Adhyaya 95

हिन्दी अर्थ

उपदेश करने से दिव्यग्रण सम्पन्न राजबिगण भी ब्रह्मषि-कहे जाते हैं । इसके अतिरिक्त जो अन्य देवषि कहे गये हैं, उनके क्षक्षण बतला रहा हूँ । अतीत, भविष्यत् एवं वर्तमान-तीनों कालों के ज्ञाता, सत्यभाषी, स्वर्ष॑ को जाननेवाले तथा अपने में सम्बद्ध, तपस्या से इन्द्रलोक में प्रसिद्धि प्राप्त करने वाले, गर्भावस्‍था में ही अज्ञानांधकार के नष्ट हो जाने से जिनके ज्ञान का प्रकाश हो जाता है, ऐसे मंत्रवेत्ता एवं अपने ऐश्वय से सर्वत्र समान गति रखनेवाले देवता, द्विज एवं राजा लोग भी देवरि नाम से प्रसिद्ध होते हैं। ८५९-९२। इन उपयु क्त विषयों के अध्ययन करने वाले अर्थात् उनसे सम्पन्न ऋषि माने गये हैं। दीर्षायु सम्पन्न मंत्रकर्त्ता, ऐश्वयंशाली, दिव्य दृष्टि सम्पन्न, ज्ञानी, प्रत्यक्ष ध॒र्मपरायण एवं गोत्रप्रवत्तेक--जों ये सात ऋषिमण हैं, वे अपने इन सातों गुणों से ऋषि कहे जाले हैं ६३-६४ वे ऋषिगण नित्य पटुकर्मों) में प्रवत्त रहनेवाले, समृद्ध,

English

Sattvata's wife Kausalya gave birth to handsome sons, viz. Bhajin, Bhajamana, Divya, Devavrdha the king, Andhaka, Mahabhoja, Vrsni and Yadunandana. They established four races. Listen to them in detail. Bhajamana begot of Srujayl two sons, Bahya and (the next) Bahyaka. Bahyaka married firry aya's two daughters His wives, the two sisters, gave birth to many sons 2, viz. Nirni,, Panava, Vrsni and Parapuranjaya. (Defective verse) Bhajamana begot of Srhjayl other sons also, viz. Ayutayutajit, Sahasrajit, Sataji.t and Vamaka. Out of those who were born of Bhajamana, king Devavrdha performed a severe penance. He had this thought in his mind, 'May a son endowed with all good qualities be born to me 5. After concentrating on this in Yoga, he touched the waters of the river Parnasa. 3 4 On being touched by him, the river, the most excellent of all rivers, desired for the welfare of the king. Anxiously engrossed in thought, the river decided thus: <C I do not find any woman in whom a son like this, endowed with all good qualities, will He born to the king Devavrdha. Hence I shall myself become his wife (Sahavrata— a woman who performs holy rites in one's company). She assu¬ med hands 1 (i.e. human form) in accordance with her intention. Taking the form of a girl, Savitrl(the rivcr)rcpeated the This chapter corresponds to Bd. 3.71. Hcncc only versc-numbcrs of this chapter arc mentioned for comparison. The list of sons in Bd.P. (vv. 3-6) differs. It gives the names of the sons as follows: Nimloci, Kirnkana, Dhr§ti, Parapuranjaya. The river Banas in Rajasthan—a tributary to Chambal. De 146. Has,a translated here is obscure. Bd. 3.71.11 reads h T Ulha for hosla hereof. It means (in Bd. P.) II '(her emotional attachment) welled up in her Gandharl gave birth toSumitra and Mitranandana. Madri gave birth to the sons Yudhajit, Devamldhusa and Anamitra. The two (last mentioned) were excellent men. Nighna was Anamitra's son. Nighna had two sons.

हिन्दी अर्थ

गृहस्थाश्रमी, कमंफल रूप अदृष्ट को मानने वाले एवं तदनुझरूप व्यवहार करनेवाले, शिष्ट व्यवहार द्वारा जीवन यापत््॒ करनेवाले, आत्मज्ञान रस में परिपुष्ट होनेवाले, क्ुदुम्बी, सम्पत्तिशाली, एथं बाह्य तथा आम्यस्तर में निवास करनेवाले होते हैं। सतयुग आदि समस्त युगों में सर्वप्रथम ये ऋषिगण पुनः पुनः वर्णों एवं आश्रमों की व्यवस्था सम्पादित करते हैं ।६५-६७। पुनः त्रेतायुग के प्रारम्भ होने पर वे ही सप्तषिगण

English

They were the blessed Prasena and Sakrajit. Surya" (the Sun-god) was an intimate bosom friend of Sakrajit. 3 lasydnvaye sumahabhojaycmarlikabaldh in the text is obscure. Bd. 3.71.18 reads: Pu r va in the text is wrong. Surya (as in A and Bd. P.) is accepted here as the following verses also confirm it. Compare the Story of the Syamaniaka gem in Bh.P. X. Chs. 56 and 57; Bd. 3.71.22-99. Once, at the close of a night, the king who was driving in his chariot, got down near the bank (of a river) in order to perform the worship of the Sun with water libation. While he was worshipping, Vivasvan, the Sun-god, the The Sun-god thereupon gave him t } Out of affection, the king Sah J prascna M t. The clouds shower at the P™P C " e. f ofany where the jewel Syamantaka is present. There Govinda (Kra'a) desire, it Though he was Jambavan, the king or bears. He heard the voice of a young woman deep inside the great cave. O Brahmanas, the nurse had been playing with the infant son of Jambavan along with the jewel. The words "Ma rodih " (Do not cry) were uttered by her.

हिन्दी अर्थ

इस पृथ्वी पर अशेष रूप से वर्णाश्रम धर्म का पुनः प्रवत्तेन करते हैं। उन्हीं ऋषियों के बंशों में वीरगण पुनः पुनः उत्पन्न होते हैं। पुत्र के उत्पन्न होने पण पिता ओर पिता के उत्पन्न होने पर पुत्र - (अर्थात् पुत्र पिता १. यज्ञ करता यज्ञ कराना, पढ़ना, पढ़ाना, दान देना और दाम लेना--ये छः ब्राह्मणों के कर्म कहे गये हैं ।

English

The lion killed Prasena. The lion was killed by Jamba* van. O tender child, do not cry. This Svamantaka is for you. (The words were clearly audible.) As soon as every¬ thing was made clear by those words, he entered the cave. He had already seen Prasena (lying dead) torn to pieces very near that cave. Quickly entering the cave of the bear, the liberal- minded lord saw Jambavan, the king of bears. Vasudeva fought with Jambavan in his cave. For twentyone days Govinda had a hand to hand fight (with him). When Krsna entered the cave, the attendants of Vasu¬ deva returned to Dvaravati and reported (to others) that Krsna (also) was killed. After defeating the powerful Jambavan, Vasudeva won the hand of his daughter Jambavatl with the permission of the king of bears. It was to clear himself that the lord took the Syaman- taka jewel. Consoling the king of bears, he came out of the Madhusudana (Krsna) thereafter duly married the <rirl Jambavati. Janardana got himself acquitted of the false Therefore <he uy Whv AkraapiP 8 not be Should you be attacked b) Jv ~ my... After offering (obsequies such as) the water libations Hastening back to Dvaraka, the glorious slayer of Madhu spoke these words to his elder brother Balarama ( Haliti — one armed with ploughshare).

हिन्दी अर्थ

ये श्रूयन्ते दिव॑ प्राप्ता ऋषयो हा ध्वेरेतसः । मन्त्रत्राह्मणकर्तारो जायन्ते हि युगक्षये १०२

English

"Prasena was killed by the lion, Satrajit was killed by Satadhanvan (all for the sake of the jewel, Syamantaka). I seek that Syamantaka (as the legal owner). O Lord, strike him.; Then a tumultuous fight ensued between Bhoja and Krsna. Satadhanva (i.c. Bhoja) could not sec Akrura anywhere round. Hence (Bhoja) became frightened and thought of running away. Bhoja's mare was a divine one named Vijnata- hfdaya (that which understood the heart or mental feeling of the rider). She had a speed of a hundred Yojanas. It was seated on this mare that he fought with Kr§na. On his speedy mare Bhoja went a hundred Yojanas away. On seeing the quick motion of the chariot, Krsna harassed Satadhanvan. Then the mare became extremely exhausted. O Brahmanas, the vital airs "O mighty-armed one, stay here. The defects of the horses (mares) have been observed by me. I shall go on foot and bring away the excellent jewel Syamanlaka". Going on foot alone, Acyuta, the knower of great mira¬ culous weapons, killed Satadhanvan, the king of Mithila. He could not see the Syamantaka (on his person) even after killing the mighty Bhoja. When Krsna returned, the bearer of ploughshare (i.e. Rama) asked him, "Give me the jewel". "I don't have it", said Krsna. Then the infuriated Rama repeatedly cried "Fie upon you", and spoke to Janar- "I tolerate it (and excuse you) as you are my brother. Welfare unto you. I am going. I have nothing to do with Dvaraka nor with you nor with the Vrsnis." Then Rama, the suppressor of enemies, entered Mithila. With all desirable presents, the king of Mithila himself wel¬ In the meantime Babhru (Akrura), the foremost among the intelligent ones, performed unimpededly different kinds of Yajnas. In the performance of these Yajnas (which continued) These Yajnas of that noble-souled (King) became famous by the name "Akrura Yajha". Much food and wealth was given as Daksina. All of them fulfilled the cherished

हिन्दी अर्थ

भविष्यन्ति भविष्येषु शाखाप्रणयनानि तु । तस्मे तद्ब्रह्मणा ब्रह्म तपसा व्याप्तमव्ययम् १०५ तपसा कर संप्राप्त कमंणा हि ततो यश: । यशसा प्राप्य सत्य॑ हि सत्येनाप्तो हि चाव्ययः

English

When (Akrura), the lord (the most prominent) of After knowing by means of his Yogic power that the <c O honourable Lord, please hand over to me the jewel which has come into your possession. Please do nothing ignoble unto me. The anger raging in my heart for the last sixty years has become great and deep-rooted. A long time has elapsed by now." Then at the instance of Krsna, Babhru, the highly in-* telligent one, handed over the jewel without any demur in the assembly of all the Sattvatas. The suppressor of enemies (Krsna) obtained the jewel from Babhru in a straightforward manner. With a delighted mind, he gave it back to Babhru again. The son of GandinI (i.e. Akrura) obtained Syamantaka, the excellent jewel handed over by Krsna. Wearing it (round his neck) he shone like the Sun. He who knows this story of the false accusation and the subsequent excellent clearance of the Lord will by no means become a victim of false accusation. From the youngest son Animitra (? Anamitra) of Vr?ni Sini was born. His son was Satyaka who was truthful in speech and endowed with truthful temperament. The son of Satyaka (Satyaki) was Yuyudhana and his son was Bhuti. Yugandhara was Bhuti's son. Thus the descendants of Bhuti, the Bhautyas have been recounted. Ppsni had two sons, Wherever the pious-souled great king Svaphalka stay¬ ed, no sickness or fear of drought oppressed the people. O excellent Brahmanas, once Indra did not shower rain in the realm of the lord, king of KasI, for three years. He made the highly honoured Svaphalka stay there. Due to the presence of Svaphalka, Indra showered rain there.

हिन्दी अर्थ

अन्ययादसमृतं शुक्रममृतात्सवंमेव हि। श्रुवमेकाक्षरसिदं स्वात्मन्येव व्यवस्थितम् ॥

English

Svaphalka married the daughter of the king of KasI. She was a praise-worthy (uncensured) lady named Gandml. Everyday she gifted a cow to a Brahmana. 1 It is said that she remained in the womb of her mother for many hundreds of years. She did not come out. The father said to her even as she was in the womb, "Be bom quickly. Welfare unto you. Wherefore do you stay there? Remaining in the womb itself the girl said, I shall be ben n if a cow is given everyday. O Father, do you desire it? me father said, "So be it" and fulfilled her desire. Akrura is remembered as her son. He was munificent, a performer of Yajnas, learned, heroic and fond of guests. Svaphalka himself was very liberal in giving Daksina. Svaphalka had other sons also—Upamangu, Mangu, Mrdura, Arimejaya, Giriraksa, Yaksa, _ Sat ™g h " a > Arimardana, Dharmabhrt, Srstacaya, Vargamoca, Ava Prativaha. He had a beautiful daughter Vasudcva also. Akrura begot of UgrasenI two sons who delighted the family. They were Deva and Anupadcva. They were equal to A popular etymology of the name 'Gandim'. The daughter ( Samika and Balabharhis. Vrsti was iS ' aK HU »« Vfdanodat.dundubhi.' (Partially defective) With his white-livened retinue the king who was like Ahuka, marched towards the eastern' direction displaying (accompanied by) one million and eighty youthful horses (cavalry). He surpassed Bhoja twentyiOne thousand elephants the ropes of which (elephants) were made of gold and silver (wires?). An equal number o AlHT, records 'Nandanodaka-dundubhi' as his name, According to the genealogy on of AlHT, Ahuka is the son o

हिन्दी अर्थ

से ओर पिता पुत्र से जन्म ग्रहण करता है) इस प्रकार बिना विच्छेद (काल व्यवधान) के वे ऋषिगण युगक्षय प्यन्त वत्तमान रहते हैं। गृहस्थाश्रम में रहनेवाले मुनियों की संख्या अठासी सहस्र कही गई हैं सूर्य के उत्तरायण होने पर जो मुनिगण पितृय्ण (पितरों का मार्ग) का आश्रय लेते हैं, एवं स्त्री के साथ सम्बन्ध करते तथा अग्निहोत्र के उपासक होते हैं, व॑ सन्‍्तानोत्पत्ति के लिये कहे गये हैं। ये गह॒स्थाश्रमियों के भीतर गिने जाने योग्य हैं। इसके अतिरिक्त जो सूर्य के उत्तरायण होते पर प्राण त्याग कर इमशान का आश्रय लेते हैं, उन मुनियों की संख्या अठासौ सहस्न है। जो ऊध्व॑रेता (अखण्ड ब्रह्मचयं व्रतपरायण) ऋषि-

English

Ahuka gave his sisterAhuki toAhukandha. Adaughter and two sons were born to Ahukandha*. The sons were Dcvaka and Ugrasena. Both of them were brilliant as if born of divine womb. Heroic sons compar¬ able to Devas were born to Dcvaka. They were Devanarhdeva, Sudeva and Devaranjita. Their sisters were seven whom he gave to Vasudeva. They (the sisters) were Vrkadeva, Upadeva, Devaraksita, Srldeva, Santideva, Mahadeva and DevakI who was the seventh. She was very beautiful to look at. Ugrasena had nine sons, the eldest of whom was Kamsa. The others were Nyagrodha, Sunama, Kadvasahku, Bhumaya, Sutanu, Rastrapala, Yuddhatusta and Supustiman. Their sisters were live: Karmavati, Dharmavati, Sataiiku, Rastrapala and the comely lady Kahva. Ugrasena, who was born of Kukura family and had a large number of children, was famous. Bhajamana's sons were Rathimukhya, Viduratha Rajyadhideva, Sura and Vidura. The sons of Sura were more powerful. They were Vata, Nivata, Sonita, Svetavahana, Sami, Gadavarma, Nidata, Sakra and Sakrajit. Sami's son was Pratjksipta and his son was Svayambhoja. Hrdika was born of Svayambhoja. Hpdika's ten sons were all of terrible exploits. Krtavarma was the eldest and Satadhanva was the middle one. The other sons were Devarha (Dcvabahu in Bd. P.), Vanarha, Bhisak, Dvaitaratha, Sudanta, Dhiyanta, Nakavan and Kanakodbhava. A scholarly son Kamalabarhisa was born to Devarha. His sons were Asamauj in adoplion) to Ten m (• •, ura. The mighty-armed Vasudeva Prtha gave birth to three sons who were brilliant like fire. They were heroes with none to match them in the whole world. They were equal to Indra in exploit.

हिन्दी अर्थ

गण उत्तरायण में मृत्यु प्राप्त कर स्वर्ग को प्राप्त करते सुने जाते हैं वे युग समाप्ति के अवसर पर मंत्र एवं ब्राह्मण भाग के कर्त्ता के रूप में पुनः जन्म ग्रहण करते हैं। इस प्रकार द्वापर युग में चक्राकार करते हुए वे विविध शास्त्रकर्ता ऋषिगण बारम्बार जन्म ग्रहणकर भाष्य विद्या आदि का प्रवत्तंन करते हैं । एवं श्रेत्ादि युगों में उन विद्याओं का विवरण प्रस्तुत करते हैं ।(००-१०३। भविष्य द्वापर युग में परमतपस्वी द्रौणि द्वपायन

English

Sucandra and Vasurupa according to Bd.P. v. 143. Vasudeva's unparallcded handsomeness is recorded in Jaina works also. According to Jaina records Vasudeva was banished by his father, as complaints were lodged to him by citizens of Mathura about the seductive effect of his beauty on their women. A Prakrit work called Vasitdeva-Hi$d 1 {circa A.D. 600) makes Vasudeva a hero whose wanderings were a marriage campaign. The work, however, is a Prakrit version of Gunadhya's Paisaci Brhat-Katha, though here the hero is Vasudeva instead of Naravahanadalta. Prtha gave birth to Yudhisthira from Dharma, to Ultima (Vrkodara) from Maruta and to Arjuna (Dhanahjaya) from Indra. It is well-known that Nakula and Sahadeva were bom of Madravatl. Both of them were endowed with hand¬ some features and inherent strength and good qualities. The powerful and heroic lord of Karusa named Dantavaktra was born of Srutadevaas the son of Vrddhasarman. Santardana was born of Srutaklrti, the wife of the prince of Kekaya. Cekitana and Brhatksatra were the other two mighty (sons). Brothers Vinda and Anuvinda who were very powerful, were born of the king of Avanti (?) as sons of Rajadhidevl. Yadusrava and Rujakanya were his younger brothers. Vasudeva had thirteen excellent ladies as wives. Of them Pauravi, RohinI, Madira, Apara, Bhadra, Vaisakhi and DevakI the seventh (were the chief queens). Two lady attendants Sugandhi and Vanaraji and two others (also were married to him). Rbhinl and Pauravi were the daughters of Valmlka. 2 The blessed lady, the eldest wife of Anakadundu- bhi, RohinI gave birth to eight children. The eldest son was Rama. The others were Sarana, Nisava, Durdama, Damana, Subhra, Pindaraka and Kusltaka. She had a daughter named Citra. His grandsons born to Rama were famous as Nisila and Utsuka. Rama had other sons as well: Parsvl, Parsvanandl, Sisu, Satyadhrti, Mandabahya, Ramana, Girika, Gira, Suklagulma, Gulma and Daridrantaka. Sarana had five daughters who were bom prior to these. They were Arcismati, Sunanda, Surasa, Suvaca and Satabala. The following are remembered as the sons and grandsons of RohinI: Bhadrasva, Bhadragupti, Bhadra- Bundelkhan<Ja and the adjacent territory from former Central Pro¬ vinces (now the whole of Cedi is included in new Madhya Pra es 'Younger sisters of Bahlika* as per Bd. P.V.163.

हिन्दी अर्थ

वेदव्यास उत्पन्न होगे, उनके द्वग्रा भविष्य में वेदों की विभिन्न शाखाओं का प्रणयन होपा। उन्हें परम तपस्या द्वारा अविनाशी ब्रह्मपद की प्राप्ति होगी । तपस्था द्वारा कर्म की प्राप्ति होती है, कर्मों से यश मिलता है, यश से सत्य की प्राप्ति कर सत्य द्वारा अव्यय शाइवत पद की प्राप्ति होती है, इस अव्यय पद से अमृत, अमृत से शुक्र अथवा समस्त पदार्थों की प्राप्ति होती है। एकमात्र अक्षर ब्रह्म ही अपनी अन्‍्तरात्मा में व्यवस्थित रूप से विद्यमान है, वह अति बृहत् होने एवं समस्त चराचर जगत् का पालन करने के कारण

English

Sauri (i.e. Vasudeva) begot the excellent son KauSika ofVai&khi. He begot six sons of Devaki. They were: Susena, Klrtiman, Tadaya (Udars! in Bd.P.), fhadrasena Yajudaya the fifth, and Bhadravit the sixth. Kamsa killed all of Under these circumstances Visnu, the lord of the worlds, lord of the subjects, was born as the long-lived Krsna. After him was born Subhadra who used to speak pleasantly. She was otherwise known as Kr§na. This girl of the family of Vrsnis named Subhadra became famous as Krsna. The heroic Abhimanyu was born of Subhadra and Partha (Arjuna). Listen and understand the names of the other heroic sons born of Vasudeva and his seven highly for¬ tunate wives. The heroic son Bhayasakha was born of Sahadeva. Sarhgadeva gave birth to Tambu. Sauri (thus) begot a son who made the family flourish. Four more sons of his, viz, Upasanga, Vasu, Deva and Raksita were killed by Kamsa. Thus he had ten sons. Kamsa killed all of them. Upadeva gave birth to all these blessed sons: Vijaya, Rocana and Vardhamana. (Bd. P adds: Devala.) Vrkadevi gave birth to noble-souled Svagahava. (This lady was known by these names as well) Agahl, Svasa, Sisirayini and Surupa. Devaki of beautiful nose gave birth to Bhu (Srl- krsna?) as her seventh son. (Afterwards) she gave birth to the blessed Gavcsana, who could fight in battle in wonderfully diverse ways. Sauri (Vasudeva) begot of Saibya the immutable (economical?) son (Kausika alias Sraddhadeva) who formerly Sugandhi and Vanarajl (the servant-maids mentioned before) were also the wives of Sauri. Pundra and Kapila were Vasudeva's sons bom of Sugandhi (Bd.P.v. 186). Of themPundra became a king and Kapila went to the forest. Of the other lady (Vanarajl) Vasudeva had another powerful son who was a foremost wielder of bow. He was a king called Nisada. Mahabhaga was the famous son of Devarata. They call the son born of Devasravas as one honoured by scholars. Nivarta begot of Asmaki the sons Anadrsti of great fame, Sraddhadeva of great strength and Sakrasatrughna.

हिन्दी अर्थ

प्रणवावस्थितं भूयों भुसुंवः स्वरिति स्मृतम् । ऋग्यजुः सामाथर्वाणं यत्तस्मे ब्रह्मणे नमः १०८ + जगत: प्रणयोत्पत्तो यत्तत्कारणसंज्ञितम् । महतः परम गुद्यं तस्मे सुब्रह्मणे नमः १०९ अगाधपारमसक्षय्यं जगत्संगोहनालयम् । सप्रकाशप्रवृत्तिभ्यां पुरुषा्प्रयोजनम् ३११० सांख्यज्ञानवर्ता निष्ठा गति: संगदमात्मनः । यत्तदय्यक्तमसृतं प्रकृतिब्रह्य शाश्वतम् १११

English

(Defective verse) 2 Sradhadeva was well known as the founder of Nisadha (Nisada) (?) kingdom. Ekalavya of great prowess was nurtured and brought up by Nisadas (hunting tribes). With pleasure Krsna gave his sons Carude§na and Samba who had all praiseworthy characteristics and who had learned the use of miraculous weapons, to Gantjusa who was childless. Tantija and Tantimala were Kanaka's own sons. Vasudeva of great exploit gave them to Vastavani who had no child. Sauti gave his heroic sons Sauri and Kausika to him. (Other members of this family were) Tapas, Krod- hanu, Virajas, Syama and Srnjima. Syama was childless and he went to the forest. He contemptuously treated his status as a member of the Bhoja clan. He secured the status of a Rajarsi (a royal sage). He who reads this story ofKrsna's birth after regu¬ larly observing rites, and also narrates it to Brahmanas shall attain great happiness. Lord Narayana of great splendour, lord of Dcvas, the lord of subjects (Prajapati) was formerly born among men out of sportfulness. Reading in A adopted. Bd.P.v. 190 gives a better reading and means; 'Ekalavya, the highly lucky son was born to Sraddhadeva. He was brought up by Nisadas (a forest tribe) and so he was well known as Nai§adi. While Janardana was being born, the oceans tiernbl- ed, the mountains shook and the sacrificial fires blazed. The astcrism on ihc day when Janardana was boin was Abhijit by name. The night was called Jayanti (the 8th of the dark half of Sravana with the constellation Rohini rising at midnight). And the Muhurta (the specific period at the lime of his birth) was Vijaya by name. The unmanifest, eternal Lord Hari, Narayana, Krsna fascinated the people with his eyes as lie was born. The lord of Dcvas (Indra) showered flowers from the firmament. Eulogising Madhusudana (Krsna) with auspi¬ cious words thousands of great sages and Gandharvas offered prayer unto him.

हिन्दी अर्थ

परमब्रह्मण तस्मे नित्यमेय नमो नमः कृते पुनः क्रिया नास्ति कृत एवाकृतक्विया । सकृदेव कृतं सर्व यद्दे लोके कताकृतम् १११३

English

Vasudeva saw lord Adhoksaja (whose form is beyond the ken of the physical sense-organs) born at night as his son endowed with the characteristic curl of hair called Srivatsa and accompanied by various divine signs in heaven. I say this, O dear one, as I am very much afraid of Kaiiisa. My sons, your elder brothers, were very wonderful in appearance but were killed by him". Yasoda and Dcvaki had been pregnant simultane¬ ously. Yasoda was the wife of Nandagopa, the Lord of (herd of) cows. Yasoda had given birth to a daughter in the same night as Krsna was born as the lord of the race of Vj-sni. Protecting the son born to him, Vasudeva of great fame, handed him over to Yasoda and took the daughter with him. Handing him over to Nandagopa, (Vasudeva) spoke, "Save me. This (adopted) son of your shall be the bestower of ali happiness to Yadavas. This is that (long expected) child of Dcvaki. He shall put an end to all our pain and misery." Anakadundubhi took that girl to the son of Ugrascna (i.c. Kaihsa) and informed him: ''This is the girl of auspicious characteristics". The foolish one muttered within himself: "If it is a girl she is already slain 1" That daughter grew up well respected in thcabodc ofVrstds. *iigrasena-mate 1 in the text is confusing. Why did Kamsa, the king of the Bhoja family, kill the sons of Vasudeva even when they were (mere) infants? It be¬ hoves you to explain this to us. Listen why the foolish Kamsa killed the infant sons of Anakadundubhi (Vasudeva) immediately after their birth. (I shall explain) how, out of fear, the mighty-armed Krsna was taken elsewhere immediately after birth and how Govinda, (though) the supreme person was brought up among the cows. It is reported that Kamsa, then the crown prince, acted as a charioteer of the self-possessed Vasudeva along with Devaki (in their marriage). Then there arose in the sky a divine voice of some incomprehensible person. It was distinctly loud and clear and was witnessed by all people. Thereby Kamsa remained panicky perpetually (throughout his life).

हिन्दी अर्थ

दर्शितं यदनेनेव ज्ञानं तह सुरषिणाम् । यह दर्शितवानेष कस्तदन्वेष्ट्महँति ॥

English

"O Kamsa, the seventh (?) child of this lady whom you drive in your chariot out of affection, will be the cause of your death." On hearing that (aerial) voice, the foolish Kariisa became distressed. Unsheathing his sword, he evinced his desire to kill her. The mighty-armed and valorous Vasudeva spoke to Kamsa, the son of Ugrasena, out of friendliness and affection. Who is this Vasudeva who begot Visnu? Who is this Devaki, the lady of fame, who gave birth to Vi§nu? Who is this Nandagopa and who is this famous lady Yasoda whobrought him up? All the men (of the Yadu race) were the incarnations of Kasyapa and all the women of Aditi 2. The mighty-armed lord (thus) fulfilled the desires of Devaki. The lord entered a human body and moved about on the earth. By means of his Yogic Maya the Yogic-souled lord infatuated all living beings. When Dharma declined, Visnu himself incarnated in the race of Vrsnis in order to reestablish Dharma and to annihi¬ late Asuras. He married the girl RukminI, Satya the daughter ofNagnajit, Satyabhama the daughter of Satrajit, Jambavatl, Rohini, Saibya, SudevI, Madri, Suslla, Kalindl, Mitravinda, Lak§mana, JalavasinI and others. Thus he had sixteen thousand wives. After consult¬ ing Devas, Sakra had sent down to the earth the most The words tvam tvidanim in the text are absurd as they would mean free pei mission to Kariisa to kill Devaki. They need emendation as natvidamm, as in Bd.P. ibid v. 233. It means "Do not behave now in the way you wish". Vasudeva wanted to save DevakPs life and hence requested Kariisa not to kill her. This is a strange statement. Bd.P. v. 238 states that Vasudeva and Devaki were Kasyapa and Aditi in their former life. Our text oes not answer who was Nandagopa and Yasoda but Bd.P.v. 239 informs t at Nanda was a Vasu called Drona and Yasoda, his wife Dhara. Bh. P. X.8.48.51 confirm it. Pradyumna, Carudcsna, Sudcsna, Sarabha, Ca.ru, Carubhadra, Bhadracaru, and Caruvindhya were the sons ot Rukmini. She had a daughter Carumall.

हिन्दी अर्थ

सर्वाणि सर्वान्सर्वाध्व भगवानेव सो5ब्रवीत् रा १११५ ब्रह्म कहलाता है ।( ०४-१०७। वह ब्रह्म सब प्रथम प्रणव “ऑकार' में अवस्थित रहता है, पश्चात 'भूभू वः स्व: भी वही स्मरण किया जाता है। ऋक यजु साम और अथर्व भी उसके विकसित स्वरूप हैं, ऐसे उसे हम नमस्कार करते हैं। इस चराचर जगत् की उत्पत्ति तथा प्रलय का जिसे कारण बतलाया जाता है, उध महान् से भी महत्तम एवं परम गुद्य सुब्रह्दा को हमारा नमस्कार है। जिसका पार कोई नहीं पाता, जो कभी

English

Bhadra, Bhadragupta, Bhadravindra and the famous Sangramajit, Satajit, and Sahasrajit are glorified as the sons of Sudcvi and Visvakscna (i.c. Kr?na). ' Vrka, Vrkasva, Vfkajit, Mitrabahu and Sunltha were the sons. Vrjinl and Surangana 1 were the daughters. These are the children of the daughter of Nagnajit (i.e. Satya). Thus know that he had thousands of sons. (Some say) that Vasudeva had hundred thousands of sons. Ten thousand and eight of them (or eighty thousand of them) were heroic and experts in battle. The family of Janardana has been recounted to you factually. Brhatl (known also as) Nartakonncyl was united (in wedlock) with Sunaya. She was the daughter of Brhaduklha (he rioble-soulcd scion of the family of Suni (Sauneya). Her sons were three in number. They were well known as shining splendidly in war, viz. Augada, Kumuda and Sveta. She had a daughter too named Sveta. Avagaha 2, Citra and the heroic Citravara (were The reading varaiit'ana in Bd.P. v. 252 implies that excellently beautiful Vrjini was the only daughter of Satya. Bd. P.v. 237 reads Avagahasya and implies Citra, Sura and Citravara as his sons. Tumba and Tumbabana were the two sons of Janas- tamba. Vajrara and Ksipra are remembered to be the sons of Upanga. Bhurlndrasena and Bhuri were the two sons of Gavesa. Yudhisthira's daughter Sutanu was well-known. The famous son of Asva named Vajra was born of her. Vajra's son was Pratibahu and Sucaru was his son.

हिन्दी अर्थ

विनष्ट नहीं होता, जिसका अवसान कोई नहीं देखता, जो समस्त जगत् का सम्मोहन करने वाला है, जिसके प्रकाश और प्रवृत्ति से पुरुषार्थ का प्रयोजन सिद्ध होता है, जो सांख्य ज्ञानशालियों की निष्ठा एवं गति का आश्रय है, जो अपना संग देनेवाला है, जो अव्यक्त, अमृत, प्रकृति, ब्रह्म, शाइवत, प्रधान, स्वयम्भू, परमगुद्य एवं सत्त्वगुणमय है, जिसका विभाग नहीं है, उस शुक्र, अविनाशी, बहुवाचक परमब्रह्म को हमारा नित्प

English

Kasma (Princess of Kasi—Bd.P.) gave birth to the son Suparsva and Samba to Tarasvin. The sons of the noble- soul ed Yadavas were three crores. Six million of them were extremely valorous and very strong. All these men of great prowess were born of the parts of Devas. They were born in the family of Yadavas in order to exterminate the Asuras of great penance who had been born among human beings in this world and were harassing them. These Asuras had been killed in the battles between Devas and Asuras. There were eleven distinct families of the noble-souled Yadavas. But in the family of Visnu (i.e. Krsna) all of them merged as though into one family. Visnu was their authority and the leader for them. All of them, all human beings*, obeyed his behests and aoided by his directions. Thus the progeny of Vrsnis has been glorified succinctly and in details. The glorification of these bestows fame and fulfilment of cherished desires. Understand the Devas who had assumed human nature and born as they are being glorified. Why did Visnu incarnate? How many incarnations are remembred? How many are the future manifestations of the great soul? Why is he born in Brahmana and Ksatriya families at the closing periods of the Yugas? Why does he incarnate again and again among human beings? Please explain it to us who (being curious to know) enquire of you. We wish to hear completely and in detail all the acti¬ vities of the intelligent Krsna, the slayer of enemies in different bodies (incarnations). O Suta, O holy lord, it behoves you to narrate in the proper order his various activities, the different manifestations as well as his nature to us. How did that lord Visnu (well-renowned) among Suras as the slayer of their enemies, adopt the state of being the son of Vasudeva, in his family?

हिन्दी अर्थ

बारम्बार नमस्कार है ।!(०८-११?। सतयुग में किसी प्रकार के कर्म करने की कोई प्रवृत्ति नहीं थी, अकाय॑ के करने की प्रवृत्ति तब किस प्रकार से हो सकती थी, लोक में जोकुछ भी इताकइृत अच्छे या बुरे कार्य- कलाप हैं डन सब को एक बार में ही उस परकब्रह्म ने किया। सुनने योग्य, सुना हुआ, साधुत्व, असाधुत्व, जानने योग्य, मानने योग्य, स्पशं करने योग्य, भोजन करने मोग्य, देखने योग्य, सुनने योग्य, जानने योग्य भादि-आदि जितने भी कृताकृत कार्य कलाप इस जगत में हैं, वे सभी उस पर ब्रह्म के किये हुये हैं । भगवान् ने सब प्रकार के ज्ञान, सभी वेद एवं सम्पूर्ण संहिताओं का उपदेश एवं देवताओं और ऋषियों को

English

O Suta, what (special) meritorious act was performed by the deathless Devas who invariably perform meritorious deeds, as a result of which (the lord) left the region of Devas and came over to the world of mortals? This chapter corresponds to Bd. 3.72; the references are to the verse numbers of that chapter. The list shows the influence of Pancaratra school in that period. Why did the leader of Devas and human beings, Hari, the source of origin of the worlds Bhuh and Bhuvah, install his divine soul in a human womb? It is he who makes the mental cycles of human beings revolve and function. He is the foremost among the wielders of discus. Why did he decide to be born among human beings? It is he who affords protection to all the worlds and the whole universe. Why did that lord Visnu descend to the earth and emulate (an ordinary) cowherd? He is the Atman of all living beings. He has created and sustained all the great Bhutas (elements). He is the Srigarbha (having glory and splendour, Sri, within him). How was he retained in the womb by a woman of the earth? It was he who measured the three worlds in three paces at the request of Devas. It was by him that the three paths of the worlds consisting of the three Vargas (i.e. Dharma, Kama and Artha?) were laid down. At the time of dissolution of the universe he assumed the form consisting of waters and drank up the whole universe. He made the whole world a vast sheet of water through the visible and invisible paths. In the Puranas he is (eulogised as) Puranalma (the ancient soul). He assumed the physical form of a Boar. He is the most excellent of Suras who redeemed the earth and gave it over to Suras. Hiranyakasipu, a demon of yore, who possessed great prowess, had been killed by him assuming a leonine body divided into two (as half man, half lion). Formerly, the omnipresent lord became the Aurva fire (also called) the Samvartaka fire (fire of dissolution), and stationed himself in the nether worlds within the ocean. He drank Havis (sacrificial offerings) in the form of water. It is he whom they (the sages) call in every Yuga as the lord with a thousand feet, thousand rays, the lord having thousands (of forms), and thousand heads.

हिन्दी अर्थ

प+नास्त्ययं इलोकः ख. घ. पुस्तकयो: ।

English

When the whole world was a vast sheet of water, the abode of god Brahma (Pitamaha) came out of his navel even as fire comes out of Arani. It (the abode) was a Pankaja(a lotus, The haughty Kalanemi was defeated and struck down by him (the lord) seated on the back of Garuda. (Defective verse) Thanks to the intensity of her penance, formerly Aditi ratained him in her womb like Arani (holding fire within it). When Indra was surrounded by the hosts of Daityas, it was he who saved him by contemptuously warding them off from the womb? When the Wind-god 2 (?) deprived (Daityas) of their hold (from all positions) in the world and made Daityas remain sub-merged in waters, the primordial Lord made Devas the resident of heaven and made Indra (Puru- huta) the Lord of Devas. It was the same Adideva 3 who laid down the process of preparing the Ahavanlya fire by means of Garhapatya and Anvaharya rites. He created the altar, the Kusa grass, the proksaniyaSruva (the sacrificial ladle with which the offering is taken or holy water sprinkled) and the materials for Aval hr! ha (the final ablution). He laid down the rules of selecting the three persons 4 (?) entitled to offer Havya in a sacrifice. He made Suras the partakers of Havyas and Pitfs the partakers of Kavyas. In order to enjoy (him- The battle that ensued after the abduction of Tara by Soma. Puranas do not attribute this feat to the Wind-god. Bd. -3.72.23 reads padaniyo for yada'nilo hereof. Bd. P. reading means 'He made the regions of world as the abodes of the people'. Verses 25-29 give to Visnu the credit of founding the institution of sacrifice. The reading 'alha trxn iha yakakre (translated here as 'selecting three persons') is wrong. Bd. 3.72.26 reads atharsin Scaivayafcakre 'then he created sages' (for participation in sacrifices). By dint of his supreme power, he created and made resplendent the requisite material for sacrifices such as Yupas (sacrificial posts), Samits (holy twigs), Sruva (sacred ladles), Soma (the creeper or its juice called soma), Pavitra (the special holy ring of Kusa grass), Paridhi (the holy twigs of Palasa etc. laid round the sacrificial fire), the sacrificial fires, sadasyas (members of the sacrificial assembly), Yajamana (the performers of sacrifices) and excellent sacrifices like horse sacrifice and others. After creating the three worlds in order in accor¬ dance with the Yugas, he made all- the following things: (Measures of Time such as) Ksanas (moments), Nimesas, Kdsfhas, Kalds, and all the three periods of time (past, present, and future), periods of time such as Muhurtas (periods of 48 minutes each), Tithis (days of the.lunar fortnight), months, days, years, seasons, various specific yogas of time, the three kinds of Prarnanas (means of valid knowledge) etc.

हिन्दी अर्थ

यदा तु क्रियते किवचित्केन चिद्दाइसयं क्वचित् । तेनेव तत्कृत पूर्व कर्तुणां प्रतिभाति वे ११७ विरक्‍तं चातिरिक्तं व ज्ञानाज्ञाने प्रियाप्रिये । धर्माधर्मा सुर ढुःखं मृत्युश्नामुतमेव च ॥ ऊध्वे तियंगधोभागस्तस्येवादुष्टकारणम् ११८

English

He created the span of life, Ksetras (?fields), increase, characteristics, beauty of form, intellect, wealth, heroism, the ability to comprehend the sacred lore, the three castes, the three Vidyds (Lores), the three fires, the three periods of time, the* three rites, the three Mayas* and the three Gunas (Sattva, Rajas and Tamas). It was by his infinite power (of creation) that he created the worlds, gods. All the Bhutas and Ganas were created by him who is the Atman (soul) of them all (living beings and Bhuta Ganas). He sports in the sense-organs of men by means of his Yogic power. He is the lord of diverse things. He is present everywhere. He is the leader of arrivals and departures {Gala and Agata) i.e. all sorts of movements. He is the goal unto those endowed with piety and virtue and is inaccessible to those of sinful deeds. He is the source of origin of the system of four castes and protector of the He is the Vedya (one who should be known) for the Vedic scholars; he is the lord of all powerful persons. He is the Soma to all living beings; he is the Agni (Fire-god) for those of fiery splendour. He is the mind of men; he is the penance of the asce¬ tics; he is the modesty of those satisfied with good policy and he is the splendour of the refulgent. He is the Vigraha (body) 'of all embodied beings. He is the goal of those who achieve their goal 1. From flesh fat is produced and bone is developed from fat. Pith and marrow are developed from bone and semen virile is generated from marrow; foetus is developed from semen through the assimilative activity of Rasa —bodily fluid (or through the activity rooted in sexual pleasure). At Or: He is the velocity of those which are in motion. Verses 44b-57 deal with embryology with special emphasis on Visnu's power. These two secretions (evolutes) follow Rasa (lympha¬ tic juice). In semen (the mixture of semen and menstrual blood) there are Soma (Moon) and fire. Semen comes under the category of Kapha (phlegmatic humour) and menstrual blood comes under the category of Pitta (bilious humour). The receptacle of Kapha is heart. Pitta is held in navel. Heart in the centre of body is the place of mind. Lord Hutasana (Fire) is stationed in the umbilical cavity. Mind should be known as Prajapati (Brahma) and Kapha is considered as Soma (Moon). Pitta is considered as fire. Hence the universe consists of Agni and Soma. The foetus thus originating stays there like a patch of cloud.

हिन्दी अर्थ

व्यस्यत्ते हा कबियं तद्द्वापरेषु पुनः पुनः । ब्रह्मा चेतदुबाचा55दो तस्मिन्ववस्वतेशस्तरे (११२०

English

Vayu enters and becomes united with the great soul. It is divided into five within the body and develops (the foetus). The five divisions are Prana, Apana, Samdna, Udana and Vyana, Among them Prana moves round and develops the great soul. Apana m is situated in the lower half of the body. Udana circulates in the upper half of the body. Vyana is called so because it pervades the whole body. Samdna is present in all the joints. Thereafter, the five elements, viz. Earth, Wind, Ether, Water and Fire the fifth one, are attained by the foetus. Then it becomes perceivable by the sense-organs. All the sense-organs enter into that (foetus) and per¬ form their respective functions. They call it then the earthly (physical) body and the wind is called Pranatman (having the characteristic form of Prana, the vital air). The pores of the body have Ether as the source of their origin. It is from the element water that the liquid form- O highly intelligent one, please tell us the story of the wonderful nativity of Visnu. May the wonderful and pleasing narrative be recounted. The manifestations of the noble soul of reputed strength and prowess are wonderful. The inherent power of Visnu who has become miraculous on account of his wonderful deeds be please narrated. I shall glorify the manifestation of the noble soul, how that lord of great penance was born among human beings. His incarnations in the human world as a result of Bhrgu's curse were seventyseven in number*. He incarnates at the closing periods of the Yugas for realising the purpose of Devas. Listen and understand (the details of) the divine personality of Visnu, as I recount it. When the Yuga-Dharma (practice of Dharma —virtue—peculiar to a Yuga) gets rever¬ sed and declined and the time becomes slack and inactive, the Lord incarnates in order to stabilise righteousness (Dharma) in human beings. (These incarnations are) due to the curse of How can he incarnate as a result of the mutual struggle between Devas and Asuras? We wish to know this, How did the mutual clash between Devas and Asuras take place?

हिन्दी अर्थ

ता: शाखास्तत्र कर्तारों भवन्तीह युगक्षयात् जो ज्ञाम प्रदर्शित किये हैं, जो कुछ दिखलाया है उसका अनुसन्धान दूसरा कौन कर सकता है ! इसके अतिरिक्त जब-जब अन्यान्य झास्त्रवेत्तानण जिन-जिन ज्ञानों एवं पदार्थों का तत्त्व चिन्तन करते हैं, वे सब भी उसी अव्यय ब्रह्म के द्वारा प्रकाशित हुए हैं। जो लोग कहीं पर किसी समय में जिस किसी वाडःमय के ज्ञानपथ का आविष्कार करते हैं, वे सब भी उसी ब्रह्म के द्वारा विरचित हैं। वास्तव में सभी कर्ताओं का

English

Thereafter the suzerainty over the three worlds was hereditarily established by Bali. There was great friendship between Devas and Asuras. For ten Yugas all the inhabitants of the universe mixed together without any interruption. Both Devas and Asuras abided by the directions of those two (Daityas). (Later on) a terrible, violent dispute arose between Devas and Asuras. It caused horrible devastation to both of them. Many battles were fought between them for their respective share in the patrimony. 2 It is remembered that in this Varaha Kalpa twelve battles ending with the participation of Sanqlamarka (took place). Listen to them even as I am recounting them succinctly by their names. The first war is called Narasimha (that caused by the Man-Lion). The second was Vamana the act of the Dwarf (incarnation of Visnu.) The third war is'Varaha (that of the Boar incarnation); the fourth was at the time of the churning of the ocean for nectar. The fifth was the terrible war of Tarakamaya (on the abduction of Tata byCandra). Verses 68-70 show that Asuras and Suras were cousin-clans who lived amicably under Asura Kings also. See vv. 88-92. Verses 72-87 describe the twelve wars between Devas and Asuras, which made Visnu to incarnate to help Devas. The list of Visnu's incar¬ nations is different ( vide Introduction —Vaisnavisra). The tenth war should be known as Varta (Vartra?) (pertaining to V r tra); the next one is Halahala. The twelfth war among them is remembered as the terrible Kolahala. Hiranyakasipu, a Daitya, was killed by Narasirhha. Bali was bound by Vamana when the three worlds were over¬ taken (were measured by Vamana s steps). Hiranyaksa who was of very great strength and prowess and who had never been defeated in wars, was killed in a duel (by Visnu in his incarnation as the Boar), when the clash with Devas ensued. Virocana, the son of Prahlada, always attempted to kill Indra. In the Tarakamaya war he was killed by Indra Jamblia who had acquired the boon of avadhyatd (the state of not being killed or immunity from death) along with special miraculous weapons was killed in the sixth war by Visnu who entered the body of Sakra.

हिन्दी अर्थ

वहीँ आदिकर्ता है। ११३-११७। विरक्त, अतिरिक्त, ज्ञान, ज्ञान, प्रिय, अप्रिय, धर्म, अधमं, सुख, दुःख, मृत्यु, अमरता, ऊध्वे, तियंक् और अधोभाग-ये सभी उस ब्रह्म के अदृष्ट कारण से सम्बद्ध हैं । इस पृथ्वीतल पर प्रत्येक त्रेतायुग में सर्वप्रथम विधाता परमेष्ठी पितामह के पुत्र स्वायम्भुव मनु ही एकमात्र समस्त विद्याओं के ज्ञाता होकर द्वापर युग में उस एक विद्या का विभाग करते हैं। उस वैवस्वत मन्वन्तर में सबंप्रथम

English

When Devas were unable to protect the city of three gods* (?) all Danavas along with (the demon) Tripura were killed by the three-eyed god Siva. In the eighth war, Asuras, Raksasas who were Andhakarakas (causing blindness, invisible?) were defeated The mighty-armed Vipracitti began to fight with Mahendra hiding himself by means of his Maya. Indra aimed at his banner and cut him down. These twelve battles took place between Devas and Asuras resulting in exhausting both Devas and Asuras. They brought about misfortune to the people also. Hiranyakasipu shone as the ruler and. king of the three worlds for one hundred and seven million two hundred and eighty thousand years. By succession Bali became the king and he ruled for one hundred and three million and sixty thousand years. 2 Prahlada ruled in the company of Asuras for as many years as the period of Bali's administration. These three were very famous as the Indras of Asuras. They were very mighty. All these worlds were under Daityas fora period of ten Yugas. Then the entire kingdom was free from enemies for a period of ten Yugas. Then the three worlds began to be pro¬ tected by Mahendra without any change. When the kingdom of the three worlds (inherited) by Prahlada was taken away by the lapse of time, when the kingdom of the three worlds came to Indra (the chastiser of Paka) by rotation, Yajna forsook Asuras and went over to Devas. "Even as we are looking on, Yajna went over to Production of nectar from Yajna is not known. Bd. 3.72.87 reads yajnasya'vabhTthe 'at the time of the valedictory avabhrtha bath.

हिन्दी अर्थ

ब्रह्मा ही इस समस्त विद्या का उपदेश करते हैं। तदनन्तर प्रत्येक युग में पिता से पुत्र एवं पुत्र से पिता इस प्रकार घरस्पर उत्पन्न होने पर बारम्बार संहिताओं का प्रवतंन करते हैं ।११८-१२१। जिन अट्टासी सहस्न वेदज्ञ ऋषियों की चर्चा ऊपर स्मरण की गई है, वे ही इन संहिताओं का प्रत्येक युग में प्रवतेन करते हैं । दक्षिणा- यन में सूर्य के अवस्थित होने पर जो इमशान वास करने वाले मुनि गण हैं वे ही प्रत्येक युग में उन शाखाओं का विभाग करते हैं । इस प्रकार सभी द्वापर युगों में श्ुतिज्ञाता ऋषियों द्वारा संहिताओं की रचना होती है, उन्ही के गोत्रों में उत्पन्न होनेवाले बेद की शाखाओं का पुनः पुनः विभाजन करते हैं वेद की वे शाखाएं तथा उनके रचपरितागण युगक्षय होने पर भी विद्यमान रहते हैं ।१२२-१२४॥ अतीत एवं भविष्यत्कालीन

English

This verse should have been 89 as Prahlada succeeded his father Hiranyakasipu. Rainfall, medicinal herbs and the two things, the Earth and Wealth—all these are retained by me. Only a fourth of it is with Suras. I shall hand over to you everything that I On seeing Asuras sustained by the intelligent With great fury Devas rushed at Danavas and killed them. Being harassed by them, Danavas hastened to Kavya (for protection). Kavya saw that the sons of Dili were attacked by Devas and that they were in great distress because they were wounded in battle by various weapons 1. On seeing Devas also standing there he reflected over the fate. 2 Remembering the previous incidents, he spoke to them (Asuras): "All the three worlds were conquered by Vamana by means of three paces. Bali was bound. Jambha was killed. Virocana was slain. In twelve great and terrible battles they were killed by Suras. By various means most of the important persons have been killed. Only a few of you have been spared in these latest battles. I shall now employ a great strategy. Please wait for a short while. Bd. P. v. 103 reads: samrak$ata samstrastdn 'protected the frightened /(sons of Did)* Daivam in Bd. P. I shall go to Mahadeva for acquiring Mantras for the sake of your victory. Brhaspati is performing Homa and wor¬ shipping Agni by means of Mantras. Hence I shall go unto the lord Nllalohita (Siva) for the sake of Mantras. I shall bless you all after my return.

हिन्दी अर्थ

टूधमध॑स्थाने भयेदं क्रियते पूर्व नैतदन्येन भाषितमिति खं. घ. हु पुस्तकेषु ।

English

All of you perform penance in the forest clad in bark garments. Dcvas will not kill you until I return. After obtaining the Mantras that will never go against us, from Lord Mahesvara, we shall fight Dcvas again. You will surely gain victory." After deliberating thus Asuras spoke to Devas: Then Kavya said to them: "Wait for some time per¬ forming penance without enthusiasm, waiting for an opportunity to achieve the object in view. All Devas including Vasava are in my father's hermitage."* After instructing Asuras thus, Kavya approached Mahadeva. After bowing to the lord, the cause of origin of the universe, he said: "O lord, I wish to secure such Mantras as are not in the possession of Brhaspati. I want them to be the bestowers of fearlessness on Asuras. I wish to defeat Devas. Thus requested, the lord said: "O Brahmana! do you wish for the Mantras? Perform then the holy rites indicated by me, with purity of mind and observing celibacy. For full thousand years you must stay in a topsy turvy position inhaling the smoke from the holy sacrificial fire-pit. Welfare unto you. If you perform (a sacred tite) like this, you will obtain the Mantra from me." Thus advised by the lord of Devas, Sukra of great penance, touched the feet of the lord and said: "Yes, my lord I shall perform the holy rites and observe all the other things as instructed." Then he was engaged by the lord in¬ haling the smoke from the holy fire-pit. When Sukra had gone to Mahesvara and was staying there observing celibacy for the acquisition of the Man¬ tras with the welfare of Asuras in view, Devas understood that the kingdom was set aside by Asuras as a measure of strategy. Finding that loophole, the infuriated Devas attacked them. They had sharp weapons in their hands and Brhaspati led them all. On seeing Devas armed with weapons again Asuras became frightened and fled suddenly. "We have laid down our weapons and conceded victory unto them. Our preceptor is observing holy rites. Devas have abrogated the terms of agreement. They are desirous of slaying us, (their) enemies. Welfare unto you all, we arc now without a preceptor (to guide us). We had been credulous. We remained quiet performing penances. We are clad in bark and coarse garments. We have no holy rite. We have nothing to grasp and hold on to. By no means are we able to conquer Devas in war. In this nasty situation* it is better that wc seek refuge in the mother of Kavya.

हिन्दी अर्थ

एवं देवाभश्व पितर ऋषयो मनवश्न ये । मन्‍्त्रे: सहोर्ध्व गच्छन्ति ह्यावतन्ते च ते: सह १२८ जनलोक स्सुराः सर्वे पशुकल्पात्पुनः पुनः। पर्याप्तकाले संप्राप्ते संभृता नवध नस्थ तु १२६ निवर्तते तदा वृतिस्तेषामादोषदर्शनात् । एवं देवयुगानीह दश कृत्वा विवतते..

English

We shall wait here till the return of the preceptor. We shall tell him everything. When Kavya returns we shall fight with Suras." Saying this to one another, they sought shelter with the mother of Kavya. They had been frightened but the boon of fearlessness was offered unto them as they sought shelter. (The mother of Kavya said:) "O Danavas, do not be afraid, do not be afraid. Cast off all fear. You need not be afraid as long as you are with me." On seeing 'Asuras frightened, Devas pursued them earnestly without caring for strength or weakness. On seeing the frightened Asuras being harassed by Devas, the gentle lady (the mother of Kavya) became infu¬ riated and said to them: "I shall cause Anindratva (the state of On seeing Indra in that helpless condition after being rendered motionless like the sacrificial post, Devas became afraid and fied from there. When the groups of Suras had gone, Visnu said to Indra: "O lord of Suras, welfare unto you. Enter me. I shall take you away." Thus advised Purandara (Indra) entered Visnu. On seeing him saved by Visnu, the infuriated lady spoke these words: "O Maghavan, here itself I will burn you down along with Visnu even as all the living beings observe. May the power of my penance be witnessed." The lords Indra and Visnu, on being oppressed by her, conversed (under their breath). Visnu asked Indra—"How can both of us get free jointly?". Indra replied: cc O lord, kill her before she burns us both. Especially I have been attacked. Hence, kill her. Do not delay." Then on seeing her (thus intending to kill them) Visiu got ready (even) to kill that woman. Caught in adverse cii- cumstances, the lord hurriedly remembered his discus. While she was hastening to kill them, the discus (Sudarsana), the destroyer of the enemies of Suras, hastened still more. On realising the ruthless attempt of the woman (tne mother of Kavya) Visnu became furious. Taking up that we apon the husband of Ma (i.e. LaksmI) cutoffhcr head. On seeing that terrible slaughter of a woman (his wife) the holy lord Bhrgu became furious. Then Vi?nu was cen¬ sured and cursed by Bhrgu for the murder of his wife. "Since (according to Dharma) a woman should not be killed and that you have killed one even though you are con¬ versant with what is Dharma, you will have to take birth Thereafter, as a result of that curse he incarnates again and again in the world (of mortals) for the we are o a, whenever virtue (Dharma) declines.

हिन्दी अर्थ

जनलोफात्तपोलोक गच्छन्तीहानिवर्तनम् । एवं देवयुगानीह व्यतोतानि सहुखशः ॥।

English

Thus addressed with the emphasis on truth, the gentle lady regained her life. Then he sprinkled her with cool water and uttered, "Get up". On seeing her getting up as if from sleep, all living beings loudly applauded "Well done! Well done!" Such an applause of invisible (incorporeal) voices arose from all the quarters. Even as all living beings were observing, the lady was resuscitated to life by Bhrgu. That was really miraculous. On seeing his wife resuscitated lo life by Bhrgu with¬ out the least agitation Sakra was not at all happy, because he was afraid of Kavya (all the more). Indra had no sleep at all (after the incident). The intelligent chastiser of Paka (i.e. Indra) called his daughter Javantl and spoke to her. "O daughter, this Kavya is performing a terrible penance for the sake of my destruction (lit. Indra-lcss-ncss). I have been rendered much dispirited by that (Bralimana) of great fortitude. Go and honour him with auspicious (services) remov¬ ing his fatigue and by rendering alertly and deligcntly service pleasing to his mind". The gentle lady Jayanti, the daughter of Indra, of auspicious conduct, saw Kavya engaged in meditation. Although he was weak, he was quiet and self-possessed, endowed with fortitude, as her father had already mentioned to her. She rendered every service to Kavya in accordance with the behest of her father. In sweet and pleasing words she eulogised him. Frequently she massaged his body and served him in various other pleasant ways. Thus she stayed there for many years. When the terrible rite of inhaling the smoke lasting Due to his excessive joy, the following hymn to the lord Mahesvara manifested itself. Prostrating (before the Lord), he eulogised Nilalohita (Lord Siva): ''Obeisance to Sitikantha (Blue-throated god) to Surupa (of good form), to Suvarcas (of good brilliance), to Ririhdna (one who exhibits the mystic mudra of frequently lick¬ ing with the tongue), to Lop a (the destroyer), to Vatsara (the presiding deity of the year), to the Jagatpati (the lord of the universe). To Kapardin (having matted hair), to Ordhvaroman (having hair standing up erect), to Haya (the horse), to Kararia (the instrument), to Snmskrta (the consecrated), to Sulirlha (the holy centre), to Deva-deva (Lord of Devas), to Ravihas (velocity personified).

हिन्दी अर्थ

निधन ब्रह्मलोके वे गतानि सुनिभिः सह न शक्‍्यमानृपुर्वेण तेयां जक्तुं सविस्तरान् । अनादित्वाच्च कालस्य असंख्यानाच्च सर्वेशः ४१३३ सन्वन्तराण्यतीतानि यानि कल्पेः पुरा सह । पितुभिर्मुनिभिरेवः सार्थ सप्तषिभिश्न वे ॥ ,

English

To Usnisin (one with a turban or turban-wearer), to Suvnktra (one with a charming face), to Siihasrak$a (god with a thousand eyes), to Mijhvan (bountiful), to Vasureta (distributer Praising deity by giving him/her various attributes is found common To Saliasrabdhu (one with a thousand i.e. infinite arms), to Sahasr&malacaksus (one with a thousand clean eyes), to Sahasra- kuksi (one with a thousand bellies), to Sahasracarana (one with a thousand feet). To SahasraSiras (one with a thousand heads), to Bahurupa (multi-formed), to Vitoarupa (immanent in the universe), to $ vc ta (the white one), to Purusa (primordial man). To Nisangin (one with a quiver), to ICavacin (one wearing a coat of mail), to Sukfma (the subtle one), to Ksapana (the destroyer), to Tamra (the copper-coloured), to Siva (the To Bubhru (the tawny-coloured), to Pisanga (reddish brown), to Pingola (yellowsih brown), to Atuiio, ( the pink coloured), to Mahddeva (the great god), to Sana (the des¬ troyer), to Visoanlpasiva* (the auspicious omnipresent god). To Hiranya (the golden one), to Sista (the self-con¬ trolled one), to Srestha (the excellent one), to Madhyama (the middling), to Pinakin (wielding the bow Pinaka), to I$uman (possessing arrows), to Citra (the miraculous one or one of variegated colours), to Rohila (reddish-tinged). To Dundnbhya (worthy of being honoured with the sound of war-drums), to Ekapada (single-footed), to Arha (the deserving), to Buddhi (the intellect), to Mrgavyadha (one who has assumed the form of a hunter of deer in Daksa's sacrifice), to Sarpa (the serpent), to Sthdnu (motionless like a tree-trunk in meditation), to Bhisana (the terrible). To Bahurupa (the multiformed), to Ugra (the fierce), to Trinetra (the three-eyed), to livara (the supreme ruler), to Kapila (tawny-coloured or identical with Kapila), to Ekavira (the single hero), to Mrlyu (the death), to Tryambaka (tlie three- eyed). To Vdstospali (the protective deity presiding over the foundation of a house), to Vinaka (one beyond heaven), to Sankara (the benefactor), to Siva (the auspicious one), to Aranya (the forest-dweller), to Grhastha (the householder), to the Brahmacarin (the religious student observing celibacy). To the Sdnkhya (one accessible through the Sdnkhya system of philosophy), to Toga (one realizable through the Yoga system), to Dhydnin (the meditating one), to Diksila (the initia¬ ted), to Antarhita (unmanifest, hidden), to Sarva (destroyer of the world), to Mdnya (the honourable), to Malin (one wearing garland). To Buddha (the enlightened one), to Suddha (the pure), to Mukta (the liberated one), to Kcvala (the sole one without a second), to Rodhas (staying on the mountain slope), to Cekitdna (the sentient), to Brahmisfha (merged in Brahman), to Maharfi (the great sage). To Caluspada (one having four feet), to Medhya (one worthy of sacrifice), to Dharmin (the virtuous), to wearer of an armour ( Varmin as in Bd.P. v. 178), to Sighraga{ one goingfast), to S ikhantjUn (one with tuft of hair), to Kapala (one holding the human skull), to Damsfrin (one with curved fangs), to VUvamedhas (of universal intellect).

हिन्दी अर्थ

कालेन प्रतिसुष्टानां युगानां च निवतेनम् ॥३१ ३४

English

To Apratighata (the unimpeded), to Dipta (the illumi¬ nated), to Bhdskara (the creator of lustre), to Sumedhas (of excellent intellect), to Krura (the cruel one), to Vikrta (the deformed), to Bibhatsa (the hideous), to Siva (auspicious). To Saumya (the gentle one), to Pwiya (the meritorious) to Dhdimika (the righteous), to Subha (the auspicious), to Avadhya (one who cannot be killed), to Mrtahga (one whose body is dead?), to jVitya (the eternal one), to Satvata (the perpe¬ tual one). To Sddya (one with a beginning), to Sarabha (the eight¬ footed fabulous animal), to &ulin (the trident-bearing god), to Tricaksus (the three-eyed god), to Somapa (the imbiber of Soma To Vyafrita (having no dependent), to Sravisfha (the most famous), to Dharata (one engaged in brilliant light), to Antariksa (the firmament), to Ksama (the competent), to Sahamana (the enduring), to Satya (the truthful), to Tnpana (the blazing one). To Tripuraghna (the destroyer of the three cities), to Difita (the illuminated), to the Cakra (the discus), to Romasa (the hairy one), to Tigmayudho. (having shaip weapons), to Medhya (the cleanest), to Siddha, to Pulasti. loRocamana (one who is appealing), to Khantfa, to Sphita (the flourishing), to Rsabha (the bull, the chief one), to Bhogin (the enjoyer), to Yunjamana (the united one), to Santa (the quiescent one), to Ordhoarctas (of sublimated sexuality). To Aghaghna (the destroyer of sins), to Makhaghna (destroyer of Daksa's sacrifice), to Mnyu (god of death), to Yajhiya (one belonging to sacrifice), to KrSdnu (fire), to Praceia, to Vahni (thefire, bearer of offerings), to Kifala(l) To Sikatya (belonging to sand?), to Prasanna (the delighted), to Varcnya (the most excellent), to Caksus (the eye), to Ksipragu (having a fast bull), to Pramedhya (the excessively pure), to Piva (the corpulent one?) To Rafaoghna (the destroyer of Raksasas), to PaSughna (destroyer of animals), to Vighna (the obstacle), to Sayana (the lying one), to Vibhranta (the revolving one), to Mahanta. (having great end), to Anti (the nearest one), to Durgaina (difficult to attain). To Dak$a (the dexterous), to jaghanya (the last one), to the lord of the worlds, to Andmaya (the non-ailing), to Ordhva (the topmost one), to Samhatya Adhisthita (to one established in masses). To Hiranyabdhu (of golden arms), to Satya (the truth¬ ful), to §amana (the tranquiliser)to Asikalpa (one like a To Sresfha (the excellent one), to Vdmadeoa, to liana (supreme ruler), to Dhimati (the intelligent one), to Mahdkalpa toDipla (the illuminated), to Rodana (the crying), to Hasa (the laughing).

हिन्दी अर्थ

॒॒॒॒ ३ कफ पप पप प/७णहफि।हैजै।ए//ए///ए सभी मन्बन्तरों में इसी प्रकार वैदिक शाखाओं का प्रणयन होता है । अतीत काल में जो ऋषिगण होते हैं वे बतंमान काल में भी वर्तमान रहते हैं, एवं भविष्यत्काल में जो ऋषिगण उत्पन्न होंगे वे भी बर्तमान काल में वणित होते हैं। अतीत द्वारा भविष्यत्काल की घटनाओं को जान लेना चाहिए इसी प्रकार वर्तमान द्वारा अतीत तथा भविष्य--दोनों की जानकारी होनी चाहिए--इसी क्रम द्वारा मन्वन्तरों का निरंचय करना

English

To Vrtadhanoan (Drtfhadhanvan — having firm bow), to Kavacin (one wearing a coat of mail), to Rathin (having a chariot), to Varuthin (having a host of army), to Bhrgundlha (the lord of Bhrgu), to Sukra, to Vahniriffa (?), to Dhimdn (the intelligent). To Ag/ia (the sin), to Agha§a7hsa (the despiser of sin), to Vipriya (having no beloved), to Priya (the beloved). O Digvdsas( having the quarters as garments), obeisance be to you, the wearer of elephant hide and destroyer of Bhaga. Obeisance to the lord of Pahis (individual souls), to the lord of living beings. Obeisance to Pranava, the Rk, the Yajus and the Saman, to Svadha and Sudha (nectar). Obeisance to you of the form of Vasafkara. Obeisance to you, O Antatmsn (soul of all ends). Obeisance to you, the creator, the sustainer, and the annihilator, to the Hotr and the destroyer. Obeisance to you, of the form of Kala, past, Obeisance to you, the Visva (Visvedevas), to You are Daksina> Avabhrtha (sacred ablution of con¬ cluding rites), and the Tajna itself. You are Tapas (penance), Satya (truth), Tyaga (renunciation) and &ama (self-control). Obeisance to you, the embodiment of nonviolence and non-covetousness. You are of good demeanour, the surpass¬ ing one. Obeisance to you, the Yogatman (ofYogic Soul), the soul of all living beings. Obeisance to you, of the form of all worlds, the earth, the firmament, the heaven, Mahar, Jana, Tapas and Satya (Lokas). Obeisance to you, the unmanifest, the great, the ele¬ ment, the sense organs, the Tanmatras, the end of the Mahat. Obeisance to you, of the form of the Reality. Obeisance to you, the eternal one, the Arthalinga (of meaningful index?), the subtle one, the sentient, the pure, the omnipresent, the permanent soul. Obeisance to you in the three worlds beginning with Bhuh and ending with Svah (i.e. Bhuh, Bhuvah and Svah) and in the four worlds beginning with Satya and ending with Mahahi (i.e. Satya, Tapas, Jana and Mahah). O lord, you are friend and sympathiser of Brahmanas. In this prayer of obeisance both correct and incorrect things 1 have been uttered by me. It behoves you to forgive everything thinking like "He is my devotee".