was very valorous and
he was well known by the name of Pramati. In the first Kali
Yuga, he was born in the Gotra ofthe moon.
87. He began (the victorious march) when he was aged
thirty-two. For twenty years he continued to slay men and all
other living beings everywhere.
88-89. Annihilating every thing by his ruthless activity, he
made only seeds to remain on the earth. He managed to subdue
the Vrsalas who were generally sinful, by making them angry
I. This incarnation of Visnu re-established order at the end of Kali
Age. Elsewhere (in Mt. P.) he is said to have been born in the Lunar race in
the Kali Age in Caksusa Manvantara. See VV. 85-86 below.
310 Brahmanda Parana
with one another on sudden provocations. Thereafter, in the
region between the Gahga and the Yamuna, he established his
camp of rest along with his followers.
90. Thereafter, when the Kalpa elapsed, he went back
to his eternal abode along with his army after exterminating
Mleccha kings by thousands.
91-92. When the period of Sandhydmsa arrived towards
the end of the Yuga, only a few subjects remained here and
there. They were unfortunate fellows with planets adverse to
them. Many of them were greedy and they collectively struck
and injured one another.
93. There was anarchy. When the close of the Yuga was
imminent, the subjects were afflicted by mutual fear.
94. They were agitated and bewildered. They left their
houses, wives and relatives. They never cared for their lives.
(They were not hopeful about their ability to survive). Even
without reason, they became very miserable.
95. When the Dharma based on Sruti and Smrti became
extinct, the people killed one another, devoid of bounds of
decency, affection, shame and friends and allies.
96. When virtue ceased to exist, the people were afflic-
ted and they were reduced to a size of twentyfive (as against
52 Angulas in height). Agitated and distressed they found their
sense-organs out of gear. They had to forsake their children and
wives (and run away).
97. People oppressed by drought had to abandon their
agricultural activities. They were miserable. Leaving their own
native lands they began to stay in the bordering districts.
98. They were compelled to resort to rivers, marshy
places, near the seas and mountainous regions. Extremely
miserable, they sustained themselves by means of meat, roots
and fruits.
99. They used to wear leaves, bark-garments or hides
of antelopes. They observed no holy rites. They had abandon-
ed their families. They had fallen off from the systematic dis-
cipline ofthe castes and stages oflife. They had been adopting
the terrible practice of Sankara (mixing of castes by means of
1.2.31.100-110 311
indiscriminate inter marriage etc.). They had reached such a
plight. Only a very few such people survived.
100. They were oppressed with old age, sickness arid
hunger. Owing to misery, they reached a stage of abject dejec-
tedness. From this dejected state, they reached the state of
pondering over the same. Pondering took them to a state of
equanimity.
101. Through the state of equanimity, they had the
realisation of the Atman. Through this knowledge, they acquir-
ed piety and devotion. Thus those who survived the last
stage of the Kali age, acquired tranquility and control of
sense.
102. When the close of the Yuga was undergoing trans-
formation, they became quiescent as though they were asleep or
inebriated day and night after making the mind enchanted (and
insensible).
103-106. Owing to the power of the inevitable future,
the Krta Yuga set in. When the holy Krta Yuga began to
function, the subjects pertaining to the Krta Yuga were born of
those who survived from the Kali Yuga. Those Siddhas who
remained then, began to move about invisibly. They established
themselves there along with the seven sages. The Brahmanas,
the Ksatriyas, the Vaisyas and the Siidras were those, who
were remembered as seeds. (They were intended to be the
nucleus for the succeeding generation). At that time they
became identical with those who were born in (the closing
stages of) Kali. They were devoid of any difference. The seven
sages recounted Dharma to them as well as to others.
107. That (Dharma) is equipped with the conduct of
life of the different castes and stages. It is of two types : Srauta
(as laid down in the Vedas) and the Smdrta (as laid down in
the Smrtis). The object in the Krta age remained thus as
persons with holy rites.
108. When the Dharmas of Srauta and Smdrta varieties
had been pointed out to the people of Krta Yuga, some of them
remained till the close of the Yuga for the sake of establishing
Dharma.
109-110. The sages remain in authority over the whole
of the Manvantara. The grasses of the forests are burned by
312 BrahmSnda Parana
the forest fires but their roots are unaffected. Just as fresh
shoots of grass grow from these roots so also the people of Krta
Yuga grow from the people of the Kali age.
111. Thus there is an uninterrupted series ofYugas, with
the connection of a Yuga with another unbroken, till Manvan-
tara comes to a close.
112. Happiness, span of life, strength, beauty, virtue,
wealth and love — these are reduced to three-fourths in each of
the succeeding Yugas.
113. The achievement of piety of the Yugas becomes re-
duced in the Sandhydmsas. Thus is the Pratisandhi (transition
between the two Yugas) that had been mentioned by me
(before), O Brahmanas.
114-119. By means 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 Brahma. The
night too is declared as extending to this much period. Here
there is straight-forwardness and state of being insentient in all
living beings till the end of the Yuga.
This alone is remembered as the characteristic feature of
all Yugas. The sets of four Yugas multiplied by seventyone and
gradually transformed is called Manvantara. ' Whatever occurs
in one set of four Yugas happens in the others also in the same
manner and in the same order.
In the same manner, differences also are produced in every
creation. They are restricted to thirty-five and they are remem-
bered as neither less nor more. So also the Kalpas have the
same characteristic features as the Yugas. This alone is the
characteristic feature of all the Manvantaras.
120. Just as the repetitions of the Yugas had come into
vogue since a long time owing to the intrinsic nature of the
Yuga, so also the living world (world of living beings) being
transformed through decrease and increase does not remain
(the same permanently).
1. 71 sets of four Yugas constitute a Manvantara. The verses that
follow constitute an elucidation of Dhdta yathapurvam akalpayat. (The creator
arranged or created everything as before.)
1.2.31.121-32.1 313
121-124. Thus the characteristics ofall the Yugas, past
and future in all the Manvantaras have been mentioned
succinctly. Know that, by means of the (discription of) a Manvan-
tara, all the other Manvantaras have been explained and also
one Kalpa is described by means of (the description of)
another. Similarly in the future ones, inference should be
carried out by one who knows. In all the Manvantaras past
and future, all the beings are of equal identifications in re-
gard to names and forms.
125. The Devas of eight classes who are the lords in this
Manvantara, the sages and the Manus — all these are equal in
regard to the purpose (served by them).
126-127. Thus the lord always evolves the classification
of castes and stages of life in the former Yugas and arranges the
intrinsic features of the Yugas.
The classifications of castes and stages of life, the Yugas
and the Siddhis of the Yugas have been recounted as necessary
consequence. Now, understand the creation of the Srsfi
(Creation ofthe living beings).
I shall mention the situation in the Yugas in detail and in
-due order.
CHAPTER THIRTYTWO*
Yugas and Classes of People : Lineage of Sages'
Sula said :
1. Learn from me the different subjects viz. Asuras,
Serpents, Gandharvas, Pisacas, Yalcsas and Raksasas, that are
born in (different) Yugas.
* This chapter corresponds to Va.P.Ch.59.
1. This chapter records the belief that there has been a continuous
deterioration in height or physical built and other capacities ofall the subjects
of creation, be they gods, men or serpents. Archaeological excavations have not
substantiated this belief.
314 Brahmanda Parana
2-4. Understand in which Yuga their nativity takes place
and how long do they live.
The Pisacas, the Asuras, the Gandharvas, the Yaksas,
the Raksasas and the Serpents who are born in the Krta Yuga
have their height and girth equal.
The height of the joyous divine beings is ninety-six
Angulas according to the measure of their own figures. It has
become so due to the nourishment (?) It is taken as their
natural measure.
5-7. Human beings existing in the Sandhydmsaka are
shorter by seven times seven Arigulas than the height of the-
Devas and Asuras (?)
The height of Devas and Asuras in hundred and fifty
eight Angulas is remembered by those born in the Kali,
age.
It is remembered by persons born in Kali (that their
height) from head to foot is eightyfour Angulas of their own
fingers.
8. This height ofhuman beings becomes reduced in the
Tugdmsaka (transitional period between two Yugas) in all the
Yuga periods past and future.
9- 10a. Man is regarded to be eight spans high with his
own fingers as unit.
He who is nine spans high from head to foot and has
arms extending as far as the knees is worshipped even by the
Devas (gods).
lOb-1 la. By means of the same activity* (?) the increase
and decrease in the different Yugas of the height of cows,
horses, elephants, buffaloes and immobile beings, should be
understood.
lib- 12a. The hump of the cattle is seventy-six Angulas
high. The height of elephants is declared as hundred and eignt
Angulas in full.
12b. The height of trees is remembered as a thousand
Arigulas without forty Arigulas and fifty Yavas.**
* For Karmanaitena here-of, Va.P/59-10 reads Kramenaitena 'in this
serial order.'
'*' * One Yava = l/4 Angula.
Tiierefore tlie lieight of trees= 1 - 4 + 1 2 ^ = 947 "^ Angulas.
1.2.32.13-23 315
13-14a. The constitution of the bodies of the Devas is
similar to that of the body of human beings. It is realised, if we
ponder over reality.
The body that has nothing else to excel it in intellect is
called the body of the Devas. So also' that which has something
to excel it is called human body. Thus have been described the
living beings divine and human.
14b-15. The body of Devas is said to be endowed with
the excellence of intelligence. Similarly, the body of human
beings is also possessed of excellences (of intelligence and
others).
16-19. The beings — animals, birds and immobile ones —
are useful ones. For example — the cows, the goats, the sheep,
the horses, the elephants, the birds and the trees — these are
useful in holy rites. Hence, they are worthy of Yajiias in every
respect. They are born in the abodes ofgods. Hence, they are
of the same form.
The auspicious forms of the Devas are such as could enjoy
as they wished. They became happy with those charming
beings mobile and immobile and befitting their own forms and
magnitude. Henceforth, 1 shall narrate the remaining ones
called as sats and Sddhus (good ones).
20. The word Sal indicates the Brahman.' Those who
possess it are called Sants due to their similarity with the
Brahman.
21 Those who neither become angry nor are too over-
joyed in regard to those ten objects of (ten) sense-organs (i.e.
five pertaining to the sense-organs and five to the organs of
physical activity) and eight varieties of causes — are called
jitdtmans (those who have conquered their own selves).
22. Inasmuch as Brahmanas, Ksattriyas and Vaisyas.
are engaged in general religious rites as well as in special
rites, they are the twice-born castes.
23. One who adheres to the religious duties prescribed
for one's caste and stage of life and one who is happy in practis-
1. W. 20-26 give the characteristics of saints, sadhus and knowers of
Dharma.
316 Brahmanda Parana
ing the path to heaven (?) is called a knower of Dharma
(Dharmajna) due to his knowledge of the Dharma as enjoined in
Sruti (Vadas) and Smrtis.
24. A religious student who works for the welfare ofhis
preceptor is called Sddhu (good one) because he strives for the
achievement of learning. A house-holder is called Sddhu
because he gathers together the requisites for his house-hold.
25. A Vaikhdnasa (forest-hermit) is declared as Sddhu
because he achieves power of penance in the forest. The striv-
ing recluse is remembered as Sddhu because he accumulates and
achieves Yogic power.
26. Thus the religious student, the householder, the
forest-dwelling hermit and the recluse are all called as Sddhus
because they achieve the Dharmas of their respective stages of
life.
27. Neither the Devas nor the Pitrs, neither the sages
nor the human beings understand the point "This is Dharma —
This is not", because of different points of view (?)
28. The words Dharma and Adharma mentioned here
refer to the rites.' Auspicious rite is remembered as Dharma.
Inauspicious rite is declared as Adharma.
29. The root \/Dhr is used in the sense of Dharana (Hold-
ing, Sustaining) and (Dharma means that which sustains us).
In the sense oiAdhdrana (non-sustenance) and Amahatva (Non-
greatness) the word Adharma is mentioned.
30. That Dharma which takes us to what we desire (and
what is good for us) is taught by the preceptors. It is also
taught by the preceptors that Adharma has adverse and undesir-
able fruits.
31. They call these persons Acaryas' (preceptors) viz.—
old men devoid of greadiness. Self-possessed persons devoid of
arrogance and straight-forward persons who have been edu-
cated and well disciplined.
1. W . 28 — 30 and 33-36 explain the concept of Dharma and what
is Srauta and Smarta Dharma ? A detailed elucidation of various virtues consti-
tuting Dharma are given in VV. 43-57.
2. W. 31-32 mention the qualifications of an Acarya (preceptor).
1.2.32.32-43a 317
32. He himself practices (Dharma). He establishes the
code of good behaviour and he gathers together (and masters)
the various scriptural texts — he is therefore, called Acdrya.
33-34. Two types of Dharma have been laid down by
Brahmanas conversant with Dharma viz. Srauta and Smdrta.
Srauta Dharma pertains to marriage rites as well as (adop-
tion of) Agnihotra worship.
The Smdrta Dharma pertains to the conduct of life of
people of different castes and stages of life, Tamas (controls of
the sense-organsJ and Niyamas (observances). After learning
from the previous persons (or after instructing the previous
ones) the seven sages expounded the Srauta Dharma.
35. The Rk, Yajus and the Saman constitute the Sruti.
They are the limbs of the Veda. It was after remembering the
code of conduct of life in the previous Manvantara that Manu
expounded his Smrti.
36. Hence, Smdrta Dharma is declared as the Dharma
that differentiates the castes and stages of life. These different
types ofDharma are called Sisfacdra.
37-39. The word Sisfa is derived from the word Sesa
(Remainder). They call what remains by the word Sisfa.
Those righteous persons who survived in the Manvantara
and continued to stay were Manu and the seven sages.
They remained there for sustaining the worlds. Those who
remain for the sake of Dharma are called Sistas. In every
yuga, this Dharma has been practised very well by the Sisfas
(survivors) viz. Manu and others who have already been refer-
red to by me before.
40. The study ofthe three Vedas, agricultural opera-
tion, administration of justice, performance of sacrifice, special
duties of the people of different castes and stages oflife are
practised by Siffas again and again.
4.1-43a. Since they have been practised by the previous
persons they are Sisldcdra and righteous activity as well.'
The following eight meritorious activities also are charac-
teristically Sijfdcdra viz. charitable offerings, truthfulness, auste-
1. VV. 37-43 give a peculiar definition of Sisfas and explanation of
Sisfdcara. Tlie identification of Sisjacdra with Dliarma is in V. 57. Manu
XII. 109 and Vasistha. VI. 143 define fisjacdra differently.
3 1 8 Brahmdnda Purana
rity, knowledge, learning, sacrifice, renunciation (ofthe world)
and departure from one's household and sympathy. Since the
Sistas (the remaining ones, or the well-disciplined ones), Manu
and the seven sages practise these in all the Manvantaras, they
are, therefore, declared as Sisfacdra.
43b-44. It should be known that a Dharma is called
Srauta if it is traced to the Sruti. It is called Smarta if it is traced
to the Smrti. That which refers to sacrifice and Vedas, is called
Srauta Dharma and that which concerns the activities and
duties ofthe people of different castes of life is called Smarta.
I shall mention the characteristic features of Dharma with
regard to each part.
45. This is the characteristic sign of truthfulness viz.
After seeing an event and on being asked, he (a person) does
not conceal the fact and states it exactly as it has happened.
46. Celibacy, chanting of Mantras, vow of silence and
observance of fast— these constitute the form of Japa* (Penance).
It is extremely terrible and very difficult to achieve.
47. The collection of sacrificial materials, Havis (ghee)
offerings, Rk, Saman and Yajur Mantras, Rtviks (sacrificial
priests) and Daksinus (monetary gifts and fees) is called
Y a j ii a .
48. The perfect vision of impartiality between oneself
and all living beings whether for welfare or distress — is remem-
bered as Dayd (Mercy, Sympathy).
49. Ifa person, on being scolded or struck does not
scold or strike in retaliation either verbally, mentally or phy-
sically—this attitude is remembered as Titiksd (forbearance)
and Ksama (patience).
50. Refraining from taking other man's belongings well
protected by their owners but abandoned in their excitement,
is glorified as Alobha (absence of greed).
51. Non-indulgence in sexual intercourse, absence of
thought thereof, avoidance of prattling about it, receding from
all activities (connected with it isBrahmacarya (celibacy). It is
called a penance without any vulnerable point.
1.2.32.52-61a 319
52. If man's sense-organs do not function falsely either
for his own sake or for others' sake that is the sign of Sama
Quiescence and Restraint off passions).
53. If a person is obstructed (and hence disappointed)
in regard to the object of sense-organs (i.e. five sense-organs
and five organs of action) or eight-fold causes, but he does not
become infuriated, he is considered to be JitStman (one who
has conquered his own self).
54. Ifa person feels that he must give away unto a
deserving person whatever is desired most by him, or the money
that has come down to him duly and justly, that is the charac-
teristic sign of Dana (charitable offering).
55-56a. Dana is of three types, Kanisflia (base) Jyestha
(superior) and Madhyama (middling). Among them, that which
is conducive to salvation is the superior one. That which is
only for the sake of achieving ones' own selfish ends is the base
one. Sharing (of one's possessions) with all living beings out of
sympathy is the middling.
56b-57a. The Dharma regarding the discipline'of the four
•castes and stages of life is laid down by the Srutis and Smrtis.
What is not antagonistic to Sisfdcdra (the practice ofwell-
disciplined cultured people) is also Dharma, approved by
good learned men.
57b-58. Absence of hatred toward what is not liked by
one, approval ofwhat is (desirable and) desired, and turning
away from pleasure, excessive agony and distress is Viraktatd
(absence of passion).
Relinquishing of all committed actions along with the
omitted ones is called Sannydsa (Renunciation).
59-61a. (Defective Text). Giving up of both auspicious
and inauspicious activities is called Nydsa or (Relinquishment.
Unmanifest particular things are Vikaras (Transformations)
in the matter of insentient objects (?) Perfect understanding
of the distinctness of the sentient and the insentient, is called
Jndna (Knowledge). These are remembered as the characteristic
features of different parts of Dharma by sages conversant
•with the principles of Dharma, in the previous Svayambhuva
Manvantara.
320 Brahmanda Parana
61b-62. I shall describe unto you the procedure of Man-
vantara as well as Cdturhotra and Cdlarvidya (Holy rites).
Different Sruti is assigned to different Manvantara.
63-65a. Rk, Yajus and Saman (are assigned to different
Manvantaras) in the same manner as deities are assigned.
In spite of the procedure of annihilation of all living
beings, Satarudriya, the procedure of Hotra as well as Stotra
(Hymn, Prayer) function as before.
The Stotra is of four types : Dravyastotra (Eulogy of
materials), Guna-Stotra (Eulogy of quality) Phala-stotra (Eulogy
of fruit) and the fourth one Abhijanaka-Stotra (Eulogy of
Abhijanas).
65b. In all the Manvantaras, Brahma sets in motion the
four types of Stotras in regard to the Devas even as they come
into being. Thus the origin of the collections of Mantras is of
four types.
66-68. As the sages perform the severe and extremely
difficult penance, the Mantras of different Vedas— Atharva,
Rk, Yajus and Saman appear before them severally in the same
manner as in the previous Manvantaras. They appear in five
ways viz. — owing to non-contendedness, owing to fear, owing to
misery (pain), owing to happiness and owing to grief.
69. These Mantras appear before the sages casually
because of the (supreme) vision of the sages named Tdraka
(that which redeem?). I shall state the Rsitva (state of sage-
hood) of the sages along with the characteristics.
70. Among the past and future ones, it is said (that)
there are five types of sages. Hence, I shall recount the origin
of the sages.'
71-73. When the Gunas were in (a state of) equilibrium,
when there was the annihilation of everything, when there was
no classification of the Vedas, when everything was full of
darkness and it could not be indicated or specified particularly
(thepradhdna) unintelligently functions for the sake of Cetana
(Sentient one). It functions through the intellect of the sentient
one and through consciousness (?) Both of them function like
1. The following verses (W 71-73) describe the process of evolution
of the universe to explain how sages (the Seven Sages — Saptarsis) came into
being in a new Kalpa.
1.2.32.74-82 321
the fish and the water. The Sattva* (? Tattva) presided over by
the sentient one functions in the nature (Gunas).
74. On account of the cause, its effect functions in the
same way. The object functions due to the subject. The
Artha (meaning) functions due to its (state of possessing an
Artha).
75. Within the time (?) when it should take place the
Bhedas (differences) of the nature of Karana** (sense-organ)
become realised. Then Mahal and other principles manifest
themselves gradually.
76. The Aharhkdra (Ego) was evolved out of Mahal and
from it the Bhiitas (Elements) and the Indriyas (sense-organs)
were born. The different Bhutas were mutually born out of the
elements.
77-82. The effect and the cause*** (sense-organs) sud-
denly get transformed itself. Just as the sparks and particles
come out of the fire-brand simultaneously, so also the Ksetrajnas
(Individual Souls) come out of their Material cause at the
same time.
Just as the glow-worm is suddenly seen in blinding dark-
ness .so also the transformed (Ksetrajiia) from the unmanifest
shines like the glow-worm. It is great and embodied. The (all)
knower became stationed there itself at the entrance to the
Dvdrasdld (Hall of entry) where the great and embodied one
was present. Beyond the vast expanse of darkness, the Mahat
is perceived on account of its disparity. The Sruti says—
"He stationed himself there. The learned one (the knowing
one) was stationed at the end of Tattias (darkness) ".
When it {ihc Avyakta) transformed itself, Buddhi (Intellect)
appeared in four ways y'lz. J nana (Knowledge) Vairdgya (Ab-
sence of attachment), Aisvarya (Prosperity, masterliness) and
* Va. P. 59.66b reads tattvdni 'the principles'.
** Tlie obscurity of the verse is due to the reading Karanatmaka. If
emended as Karanatmaka as in the identical verse in Va P. 59.68a, it means
'differences of the nature of cause' became explicit etc.
*** Karana emended as Karana as in Va P. 59. 69c. The word Karana
'Sense-organs' obscures the meaning implied in the next line.
322 Brahmanda Parana
Dharma (Virtue). These should be known as conducive to the
final emancipation ofman.
83-86. He is called Mahdtman (the great Soul) by good
people, because it is the transformation of the body* (?)
Since he lies within the body, he is called Purasa.
Due to his knowledge of the Ksetra (field, body) he is called
Ksetrajna. Since he lies within intelligently he is of the nature
of consciousness. The non-sentient Vyaktd-Vydkta (manifest-cum-
nonmanifest) is encompassed for the sake of achievement (?).
Thus the Ksetrajna (individual Soul) is Vivrtta (trans-
formed one) and it is equipped with the knowledge of the /iTse^ra
(field, i.e. the body).
Simultaneously with Vivrtti (transformation) the Rsi him-
self excessively activises (Param arsayate) Avyakta (the unmani
fest one). Therefore, it has the Pdramarsitva (the state of being
a great sage).
87. It is from the root Vr? that means "to go" that the
name has been derived at the outset. It is considered that it has
rsitd (the rjJ-hood) as it is self-born.
88-90. They are born of God himself, they are the mental
sons ofBrahma.
Since on being born, the great Mahal principle was sur-
rounded by them, since those self-possessed persons went round
the Mahat principle by means of their good qualities, hence
they are called Maharsis. They are the supreme viewers (seers)
of the Buddhi (Intellect). They are the sons of Isvaras (gods)
both mind-born as well as bosom-born. They go beyond (or
get under control) Ahamkdra (Ego) and penance. Hence
they are Rsis.
91. Hence, the seven sages are called sages because they
see the principle oiBhutddi (Ahankdra). The Rsikas, the sons of
sages, are those born of the womb after sexual intercourse.
92. The Tanmdtras (subtle elements) and Satya (the
reality) are also realised by those sages of great prowess. Hence,
those seven sages are the seers of the ultimate truth.
* A comparison of Bd.P. W. 75-85 hereof with Vi P. 39. 69-77 shows
that the lines in the Bd. P. are confused and disconnectedly mixed up. Hence
the obscurity.
1. W. 87-90 give the derivation ofthe term 'r?i' and 'maharsi*
1.2.32.93-106 323
93. They are the sons of Rsikas. They should be known
as sons of sages since they realise (Rsanti) the Rta (The great
truth of the cosmos) and the particularities (ViksasJ factually.
94-95.' Hence, those seven sages also are called sages
because they see the vast extent of the Sruti. The following are
the five classes of sages having the knowled ge of th e particular
Atmans viz. {\) Avyaktdtman (the UnmenTfest Atman) (2) Mahdn
Atman (the Soul called Mahat) (3) Ahamkdrdtman (the Atman of
the cosmic Ego) (4) Bhutdtman ("the Atman of the living beings
or elements) and (5) Indriydtman (The Atman of the Sense-
Organs), listen to them by their names.
96-97. Bhrgu, Marici, Atri, Angiras, Pulaha, Kratu,
Manu, Daksa, Vasistha and Pulastya. These ten were mentally
born of god Brahma. They are themselves masterly and power-
fill ones. Since they are cons dered as supreme as well as sages
they are Maharsis.
98-100. The following sages are the sons oi Tsvaras.
Understand them. Kavya(Sukra), Brhaspati, Kasyapa, Cyavana,
Utathya, Vamadeva, Apasya, Usija, Kardama, Visravas, Sakti,
Valakhilyas and Arvata. These sages are said to have attained
the state ofsages by means of penance. Understand J?5JAas, the
sons ofsages born of womb.
101-103. Vatsara, Nagrhti, Bharadvaja, Dirghatamas,
Brhaduktha, Saradvata, Vajasravas, Suci, Vasyasva,
Parasara, Dadhica, Samsapa, Raja (King) Vaisrvana — these
are called Rsikas. They attained sage-hood on account of their
truthfulness. They are remembered as Isvaras, Rsis and
Rsikas.
104-106.' All these are the composers (seers) ofMantras.
Understand them entirely; Bhrgu, Kavya (Sukra), Pracetas,
1. VV. 94-103 give the various divisions of Sages as Maharsis. Rsikas.
livaras.
2. W. 104-122 give tlie list of] the Sages who are composers or seers
of Mantras. They are divided according to their families viz. that of Bhrgu
(19) Angiras (34) Kasyapa (6) Vasistha (7) Kusika (13). Three Brahm-
isthas (viz. Agastya, Drdhayu and Vidmavaha), two Ksatriya Kings (viz.
Manu and Pururavas), three Vaisyas (viz. Bhalandana, Vatsa and Sarhkila).
It may be noted that these seers of Mantras are Brahmanas, Ksattriyas and
Vaisyas and their number is 93 and not 90 as given in V.122.
324 Brahmanda Purana
Rcika, Atmavan, Aurva, Jamadagni, Vida, Sarasvata, Arstisena,
Yudhajit, Vltahavya, Suvarcas, Vainya, Prthu, Divodasa,
Badhyasva, Grtsa and Saunaka. These nineteen sages are
Bhrgus (i.e. tlie descendants ofBlirgu). Tliey are expounders of
Mantras.
107-111. The following are the thirty-three excellent
members of the family of Angiras viz. Angiras, Vaidyaga,
Bharadvaja, Baskali, Rtavaka, Garga, Sini, Sankrti, Purukutsa,
Mandhata, Ambarlsa, Yuvanasva, Paurakutsa, Trasaddasyu,
Dasyuman, Aharya, Ajamldha, Tuksaya, Kapi, Vrsadarbha,
Virflpasva, Kanva, Mudgala, Utathya, Sanadvaja, Vajasravas,
Ayasya, Cakravartin, Vamadeva, Asija. Brhaduktha,
Dlrghatamas and Kaksivan.
112-114. All these are composers of Mantras. Under-
stand the Kasyapas. (Sages of Kasyapa group) : Kasyapa,
Vatsara, Naidhruva, Raibhya, Asita and Devala — these six are
the expounders ofBrahman.
Atri, Arvasana, Syavasva, Gavisthira. Avihotra, Dhlman
and Piirvatithi — these are called Atris. They are great sages
and composers of Mantras.
115-116. Vasistha, Sakti, Parasara, the fourth one
Indrapramati, the fifth one Bharadvasu, the sixth one Maitra-
varuni and the seventh one Kundina — these seven members of
the family of Vasistha should be known as expounders of
Brahman.
117-122. Visvamitra, (the son of Gadhi), Devarata,
Udgala, Madhucchandas the learned, the other sage Aghamar-
sana, Asjaka, Lohita, Kata, Kola, Devasravas, Renu, Pflrana
and Dhanafijaya — these thirteen righteous persons should be
known as the excellent members of the Kusika family.
Agastya, Drdhayu and Vidhmavaha — these three sages are
Brahmisthas (fully engrossed in the meditation on Brahman
and having excellent penance and of excellent reputation.
Manu the son ofVivasvan (Sun) and King Pururavas
the son of Ila, these two excellent Ksatriyas should be known
as expounders of Mantras.
Bhalandana, Vatsa and Samklla — these three are composers
of Mantras and are remembered as the most excellent ones
among Vaisyas.
1.2.33.1-6 325
Thus the Mantras composed by the sages are said to be
ninety. The sages are Brahmanas, Ksatriyas and Vaisyas.
Understand the Rsiputras (sonsfof sages).
CHAPTER THIRTYTHREE
Characteristics of Sages and of Mantras
SUta said : —
1. The sons of Rsikas should be known as the sons of
the sages. They, are the expounders of the Brahmanas. (Scrip-
tural texts). Understand them by names.
2-4. The Srutarsis (sages distinguished by knowledge of
the Vedas) — the most important among them — are mentioned
briefly.' They are Bahvrca, Bhargava, Paila, Saiikrtya, Jajali,
Sandhyasti, Mathara, Yajfiavalkya, Parasara, Upamanyu,
Indrapramati, Mandflki, Sakali, Baskali, Sokapani, Naila,
Paila, Alaka, Pannaga, Paksaganta (and others). The Srutarsis
are eighty-six in number.
5-6. These Brahmanas are the most important among
Bahvrcas who are distinguished for their knowledge of Vedas. ^
1. This is a confused statement of tlie traditional learners of Bahvrc
an epithet ofthe RV as it consists ofthe biggest number of Rks. Bh. P. XII.
6-54-60 gives a somewhat different genealogy ofthe Teachers of RV. In this
Purana the genealogy of Vedic Teachers from Paila is given infra Ch. 34. 24-33.
Mahidasa's Comments on CVS accepts the academic genealogy of Sages of
the Rgveda though many names in our text are not included here. Our text
states that there are 86 Srutarsis out of whom selected Rgveda Scholars are
mentioned in W . 2 - 6 here.
2. The lines in the printed text appeared to be mixed up. Bh.P.XII.6
quoted in the Com. of Mahidasa on Saunaka's CVS. states that Vais'ampa-
yana was taught Yajur-Veda by Vyasa. That the Yajur-Veda had 86 branches
(bhedas) is accepted in our text as 86 Srutarsis. And a few selected sages have
been named in the Yajur-Veda group.
326 Brahmanda Parana
Vaisarfapayana,' Lauhitya, Kanthakala, Avasavadha(?) Syama-
pati, Palandu, Alambi and Kamalapati. Their disciples and the
disciples of their disciples constitute the eighty-six Srutarsis.
7-8. O Brahmanas, these Brahmanical sages are called
Adhvaryus of the Caraka Branch of Black Yajurveda' : —
Jaimini, Bharadvaja, Kavya, Pausyaiiji, Hiranyanabha, Kausi-
lya. Laugaksi, Kusumi, Langall, Salihotra, Saktiraja and
Bhargava.
9-11. The preceptor of those who sing Saman Mantras
is King Pururavas, the son of Ila.' Forty-six other sages, together
with their disciples are also Srutarsis.
Kausiti, Kankamudga, Kundaka, Parasara, Lobhalobha
the pious-souled, Brahmabala, Kranthala, Madagala and Mark-
andeya who is conversant with Dharma — these ninety should
be as Hotravad Brahmacdrins (? i.e. Religious students performing
Homas).
12-14a. After the expounders of Mantras and Brah-
manas, the Adhvaryus of the Caraka branch of Black Yajurveda
(are to be understood).' Calubhi, Sumati, Deva-vara, Anukrsna,
Ayus, Anubhijmi, Prita, Krsasva, Sumuli and Baskali— these
are prominent Adhvaryus of Carakadhvaryakas. They are
Brahmacarins (celibate ones) worthy of being paid obeisance.
14b-17a. Suka the learned son ofVyasa, Lauki, Bhiiris-
ravas, Somavi, Atunantakya (?), Dhaumya and Kasyapa, The
forest-dwellers viz. Ilaka, Upamanyu, Vida, Bhargava, Madhu-
ka, Piiiga, Svetaketu, Prajadarpa, Kahoda, Yajiiavalkya,
Saunaka, Ananga and Niratala — these are Madhyama Adhvaryus.
17b-20. The following are the ladies capable of expound-
ing the Brahman : Aditi the mother of the Devas, Jalapa,
Manavl, the two splendid celestial damsels viz. Urvasi and
1. The list of the 12 Carakas in the CVS is totally different from that
given in this Purana. Thus CVS states the 12 classifications of Carakas as
follows : Caraka, Ahvaraka, Kadia, Pracya-Katha, Kapisthala-Kafha,
Carayaniya, Varayaniya, Vartantaveya, Svetasvatara, Aupamanyava, Patan-
danlya and Maitrayaniya.
2. This is not known to CVS.
3. W. 12-170 give a list of prominent Adhvaryus of Caraka Branch
of Black Yajurveda.
1.2.33.21-32 327
Visvayosa, Mudgala, Anujiva, Tara of great fame, PratimedhI,
Marga, Sujata, Mahatapa (of great penance), Lopamudra
who is conversant with Dharma and Kausltika. The celestial
damsels are of approved beauty.
Thus the important children of the sages have been men-
tioned by me.
21-22. They are the founders of the branches of Vedic
Schools. Therefore, they are regarded as sages. They are known
by these names also — Isvaras (Masters), expounders of the
Mantras, Rsis and Rsikas. The sons of the sages are the ex-
pounders of Kalpas (Ritualistic texts) and of Brahmanas, along
with the sons of Isvaras, Rsis and Rsikas.
23-32. Similarly, understand the statements as to their
visions ofthe Mantras.'
The Mantra, which is that which is equipped with com-
mand (? authoritative) is advaita (non-dualistic), that has deep
resonant sound is Dipta. The Mantra named Linga (Symbol)
is perfectly direct perception. What is called Pariddna (Devo-
tion) is that which has become the soul of all living beings.
They know that the statement which indicates the mean-
ing mentioned in the Nirukta (semantics, one of the ancillary
subjects ofthe Vedas) as Svdyambhuva. Whatever is associated
with some Mantra is along with the case endings ofsubstan-
tives (?)
That which is directly spoken is considered to be the
statement of Rsis. It mostly consists of different words from the
Nigamas (Vedas) and Nipatas (Particles, indeclinables, excep-
tional forms of words).
That which is a great statement is remembered as the
statement ofRsikas.
That in which the words are not very clear, that in which
there are many doubts is the statement of Rsiputras. All of
them are lamentations (or all lamentations also are such).
That which mainly consists of //ete (Reason) and Drstan-
ta (example) is (called) Citrasabda (one with diverse words).
1. W. 23-32 explain many technical terms sucli as Mantra, Nirulita,
Nipata, Hetu, Drsl^nta and otliers. Tlie statement of Rsis is in Vedic, tliose
ofRsilias are great, clear or emphatic while those of Rsiputras are dubious.
328 Brahmanda Parana
That which has no sense, that which is not praised by
anyone and that which is feeble— this statement is Manusa
(human).
(Persons) well-known as Misras attained the status of the
sages on account of their prowess. For the sake of prosperity
they are born of different castes (?) by means of drawing and
attraction (?) They have the knowledge of the past, present
and future. They cure the misery ofbirth.
Those statement of Misras is capable ofactivising the
strength of the preceptor.
The who are composers of scriptural texts, those who go
every-where, due to their greatness, and those who possess
the intensity of very great penance are considered as sages.
They are Brhaspati, Sukra, Vyasa and Sarasvata.
33-35. Vyasas are those who compose scriptural texts.
They are remembered as Vedavyasas. Since, although they are
born later (i.e. younger in age), they are superior to the earlier
ones in their intellect; since they arc richly endowed with
prosperity, they are, therefore, remembered as Rsis (sages).
In the matter of the conception of a sage neither the
period nor the age is the authoritative criterion.
A (younger) person is some times seen superior-most in
intellect, since even a boy who is elderly (i.e. mature) in
intellect is a learned sage.'
36. They call this Rk Mantra : viz. the same foot in
the middle is used with the full complement ofwords and their
end is properly distributed.
37. They call this Yajus Mantra : viz. the Mantra is
not measured by means of syllables in the foot but by means of
Karana (Rhythmical pause) and its end possesses syllables in
excess.^
38-39. The following seven adjuncts ofa Saman Mantra
are called Sapta Vindhyas' viz. (1) Hrlmkara (2) Prastava
1. This Subhasita glorifying wisdom and intelligence as superior to
the age is found in Pali and Prakrits also. The word 'bala' here is a misprint
for 'bdla '.
2. This applies to Yajur-mantras in prose and not to metrical ones.
3. Vindhya is a technical term indicating a part ofa Sama Stanza. The
parts are enumerated in VV 38-39. Prastava is beginning of the hymn, Prati-
1.2.33.40-48 329
{beginning) (3) Pranava Orhkara) (4) Gita (Song) is the
fourth one (5) the fifth one is Prati-Hotra. (6) They call
the sixth one Upadrava (7) Nidhana (? end). Without Hrirhkara
and Pranava it is called Paiicavindhya.
40-41. (Defective text) On saying "Brahmane Dharma"
(Dharma is for the sake of the Brahman), that which is implied
and indicated then is considered Asasti (Blessing). Paridevana
is lamentation. Narration of a question out of anger or hatred —
this is laid down as the characteristic sign of the Mantra
among all Vidyas.
42-43. Mantras characterised as Rk, Yajus and Saman
are said to be nine types:— Maz-fi (form), Nindd- (censure),
Prasamsd, (praise), Akrofa (scolding), Tosa (contentedness),
Prasna (question), Anujhd (permission) and Akhydna (narrative
and modes ofblessing).
I shall mention the different types of Mantras falling
into twentyfour classes.
44-46. The following are the twentyfour types of
Mantras :
(1) Prasarnsd (Praise) (2) Stuti (Eulogy) (3) Akroia
(Rebuking) (4) Niridd (Censure) (5) Paridevand (Lamentation)
(6) Abhisdpa (Curse) (7) Visdpa (Revocation of a curse) (8)
Prasna (Question) (9) Prativacas (Reply) (10) Asis (Blessing)
(11) Yajna (Sacrifice) (12) Aksepa (Reviling) (13) Arthdkhydna
{Narration ofthe meaning) (14) Sarhkathd (Conversation) (15)
Viyoga (Separation) (16) Abhiyoga (Attack) (17) Kathd (Story)
(18) Samsthd (Situation) (19) Vara (Boon) (20) Pratisedha
(Denial) (21) Upadesa (Advice) (22) Namaskdra (Obeisance)
(23) Sprhd (Desire) and (24) Vildpa (Lamentation).
Thus the twentyfour types of Mantras are mentioned.
47-48. Ten modes or formations of the Brahmanas,
which had 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 Saman Stanza. (Sayana on Sadavimsa Br.).
According to that Brahmana, a Saman Stanza has five parts. Hrirhkara and
Omkara appear subsequent additions.
330 Brahmanda Parana
with the principles of Yajfia, are as follows — Hetu (Reason)
Mirvacana (Specific explanation) Nindd (Censure) Prasasti,
(Praise) Samsaya (Doubt), Mdhi (Deposit) Purdkrti (Previous
action), Purdkalpa (Previous Kalpa), Vyavadhdrana-Kalpand
(Conception of ascertainment), Upamd (Comparison).
49. This is the characteristic feature of a "Brahmana"
in regard to persons of all (vedic) branches.
Hetu is derived from the root Hati (''/han-). It kills what
is spoken (argued) by others.
50. Or it can be derived from the root Hinoti meaning
"to go" when the meaning has been arrived at. Nirvacana means
determination of the meaning of a statement.
51. Preceptors call it nindd where there are words of
censure in finding fault.
Prasasti is derived from the root (\/sams-) Samsati with
the preposition Pra. Prasasti or Prasamsd means praise on account
of good qualities.
52. "This is this. This is not this". Where there is in-
decision like this, there is Samsaya (Doubt). "This should be
done like this". This is called Vidhi (Rule, Mode).
53. "This is the utterance of so and so (Lit. of others
and others) ". This is mentioned by learned men as Purdkrti (?
Precedent). This object that is completely out of view (in
distant past) is called Purdkalpa (A story of the past).
54-56. The word Purd' indicates what has gone by. If
due to its being over in the days of yore the story of the past
is decisively fixed by means of Mantras, Brdhmanas, Kalpas
(Ritualistic texts) and Nigamas (Vedas) of pure expanse it is
called Vyavadhdrana Kalpand (conception of ascertainment).
"Just as this, so also that", "This is like that" this is called
Upamd (comparison). This is the tenth characteristic feature
ofthe Brahmana.
Thus, at the outset, the characteristic feature of the
Brahmana has been laid down by learned men.
57-58. The commentary of that Mantra as pointed
out by the Brahmanas who know it, has been mentioned word
by word. The application of Mantras is duly laid down in the
holy rites. The word Mantra is derived from the root Mantrayati
1.2.34.1-6 331
and Brdhmana (scriptural text) is derived from the word.
Brahmana (Brmhana ?)
Those who know Siitra (aphorism) say that it must be
briefwith very few words, unambiguous, full of meaning
and comprehensive. It must not contain any unwanted inter-
polation. It must be free from blame.
CHAPTER THIRTYFOUR
Vyasa and the Line of his Disciples
Controversy between Yajriavalkya and Sdkalya
Vdyu said : —
1. On hearing his words, the sages aslced SiJta thereafter
"How were the Vedas classified once again, O highly intelli-
gent one, recount that to us."
SUta said : —
2. In the Dvapara Yuga that had gone before in the
Svayambhuva Manvantara, god Brahma said to Manu : — "O
highly intelligent one, protect the Veda.
3. The Yuga has changed, O dear one. The twice-borns
have become deficient in energy and vigour. All of them have
been duly enveloped by the defects of the Yuga.
4. Due to the Yuga, its extent is seen to have been
reduced. What has been spolien in the Krtayuga has been,
reduced to a ten-thousandth part.
5. The vigour, the splendour and the strength — every-
thing has become very much diminished. Everything perishes.
The Vedic rites have to be performed. Let there not be the
destruction of the Veda.
6. If Veda meets with destruction, the Yajiia (institute)
will be destroyed. When the Yajfia is destroyed the Veda will
(automatically) be destroyed. Then everything perishes.
332 Brahmanda Parana
7. The original Veda iiad four feet and it extended to
a liundred-tliousand (mantras). Again tlie Krsna (tlie black
Yajurveda) was ten times that (in extent). Indeed the Yajfia
Avas the yielder of all desires."
8. On being told thus, Manu who was engaged in what
was conducive to the welfare of all the worlds, said "So be it."
Then the lord divided the Single Veda of four feet into four
divisions.
9-10. It was at the instance of Brahma as well as with
a desire for the, welfare of all the worlds (that he divided the
Veda). Therefore, I shall narrate to you all the classification
of the Vedas in accordance with the current Manvantara. It is
by adopting the mode of inferring what is beyond perception
by means of what is (actually) perceptible, that we decide
things of the past. O excellent ones, understand that.
11-13. In this Yuga, Vyasa, the son of Parasara, the
scorcher of enemies, who was well known as Dvaipayana was
the eternal part ofVisnu.
12. Urged by Brahma, he began to recount the Veda
in this Yuga. For the purpose of (preserving the continuity
of) the Vedas, he took four disciples viz. Jaimini, Sumantu,
Vaisampayana and Paila the fourth one. There was a fifth
(disciple) also along with these viz. Lomaharsana.
14-16. With due formality, he accepted Paila as the
listener (i.e. disciple) unto the Rgveda, O Brahmana,
Vaisampayana as the expounder ofthe Yajurveda; he accept-
edJaimini as the disciple for the Samveda and the meaning
(ofits mantras). Similarly, he accepted Sumantu, the excellent
sage, as the disciple for the Atharvaveda, The saintly lord
accepted me as the disciple for Itihasas, Puranas and Kalpa-
vakyas.
17. The Yajurveda was one and whole. He divided
it into four. There was Caturhotra (four types of sacrificial
duties) therein, and he ordained Yajiia thereby.
18. He ordained Adhvaryava (the work of the pfiest
Adhvaryu) by means of Yajur-Mantras and the Hautra (the
1 . For duties to be performed by four Chief Priests viz, Hotr, Adhvaryu,
Udgatr and Brahma in a sacrifice, vide the next verse.
1.2.34. 19-24b 33»
work of the priest Hotr) by means ofRk Mantras; he perform-
ed Audg&ira (the work ofthe priest Udgatr) by means ofSaman
Mantras and the duty of Brahma (the presiding priest) by
means ofAtharvan Mantras.
19-20. Thereafter, by picking out the Rk. Mantras, he
composed the Rgveda. By selecting Hotrka Mantras, the lord
ofthe Universe composed the Yajurveda. He composed Sama-
veda by means ofthe Saman Mantras and thereby he got the
work of Udgatr performed. He performed all the rites ofthe
king by means ofthe Atharvaveda.
21. By means of narratives and subsidiary narratives,
folksongs, utterances from Kalpa texts etc. Vyasa who was an
expert in the meanings ofthe Puranas composed the Purana
Sarhhita.
22. Whatever remained he included it in the Yajurveda
and associated Yajna with it. This is the definite conclusion in
the scriptural texts that it (came to be called) Yajurveda on
account of Yajana (Sacrifice).
23-24a. Since the feet (of mantra verses) are excessively
long, the Yajur Mantras are very intricate. This Veda with
excessive vigour is utilised by a hundred Rtviks who have per-
fectly mastered the Vedas. It is with this that the horse-Sacri-
fice is fully developed.
24b. Taking up the Rk-Mantras, Paila classified them
into two groups. After composing two Sarhhitas the eminent
1. VV.24b-33 describe the divisions of the Rgveda along with the
principal teachers thereof
Paila
Baskaia
Indra-Pramati
(4 branches)
(1)
Bodhya
(2)
Agnimatr
(3)
Parasari
(4)
Yajiiavalkya
Manclukeya (complete Rgveda)
Satyasravas (Cont.)
.334 Brahmanda Parana
preceptor handed them over to his two disciples — one to
Indrapramati and the other one to Baskala.
26. The excellent Brahmana, Baskala composed four
Samhitas and taught his disciples who were eagerly engaged
in serving him and who were desirous ofhis welfare.
27. The four Samhitas are as follows : The first branch
is Bodhya; the second branch is Agnimatr; the third one is
Parasarl and the last one is Yajiia valkya.
28. Indrapramati, the excellent sage taught one (un-
divided) Samhita. He taught the highly fortunate and famous
Mandukeya.
29-30. That sage of great fame taught his eldest son
Satyasravas. The renowned sage Satyasravas taught his son
Satyahita. Satyahita taught his son Satyasrl who was noble-
souled and who was eagerly devoted to truthfulness and piety.
31. Satyasrl had three disciples who had great brilliance,
were learned, and were eagerly devoted to the clear grasp of
the scriptural texts.
32-33. Sakalya was the first among them. Another one
•was Rathltara and the third one was Bharadvaja the son of
Baskala — these were those who made the Sakhas (of that
Veda) function (and flourish).
Sakalya (also known as) Devamitra was haughty and
arrogant on account of his knowledge. O Brahmana, he was
.-slain during the Yajfia of Janaka.
Sdmiapdyana enquired : —
34-35. How was that sage who was haughty and arrogant
on account ofhis knowledge slain during the horse-sacrifice of
Janaka? How did the argument begin? Why did it start at
<Cont.)
Satyahita
Satya-sri
Salalya Rathltara Bharadvaja
oi" (Son of Baskala)
Devamitra
1.2.34.36-45 335
all? With whom was the argument done ? Mention all these as
they had happened as it is linown to you.'
Siita said : —
36. There was a great assemblage (of learned men)
during the horse-sacrifice of Janaka. Many thousands ofsages
came there.
37-38.- All of them were desirous ofwatching that Yajiia
•of the saintly king Janaka. On seeing the Brahmanas who
arrived, he had his curiosity aroused — "Who is the most
excellent Brahmana among these ? How can I come to that
•decision ?" After thinking thus, the king hit upon an intelligent
plan.
39-41a. He brought the following articles (as gift) viz.
A thousand cows, plenty of gold, villages, jewels and maid-
servants. The king then announced to the sages, "O sages of
excellent fortune, I bow down my head unto all of you. The
wealth that has been brought here is for the most excellent one
among you. O excellent Brahmanas, know that my wealth is
for you."*
41b-45. On hearing the words of Janaka and on seeing
the most valuable wealth, those sages well-versed in the Vedas
became greedy. They were desirous of seizing the same.
They challenged one another in their height of arrogance
due to Vedic knowledge, with their mind dwelling on the
riches displayed. They began to quarrel and claim thus — "This
wealth (ought to) be mine. This is mine and not yours".
Another said : "Say, why do you swagger".
Owing to the fault of wealth, they began to argue in
"various ways.
1. The story how Sakalya lost his life as a result of his discomfiture in
his disputation with Yajiiavall^ya is based on the dispute recorded in the
Bfhadaranyaka Upa III. 8. 12-26. The difference between the stories is that in
the Brhad-Upa it was after Gargi that Sakalya accepted Yajiiavalkya's challenge.
This is a good picture of disputations held in royal courts, the appoint-
ment of referees and the methodology of disputations in ancient India.
* For me vittam vittam dvijottamah / of the text Va. P. 60. 38b (identical
verse) reads: (tasmai tad upanitam) hi vidya-vittam dvijottamah / 'This is brought
as the prize for scholarship* etc.
336
Brahmanda Parana
But there was another scholar there who was a great seer
and also the son of god Brahma, called Yajnavalkya. He was
endowed with great splendour; he was a great ascetic and was
the most excellent among those who had realized Brahman.
Yajfiavalkya who was born of a part of Brahma, proclaimed
loudly :
46. He said to his disciple who was the most excellent
among the knowers of Brahman, "Take this wealth, O dear
one and take it home. There is no doubt about it that this is
mine.
47. 1 am the sole arguer in all arguments. No one else is
equal to me. If any learned man is not pleased (with this) let
him challenge'me without delay."
48. Then the vast expanse of the ocean-like crowd of
Brahmanas became agitated like an ocean in the deluge. There-
upon, Yajfiavalkya who was absolutely calm and normal said
smilingly :
49. "O learned men, do not get angry. All of you are
speakers of truth. Let us speak (i.e. argue) in accordance with
our capacity, trying to understand each other".
50-51. Thereafter, their arguments were accepted with
many words and thousands of splendid meanings originating
from subtle vision (of Branches of Philosophy). There were
examiners engaged by the king. They were endowed with good
qualities, embellished * with places of spiritual learning both of
the worldly matters as well as in the Veda (i.e. they had com-
petence in secular as well as religious topics for discussion).
52. The arguments between the noble-souled scholars
began for the purpose of winning the wealth. All the sages were
on one side and Yajfiavalkya was on the other.
53. Thereafter, all those sages were individually asked by
the intelligent Yajfiavalkya. They did not reply. (They were
unable to reply).
54. After conquering all the sages, that (sage) of great
intellect, a mass of Vedic wisdom, suddenly spoke to Sakalya,
the originator of arguments.
55. "O Sakalya, speak out what is relevant. Why do
you remain (silent) meditating. The stake has been deposited
1.2.34.56-64 337
by the Yajamana (i.e. the King on whose behalf they are to
perform sacrifice etc.) and has been taken away and held
by me" .
56. On being attacked thus, his face and eyes became
red like copper due to anger. In the presence of the sages he
spoke to Yajiiavalkya accompanied by his man (i.e. the
disciple*).
57. "Slighting us as well as other excellent Brahmanas
like blades of grass, you wish to seize for yourself the gift of
Wealth of great value, as a prize for learning".
58. On being spoken thus by Sakalya, Yajiiavalkya
said to him, — "Know that the strong point of Brahmisthas.
(persons engrossed in the meditation on Brahman) is the vision
(insight) of the principles of learning and objects of reality.
59. Love or desire has its association with wealth. Hence
we love wealth. Brahmanas are Kamaprafiias (those who can.
ask whatever they wish). Hence, we speak out the question as
we please.
60-61. This is the reward ofthe saintly king. Hence, the
gift of wealth has been taken away by me".
On hearing these words (of Yajiiavalkya), Sakalya be-
came extremely infuriated. In order to ask the question as he
pleased, he spoke these words to Yajiiavalkya — "Now reply to-
me factually whatever question (1 am pleased to ask) pointed
out by me."
62. Then a great argument took place between those
two knowers of Brahman. More than a thousand questions
were put then by Sakalya.
63. Even as the other sages listened— Yajiiavalkya re-
plied everything. Sakalya had no further argument or question.
Yajiiavalkya spoke to him.
64. "Answer at least one question put by me, O Sakalya
as I please.
In this disputation with the stake of (the wealth offered
* For sa-puru}am ofthe text, Va P. 60.51b reads tarn parusam (spoke-
harsh words to him) — a better reading.
338 Brahmanda Parana
by Janaka as bait) or instantaneous death liere (ifyou fail to
reply*).
65. Which is well associated with the subtlest of know-
ledge — Sankhya or Yoga? which is more important, the path of
spirituality or the path of meditation?"'
66. Then the questionwas put forward by the intelligent
Yajfiavalkya. Unable to know it (and reply), Sakalya had to
court death.
67-68. Thus, it is remembered that Sakalya became
distressed in the course ofhis explanation of the question.
Thus a great dispute took place among (the sages) seek-
ing wealth. There were arguments between the sages and
Yajfiavalkya.
Yajiiavalkya took away the gift of wealth after establish-
ing his own fame. Surrounded by his disciples (that learned
sage) of great self-control went home.
CHAPTER THIRTYFIVE
The Legend of Yajiiavalkya 's receiving the Veda from
the Sun-God :' Legend of Vyasa : Description of
Svayambhuva Manvantara
SUta said : —
1. Sakalya (otherwise known as) Devamitra, an intelli-
gent noble-soul, a leading Brahmana who Was the foremost
* Va P. 60.58b reading is more explicit:
Sdpah pano'sya vadasya abruvan mrtyum avrajet.
1. Tlie last question of Yajiiavalkya to Sakalya in the Br had. Upa
was about Aupanisada Purusa and not about the superiority of the path of
Saiikhya (spiritual wisdom) or Yoga (path of meditation) as in this Purana.
2. The Legend that Yajiiavalkya received a new Veda (the white
Yajurveda) from the Sun-god is as old as the Mbh. Santi 318.6-12. But this
cha pter in the Mbh. does not mention his guru's order to recan t the Yajurveda
learnt by Yajiiavalkya trom him due to KiT-insolence and uncharitab
remarks about his class-mates' capacity to perform that penance.
XC/YA fe'^ /W °r'"^ //rw*. fa
Ar P
1.2.35.2-9 339
among those who were conversant with the Vedas, composed
five Samhitas.'
2. He had five disciples viz. Mudgala, Golihala,
Khallyan, Sutapas and the fifth his dear (child) Saisireya.
3. The excellent Brahmana (?) expounded three
Samhitas viz. Saka, Vaina and Rathltara. He composed a fourth
(work) the Nirukta.
4. He had four disciples viz. Paila, Iksalaka, Satabalaka
the intelligent and Gaja, O excellent Brahmanas.
5. Bharadvaja, son of Baskala, expounded three Samhitas.
He had three noble-souled disciples endowed with good
qualities.
6. They were, Tvapanapa the intelligent, Pannagari the
wise one and the third one Arjava. All ofthem were praise-
worthy, ofholy observances due to the power of penance.
7. They were devoid of passion. They had great splend-
our. They were perfect masters ofthe Samhitas.
Thus have been described the Bahvrcas by whom the
Samhitas were made to function.
8-9. The disciple of Vaisampayana composed Yajurveda.
Eightysix splendid Sariihitas^ were expounded by him. He gave
1. In continuation ofnote 1. p. 333 the spiritual or academic genealogy
•cf Paila from Sakalya onwards is as follows:
Sakalya
Mudgala Gokhala Khaliyan Sutapas Saisireya
Composition of three Sariihitas
and the Nirukta (Son of Sakalya)
Paila Iksalaka Satabalaka Gaja
Baskala
Bharadvaja (expounded 3 Samhitas)
Tvapanapa Pannagari Arjava.
2. Cf. yajurvedasya sadasiti bhedd bkavanti CVS P. 31.
340 Brahmanda Parana
them to his disciples and they grasped them in accordance with
the injunctions. One of them, Yajnavalkya of supreme power
of penance, was excluded' (? by the preceptor).
10. There were eightysix disciples, the propounders of
diverse Sarhhitas and there were three different kinds in every
one ofthem.
11. The three kinds in the splendid last variety of Veda
are the (1) Northern (2) of the middle region and (3) the
eastern one.
12-13. Syamayani became the leader of the Udicyas
(Northerners). Asuri is remembered as the first founder of (the
Vedic branch) of the middle region. Alambi is the foremost
among the Pracyas (Easterners). There are (thus) the three
regional heads.''
Thus the Carakas, the Brahman expounders of the
Sarhhitas have been described.
The sages said : —
14. Why are they (called) Carakddhvaryus ? Tell the
reason factually. What is the (rite) observed (by them)? For
what reason did they attain the status of Caraka.
Suta said : —
15. The sages had some work to do, O excellent
Brahmana. After reaching the top of the Meru, they conferred
with one another as follows :
16. "Ifany excellent Brahmana does not turn up here
within seven days, he shall (have to) perform (expiation for)
Brahmana-slaughter ( Brahma- Haty a). This is proclaimed as our
stipulated condition."
17. Thereafter, all of them excepting Vaisampayana
went to the place where the assemblage had been fixed. (They
attended along with all the members of their groups).
1. It is not clear whether Yajiiavalkya was not taught Yajurveda or
was made to vomit it and hence became Veda-less one. In other words,
Vaisampayana must have taught Yajur-Veda to Yajiiavalkya.
2. As stated in the footnote on Ch. XXIII, the Ust of Carakas is differ-
ent in the CVS.
1.2.35.18-27- 341
18. At the instance of the Brahmanas, he performed
(the atonement for) Brahma-Hatya. After calling together all
the disciples he said : — '
19. "Perform (the expiation of) Brahma-Hatya on my
behalf, O excellent Brahmanas. All of you gather together and
utter the words conducive to welfare, as desired.
Yajnavalkya said ; —
20. "1 shall perform it single-handed. Let these sages
stand by. Purified by my own penance, 1 shall lift it up
with my power".
21. On being told thus, he (Vaisampayana) became
angry and expelled Yajnavalkya. He said "Return to me every
thing that has been learned by you".
22. On being told thus, (the sage) the most excellent
one among the knowers of Brahman, vomited out the Yajur
Mantras that had perceptible forms and had been smeared
with blood.
23. Thereafter, the Brahmana meditated upon the sun-
godand propitiated him. The Veda that had come up went
over to the sun and stayed there.
24. The sun-god who was pleased with him gave unto
Brahmarati (i.e. Yajfiavalkya who had the fund ofVedic know-
ledge) those Yajur Mantras that had gone up to the Solar
sphere.
25-27. Martanda (the Sun) gave those Yajur-Mantras to
the intelligent Yajfiavalkya who had assumed the form of
horse.' (Some) Brahmanas study those Yajur Mantras by some
means or the other. The Mantras had been given to (Yajiiaval-
kya) who had assumed the form of a horse. Hence, those
Brahmanas became Vdjins. Those by whom (the expiation for)
Brahma-Hatya had been observed are remembered as Carakas
because they had performed (Carandt) the atonement. The dis-
ciples ofVaisampayana are detailed as Carakas) /
1. As contrasted with the Mbh and other Puranas, here it is Yajiia-
valliya who assumes the form of a horse and not the Sun-god, while receiving
the new Veda.
2. The Brahmanas who performed penance for warding off the sin of
Brahma-hatya of their guru are called Carakas — a popular etymology.
342 Brahmanda Pur ana
Thus these Carakas have been recounted. Now under-
stand the Vajins.
28-30. There are fifteen Vajins. They are the disciples
ofYajiiavalkya viz. - Kanva, Baudheya Madhyandina, his son,
Vaidheya,Addha,Bauddhaka, Tapanlya, Vatsa, Jabala, Kevala,
AvatI, Pundra, Vainoya and Parasara.' These are mentioned as
Vajins. They are fifteenexcellent men. The branches of Yajur
Mantras should be known as one hundred and one.
31. Jaimini taught his son Sumantu.* Sumantu taught
his son Sutvan.
1. Cf. the list of disciples ofYajiiavalkya in CVS. p. 32 as tliat list
somewhat differs from tlie list in tlie Bd. P.
2. VV. 31-55 .give the genealogy of Samaveda Teachers. It is different
from that in CVS. 'Our text gives it as follows:
Jaimini
I
Sumantu
Sutvan
Sukarraan (studied 1000 Sarhhitas)
[ (One thousand disciples, one per Sanihita
j (But these were killed by Indra as noted in CVS. p. 43)
Pausyaiiji King Hirariyanabha alias
(Studied 500 Sarhhitas) Kaus'alya (Studied 500 Samhitas
and Eastern Samagas)
Prince Krta
(Udlcya (Northern) Samagas)
I
Laugaksi Kusunii Kusidi Laiigali)
(Kuthumi in Va.P.)
Schooi ofLaugaksi
Nadayaniya Tandiputra Anovaina Susahas Sunaman
School of Kusumi
Auras a Parasara Nabhirvitta
Kauthunia, son of Parasara had six followers — Lahgalas alias Salihotras viz.
Halini, Jyaniahani, Jaimini, Lomagayani, Kandu and Kohala, these expound-
ed 6 Sarhhitas.
1.2.35.32-38' 343
32-33. Sutvan taught his son Sukarman. Sukarman
quickly studied a thousand Sarhhitas and expounded them to
a thousand disciples who had the splendour of the sun. As they
were studying during the days (when they should not be
studied) Indra slew them.
34. Thereafter, for the sake of his disciples he perform-
ed Protest fast unto death (Prayopavesana). On seeing him
furious, Indra granted him a boon.
35. "You will have two disciples ofgreat vigour and
unequalled splendour. Let those two extremely intelligent
(disciples) study the thousand Samhitas.
36-38. O excellent Brahmana, these highly fortunate
gods (Devas) have become furious".
After saying this to Sukarman of great fame, the glorious
Vasava (Indra) saw that the anger ofthe Brahmana had calmed
down and (so) the lord vanished suddenly. His disciples were
King Hiranya-nabha
Prince Krta
Composed 24 Saniliitas (tauglit one to each student)
Senior disciples
1. Radi
2. Radaviya (Mahavirya in Va.P.)
3. Paiicania
4. Valiana
5. Talalca
6. Mandnka (Pandalia in Va P.)
7. Kalika
8. Rajika
9. Gautama
to. Ajabasta
11. Soma-rajayana
12. Pusp
13. Parikrsta
14. UIGkhalaka.
It may be noted that the number of disciples is 22, to make it 24, we must
add their teachers Hiranya-nabha and Krta.
Lastly this Parana differs considerably from the CVS in names of teachers
ofthe Samaveda (vide CVS, pp. 43-46).
Junior Disciples
1.
Sali (Vaisala in Va.P.)
2
Ahguliya
3.
Kausika
4.
SalimaiijarT
5.
Paka (Kapiya in Va.P.)
6.
Sadhiya
7.
Kanini
8.
Parasarya
344 Brahmanda Purana
(1) The intelligent and highly excellent Brahmana Pausyafiji
and the second one (2) Hiranyanabha alias Kausalya who was
a king. Pausyanji taught half a thousand (i.e. 500) Sarhhitas.
39. The splendid disciples ofPausyafiji were known by
the name Udlcya Samans. Kausilya studied five Samhitas
called Sattvas* (?)
40. The disciples of Hiranyanabha are remembered as
Pracya Samagas. The four disciples of Pausyanji were Laug-
aksi, Kusumi, Kusldi and Langali. Now understand the
different branches of these.
41. The different branches of (the school of) Laugaksi
are -Nadayanlya, Tandiputra (son ofTandi), from him a fine
scholar named Anovaina, Susahas son of Sakoti, and Sunaman.
Understand these as the members of the different branches of
the school of Laugaksi.
42-44. Kusumi had three disciples viz. Aurasa, Parasara
and the brilliant Nabhivitta. Thus, the Kausumas are remem-
bered of three types.
Saurisu and Srngiputra (son of Srngi) —these two observed
holy rites for a long time.
Ranayanlya and Saumitri were experts in Sama Veda.
Srngiputra of great penance expounded three Samhitas.
45. Vaina, Pracinayoga and Surala were excellent
Brahmanas. Kauthuma Parasarya (son of Parasara) expounded
six Samhitas.
46. Asurayana and Vaisakhya were devotedly attached
to the elderly Vedic scholars.
The intelligent Pataiijali was the son of Praclna Yoga.
47. The branches of (the school of) Kauthuma, son of
Parasara are remembered as six. Langala (otherwise known as)
Salihotra expounded six Samhitas.
48. Halini, Jyamahani, Jaimini, Lomagayani, Kandu
and Kohala — these six are remembered as the followers of
Langala.
49. These were the disciples of Langali and Samhitas
* SaUvani paiica in the text is wrong, as Kausalya studied five hundred
Sarhhitas. Va. P. 61. 35 correctly reads Satani paiica.
1.2.35.50-58* 345
were founded and promulgated by them. One alone, a prince
Krta (was made) the disciple of Hiranya-Nabha.
50. He composed twentyfour Samhitas. The foremost
among bipeds expounded them to his disciples. Understand
their names.
51-55. Radi, Radavlya, Paiicama, Vahana, Talalia,
Manduka, Kalika, Rajika, Gautama, Ajabasta, Somarajayana,
Pusti, Parikrsta and Ultikhalaka (were the elder ones). The
younger ones were Sail, Anguliya, Kausika, Salimafijarl, Paka,
Sadhlya, Kanini and the virtuous soul Parasarya — Thus the
Samagas have been recounted.
Among all the Samagas, Pausyaftji and Krta are declar-
ed as the most excellent ones. They were expounders of
Samhitas.
O Brahmanas ! Sumantu divided Atharvan into two and
gave them to his disciples.'
56-58. He gave Kabandha the black (Atharvan Man-
tra). That scholar Kabandha classified it into two even as he
listened to it and passed them on, one to Pathya and the second
to Devadarsa. That lordly sage classified it into four.
Devadarsa's four disciples were Moda, Brahmabala, Pippalada
and Saulkayani was the fourth one. He was conversant with
1. VV. 55-62 give the list of branclies and teachers of the Atharva
Veda. It is different from the information in CVS, pp. 46-49. The genealogy
in this Purana is as follows:
Sumantu
Kabandha
(received Black Atharvan)
Pathya Devadarsa
I 1
Moda Brahmabala Pippalada Saulkayani
Jajali Kumudadi Sauna ka
Babhru Saindhavayana
or Munjakejya
346 Brahmanda Purana
Dharma and he was established (and engrossed) in penance.
All these four disciples ofDevadarsa were firm observers of holy
rites.
59. Know that the further excellent classification of
Pathyas is three-fold. (The disciples were) Jajali, Kumudadi
and the third one is remembered as Saunaka.
60. Saunaka divided the Samhita into two and handed
over one to Babhru. The intelligent sage transferred (taught)
the second Samhita to (a disciple) named Saindhavayana.
61-62. Saindhava (otherwise known as) Muiijakesya
split into two the Samhita already divided into two.
The excellent divisions' of Atharvan Samhita are as
follows :- Naksatrakalpa, Vaitana, the third one Sarhhita-
Vidhi, the fourth one the Kalpa of Aiigiras and the fifth one
Santikalpa.
63-65. O excellent sages, Khadga* (?) expounded the
Purana along with me.*
The following are said to be my disciples who cling
closely to the Puranas viz. Atreya, the intelligent Sumati,
Kasyapa, Akrtavrana, Bharadvaja, Agnivarcas, Vasistha,
Mitrayu, Savarni, Somadatti, Susarman and Samsapayana.
Three Samhitas were composed by three of them.
66. Kasyapa, Savarni and Samsapayana are the com-
posers of Samhitas. My Samhita shall be the fourth one. These
four are the original (purana) Samhitas.
67. All of them have four Padas (feet/sections). All of
them have the same import. In the alternate reading, they are
futile in the same way as the branches of the Vedas.
1. The divisions of the Atharva Veda are five : (1) Naksatra-Kalpa,
(2) Vaitana, (3) Saihhita-Vidhi (4) Aiigiras-Kalpa (5) Santi-Kalpa. Pro-
bably (2) is the Vidhana-Kalpa and (3)is the Sarhhita-Kalpa as in the CVS,
p. 46.
* This reading is meaningless. Va P. 61. 55 reads safiah (krtva)' divid-
ing in six parts'. O excellent sages ! Having divided in six parts the Puraija
has been assigned by me (to my pupils).
2. W. 63-69 sum up the position regarding the Purana tradition en-
trusted to Romaharsana, the Suta. Although he had six disciples, the Puranas
were composed by Romahar?ana (the original Samhita), Kasyapa, Savarni
and Samsapayana. These Puranas consisted of four Pddas (parts) each and of
4000 verses in each Purana (except that of Samsapayana).
1.2.35.68-75 347
68-69. All of them comprise four thousand verses
except Sariisapayanika. Laumaharsanika is the original one.
Kasyapika is the next one. Savarnika is the third oneembellish-
ed with straight-forward statements and themes, The Sariisa-
payanika Samhita is embellished by impressive and inspiring
themes.
70.' There are altogether eight thousand and six hundred
Rk Mantras. There are fifteen, ten and ten more Rks (35 i.e.
altogether 8635).
71-73. 'Along with the Valakhilya and Suparna hymns
they are stated to be seven* (?)
The Saman Mantras altogether are eight thousand and
fourteen. The Samagas sing this along with the Aranyakas and
"Ho -Ha" **.
The Adhvaryava consists of twelve thousand verses' and
Yajur Mantras. Vyasa composed as many Yajur and Brahmana
Mantras along with Grdmya (rural), Aranyaka (Forest) and re-
citation of sacred texts (scriptural divisions).
74. Henceforth, there is the qualifying adjective Piirva
(former) for the Kathas (Stories) (?). The Rk, Brahmana
and Yajus are remembered as containing Grdmya, Aranyaka
Mantras (?).
75. So also the additional hymns known as Khilas and
Upakhilas of the disciples of Hari-dru. Similarly, the additional
1. VV. 70-72 : According to this text tlie Rgveda consists of 8635
Rl(s, but actually tlie number is 10552 of the Sakala Samhita according to
Satvalekar's Svadhyaya Mandal edition — a figure supported by (V.S. p. 17.
The Sama Veda is said to be of 8014 mantras, though actually the present
Sama Samhita consists of 1810 mantras out of which only 75 are of Sama,
the rest belong to the RV. The CVS. com., however, supports our Purana
as follows:
Asfau Sdmasahafrdni samani ca caturdasa.
2. The number of mantras of Adhvaryava is given as 12000 Yajur
mantras, (12330 in Svadhyaya mandal edition).
* The text is obscure. Va P. 61.62b reads,
vdlakhilyah sahapTaifdh sa-savarndh prakirtitdh j
'Valakhilyas along with Savarnas and with assistant Priests' — But there,
this line is a continuation of previous two lines which are identical with V. 70"
hereof.
** Sahomam 'along with homa' in Va P. 61.63.
34 8 Brahmanda Purana
Mantras of Taittirlyas are remembered as Paraksudras (every
short verses like Ksudra stikta).
76. In the Veda of Vajasaneyakas, the total number of
Rk Mantras is reckoned as one thousand nine hundred. The
Brahmana portion is four times that.'
77. The total number of Yajur Mantras and Rks is eight
thousand eight hundred and eighty, along with Sukriya (Samas
belonging to Pravargya and) Khila (Additional) Mantras
according to) Yajfiavalkya.
78-81. Similarly, listen to (the number of verses) of
Carana Vidyas (a school of Atharva Veda) alongwith its extent
(number).
The total number of Rks (according to various Sakhas)
is said to be six thousand twenty-six.^ Yajur Mantras, it is
said, are somewhat more than this.
There are eleven thousand ten Rks.
There are ten thousand and eighty Rks.
There are one thousand and thirty Rk Mantras according
to the authorities.
This much is the extent of Rk Mantras.
Another thing about Atharvan Mantras. It is the conclu-
sion that according to Bahvrcas the Atharvan Mantras are
five thousand.
82. It should be known by the sages that there are a
thousand more excepting twenty (i.e. nine hundred and
1. This verse is a quotation from Katyayana as per com. of CVS,
p. 39. Tile number ofverses in Vajasaneyi Samhita is 1900 as per our text and
Katyayana. But V. 77 states tliat the total no ofYajur mantras, RKS along
with Sukiiya (i.e. Vajasaneyi Saihhita Ch. 36-40 or the Pravargya section of
Saman verse and Khila mantras is 8880 according to Yajiiavalkya.
2. W 78-81 give the extent of the Atharva Veda. According to our
text the number of Rk (mantras) in the Atharva is 6026 but the Svadhyaya
Mandal edition gives 5977 mantras. I believe the plural Carana-Vidyanam in
V. 78a should be interpreted to include the nine schools of the Atharva
Veda such as Paippala, Saunaka, Danta and others mentioned in CVS. But
the CVS, later states that the five Kalpas viz. Naksatra, Vidhana, Vidhi-
Vidhana, Sarhhita and Santi each consists of 500 (Pahca-Satani) mantras,
but the total of these is given twelve thousand (CVS, pp 46-47). It appears
that our Purana writer gives traditional round figures without verifying (and
counting the mantras in) the original Sarhhitas.
1.2.35.83-89a 349-
eighty). What is said liere is in accordance witli Angirasas.'
Tliey liave Aranyalias also.
83. Tiius, tiie number is reclconed. Tiie different brandi-
es are mentioned. Tiie originators of tlie branciies and tlie
causes of difference (are also mentioned).
84. There are differences of branches (of Vedic schools}
in all the Manvantaras in this manner. The Sruti (as uttered
by) Prajapati is eternal. These are remembered as their alter-
native recensions.
85-86. On account of the fact that the Devas are not
eternal, the Mantras originate, again and again.' The differ-
ences among the Srutis during Dvapara Yugas have been
recounted.
Thus, after classifying the Vedas and handing them over
to his disciples, the godly excellent sage went to the forest for
performing penance.
87-89a. These different schools ofVedic branches have
been evolved by his disciples and the disciples of his disciples.
There are fourteen Vidyas (Lores) viz. the six Vedangas-
(Ancillary subjects), the four Vedas, the Mimamsa and Nyaya
Vistara (Logic), Dharmasastra and Purana (Mythology).
Four more lores viz. Ayurveda (Medicine), Dhanurveda
(Science of archery) Gdndharva (Musicology), these three to-
gether with Arthasdstra (Economics, Political economy) constitute
(along with the former ones) the eighteen lores.'
1. The old name of the Atharva veda was Atharvaiigirasa. The-
Atharvan mantras were auspicious while the Arigiras mantras pertain to black,
magic. According to this Purana the number of such mantras (including those-
in the Brahmana portion) is 980.
2. It is a pet theory of our author that Devas are not eternal but
mantras are so, and they manifest themselves again and again in the new world-
order on new creation of the universe.
3. Traditionally there are fourteen vidyas (lores or sciences) but by
adding four subsidiary Vedas, they are regarded as eighteen. CVS, p. 47 give*
the following relations between vedas and upavedas.
Veda Upaveda
The Rgveda The Ayurveda (Science of medicine)
The Yajurveda The Dhanurveda (Military Science)
The Samaveda The Gaudharva veda (Music)
The Atharvaveda The Artha Sastra (Economics, Politics,
Administration, Architecture.
350 Brahmanda Pur ana
89b-90a. It should be known that Brahmarsis are the
earliest ones, thereafter the Devarsis and then the Rajarsis.'
Thus the sources oforigin of the sages are three.
90b-91. Expounders of Brahman (or Veda) are born in
the five families viz. — Kasyapas, Vasisthas, Bhrgus, Angirasas
and Atris.
Since they approach (rsanti) Brahma, they are remember-
ed as Brahmarsis.
92-95. The Devarsis are the sons of Dharma, Pulastya,
Kratu, Pulaha, Pratyflsa, Deva (Prabhasa as per Va.P.) and
Kasyapa. Know them by name.
The Devarsis (divine sages) Nara and Narayana are the
sons ofDharma; the Valakhilyas are the sonsofKratu; Kar-
dama is the son of Pulaha; Kubera is the son of Pulastya; Dala
is the son of Pratyusa; Narada . and Parvata are the sons
•cf Kasyapa.
They are remembered as Devarsis because they approach
the Devas.
96. The kings born of the family ofManu, the family
of Pururavas, the scions of the families of Iksvaku and Nab-
haga — these should be known as Rajarsis (saintly kings).
97. Since they approach the subjects befriending and
delighting them, they are called Rajarsis.
Brahmarsis devoid of impurities are remembered as those
•who are well established in the region of Brahma.
98. The splendid Devarsis should be known as those
•who are well established in the world ofthe Devas.
All Rajarsis are considered to be those (who are) well
established in the world of Indra.
99-103. I shall tell the characteristics of those who, on
account of their nobility ofbirth, penance and ability to utter
(compose and recite) mantras, are proclaimed as Bramharsis
(Brahmanical sages), divine sages (Devarsis) and Rajarsis
(Royal sages).
They have the knowledge ofthe past, present and future;
they invariably utter the truth; they are self-contented, self-
1. W. 89 - 1 03 define the terms Brahmarsi, Devarsi, Rajarsi, enume-
rate their names and describe their powers, competence etc.
1.2.35.104-112 351
enlightened and famous on account of their penance; they are
able to realise everything even while in the womb; they com-
pose and recite Mantras, are able to go everywhere on account
of their masterly super-power; they are Devasj Brahmanas and
Kings — those who have acquired all these are considered to be
sages.
Seven of them with seven characteristic good features are
remembered as the seven Sages.'
104-106. They are long-lived; they compose Mantras;
they have divine vision acquired from Isvara (God) ; they have
started their own lineage; they are perpetually engaged in the
enlightenment and can perceive things directly; they have
six holy rites; they are modest householders; they deal with
every one impartially, faultlessly and in a manner that they
cause good religious acts. They sustain themselves by means of
tasty exudations prepared by themselves and not all base;
they are intelligent householders; they live deep inside the
forests.
107. In Krta and the other Yugas, at the very outset
the establishment of the four castes and stages of life is carried
out by all ofthem.
108. In the early years of the advent of Treta-Yuga
again, these seven sages introduce and establish the division of
social classes (Varnas) and stages of life everywhere.
109-110. Heroes and warriors are born again and again in
their lineage. The father begets a son and the son later on
becomes a father(?). Thus the line continues without a breaii till
the end of the Yuga. The number of these householders is
said to be eighty eight thousand.
111. These (householders) resort to the Pitryana to the
South ofAryaman (Sun). They take wives unto themselves and
perform Agnihotra sacrifices and they are remembered as causes
of progeny.
112. The householders are innumerable. They resort to
cremation grounds. Eightyeight thousand ofthem are placed
in the Northern path.
1. W. 104-108 describe the special qualifications and characteris-
tics of Saptarsis (Seven Sages) as it is theirjob to create law, order and dharma
at the beginning ofa Ynga and establish a well organised society.
352 Brahmanda Parana
113. They are the sages with sublimated sexual impulses
and it is reported that they have reached heaven. Composers
of Mantras and Brahmanas are born at the end of the
Yuga.
114-115. Thus, they are repeatedly reborn in the Dvapara
Ages. They are the composers ofKalpa texts (Ritualistic Texts)
and .different scriptures and treatises on Arsa-Vidya* (Lores
pertaining to the Sages).
Vedic rites are put into practice by them again and again
in the Dvapara Yugas in the Vaivasvata Manvantara.
116. The vedas were classified twenty-eight times by the
great sages.' During the first Dvapara, the Vedaswere classified
by the self-born lord himself.
117. During the second Dvapara, Prajapati was the
Vedavyasa (classifier of the Vedas). In the UMQ Dvapara,
Usanas was the classifier and Brhaspati (was such arranger) in
the fourth.
118. Savitr was the classifier in the fifth Dvapara; lord
Mrtyu is remembered (as the Vyasa) in the sixth Dvapara.
Indra (did the same) in the seventh and Vasistha in the
eighth.
119. Sarasvata in the ninth, Tridhaman in the tenth;
Trivarsa in the eleventh and Sanadvaja (was the Vyasa) there-
after (i.e. in the 12th).
1. As mentioned before, Vyasa is tlie designation of tlie sage who
classifies tlie mass ofVedic mantras in four Samliitas in Dvapara Yuga. Tlie
list ofsuch Vyasas is given in VP. Ill 3, Bh. P. 1.4. 14-25, KP I. 52. The follow-
ing were the 28 Vyasas in each of the various Dvapara Yugas according to
our Purana. 1. The Self-born god(Svayambhu) 2. Prajapati, 3. Usanas,
4. Brhaspati, 5. Savitr, 6. Mrtyu, 7. Indra, 8. Vasistha, 9. Sarasvata, 10.
Tridhaman 11. Trivarsa, 12. Sanadvaja, 13. Antariksa, 14. Dharma, 15
Traiyaruni, 16. Dhanaiijaya, 17. Krtaiijaya, 18. Rjisa, 19. Bharadvaja,
20. Gautama, 21. Uttama, 22. Haryavana, 23. Vena. 20. Vajasravana
25. Somamukhyayana, 26. Trnabindu, 27. Tataja, 28. Sakti, 29. Parasara
30. Jatukarna 31. Dvaipayana, 32. Future Vyasa V Drauni^Asvatthaman).
It is strange that 31 Vyasas should be mentioned instead of the prescribed
no. 28. Moreover, there are discrepancies in the lists ofVyasas in other Puranas.
For example KP. 1.52 gives the following different names ofVyasas 11. Rsabha,
12. Sutejas, 14. Sucaksns, 22. Narayana, 24. Valmiki.
* bhasya-vidyas 'Commentatorial Lores' in Va P. 61.3.
1.2.35.120-131 353
120. Antarlksa (was Vyasa) in the thirteenth; Dharma
in the fourteenth; Traiyaruni in the fifteenth and Dhanaiijaya
in the sixteenth.
121. Krtaiijaya in the seventeenth; Rjisa in the
eighteenth; after RjIsa, Bharadvaja was the Vyasa and
Gautama (was so) after Bharadvaja.
122. After Gautama it was Uttama; Haryavana is rem-
embered (as Vyasa) thereafter; Vena was after Haryavana and
Vajasravas is remembered (as Vyasa) thereafter.
123-124. Somamukhyayana was after Vajasravas and
Trnabindu thereafter. After Trnabindu it was Tataja; Sakti is
remembered (as Vyasa) after Tataja; Parasara (was so) after
Sakti. Jatiikarna came thereafter and Dvaipayana is remember-
ed (as the Vyasa) thereafter.
125-126. Thus twentyeight Vedavyasas are the ancient
ones. In the future Dvapara, when Dvaipayana Vedavyasa
passes away, Droni of great power of penance, shall become
Vedavyasa. In the future also there will be the classifications
ofbranches (ofVedic Schools).
127-128. Brahma had acquired Brahman (Vedic know-
ledge) that is imperishable by means of penance. Holy rite is
also acquired by means of penance and fame by the holy rite.
Again, truthfulness is acquired by splendour and the
imperishable Bliss is acquired by truthfulness. The pure,
immortal Brahman, the imperishable Bliss, is enveloped
and pervaded by Satya (Truth). Brahman alone is called
Amrta (nectar immortal).
129. It is eternal, determined as this one-syllabled Om
alone. It is designated as the Brahman on account of its great-
ness or (inconceivable) vastness and its quality of firmness.
130. Obeisance to that Brahman that is established in
Pranava (i.e. Omkara) ; that is remembered again and again
as Bhijr, Bhuvah, Svah in the Vedas — the Atharvan, Rk, Yajus
and Saman.
131. Obeisance to that excellent Brahman that is desig-
nated as the cause of annihilation and origination of the
Universe and that is the esoteric secret beyond Mahat.
354 Brahman da Parana
132. It is unfathomable, unlimited and imperishable or
inexhaustible. It is the source of origin of delusion of the
Universe. It gets the aims of human life realised through
illumination and activity.
133. It is the firm support of those who have the
knowledge of Sankhya system; it is the goal of those who
have perfect control over their minds and sense-organs; it is
mentioned as Avyakta (unmanifest one) ; the Brahman is the
eternal material cause Prakrti.
134. It is indicated and extolled as (by means ofthe
following terms) : Pradhdna (chief), Atmayoni (source of the
origin of the self), the mysterious secret Being or Consciousness;
Avibhdga (undivided), Sukra (pure), Aksara (imperishable) and
Bahttdhdtmaka (that which appears as multiformed).
135. Perpetual and repeated obeisance unto that
Supreme Brahman. In the Krta Yuga (as) there is no religious
rite, how can there be persons who have not done their reli-
gious duties?
136-142. Whatever is doneonce in the world, that which
is committed and omitted, what should be heard and what is
heard, whether good or bad, what should be known and
pondered over, what should be touched and eaten, what should
be seen or beard or smelt somehow (isBrahman itself).
What is shown by it is understood by the Devarsis. Who
is competent to seek and find out what has not been pointed
out ? It is God alone who has declared all things, everything and
every one. Whenever anything is done by anyone, he identi-
fies himselfwith it.
What is done here before, is not spoken about by another.
When something is done by some-one, somewhere and somehow,
it is done by it alone (i.e. Brahman). The act (merely) appears
to be that ofthe doer.
Virakti (Absence of passion), Atirakti (too much of
passion), knowledge and ignorance, pleasure and displeasure,
dharma and adharma (virtue and evil), happiness and sorrow,
death and immortality, the state of being above, below or
at the sides — all these belong (to that Brahman) that is the
•cause of the unseen (destiny).
1.2.35. 143-153a 355
143-144. They belong to the self-born lord, the eldest
Brahma Paramesthin (the highest Deity). During the Treta
Yugas, again and again it becomes understandable to every
one. What is to be understood as one (the State of being a Single
Veda) is divided and classified during Dvapara Yugas again
and again. Brahma communicated these Vedas at the begin-
ning, during the Vaivasvata Manvantara.
145. Sages are repeatedly born in the Yugas again and
again. They compose various Sariihitas as they are born of each
other.
146. Eighty-eight thousand Srutarsis are remembered.
So many Sarhhitas are repeated again and again.
147. In every Yuga, those Salihas are classified again
and again by those who resorted to cremation grounds and
the Southern path.
148. In all the Dvapara Yugas, the Sariihitas (are classi-
fied) by the Srutarsis. These Sakhas are in vogu»vagain and
again in their Gotras (families). ~
149-150. The Salihas are the same and the composers
too are the same. This is true till the end of the Yugas. In
the same manner should be understood everything in all the
Manvantaras of the past and the future.'
151. There are classifications of Salchas in all the
Manvantaras. They have passed by in the past Manvantaras;
they exist in the current Manvantara. Whatever is going to
take place will take place in the future Manvantaras. The
succeeding one should be understood by means of the preced-
ing one, and both should be understood by means of the
current one.
152-153a. The decisive (knowledge) regarding the Man-
vantara is in the same manner. Thus the Devas, the Pitrs, the
sages and the Manus go up along with the Mantras and return
along with them.
1. This purana repeatedly emphasises the belief that everything takes
place in the manner by the same persons as in the previous Manvantara
vide RV \. 190.3 Dhata yathd-purvam akalpayat. There is little that is
absolutely unprecedented and new.
356 Brahmanda Pur ana
I53b-156. All the gods go to and from Janaloka again
and again for ten Kalpas. When the time for return arrives,
they come into contact with the inevitability of death. There-
after, they perceive birth full of defects and preceded by ail-
ments. So they return. Their return at that time is due to
their seeing the defects. Thus they move to and fro ten times
in the course of many Deva Yugas. From the Janaloka they go-
to Tapoloka, from where they do not return..
157. Thus thousands of Deva-Yugas have passed by.
They face death in the Brahmaloka along with the sages.
158. It is not possible to describe them in detail and
in due order because time has no beginning and numbers (are
endless).
159-163. Manvantaras have elapsed along with the
Kalpas, Sages, Pitrs and the Devas. They are created at the
due period. The Yugas come and go. In this manner hundreds
and thousands of Kalpas and Manvantaras have gone by
along with the subjects. At the end ofa Manvantara there is
annihilation and at the end ofannihilation there is creation. It
is impossible to describe in due order the creation and annihi-
lation of the Devas, Sages, Pitrs and Manvantaras even in
the course of hundreds of years.'
Understand the number of years of Manvantara in
human reckoning.
164-166. The extent of Manvantaras has been calculated
by persons who are experts in calculation. Every Manvantara
extends to three hundred and six million seven hundred and
twenty thousand years without the extra years (of Sandhyas
and Sandhyarhsas). This calculation of Manvantara is in
accordance with human reckoning. I shall mention the
Manvantara in accordance with the divine reckoning ofyears.
167-168. In accordance with the divine reckoning the
Manvantara comprises of eight hundred and fifty two thousand
years. Fourteen times this period is called Abhutasamplava (the.
annihilation of all living beings). A thousand sets of four
Yugas are proclaimed as a day of Brahma.
1. This is another way of stating the eternal nature of time.
1.2'. 35. 169-180 357
169-170. After that all the living beings become burned
by the rays of the sun. Keeping Brahma at the head and
accompanied by the Devas, Sages and the Danavas^ they enter
lord Narayana, the most excellent among the gods. It is he
who creates all living beings again and again, at the beginning
period of all Kalpas.
171. Thus this is considered to be SthitiKdla (period of
Sustenance) along with the Devarsis. Understand the Prati-
Sandhi (Intervening periods) ofall Manvantaras.
172. What is called Yuga has been recounted by me
before, O sinless ones. The period comprising of Krta, Treta
etc. is declared as Catur-yuga (a set of four Yugas).
173. The lord has said that the period of Manu's reign
consists ofseventyone sets of four Yugas along with the extra
years (ofthe Sandhyas and Sandhyariisas).
174. Thus, the characteristic feature ofall the Manvan-
taras past and future has been described by means of the
present (current) one.
175. Thus, the creation of Svayambhuva Manu has
been recounted to you. I shall mention its Pratisandhi as well
as that ofthe other.'
176. A Manvantara duly repeats itself as before along
with the sages and the Devas on account of the inevitability
of events.
177-179a. The lords ofthe three worlds, the seven sages,
the Devas, the Pitrs and the Manus who had been in existence
earlier in this Manvantara, realise the imminence of their
death at the time when the period ofManvantara along with
the extra years becomes complete. They know that their reign
has come to an end. On realising this, they become sad and
all of them are eager to go to Maharloka.
179b-180. When that Manvantara comes to a close,
when the period of existence is complete, those Devas may
stay on for the period of a Krta Yuga. Then the future lords
ofthe Manvantara are born.
1. VV. 176 if. describe the pratisandhi — tiie transition from one Yuga
to anotlier and from one Manvantara to anotlier.
358 Brahmanda Pur ana
181-186a. So also the Devas, the Pitrs, the sages and
Manu.
When the Manvantara comes to a close, when, similarly,
the Kali Yuga also comes to an end, the Krta Yuga sets in
even when the Kalisistas (Persons who survive the final stage
of Kali) are present.
Just as the continuity of the Krta Yuga is remembered as
preceded by Kali Yuga by learned men, so also the beginning
of Manvantaras is preceded by the ends of Manvantara.
When the previous Manvantara has come to a close and
another one has begun, at the beginning of the Krta Yuga,
the seven sages and Manu who have survived, remain there
biding their time. Their sages who have become exhausted
wait for the (incoming) Manvantara in order to celebrate the
advent ofthe new Manvantara and for the sake ofprogeny.
When the creation of rainfall begins they begin to function
as befo re . \^-^^^- 5> ^y /^ - / M •* )
186b-189. When "mutually opposed pairs start function-
ing, when the medicinal herbs have begun to grow, when the
subjects devoid ofabodes have begun to stay here and there,
when the agricultural activities have begun, when piety and
virtue have subsided, when the whole world is devoid of
gaiety, when the mobile and the immobile beings are ruined
(i.e. those that had been ruined before had not been revived),
when (the whole society) beginning with the villages and
ending with the towns has become devoid ofthe discipline of
classification of castes and stages of life, those righteous
men, the seven sages and Manu who have survived from the
previous Manvantara, remain ready for their progeny.
190-191. Even as they perform penance extremely
difficult to be performed for the sake of progeny, the
Devas, the Asuras, the Pitrs, the sages, the serpents, the
ghosts and goblins, the Gandharvas, the Yaksas and the
Raksasas are born as before on the death of the earlier
persons.
192. Then those who have survived among them viz.
the seven sages and Manu begin to expound the behaviour and
conduct of life of good men at the beginning of the
Manvantara.
1.2.35.193-203 359
193-194. Men begin to perform holy rites along with
the Devas. By means of the vow of celibacy they repay the
debts unto the sages. By means ofprogeny they repay the
debts unto the Pitrs, and by means of sacrifice they repay the
debts unto the Devas. They abide by the Dharma consisting of
the discipline of conduct for (different) castes for a hundred
thousand years.
195. After establishing the three Vedas, the process of
agricultural operation, administration of justice, pious rites,
duties and the practice of all castes ofstages of life and after
building hermitages (for penance), they thought of departing
to the heaven.
196. When the earlier Devas were thus eager to proceed
to heaven all of those gods who established themselves
perfectly in religion stayed perfectly virtuous.
197. When the Manvantara has passed by, they leave
off all their abodes and go along with Mantras to the Mahar-
loka that is free from ailments.
198. They had returned from their authoritative
positions. They had acquired mental Siddhis. With perfect
control over their sense-organs, they remain waiting for the
total annihilation of all the bhiitas (i.e. the end of the
universe).
199-200. Then, when the earlier Devas have passed
away, when the abodes of the Devas have become vacant in
all the three worlds, other Devas who are heaven-dwellers
become present here. Thereafter, those who are endowed with
the power of penance fill their (vacant) abodes.
201-202. They possess truthfulness, virtue, vow of celi-
bacy and learning. The passing away of the seven sages, of
Manu, of the Devas, and of the Pitrs, of the past and future
(has been mentioned) from the beginning. There is no break
in the line of their progeny till the termination of the
Manvantara.
203. It is in this same manner that the Sthiti (continu-
ance in life) of those persons is also in the same order as
before in all the Manvantaras till all the living beings are
annihilated.
360 Brahmania Purana
204. The characteristic feature of the transitional stage
of the previous Manvantaras ofthe past and future has been
mentioned by Svayambhuva (son of the self-born lord) i.e.
(by what is mentioned about the Svayambhuva Manvantara).
205. The achievements (happenings) of the future
Manvantaras depends upon the past Manvantaras. Thus, the
unbroken line ofprogeny continues till the annihilation of all
living beings.
206. (Defective Verses). The changes of the Manvan-
taras are invariably continuous in the Maharloka. The people
of the Mahar and Jana worlds proceed to (and establish in)
Satya-Loka.
207. By the vision ofthe (future) happenings there and
by the knowledge ofthe evident manifoldness, those who are
established in Satya Loka remain steady there on account of
its permanence when there is a change in the period of transi-
tion of Manvantaras.
208. With the changes ofthe Manvantara, they leave the
Satya-loka in ultimate end (?). Then on account of earnest
devotion and abandonment of Visayas (objects of sense) they
enter lord Narayana alone.
209. In all the repeated changes of the Manvantaras
that have been functioning for a long time, the world of living
beings does not remain (still or the same) even for a moment.
It is due to the characteristic feature of the Fate that the
world ofliving beings undergoes change by way of decrease
and increase.
210-211. Thus are the Manvantaras ofthose Manus of
righteous souls and divine vision who are eulogised by the
sages. Obtain these directly as composed by Vayu, by means
of a happy mixture of detailed explanation and brief conden-
sation. The Manus have divine power. All the Manvantaras
contain saintly kings, divine sages, Brahminical sages, Devas,
and serpents. The Manvantaras are duly endowed with the lord
ofDevas, Seven Sages, Lord ofthe subjects and Pitrs.
212-215. It is meritorious to glorify the Isvaras (Gods).
They are born of noble and liberal-minded families. They
have great fame. They have flourished on account of their
1.2.36.1 361
excellent intellect. They are honoured and worshipped on
account of their reputation, lustre and renown.
This (story) is conducive to the attainment of the
heaven, it is very holy; it is a great esoteric secret; it is condu-
cive to the birth of a son. This excellent story should be recited
during the great Parvan days. It quells misery and it bequeaths
longevity.
May the lord of subjects endowed with Yogic power
bestow Siddhi on me, because I have glorified succinctly the
famous progeny ofAja (the unborn Lord Brahma) that is holy
and that mainly consists of kings, divine sages (or Devas and
•Sages) and Manu.
Thus the Svayambhuva Manvantara has been recounted
•in detail and in due order. What shall I describe again ?
CHAPTER THIRTYSIX
The Lineage of Manu : Manvantaras
Milking of the Earth
Sdmsapdyana said : —
1. I wish to hear about the remaining Manvantaras' in
the proper sequence and also about the rulers of the Manvan-
taras as well as those whose leaders are Sakra (Indra) and
{other) Devas.
1. The description of Manvantaras is one of the five essential Charac-
teristics of a Purana. Fnranas like Bh. P. VIII. 1.29, NP. 1.40.17-37, VP.III.
Chap. 1 and 2, KP. 1.51, Va. P. 62 describe the \ urious umuvantaras. Each
Manu presides over the world for seventy-one cycles of four Yugas. He has
his separate set of Indra, gods, Saptarsis etc. There is a general agreement of
Puranas about the names of the first seven Manns (including the present one
viz. Yaivasvata); But there are some differences in the names of future Manus
but most of them are bracketed under a common name Savarni such as Dharma
Savarni, Rudra Savarni etc. Our Purana, however, gives some different
names such as Raucya, Bhautya of the future Manus.
362 Brahmanda Purana
Suta said : —
2. Understand even as I recount succinctly and in
detail about those Manvantaras whicii liave gone by and wlriclr
are yet to come.
3-5. Tire following six are the Manus of the past viz.
Svayambhuva Manu at the outset; then Svarocisa Manu, then
Uttama, Tamasa, Raivata and Caksusa. I shall mention the
eight (Manus) of the future (four of whom are) Savarni,
Raucya, Bhautya and Vaivasvata. I shall narrate these (later
on) before Vaivasvata Manu. The five Manus of the past-
know them to be Mdnasas (Mental Sons).
6-7. I have already recounted to you the Manvantara
of Svayambhuva Manu. Henceforth, I shall mention succinctly
the creation of the subjects by the second noble-souled Manu
Svarocisa.' In the Manvantara. of Svarocisa the Tusitas were
the gods.,
8-12. So also the scholars Paravatas. Thus two groups
are remembered.
The sons ofKratu (also known as) Svarocis were born
ofTusita. The Paravatas were Vasisthas (? Sons ofVasistha).
Two groups are remembered (each consisting of) twelve. These
twentyfour Devas are considered as Chandajas.
The Tusitas are — Divasparsa, Jamitra, Gopada, Bhasura,
Aja, Bhagavan, Dravina of great strength, Aya of powerful
arms, Mahaujas of great virility, Cikitvan who was well-known,
Arhsa and Rta the twelfth among them. These are glorified as
Tusitas.
1. Just as in the 1st Manvantara, Svayambhuva (the son ofgod Brahma)
was the presiding Manu, Yamas were the gods, Yajiia, tlie incarnation of
Visnu officiated as Indra and tlie seven sages were Marici, Atri, Aiigiras,
Pulaha, Kratu, Pulastya and Vasispha were the Saptarsis, VV. 6-20 describe
the 2nd Manvantara in which Svarocisa was the Manu, the twelve Tusitas
and 12 Paravatas were the gods (Devas), Vipascit was the Indra and the seven
sages (the descendants of the seven sages of the previous Manvantara) viz.
tJrja, Stamba, Prana, Rsabha, Datta, Niscala and Arvarivan were the Sapta-
rsis and Caitra, Kimpurusa and other nine sons of Manu Svarocisa.
Thus we find such sets of gods, sages, Indra etc. in each Manvantara in.
the following verses.
It may be noted that there are some variations in the names of these gods,
and sages in different Puranas.
1.2.36. 13-27a 363
These were the sons of Kratu. They were Somapayins
(Imbibers ofthe Soma juice).
13-15. The Paravatas were as follows :
Pracetas the shining one, Visvadeva, Samaiija, the
famous Ajihma, Arimardana, Ayurdana, Mahamana, Divya-
mana, Ajeya of great fortune and grandeur, Yavlyan (younger
one) of great strength, Hotr and Yajvan. Thus the Paravatas,
have been recounted. Thus these were the Devas in the Svaro-
cisa Manvantara.
16. The twentyfour gods were the Somapds (Imbibers,
of Soma juice) then. Their Indra then was Vipascit, well-
known all over the worlds.
17-18. The seven sages were — (1) Urja son of Vasistha,.
(2) Stambha son of Kasyapa, (3) Prana son of Bhrgu, (4)
Rsabha son of Angiras, (5) Datta son of Pulastya, (6) Niscala
Atreya son ofAtri and (7) Arvarlvan son ofPuIaha.
19-20. The following are declared as the nine sons of
Svarocisa Manu, viz. Caitra, Kimpurusa, Krtanta, Vibhrta,
Ravi, Brhaduktha, Nava, Satu and Sruta. They were the
perpetuators ofthe line of lord Manu. They have been thus
enumerated in the Puranas. This is the second Manvantara.
21. These four viz. Manu, the seven sages, the Devas
and the Pitrs — constitute the root (the basis) of a Manvantara.
and their descendants are the subjects.
22. The following is the conclusion in the scriptural
texts — The deities are the sons ofthe sages; the Pitrs are the
sons ofthe Devas, and the sages are the sons ofthe Devas.
23. The Ksatriyas and the Vaisyas (were born) of Manu
and the Brahmanas ofthe seven sages. Thus the Manvantara
has been recounted succinctly and not in details.
24-25a. The details ofthe Svarocisa Manvantara should
be known from that ofthe Svayambhuva Manvantara. It is not:
possible to describe it in details even in hundreds of years, on
account ofthe repeated multiplicity of the subjects in every
family.
25b-27a; In the third Manvantara of Uttama,' five
1. W. 25b-41 describe the 3rd Manvantara called Uttama.
364 Brahmanda Pur ana
groups of Devas are mentioned. I shall mention them. Under-
stand.
They are Sudhamans, Vasavaftins, Pratardanas, Sivas
and Satyas. Each of these groups consists of twelve Devas.
27b-28. The twelve Sudhamans are called (1) Satya,
(2) Dhrti, (3) Dama (4) Danta (5) Ksama (6) Ksama (7)
Dhvani (8) Suci (9) Isa (10) Urja (11) Srestha and the
twelfth one Suparna by name.
29-31. The Vamsavartins (Vasavartins) are mentioned as
follows : Sahasradhara, Visvayu, the two Samitaras, Brhat,
Vasu, Visvadha, Visvakarman, Manasa, Virajasa, Jyoti and
Vibhasa.
The Pratardanas are glorified. They are — Avadhya,
Avarati, lord Vasu, Dhisnya, Vibhavasu, Vitta, Kratu,
Sudharman, Dhrtadharman, Yasasvija, Rathormiand Ketuman.
32-33. There are twelve other (Devas) worthy of par-
taking of their shares in thcYajiia viz. Harhsasvara, the liberal-
minded Pratardana and Yasaskara, Sudana, Vasudana,
Sumanjasa, Visa, Yama, Vahni, Yati, Sucitra and Sutapas.
They are to be known as Sivas.
34-36. Understand the names of the Satya group of
gods as they are viz. Dikpati, Vakpati, Visva, Sambhu,
Svamrdika, Divi, Varcodhaman, Brhadvapus, Asva, Sadasva,
Ksema and Ananda. These twelve Devas who are worthy of
partaking of their shares in the Yajfia are recounted as Satyas.
Thus these were the gods in the Manvantara of Uttama.
37. They were the sons of Uttama, the Prajapati, the
Ahgiras (?). The Indra (leader) of those Devas was well-known
by the name Susanti.
38. Vasistha had seven sons well known as Vasisthas.
All those were the seven sages in the Manvantara ofUttama.
39-40. Uttama the noble-souled Manu had thirteen
sons viz. Aja, Parasu, Divya, Divyausadhi, Naya, Devambuja,
the unequalled Mahotsaha, Gaja, Vinlta, Suketu, Sumitra,
Sumati and Sruti.
41. These were the progenitors ofthe race of Ksatriyas.
This is the third Manvantara. Thus the creation of Uttama
has been recounted along with that of Svarocisa.
1.2.36.42-54 365
42-43. Understand the creation of Tamasa' in detail
and in due order. In the fourth Manvantara of Tamasa, the
Manu, the. sets (of Devas) proclaimed are viz. Satyas,-
Surtipas, Sudhls and Haris. Those Devas in the iVIanvantara of
Tamasa were the sons of Pulastya.
44-48. Each of those sets of Devas consisted of twenty-
five (Devas). (Defective text) In that Manvantara the
Indriyas (? sense-organs) are remembered as the Devas. It is
through the sense-organs that people understand things. The
sages affirm (about the sense-organs). They have their testi-
monies. Manas (the Mind) the eighth one (?) is that at
the head.
Sibi ofgreat exploits, is the Indra of those Devas. O
excellent ones, understand those seven sages who were in that
Manvantara. They were — Kavya the son ofAhgiras, Prthu the
son ofKasyapa, Agni the son ofAtri, Jyotirdhaman the son of
Bhrgu, Garaka the sonofPulaha, Pivara the son ofVasistha and
Caitra the son of Pulastya.
49-50. The following were the sons of Tamasa, the
Manu viz. Janujangha, Santi, Nara, Khyati, Subha, Priya-
bhrtya, Parlksit, Prasthala, Drdhesudhi, Krsasva and
Krtabandhu.
Understand the groups of Devas mentioned in the fifth
(? second) Manvantara of Svarocisa.*
51-54. They were Amitabhas, Abhiitarayas, Vikunthas
and Sumedhas.
Varisthas were the splendid sons of Varistha the
Prajapati* *(?).
There were fourteen very brilliant Devas in each of the
four Ganas (sets ofgods).
The following fourteen are remembered as the Devas
called Amitabhas in the Svarocisa (Carisnava in Va. P.)
Manvantara viz. Ugra, Prajiia, Agnibhava, Prajyoti, Amrta'^
Sumati, Virava (? Vavirava), Dhaman, Nada, Sravas, Vrtti,.
Rasi, Vada and Sabara.
1. W. 42-50 detail the fourth Manvantara Tamasa.
* Some misprint, as the order of Manvantaras is confused here.
* * Va. P. 62-46 reads "the sons of Carisnu" for 'Varisthas' hereof
366 Brahmanda Purana
55-56. They know that the names of the set (called)
Abhiitarayas are as follows : — Mati, Sumati, Rta, Satya,
Edhana, Adhrti, Vidhrti, Dama, Niyama, Vrata, Visnu, Sahas,
Dyutiman and Susravas.
57-60. Vrsa, Bhettr, Jaya, Bhinia, Suci, Danta, Yasas,
Dama, Natha, Vidvan, Ajeya, Krsa, Gaura and Dhruva. These
have been glorified as Vikuntha (class of gods).
Understand the (gods called) Sumedhas. They are
Medhas, Medhatithi, Satyamedhas, Prsnimedhas, Alpamedhas,
Bhijyomedhas the lord, Dipti-Medhas, Yaso-Medhas, Sthira-
medhas, Sarvamedhas, Sumedhas, Pratimedhas, Medhajas and
.Medhahantr.
61-62. Vibhu of great exploits and manliness was their
Indra.
In the Raivata' Manvantara the seven sages were —
Devabahu the son (or descendent) of Pulastya; the descendant
of Kasyapa named Sudhaman; Hiranyaroman the descendant
of Angiras, VedasrI the descendant of Bhrgu, Urdhvabahu the
descendant ofVasistha, Parjanya the descendant of Pulaha,
and Satyanetra the descendant of Atri.
63-64. The sons of Raivata were : — Mahavlrya, Susam-
bhavya, Satyaka, Haraha, Suci, Balabandhu, Niramitra,
Kambu, sriiga and Dhrtavrata.
This is the fifth Manvantara.
65. Svarocisa, Uttama, Tamasa and Raivata — these four
Manus are considered as belonging to the family of Priyavrata.
66-67. In the sixth Manvantara^ viz. Caksusa Manvan-
tara, the five sets ofDevas are remembered viz. Adyas, Prasiitas,
Bhavyas, Prthukas and the Lekhas of great majestic lustre. All
of them were heaven-dwellers. They are called after the names
of their mothers (?)
1. VV. 51-65 describe what is generally known as Raivata Manvan-
tara but is wrongly called Svarocisa in this text. Va. P. calls this Carisnava
Manvantara. It is in W. 61-62 that our text corrects itself and calls this
as Raivata Manvantara.
2. W. 66-81 give the outline ofthe 6th — Caksusa Manvantara.
3. Does the author want to suggest the existence of matriarchical society
in the 6th Manvantara ?
1.2.36.68-82 367
68. They were the grandsons of Aranya (?) the Praja-
pati, who was the son of . Atri. Each of these groups is
remembered as comprising of eight Devas.
69. Antarllisa, Vasu, Havya, Atithi, Priyavra'ta, Srota,
Manta and Anumanta — these are glorified as Adyas.
70-72. Syenabhadra, Svetacalcsus, Mahayasas, Sumanas,
Pracetas, Vanenas, Supracetas and Muni of great inherent
strength — these are mentioned Frasutas.
Vijaya, Sujaya, Mana, Syoda (?) (Udyana in Va. P.)
Mati, Parimati, Viceta's and Priyaniscaya — these Devas are
remembered as Bhavyas.
Understand now the Prthulcas.
73-74. Ojistha, god Saliuna, Vanahfsta, Satlcrta,
Satyadrsti, Jiglsu, Vijaya and Ajita of great fortune — these are
the heaven-dwellers (named) Prthukas. I shall mention the
(group of gods, called) Lekhas also by name. Understand.
75-76. Manojava, Praghasa, Pracetas of great fame,
Dhruva, Dhruvaksiti, Acyuta of great vigour, Yuvanas and
Brhaspati — (thus) the Lekhas have been gloriously recounted.
Manojava ofgreat virility became their Indra then.
77-78. The following were the seven sages in the
Caksusa Manvantara viz. Uttama the son (descendant) of
Bhrgu; Havisman the son of Angiras; Sudhaman the son of
Kasyapa; Virajas the son of Vasistha; Atinaman the son of
Pulastya; Sahisnu the son of Pulaha and Madhu the son of
Atri.
79-80. The following ten were the sons of Caksusa
Manu born of Nadvala viz. Uru, Piiru, Satadyumna, Tapas-
vin, Satyavak, Krti, Agnisjut, Atiratra, Sudyumna and
Abhimanyu the tenth. This is the sixth Manvantara.
81. His creation is reckoned on the basis of Vaivasvata
Manvantara the current one. 7 hus the Manvantara of Caksusa
Manu (has been recounted) in detail and in the due order.
The sages said : —
82. Whose successor and heir was Caksusa ? In whose
family was he born ? Recount factually unto us all other
persons born of his family.'
1. W. 82-102 trace the genealogy of CakSusa Manu from Atri
Uttanapada Dhruva etc.
368 Brahmanda Pur ana
Suta said : —
83. Listen to the succinct account, O Bralimanas of
tlie creation of Caksusa in wliose family was born Prthu the
valorous son ofVena.
84-86. There are other lords of subjects (such as)
Daksa, the son of Pracetas.
Atri, the Prajapati, accepted Uttanapada as his son.
Since the Prajapati was a king, he became his adopted son. He
was given in adoption by Svayambhuva Manu to Atri for some
reason, after the advent of the sixth future Manvantara of
Caksusa. With this as introduction I shall recount it, O
Brahmanas.
87-88. Sflnrta, the beautiful lady of excellent hips, the
daughter ofDharma, gave birth to the four sons of Uttana-
pada. That lady, well-known by the name Stinrta, was the
splendid mother of Dhruva. That lady of sparkling smiles was
born of LaksmI, the wife ofDharma.
89-90a. Uttanapada begot the sons Dhruva, Klrtiman,
Ayusman and Vasu. He begot two daughters of sparkling
smiles viz. Svara and Manasvinl. The sons ofthese two ladies
(have already been) mentioned.
90b-93a. In the first Treta Yuga, the grandson of
Svayambhuva (Manu), Dhruva of great virility, performed a
penance without taking in food for ten thousand years accord-
ing to the divine reckoning. He was desirous of (and prayed
for) acquiring great fame. Praying for great fame, he practised
all the Yogic rites. Brahma who was delighted with him,
bestowed on him the excellent abode among the luminaries. It
is divine and devoid ofrising and setting, till the total annihi-
lation of all living beings.
93b-95. On seeing his great grandeur and prosperity,
Usanas, the preceptor of the Daityas and the Asuras sang this
verse : —
'O ! How wonderful is the power of his penance'! O
(how commendable is) his learning ! O (how great is) the
holy rite, whereby the seven sages stand by, after keeping this.
Dhruva above them.
The heaven is attached to Dhruva. He is the master and
lord ofthe heaven.
1.2.36.96-107a 369
96. Bhumi (the queen of Dhruva) gave birth to the two
kings, Srsti and Bhavya, (the sons of) Dhruva.
Lord Srsti, told his own shadow, "Become a woman".
97. Since he was a man of truthful speech, the shadow
became a woman immediately with a divine body. She was
embellished with divine ornaments.
98. Srsti begot of Chaya (His spouse, the shadow) five
sons devoid of sins viz. Praclnagarbha, Vrsabha, Vrka, Vrkala
and Dhrti.
99-100. Suvarca, the wife of Praclnagarbha, gave birth
to a son named Udaradhl who was Indra in his previous birth.
This lord attained the status of Indra by practising Yogic feats
for the period of a Manvantara, by taking food once at the end
of a thousand years.
101- Bhadra gave birth to Divaiijaya, the son of Uda-
radhl. VarangI gave birth to Ripu (the son) ofDivanjaya who
was a conqueror of his enemies.
102. BrhatI gave birth to Caksus with all splendour (as
the son) ofRipu. Manu, the great scholar, who made the race
ofBrahmanas and Ksatriyas function, was his son. PuskarinI
(otherwise known as) VarunI gave birth to Caksusa Manu.
The sages said : —
103. Wherefore is the daughter of Prajapati, O sinless
one, is called VarunI ? Mention this along with the underlying
fact. Indeed, you are an adept in detailed narration.
Silta replied : —
104. Udaka, the son ofAranya, attained the status of
Varuna. Therefore, she was known as VarunI. She became
well-known thus, on account of her brother.
105. Ten splendid sons were born of Manu and Nadvala,
the daughter of Viraja, the Prajapati. They were of great
vigour and vitality.
106-107a. They were Uru, Pflru, Satyadyumna, Tapas-
vin, Satyavak, Krti, Agnistut, Atiratra, Sudyumna (these nine)
and Abhimanyu the tenth. These were the sons of Manu and
Nadvala.
370 Brahmanda Parana
107b-108. Agneyi gave birth to Uru's six sons of great
splendour viz. Anga, Sumanas of good reputation, Gaya,
Sukra, Vraja and Ajina.
Sunltlia gave birtli to a single child of Afiga (named)
Vena.
109. There was a great commotion on account of the
fault and crime of Vena. For the sake of a progeny, the sages
churned his right hand.
110-112. When his hand was churned, the handsome
Prthu was born. After producing his son Prthu of famous
valour, the sages said — "O subjects (be) joyous. This is your
king. He is born with an armour, wielding a bow. He appears
(as if) burning on account of his splendour. This king will
bestow sustenance on you all". Prthu, the son of Vena, the
ancestor, of all Ksatriyas protected all the worlds trten.
113. That king was the first among those who were
crowned and anointed after the Rajasyya sacrifice. Two clever
bards Sflta, Magadha were also born for the purpose of
eulogi ig him.
4-115. This cow (viz. the earth) was milked by that
intel'jent great king (for the sake of) vegetables for the
svb'jcts who were desirous of sustenance. He was accompanied
b • • :he Devas, the groups of sages, the Pitrs, the Danavas, the
Gandharvas, the groups ofcelestial damsels, the serpents, the
Punyajanas (the demons and goblins), the mountains, the trees
and the creepers.
116. Being milked in the different vessels, Vasun-
dhara (the Earth containing rich deposits) yielded them milk
as desired by them. The subjects sustained their lives thereby.
Sdmiapdyana requested' : —
117-121. O sage of great noble rites, recount the birth
(and life- tory) of Prthu in detail, how formerly the Earth was
1. The story of Prthu and his milking of the earth is a Puranic transfor-
mation of the Vedic conception of milking of the Viraj cow. The Viraj Siikta
(AV. VIII 10) forms the basis of the Purariic legend. This puranic legend
records the right of the sages (public leaders) to do away with a wilful tyrant.
This Prthu, the son ofVena is a Vedic king and is recorded to have worship-
1.2.36.122-126 371
milked by that noble-souled (Prthu), how (he was accom-
panied) by the Devas, the Nagas (serpents) the Brahmanical
sages, the Yaksas, the Raksasas, the Gandharvas and the
celestial damsels formerly, how and by what means (he milked
them). Even as we ask, tell us about their different special
vessels, the milker, the milk, as well as the different calves
used by them. Tell us in due order the special types of milk
(yielded by her). For what reason was the hand of Vena
•churned formerly by the infuriated great sages of yore ?
Mention that reason unto us.
Suta Narrated
122. I shall recount to you, O Brahmanas, the birth of
Prthu, the son of Vena. Listen to it with concentration and
purity ofmind, O excellent Brahmanas.
123. This Brahman (i.e. the story as sacred as the Vedas)
should not be communicated to one who is not pure, to one
who is a sinner, to one who is not a disciple, to one who is
antagonistic and under no circumstances to one who does not
observe holy rites.
124-125. The origin of Prthu the son ofVena is con-
ducive to the acquisition of wealth, fame, longevity and merit.
It is on a par with the Vedas. It is an esoteric secret mention-
ed by the sages. If any person who is free from jealousy listens
to this story or recounts this to others after making obeisance
to the Brahmanas, he will never have an occasion to repent over
his omissions and commissions of acts.
126. There was a king named Anga. The lord was on a
par with Atri and was born of the family of Atri. He was a
Prajapatl and a zealous protector of Dharma.
ped the Asvins in his sacrificial chambers(AV. XX. 140.5). The milking of
Viraj cow by Prthu with the earth as a milliing pail and Vaivasvata Manu as
the calf is recorded in AV. VIII 10.24 (but here Caksusa Manu is made the
calf see V. 202).
The whole episode is a development of an ancient Vedic legend and has
been depicted in various Puranas as in Bh. P. IV. 18, Mbh. Santi 59v98-128
Mt. P. ch. 10. 1-35, Va. P. 62. 103-197 (to mention a few). The different
motifs introduced here show how social order was established by Prthu who
was the first crowned and anointed king. The ideal kingship and the happy
condition of subjects here is covetable even today.
372 Brahmania Parana
127. Vena was his son. He was not very much devoted
to pious activities. This lord of the subjectswas bornof Sunltha
the daughter of Mrtyu.
128. That Vena was the son of the daughter of Kala
(god ofdeath). Hence, on account of a (hereduory) default
ofhis maternal grandfather, he turned his back on Dharma
(Virtue) and carried on his activities in the world as he
pleased.
129. That king brought to a standstill (prohibited)
holy rites and devout practice. Transgressing the (injunction of
the) Vedas, and scriptures he became engaged in sinful
activities.
130. He was devoid of practice of self-study of
the Vedas and the chanting of Vasatkara. While he was ruling
over the kingdom, the gods never drank the Soma juice in great
Yajnas.
131. "No Yajiia should be performed. No monetary or
other gifts should be offered", this was the cruel solemn dec-
laration of that Prajapati, when his (utter) ruin was imminent.
132. (He declared) "I should be worshipped and
honoured in the Yajna by the gods and the twice-born ones.
Yajiias should be performed (unto me) and Homas should be
offered on my behalf (i.e. with me as the object of worship)".
133. As he exceeded the bounds of decency (because}
he had many heroic acts to his credit, all the great sages with
Marici as their leader spoke to him then.
134. "O king, we are going to initiate a religious rite
lasting for a hundred years. Do not commit any sinful deed-
Thisis not the eternal Dharma.
135. You are born in the family of the god of death.
Undoubtedly you are a Prajapati. Formerly, you had entered
into a contract stipulating, "I shall protect the subjects."
136-139. As all those Brahmana sages said thus. Vena,
ofevil intellect, laughed and said — "Who else is an expert on
account of the things understood by me? Who else is the
creator of the (/Aa^-zwA whom (whose words) should I listen to
(obey) ? Who is equal to me on the Earth in regard to heroism,
power of penance and truthfulness? You are all slow-witted
souls. Certainly, you do not know me factually. I am the source
1.2.36.140-150 373
of origin ofall the worlds and particularly of all righteous
acts. Ifl so wish I may burn the entire Earth or flood it with
water. I may create or swallow (destroy) it. No doubt need
be entertained in this respect".
140. Vena was thus defiled excessively on account of
his ignoble behaviour. When he could not be dissuaded from
his arrogance, the great sages became infuriated.
141. Even as he was struggling, the extremely infuriated
great sages seized him by means of both the arms. They twisted
and churned the left hand ofthat very powerful king.
142. It is reported that at the outset an extremely short
person was born ofthat hand that had been crushed and churn-
ed. He was dark in colour too.
143. He was extremely frightened. With all his sense-
organs in utter confusion, he stood there with joined palms. On
seeing him distressed and bewildered they said — "Nislda" (sit
down).
144. He became a person endowed with endless ex-
ploits and established the community of Nisadas (tribal people,
hunters). Moreover he created the Dhlvaras (fishermen) origi-
nating from the sins ofVena.
145. Other tribal people who have their abodes on the
Vindhya, viz. the Tamburas, the Tuburas, the Khasas and
others with special interest in sinful activities — Understand
them as persons born of the sins ofVena.
146. Again the infuriated great sages whose anger had
been aroused, churned the right hand of Vena as though it
was the Arani (the piece of wood used to kindle the sacred fire
by means of attrition).
147. Prthuwas born ofthat hand that resembled a lotus.
He was called Prthu because he was born of the big (Prthu)
palm ofhand.
148-150. He shone with his body (as if) blazing like fire.
He wielded the primordial bow of loud report named Ajagava.
For the sake of security and protection, he held arrows and the
coat of mail of great lustre. When he was born all the living
beings everywhere became extremely delighted. They approach-
ed the great King. Vena went to heaven (like a) saintly king
on account of the birth of a noble-souled good son.
374 Brahmanda Parana
151-152. That tiger among men was saved from the hell
named put by his noble son. Rivers and the seas took gems and
jewels as well as water for the sacred sprinkling (at the time)
of coronation and all of them approached him. Lord Grand-
father (god Brahma) came along with Angiras and the immor-
tal ones (gods).
153-154a. All the living beings, both mobile and im-
mobile approached the ruler of men, the son ofVena, the
protector of the subjects, of great splendour, with Supreme
sovereignty* and sprinkled him with the sacred water.
154b- 155a. That great king was anointed (as a sover-
eign) by gods, the sons ofAhgiras. Valorous Prthu, the son of
Vena, was the first (primordial) king of great fortune.
155b. His subjects had been antagonized by his father
but they were conciliated and kept satisfied by him.
156-159. Thenceforth, he was named Raja (king) on
account of his Anurdga (Affection, love). When he wished to
march against the ocean, the waters became stunned and
paralysed. Even the mountains crumbled down. But (none of
his) flagstaffs got broken. The Earth bore rich harvest without
being ploughed. The cows yielded plenty of milk as desired by
everyone (or yielded everything desired). There was honey in
every cluster of flowers.
At the very same time, while he was performing a sacri-
fice, while the Somajujce was extracted, Sflta was born ofthe
Sautya day (i.e. the day on which the Soma juice was extract-
ed). After he had been born thus, Magadha (bard) was born.'
160. He was born while the Samagas (those who sing
the Saman hymns very well) were singing and when Subhanda* *
(?) pertaining to the Visve-Devas had arrived. Hence he is
called Magadha.
* Rajaraja or Kubera is inappropriate in the context. Hence tlie
emendation — raja-rajyena is adopted from Va. P. 62. 135.
1. W. 156-173. As usual the author gives the popular etymologies
of Suta and Magadha, and records the duties allotted to them. The relation
between Magadhas and their home-land Magadha is clear but not so about
Suta and Anupa (south Malwa).
** misprint for srug-bhaada 'vessel containingwooden ladles' vide Va.P.
62.141.
1.2.36.161-173 375
161-162. The //am offerings of Brhaspati got mingled
with those of Indra. He invoked Indra by means of the Daiva
(divine) Mantra. It was then ^that Stita was born. Thereby a
default occurred there and therefore an expiation too in the
holy rites (became due). For the Havis offering of the precep-
tor got mixed and therefore overpowered by the Havya of the
disciple.
163-165. On account of the (mingling) activity of the
lower and the upper, the progeny became one mixed in caste
as in the case of one born of the womb of a Brahmana lady
from a source of origin belonging to a lower caste viz. from
a Ksatriya. The SiJta has similarity with the previous earlier
one and hence ic is mentioned that he has the same duties as
the previous one (i.e. the Brahman). It is the middle dharma
ofSQta, the duties ofKsatriyas. (He has these duties also) viz.
looking after and maintaining chariots, elephants and horses.
Practice ofmedicine is the lowliest duty. It was for the sake of
eulogising Prthu that both of them were called there by the
great sages.
166. All the sages told those two — "Let this king be
eulogised. This is a job befitting you and this ruler of men is
a deserving person".
167-168. The Stita and Magadha thereafter said to all
those sages, — "We shall please the Devas and the sages by
means of our activities. But we do not know anything about the
performance, characteristic features and reputation of this
king. Wherefore can we eulogise him ? Then the brilliant
Brahmanas spoke:
169. "This (king) is always devotedly engaged in his
duty. He is truthful in speech. He has perfect control over his
sense-organs. He is habituated to the wise pursuit of knowledge.
He is liberal-minded and charitably disposed. He is never
defeated in battles.
170-173. Those two (i.e. SQta and Magadha) were
engaged by the sages (with the following instructions) viz. "Let
him be eulogised for his future activities".
Stita and Magadha eulogised him by composing songs
about the past achievements of that powerful king Prthu. At
376 Brahmanda Purana
the end of that encomium, Prthu the lord of the subjects was
highly pleased. He gave the land of Anflpa (South Malwa) to
Stita and Magadha to Magadha. Ever since then the rulers of
the Earth are eulogised by Stitas and Magadhas. They are
awakened (in the morning) by Siitas, Magadhas and bards
through words and expressions of benediction. On seeing him
the subjects were extremely delighted. The great sages said : —
174. "This ruler of men, the son ofVena, shall offer you
means of sustenance". Thereupon, the subjects eagerly rushed
to the highly fortunate son ofVena.
175-176. "Give us the means of sustenance as per pro-
mise by the great sages". On being approached (and request-
ed ) thus by the subjects, the mighty ruler with a desire for
the welfare of the subjects, seized his bow and arrows and rushed
at the Earth. Thereupon, afraid ofthe son ofVena, the Earth
assumed the form ofa cow and began to flee.'
177-179. Taking the bow with him, Prthu pursued her
(i.e. the Earth in the form ofa cow) as she ran. Afraid of
the son ofVena, she went to Brahma's world and other worlds
as well (but eventually) saw the son ofVena in front of her
with the bow in his raised hand. He was shining brilliantly on
account of the refulgent sharp arrows. He never failed in his
aim (in hitting the target). He was noble-souled with great
yogic power. He could not be assailed even by the immortal
ones. Unable to get succour from elsewhere, she resorted to the
son ofVena himself.
180-181. She who was worthy of always being honoured
by the three worlds, joined her palms in reverence and said to
the son ofVena : — "You are not able to see any sin in killing
a woman. How can you sustain the subjects who had been nur-
tured and brought up by me ? O king, all the worlds are
stationed in me. This universe is being supported by me.
182-183. The subjects who have been nurtured by me
should not perish for my sake, O king. It does not behove
you to kill me. You wish to do something conducive to the
1. See note 1, p. 370 above. As stated therein, this is an elaboration
ofa Vedic legend.
1.2.36.184-193 377
welfare of the subjects. O protector of the Earth, listen to
these words of mine. All enterprises begun methodically with
proper means become fruitful.
184. Even after liilling me, Oking, you cannot protect
the subjects (Ifyou kill me, you will become incompetent to
protect the subjects). 1 shall be present within. O lustrous
one, get rid of your anger.
185. O protector of the Earth, they say that females,
even from among the lower categories of animals, should not
be killed. It does not behove you to abandon righteous beha-
viour, in the case of living beings".
186. On hearing these diverse statements of the Earth
the magnanimous noble-souled king controlled his anger and
spoke to the Earth thus : —
187. "If anyone were to kill one or more for the sake
ofone whether it be himself or another, then his action is
sinful.
188. But O gentle, splendid lady, in case many flourish
happily when a single person is killed, there is neither major
nor minor sin in the act of his killing.
189. Therefore, O Vasundhara (Earth), I will kill you
for the sake of subjects, ifyou do not carry out my request
that is conducive to the welfare ofthe world.
190. Ifyou turn your face against my behest, I will
kill you presently with a single arrow. Establishing my prestige
thus, I shall myself sustain the subjects.
191. In compliance of my instructions, O the most
excellent one among the up-holders ofDharma (piety), enliven
and nourish the subjects perpetually. Indeed, you are capable
of it. There is no doubt about it.
192. Adopt also the status of my daughter. In that case
I shall withdraw this terrific-looking arrow which I have raised
up for slaying you".
193. Thereupon the Earth who had been told thus,
replied to the son ofVena : —
"Undoubtedly O ! King, I shall carry out all these
behests.
378 Brahmanda Pur ana
194. Find out that calfunto me whereby I shall pour
out milk out of affection. O the most excellent one among-
the upholders ofDharma, make me flat and level everywhere
so that the milk that flows out shall spread everywhere
equally".
Suta said: —
195-200. Thereupon, he removed the heaps or collections
of rocks everywhere. The son ofVena removed with the tip of
his bow all the mountains that had risen up. In the Manvan-
taras that had gone by, the Earth had been uneven. (Now) all
her uneven parts became even naturally. In the previous crea-
tion when the surface ofthe Earth was uneven, there had been
no distinction between cities and villages. There were no plants
or crops. There was neither agriculture nor breeding of cattle.
There was no market place or trade route. Such had been the
condition formerely in the Caksusa Manvantara. All these had
been possible (or created) (only) in the Vaivasvata
Manvantara.
The subjects lived in those places wherever there was
level ground. Initially the diet of the subjects consisted of
fruits and roots.
201. We have heard that at that time their sustenance
was maintained with great difficulty. • Everything was made
available in this world even since the days of the son
of Vena.
202. After adopting Caksusa Manu as the calf, lord
Prthu milked plants and vegetables from the Earth on its own
surface.
203. Those virtuous subjects began to sustain themselves
by means of that food ever since then. It is heard that the
Earth was once again milked by the sages.
204-206. Soma (The Moon) was the calfin their case.
Brhaspati (Jupiter) was the milkman. Gayatrl and other
(Vedic) Metres carried out the function of the Utensil (milk-
pot). Penance and the eternal Brahman (Vedas) was their
milk (the yield).
Again it is heard that the Earth was milked by the groups
ofDevaswith Purandara (Indra) as their leader, taking up
1.2.36.207-217 37£
(with him) a golden vessel. Maghavan was the calf and lord
Savitr was the milJiman. Urja (Power, energy, Procreative
energy) and honey was the milk. The deities sustain themselves
by means of that.
207-209a. It is heard that the Earth was again milked
by the Pitrs by means of a Silver Vessel. The yield was
Svadha and it was conducive to their immediate contentment.
Yama the valorous son ofVivasvan was their calf The power-
ful god Antaka (the god of death) was the milkman of the
Pitrs.
209b-212a. It is heard that the Earth was once again
milked by the Asuras with an iron vessel and the all round yield
was the power of Maya (deception, illusion). Virocana, the ex-
tremely famous son of Prahlada, was the calf unto them.
Rtvikdvimiirdha (?) the son of Diti was their milkman. With,
the (different types of) Maya for their milky yield all the
Asuras became Mayavins (experts in making use of Maya).
Those persons of great virility sustain themselves by means of
Maya. That is their great source ofstrength.
212b-215a. After adopting Taksaka as their calf, it is
heard, that the Earth was once again milked by the serpents,
with a pot of ground (or bottle-gourd) as their vessel and
poison as their milk. O excellent Brahmana, Vasuki, the
valorous son of Kadru, was the milkman unto those Ndgas-
and Sarpas (different varieties of Serpents). Those terrible
beings sustain themselves by means of that alone (i.e. poison).
They are excessively poisonous. They have that as their food.
They are active on account ofit. That is their source ofvigour.
They solely depend on it.
215b-217. In a pot not annealed properly, the Earth
was once again milked by the Yaksas and the Punyajanas after
adopting as their calf Vaisravana who was fond of Antardhana
(becoming invisible). The milkman was Rajatanabha who was
the father of Manidhara. The son ofYaksa was extremely res-
plendent and he was endowed with great reputation. He had
perfect control over (his sense-organs). This is perfectly true
because they sustain themselves by means ofit (? i.e. becoming
invisible).
380 Brahman Aa Parana
218-220a. The Earth was once again milked by Raksasas
and Pisacas. Their milkman wasKubera. That ofBrahml was
Brahma* The powerful Sumall was the calf. The milky yield was
blood. The Earth was milked in Kapala-Patra (skull-vessel).
Antardhdna (the power of becoming invisible) was milked by
the Raksasas. In all respects the Raksasas sustain themselves
by means of that milk.
220b-222a. Then the Earth was milked by the Gandhar-
vas and the groups of celestial damsels with lotus as their
vessel. They made Citraratha their calf The milky yield was pure
fragrant scent. Their milkman was Vasuruci'. (Visvavasu in
Va. P the splendid son of a sage (? of Muni), the extremely
powerful king of the Gandharvas, the noble-souled one resembl-
ing the sun.
222b-224a. It is heard that the sparkling goddess Vasun-
dhara (Earth) was again milked by the mountains.** The
milky yield was as follows : the medicinal herbs having embo-
died forms and different types of precious gems and jewels.
Himavan was the calf and Meru the great mountain was the
milkman. The vessel was a mountain itself. Hence, the moun-
tains are all well-established.
224b-227. It is heard that the Earth was once again
milked by the trees and the creepers after taking up as their
vessel the (leafy cup of) Palasa tree that grows again and again
when cut down or burnt. The Plaksa tree, the tree of prolific
blossoms, was the calf of these famous ones (i.e. trees and
creepers). It yielded the milk they desired.
The Earth was thus a milch cow that yielded every-
thing they desired. It made the living beings flourish. She
* This is obscure — Va. P. 62 reads Brahmopetas 1u dogdha 'Raksasa called
Brahmopeta was tlie milkman*.
I. Mt. P. 10. 25 reads here Vararuci for Vasuruci as the milk-man
and Natya Veda was the milk:
Dogdha Vararucir ndma ndtya-vedasyu pdragah I
In other words a new discoverer or inventor is the milkman and the
contribution to that science or lore is the milk.
** Kalidasa in Kumdra-sambhava 1.2 has ditto echoed this.
1.2.37. l-12a 381
alone was the Dhdlri and Vidhdtri (one who created and laid
down rules and shaped the destiny), the Vasundhard (one who
holds riches) was the supporter Jofevery one). We have heard
that the Earth (of such potentialities), the source of origin of
all the worldly things mobile and immobile, the foundation
ofthe Universe, had been milked by Prthu for the welfare of
worlds.
CHAPTER THTRTYSEVEN
Cdksusa Manvantara ; Dynasty of Vaivasvata Manu
Suta said : —
1. As per traditional report, the Vasudha (the Earth)
was extended here with oceans as its limits. It is glorified in
songs as Vasudha because it holds (within its bowels) riches
(Vasu).
2. Formerly, it was completely inundated with the'
Medas (fat, suet) of (the demons) Madhuand Kaitabha. Hence
by etymological derivation it is called Medini by the expoun-
ders ofthe Brahman.
3. Thereafter, on its attainment of the status of the
daughter of the intelligent king Prthu, the son of Vena, it came
to be cited as Prthivi.
4-5. The division of the Earth also was formerly accom-
plished by Prthu. The Earth consisting ofa series of towns and
mines (of various natural products)and inhabited by the people
of four castes was protected by that intelligent king. King
Prthu the son of Vena, was a person of such power and influence,
O excellent Brahmanas.
6-12a. He is worthy of being bowed down to and
honoured by entire living beings all round.
Prthu alone is worthy of being offered of obeisance by
Brahmanas ofgreat dignity and splendour, and experts in the
382 Brahmanda Parana
Vedas and the Vedangas (ancillary subjects of the Vedas),
since he is ancient and had Brahman as the source of origin.
Prthu, the primordial king, the valorous son of Vena,
should be bowed down to by the highly fortunate kings who
seek great reputation.
Prthu alone, who was the first formulator of Military
service, should be bowed down to by warriors in the battlefield
desirous of obtaining victory in the war.
The warrior who glorifies king Prthu and then proceeds
to the battlefield returns safely from the terrible battle and
attains glorious fame.
The saintly king ofgreat fame, Prthu alone, should be
bowed down to by Vaisyas too who strictly abide by the duties
and activities befitting the Vaisyas, since it was he who had
offered them sustenance.
Thus the different types ofcalves, milkmen, milk and the
vessels — all these have been recounted by me in due order.
12b-15a'. At the outset, the Earth was milked by the
noble-souled Brahma after making the wind god the calf. The
seeds on the surface of the Earth were the milky yield.
Thereafter, in the Svayambhuva Manvantara (the Earth
was milked) after making Svayambhuva Manu the calf. All
types of plants were the milky yield.
Thereafter, when the Svarocisa Manvantara arrived, the
Earth was milked after making Svarocisa, the calf The plants
and food-grains were the milky yield.
15b-16a. In the Uttama (Manvantara) the earth was
milked by intelligent Devabhuja* after making Manu the best
calf and the (milk-yield was) all crops.
16b-17a. Again during the fifth Manvantara called
Tamasa, theearthwas milked again byBalabandhu after makiny
Tamasa (Manu) as the calf.
17b-18a. It is reported that when the sixth Manvantara
of Caristava (Carisnava in Va. P.) arrived, the Earth was
milked by Purana for the calf Caristava. (carisnava).
* Va P. 63.15 reads Devabhujena 'by Devabhuja' instead of Devinujena
hereof.
1. W. 12b-20 give the list of persons who "milked" the earth in
each Manvantara. In a way each "milking" represents advancement m
human civilization.
1.2.37. 18b-29 383
18b-19a. When the Caksusa Manvantara arrived, in
that Manvantara, the Earth was milked by Purana (?) after
making Caksusa, the calf.
19b-20a. When the Caksusa Manvantara had elapsed
and the Vaivasvata Manvantara arrived, the Earth was milked
by the son ofVena. How it was milked has already been re-
counted to you by me.
20b-22. The Earth was thus milked in the previous Man-
vantaras by these viz. — the Devas and others, the human and
other living beings too. A similar situation should be understood
in the Manvantaras of the past as well as of the future. The
Devas reside in heaven throughout a Manvantara.
Now listen to the progeny of Prthu. Two very valiant
sons were born to Prthu. They were Antardhi and Pavana.
23-24. Sikhandini gave birth to Havirdhana (the son)
ofAntardhana (same as Antardhi).
Dhisana, the daughter of Agni (Agneyl) gave birth to six
sons of Havirdhana — viz. Praclna-Barhis, Sukla, Gaya, Krsna,
Praja and Ajina. Lord Praclnabarhis was a great Prajapati
(Lord of the subjects, or sovereign ruler) .
25. On account of his strength, learning, penance and
virility, he was the sole monarch of the Earth. His Darbha
grasses had their tips towards the East.' Hence, he was known
as Praclnabarhis.
26. After a great penance, that Prajapati married Savarna
the daughter of the ocean.
27 Savarna, the daughter of the ocean, gave birth to ten
sons of Praclnabarhis. All of them were masters of the Science
of archery. They were called Pracetas (collectively).
28. Performing pious rites (collectively) without being
separated from one another, they underwent severe penance
for ten thousand years lying down within the waters of the
ocean.
29. While they were performing the penance, the trees
1. Cf. Vp. I 14.4. This speciality is attributed to tlie king's performance
of many sacrifices.
384 Brakmanda Purana
encompassed the Earth that was not being protected. Then
there was the destruction of subjects.
30. This happened when the Caksusa 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. The
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
Moon god) approached these Pracetas and said — " Now that
you have seen the purpose realised, O Kings, sons of PracTna-
barhis, 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 Marisa 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 Prajapati, Daksa will be born ofher.
39*. 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 Marisa as their wife.
* Alternatively :
On account of the fire consisting of your fiery brilliance, he
(Daksa) will be just like fire. But he wiU 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 Marisa.
Prajapati Daksa was born of Marisa as the son of all the ten
Pracetas. He had excessive splendour on account of the part
of Soma (the Moon god). He was vigorous. In the .beginning
Daksa created subjects mentally and later on (he 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
Kasyapa 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 Bahuputra and two to Angiras.
He gave one daughter to Krsasva. Children were born of them.
This is sung ab'out as the Sixth Manvantara of Caksusa Manu.
47-48. The Vasus, the Devas, the birds, the cows, the
Nagas (Serpents, elephants), the Daityas and the Danavas, the
Gandharvas and the Apsaras as well as other species were born
ofVaivasvata Manu, the seventh among Manus, who was
Prajapati (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, (will), sight, and touch.
The sage asked : —
49-51. Formerly, the auspicious origin of the Devas,
the Danavas, 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. How did the Daksa of
great penance attain the state of being the son of the Pracetas
again ? O Suta, it behoves you to clarify this doubt of ours. He
was the son of the daughter of Soma (Moon). How did he
become his father-in-law ?
Suta explained : —
52. Creation and annihilation, O excellent ones, do
happen perpetually among the living beings. The sages and those
386 Brabmanda Pur ana
people who possess Vidyd (Learning) do not become confused
in tliis matter.
53. All these, Daksa and others, are born in every
Yuga. They are annihilated again. A learned man does not
become confused in this matter.
54. The state of being elder or yonder also was present
in them, O excellent Brahmanas. But penance alone was
weighty. Prowess was the reason thereof.
55. He who comprehends this creation of Caksusa con-
sisting ofthe mobile and immobile beings, shall become one
endowed with progeny. He shall cross the life-span. He
will be honoured in the heaven (after his death).
56-57. Thus the creation of Caksusa has been succinctly
recounted. Thus these six types of creation, of the nature of
the Manvantaras beginning with Svayambhuva and ending
with Caksusa, have been concisely narrated in the due order.
These are the creations as described by wise men who were
excellent Brahmanas.
58-60. Their detailed explanation should be understood
through the creation of Vaivasvata (Manvantara). All these
creations ofVivasvan are neither deficient nor superfluous as
regards health, longevity, magnitude, virtue, wealth and love.
He who reads this without jealousy attains all these good quali-
ties. I shall narrate (the creation of the noble-souled Vaivasvata
the current Manu, both succinctly and in detail. Understand it
even as I recount.
CHAPTER THIRTYEIGHT
Vaivasvata Manvantara
The Marica Creation
Suta said : —
1. During the Seventh Manvantara ofVaivasvata Manu,
the Devas and the great sages were born of Kasyapa, the son
of Marici'
1. This explains the Title "The Marica Creation".
1.2.38.2-13 387
2. The following are remembered as the eight groups of
Devas : (l)Adityas (2) Vasus (3) Rudras (4) Sadhyas (5)
Visvedevas (6) Maruts (7) Bhrgus and (8) Angiras.
3-4. The Adityas, Maruts and Rudras should be known
as the sons ofKasyapa. The three sets (of gods) viz. Sadhyas,
Visvedevas and Vasus are the sons of Dharma. The Bhrgus are
the sons ofBhrgu and the Devas (called) Angiras are the sons
of Angiras. In this Vaivasvata Manvantara, these are considered
to be Chandajas (born of Ghandas).
5. All these too will meet death after the efflux of time.
Thus the current splendid creation should be known as that of
the son ofMarlci.
6-8. At present, their brilliant Indra is Mahabala (greatly
powerful) byname.
The Indras of all the Manvantaras of the past, present
and future should be known as having equal (similar) charac-
teristic features. All of them are the lords (of everything) past,
present and future.* All of them are bountiful and crested
(eminent) and wield the thunderbolt in their hands. All of
them have severally performed a hundred sacrifices.
9-12. There Indras have overpowered all living beings
whether mobile or immobile in the three worlds, by their
Dharma (and other special reasons), by their brilliance,
penance, intelligence, might, learning and exploit. I shall explain
to you in details why (and how) these mighty ones are the
dominant lords and masters of Bhuta, Bhavya and Bhavat,
(try to) understand me as I recount. It is remembered
by the Brahmanas that Bhuta, Bhavya and Bhavat are the three
worlds. This Bhurloka (Earth) is remembered as Bhilta; the
Antariksa (Atmosphere) is remembered as Bhavat. The Diva
(Heaven) is remembered as BAovja. I shall mention their means
(of derivation).
13. While meditating upon the names (i.e. what names
should be given to the worlds), this (name viz. bhuh) was
uttered at the outset by god Brahma. As the word Bhuh
* See VV. 12-20 below for the special meaning of bhuta, bhavat and
bhavya.
388 Brahmanda Purana
was spoken at the outset the Bhurloka (Earth) came into
existence.
14-15. The root Bhu is remembered as one meaning
'existence'. It also means 'appearance of the world'. Hence this
first world became Bhurloka because of its 'coming into being',
(Bhutatva) as well its being visible (Darsana). It is remembered
by the Brahmanas as 'Bhiir' because of its being bhuta. After
this had come into being, the second word Bhavat was uttered
by Brahma.
16. The word Bhavat is used when something is being
produced. Bhuvarloka (atmosphere) is mentioned by this word
because of its being produced (Bhavana.)
17-20. The atmosphere (antariksa) being bhavat (is the
process of being produced). The second world is, therefore,
called Bhavat.
When the second world had been produced the word
Bhavya was uttered by Brahma. Therefore, that world became
Bhavya world. The word Bhavya is considered in the case of
what has not yet come into existence (or happened). Hence
this Bhavya is remembered by the name Tridiva (Heaven).
The Earth is remembered by the word Bhu. The Antarikfa
(Atmosphere)is remembered asBhuvah. The heaven is remember-
ed as Bhavya, This is the decision in regard to the (names of the
three worlds. Three Vydhrtis (utterances) took place (while)
speaking about the three worlds.
21-22. There is a root viz. TVafA— This root is rem-
embered by persons who know (grammar) in the sense of
'protection'. Since they are the protectors ofthe three worlds
namely the Bhuta, Bhavya and Bhavat, they are declared as
Indras by Brahmanas. Devendras are the Chief ones and the
meritorious ones.
23a. In the Manvantaras those who are the Devas are
participants in (the oblations etc. in) sacrifices are called the
protectors ofthe three worlds by the Brahmanas.
23b-25. The Yaksas, the Gandharvas, the Raksasas, the
Pisacas, the Serpents and the human beings are remembered as
(effects ofthe) glory ofthe Devendras. The Devendras are the
elders, protectors, kings and the Pitrs (Manes). The excellent
1.2.38.26-33 389
gods protect these subjects righteously. Thus the characteristic
features of the Devendras have been succinctly recounted.
26-29. I shall mention the seven sages who have current-
ly resorted to the heaven. They are (1) The intelligent sage
Visvamitra ofgreat penance, who was the son of Gadhi and
who belonged to the family of Kusika. (2) Jamadagni, the
valorous son ofAurva and the scion of the family of Bhrgu.
(3) Bharadvaja ofgreat reputation who was the son of Brhas-
pati. (4) The righteous and scholarly sage named 'Saradvan'
who was the son of Utathya and who belonged to the family
ofGotama. (5) The holy lord Atri son of the Self born lord is
the fifth one. He is (otherwise known as) Brahmakosa (having
Brahman as the protective covering). (6) Vasuman the son
ofVasistha is well known in the world. He is the sixth one (7)
Vatsara born of the family of Kasyapa.
These seven sages are honoured by good men.
30-33. These seven sages enumerated now exist in the
present Manvantara.
The following nine are the righteous sons of Vaivasvata
Manu : Iksvaku, Nrga who was impudent, Saryati, Narisyanta,
Nabhaga who was famous, Dista, Kariisa, Prsadhra and Pamsu
who is remembered as the ninth. They have been glorified as
very religious. This present Manvantara is the Seventh one.
Thus, O Brahmanas, the Second Pada (quarter) has
been recounted by me in detail and the proper order. What
more shall I recount.?
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