The sages said:
1-2. Bhāradvāja, Yājñavalkya, Gàlaki, Sălaki, the intelligent Shatabalāka, the excellent Brahmaņa Naigama and Bharadvāja, son of Başhkala1-all these expounded three Samhitas. Rathītara composed the fourth work called Nirukta.
1. The academic genealogy of Bahvruchas:
Başhkala
Bharadvāja
Nandiyaniya Pannagari Āryava
3-4. He had three noble-souled disciples endowed with good qualities. They were the intelligent Nandayaniya, the wise Pannagări and the third one Āryava (Ārjava in Bd. P.). They were of praise-worthy, holy observances due to their penance. They were devoid of passions, endowed with very great splendour and masters of the knowledge of Samhitās. Hence they were called Bahvruchas by whom Samhitās were propagated.
5-6. The sage of the spiritual lineage of Vaishampayana composed Yajurveda. Eightysix auspicious Samhitas of Yajus (r) Mantras had been composed by him.2 He passed them over to his disciples. They grasped them in accordance with the in junctions. The sage Yājñavalkya of great penance alone was left out. But he too composed eightysix alternative Samhitās.
2. cf. Yajur-vedasya şhadashīti bheda bhavanti|
-CVS, p. 31
7. Each of these three had three subdivisions. Thus there arose nine different schools.
8. The three main schools are Udichyas (the northerners), Madhyadeśhas (those of the middle countries) and Prăchyas (the easterners). Shyamayani became the chief of the northern school.
9. These are the three regional heads.3 Aruņi was eulogised as the first and foremost of those who had been established in the Madhyadeśha. Alambi was the first among the easterners.
3. Our text reads: trayodashyādayah ‘Trayodashin and others’. The name ‘Trayodashin’ does not occur in this chapter or elsewhere. The figure “Thirteen’ is inapplicable. Bd. P. in this context reads trayodeshyādayah (1.2.35.13) which means ‘(There are thus) three regional heads’. ‘Trayodashyadayah’ hereof seems to have lost a matra of original deshya’-a scribal error for deshya in Bd.P. Hence I accepted the reading odeshyadayah’ from Bd. P.
10. All these Brāhmaṇas who expounded the Samhitās are also called ‘Charakas’.
On hearing his words, the sages who were desirous of hearing, asked Sūta:
11. “What was the reason whereby the Adhvaryus were called Charakas? What was it that they performed? For what reason they were termed thus?”
Thus requested Sūta explained to them how they came to acquire the designation Charaka.
Sūta said:1
1. While explaining the term ‘Charaka’ Sūta tells the story why Vaišhampāyana asked Yájnavalkya to recant Yajurveda taught to him. Yājñavalkya instantly obeyed and the blood smeared recanted Yagur Mantras went up to the Sun god who returned to him those very Mantras which went to him The story of Yajnvalkya receiving Yajur-Veda from the Sun-god is found in Mbh-Shanti 318.6-12. But there Yājāavalkya is not ordered by Vaiśhampāyana to recant Yajurveda. It was the Sun-god and Yājnavalkya who assumed the form of a horse at the time of transmitting the Veda,
12. O excellent Brāhmaṇas, the sages had to perform a rite. They went to the top of Meru and conferred with one another as follows:
13. “O excellent Brāhmaṇas, he who does not come here within seven nights shall have to perform expiatory rite for Brahmana’s slaughter. This is proclaimed as our stipulated condition.”
14. Then all the sages, except Vaišhampāyana, reached the place where they were required to as per condition, within seven nights. Their attendants too came along with them.
15. At the instance of the Brahmanas he (Vaišhampāyana) intended to perform the expiatory rite for Brāhmaṇa slaughter. Gathering together his disciples, Vaishampayana said:
16. “O excellent Brahmanas, all of you perform expiatory rite for Brāhmaṇa’s slaughter on my behalf. All of you come and speak to me words beneficent to me.”
Yäjñavalkya said:
17. “I shall perform it single-handedly. Let these sages stand by. Purified by my own penance I shall raise up (develop) my (spiritual) strength.”
18. On being thus addressed, the infuriated Vaišhampāyana spoke to Yājñavalkya: “Return so me whatever you have learnt from me”.
19. On being commanded thus, that sage Yājñavalkya, the most excellent among the knowers of Brahman, vomited the embodied forms of Yajur-Mantras smeared with blood and gave them back to his preceptor.
20. O Brāhmaṇas, then he meditated and worshipped the Sun-god. What was vomited rose up in the sky and stood near the Solar Brahman.
21. The delighted Sun handed over the Yajur-Mantras which had gone up to the solar disc. The Sun-god gave them to the intelligent Brahmarāti (in Bd. P.) Yajñavalkya who had assumed the form of a horse.
22. Thenceforth, the Brahmanas who began the study of the Yajus handed over to Yājñavalkya in the form of a horse (Vājin) became known as Vajins.
23. Those by whom the expiatory rite for Brahma-hatya (Brahmana-slaughter) was performed are remembered as Charakas1 because of their performance of atonement (for Brāhmaṇa’s slaughter). The disciples of Vaišhampāyana are called Charakas.
1. A popular etymology of Charaka (SKD p. 435) derives it from car “to go,’ ‘to know’ and hence charaka is a knower of Vedas and medical science’ and quotes from Bhāva Prakasha how Shesha espied discases and sufferings on the earth and composed a medical treatise out of compassion. Here it means ‘a follower of a branch of Black Yajurveda who follow special practices and rites different from those in Shatapatha Br. (vide MW. 389).
24-26. These were called Charakas. Now understand the Vājins, the disciples of Yājňavalkya. They were2: Kanva, Vaidheya, Shālin, Madhyandina, Shāpeyi, Vidigadha, Apya, Uddala, Tämrāyana, Vatsya, Gālava, Shaishiri, Ātavi, Parņi, Virani and Samparāyana. These fifteen are known as Vajins. Thus there are hundred and one alternative Samhitas.
2. Cf. The list of disciples of Yājñavalkya in CVS, p. 32. It differs in some names from the list given here. Even the list in Bd. P.1.2.35.28-30 also differs from our text.
27. Jaimini taught his son Sumantu.1 Sumantu taught his son Sutavan. Sutavan taught his son Sukarman.
1. Verses 27-48 give the genealogy of Sama Veda teachers. It differs much from the list of Sama Veda teachers in CVS pp. 43-40. The Bd. P. list (in I.2.35. 31-55) is also somewhat different from our Puraņa. Our text gives following genealogy.
Jaimini
Sumantu
Sutvan
Sukarman (Studied 1000 Samhitas)
[1000 disciples, one per Samhita. But as noted here and in CVS p. 43, Indra killed them all. After their death, two new dtsciples studied under him as shown here.]
Pauşhyañjin king Hiranyanabha studied and taught 500 studied 500 Samhitās Samhitas to Northerners and taught them to Easterners
| School of Pauşhyañjin-Northern Sama-Singers
[Northern (udichya) Såmagas]
Lakokşhin Kuthumi Kusitin Lāngali
(i) School of Lokākşhin
Ränayaniya Tandiputra Mūlacharin Kaitiputra Satyaputra
(ii) School of Kuthumi-His three sons
as disciples viz. (1) Aurasa, (2) Rasapăsara (prob. Parāśhara as in Bd. P), (3) Bhagavitti.
(iii) Disciples of Parashara, Kuthumi’s disciple
(1) Asurāyana, (2) Vaishakhya, (3) Vedavruddha (4) Prāchiņa-yoga-putra. (5) Patañjali.
(iv) Disciples of Langali, disciple of Paushyanjin
(1) Bhaluki, (2) Kámahāni, (3) Jaimini (4) Lomagāyin, (5) Kanda, (6) Kolaha.
Eastern School of Sama-singers
King Hiranyanabha (of Kausikagotra) composed 24 Samhitās and taught one each to the following students:
(1) Rāda, (2) Mahāvirya, Rādaviya in Bd.P., (3) Pañchama, (4) Vähana, (5) Tälaka (6) Pāndaka, (7) Kālika, (8) Rājika (9) Gautama (Manduka in Bd. P,] (10) Ajabasta, (11) Somarāja, (12) Prushthaghna (Puşhti in Bd. P.), (13) Parikrushta, (14) Ulūkhalaka, (15) Yaviyasa, (16) Vaishala (Shali in Bd. P.), (17) Anguliya, (18) Kaushika, (19) Sālimañjari-satya, (20) Kāpiya (Pāka in Bd. P.), (21) Kanika (Kānini in Bd, P.), (22) Parāśhara.
Two names are either missing or we have to presume that the founder teachers-Hiranyanābha and Prince Kruta (mentioned in Bd. P. and accepted as an alternative explanation of Kruta-shishyah in v. 44)-should be added to make up the number twentyfour in the above list.
28. After learning in a short while a thousand Samhitās, Sukarman, expounded them to his thousand disciples having the brilliance of the Sun.
29. Indra killed all of them because they pursued their studies even on prohibited days. Then Sukarman performed a fast unto death, for the sake of his disciples.
30. On seeing him infuriated, Indra granted him a boon: “Two disciples of great prowess and brilliance of fire you will have.
31. They will be highly intelligent and will study all the thousand Samhitās. They will be blessed. O excellent Brahmaņa, do not be angry,”
32. After saying this to the renowned Sukarman and seeing him mollified, the glorious Indra vanished there itself.
33. O excellent Brahmanas, the intelligent Paushyañjin was his first disciple and king Hiranyanābha of Kushika race was the second.
34. Pauşhyañjin taught five hundred Samhitas. The auspicious disciples of Pauşhyañjin were generally the northerners.
35. The powerful Kaushikya taught five hundred Samhitas. The disciples of Hiraṇyanābha are known as the easterners and the Sāmagas.
36. Lokākşhi, Kuthumi, Kuśhīti and Langali were the four disciples of Paushyañjin. Now know their divisions (branches).
37. Rāņāyaniya, son of Tandi, the highly learned Mūlachărin, Kaitiputra and Satyaputra-know these to be the disciples of different branches of Lokākshin.
38. Kuthumi had three sons, viz. Aurasa, Rasapāsara and the brilliant Bhagavitti. These three were famous as Kauthumas.
39. The two sages Shauridyu and Shrungiputra performed holy rites. Rāņāyaniya and Saumitri were experts in Samaveda.
40. Shrungiputra of great penance expounded three Samhitas, o excellent Brāhmaṇas, to Chaila, Prāchīnayoga, Surāla.
41-42. Pärāśharya, disciple of Kuthumi, expounded six Saṁhitas. Asurayaņa, Vaishakhya, Vedavruddha, Parāyana, Prāchīna yogaputra and intelligent Patañjali are known as the six disciples of Pārāśharya, the disciple of Kuthumi. Langali and Shalihotra expounded six Samhitäs each.
43. Bhāluki, Kamahani, Jaimini, Lomagāyina, Kanda and Kolaha-these six are known as Langalas. These were the disciples of Langali and they popularised these Samhitās,
44. Hiranyanābha, who was the son of a king who had disciples (or who had as his disciple Kruta, the son of a king] and who was the most excellent among men, composed twentyfour Samhitas. Listen and understand the names of those disciples whom he taught.
45-47. Rāda, Mahavirya, Pañchama, Vāhana, Tālaka, Pandaka, Kalika, Räjika, Gautama, Ajabasta, Somarāja, Prushthaghna, Parikrushta, Ulūkhalaka, Yaviyasa, Vaiśhāla, Anguliya, Kaushika, Salimañjarisatya, Kapiya, Kanīka and the righteous Parāśhara-all these were ancient singers of Saman.
48. Two sages, the most excellent among the Saman-singers, are said to be Pauşhyañji and Kruti. They are the composers of Samhitås.
49. O Brāhmaṇas, Sumantu divided the Atharva Veda into two and handed the entire Veda to Kabandha.1 Know its order.
1. Verses 49-55 give the genealogy of the teachers of the Atharva Veda and its branches. It is different from the list in CVS, pp. 46-49 and to some extent from the Bd. P.
The genealogy of teachers of the Atharva is as follows:
Sumantu
Kabandha (Entire Veda received)
Pathya Vedasparsha
(Devadarsa in Bd. P.)
(1) Moda Brahmabala (2) Pippalada (3) Shaukvāyani (4)
Tapana
Jājali Kumudādi Shaunaka
Babhru Saindhavayana
(or Saindhava)
Muñjakesa
[According to Bd. P. Saindhava had another name Muñjakeśha]
50. Kabandha divided it into two and taught one to Pathya and the second to Vedasparsha. Vedasparsha divided it again into four.
51. Moda Brahmabala, Pippalāda, Shaukvāyani the knower of Dharma, and Tapana-thase were the four disciples of Vedasparśha (who were) firm in holy rites.
52. Know the excellent threefold division (i.e. disciples and sons) of Pathya. They were Jājali, Kumudādi and the third Shaunaka.
53. After dividing it into two, Shaunaka gave one to Babhru. The intelligent one gave the second Samhita to the disciple named Saindhavayana.
54-55. Saindhava gave it to Muñjakeśha. The Samhita was divided again into two. The alternative Samhitās of the Atharva Veda are five,1 viz. Nakşhatrakalpa, Vaitāna, (the third) Samhităvidhi, the fourth Angiras-kalpa and the fifth Shanti kalpa. O excellent sages, the Purāņa too was expounded by me after dividing it into six.
1. The divisions of the Atharva Veda are five (1) Nakşhatra Kalpa, (2) Vaitāna (prob. Vidhāna Kalpa as in CVS.), (3) Samhita Vidhi (prob. Samhita Kalpa of CVS p. 46), (4) Angiras Kalpa, (5) Shanti Kalpa.
56-57. O Brāhmaṇa! In Puranic lore,2 the following are my disciples, firm in religious austerities (or persevering in Puranic lore): Sumati, the intelligent scion of Atri’s Gotra, Kāśhyapa, Akeutavrana, Bharadvāja, Agnivarchas, Vasişhtha, Mitrayu, Savarņi, Somadatti, Sušharman and Shamśhapāyana. Three of them composed three Samhitās which were further divided into three.
2. Verses 56-61 state the position of the Purāņic lore: Although Lomaharşhana had eleven disciples, only three of them-Käśhyapa, Săvarni and Shāmshapayana composed Purāņa Samhitas in addition to their Guru’s work. There Samhitās had four padas (parts) and 4000 verses. Only Shämśhapāyana’s Samhita contained 8600 verses.
58. The composers of the Samhitās were Kāśhyapa, Sävarņi and Shamshapayana. There is a fourth Samhitā named Sämikā. It is the original Samhita.
59. All of them have four Pädas. All of them expound the same matter. They were distinguished by separate readings like the recensions of the Vedas. Excepting Shāmshapayana’s Samhită each contains four thousand verses.
60. The Samhitās of Lomaharşhaņa are original, then come the Samhitas of Kaśhyapa. The third are the Samhitās of Sävarni. All these can be readily understood by the scholars of Yajur Veda.
61. The Samhitās of Shamshapāyana are embellished by the topics of exhortation. There are eight thousand six hundred verses.
62. There are additional fifteen and ten along with ten (Ruks?) known as Valakhilyas, Samapraikhas along with Sävarnas.1
1. Verses 62-73 give the number of Mantras in Vedic Text. But after comparing the figures stated in this Purana and those in CVS (Shaunaka’s Charana-Vyuha-Sütra) and the published editions of Vedic texts, I am constrained to repeat what I said about the author of Bd. P. (Bd. P. I.2.35, p. 348, Footnote 2):
“It appears that our Purāņa -writers give traditional (hearsay) round figures without verifying and counting the mantras) in the original Samitās”.
63. The Saman Mantras are eight thousand fourteen (in the Sama Veda) including Aranyaka along with Homa. Såmagas (Säma-singers) sing them.
64. The Adhvaryava Veda consists of twelve thousand Mantras including the Yajur (Veda) and Brāhmaṇas as compiled (classified) by Vyasa.
65. It includes the Gramya, Aranyaka and the Mantrakarana. Henceforth the narratives will be known as Purva-kathas (former or ancient narratives).
66. The Ruk, Brāhmaṇa and Yajus are remembered to have Grāmya, Aranya and Mantra (Sections). There are additional compilations (Khila) and supplementary ones (Upakhila) of Häridravīya as also the Parakshudras of Taittirīyas.
67. The Ruk verses in the Vajasaneyi Samhità are a hundred less than two thousand. The Brāhmaṇa portion contains four times that number.
68. The total number of Yajur Mantras and Ruks is eight thousand eight hundred eighty plus a quarter more along with Shukriya (Samans belonging to Pravargya) and Khila (additional) Mantras (according, to) Yājñavalkya.
69. Similarly listen to the extent of the Samhită of Charana1 - Vidyās (sections of Vedic School-of Atharva?). They contain six thousand twenty-six Ruks. Yajur Mantras, it is said, are some what more than this.
1. Bd. P. (I.2.35.78) reads Charana-a school of the Atharva Veda.
70-71. There are eleven thousand twenty Ruks in Yajus). In the Saṁhitā of Bhrugu, there are ten thousand three hundred and eighty Ruks and a thousand Mantras. The number of Ruks in Atharva Veda is more.
72-73. These are mentioned as five thousand. Some sages add nine hundred and eighty Ruks. This is mentioned by Angiras who includes the Araṇyaka portion. Thus the number of Ruks and the different recensions have been enumerated.
74. The composers of Ruks are the cause of the differences in recensions. In all the Manvantaras, the recessional differences are the same.
75. The Vedic text which is the creation of Prajāpati is eternal. These variations are due to the non-eternal nature of Devas. Creation of Mantras takes place again and again2(in every Manvantara).
2. Puranic writer believed that Devas are not eternal but Mantras are so and they manifest themselves again and again in the new world order, after the new creation of the world.
76. The determination of the names of the Devas takes place in each Manvantara. The divisions of Shruti in the Dvapara Yuga have been narrated.
77. Thus, after handing over the Vedas and other mantras to his disciples, the holy lord, the excellent sage Vyasa went to the forest for performing penance. These different recensions have been made by his disciples and their disciples.
78. The fourteen lores are the (six) Angas (ancillary subjects), the four Vedas, Mimāṁsā, Nyaya-vistára (logic), Dharma śhästra and Puranas.
79. (If four more lores viz.) Ayurveda (Science of Medicine), Dhanur Veda (Science of Archery), Gandharva-Veda (i.e. Musicology) and the fourth Arthaśhāstra (Science of Economics and Politics) (are added) the number of lores) be comes eighteen.1
1. Traditionally the number of Vidyas (lores or sciences) is fourteen, but it becomes eighteen by adding four ‘Subsidary Vedas. CVS P. 47 has given the following relation between Vedas and Upavedas.
Veda - Upaveda
Rug Veda - Ayurveda (Science of Medicine)
Yajur Veda - Dhanurveda
(Military Science)
Sama Veda - Gandharvaveda (Musicology)
Atharva Veda - Arthaśhāstra (Politics, Economics, Administration)
80. It should be known that Brahmarşhis are the earliest ones, thereafter come Devarshis and then Räjarşhis.2 Thus the sources of origin of Ruşhis are three. It is through sages of well-disciplined observances, that Ruşhis were born.
2. Verses 80-93 define the terms Brahmarshi, Devarşhi’, Räjarşhi’, describe their powers and give names of some of them.
81. Expounders of Brahman are born in the five Gotras, viz. among the descendants of Kaśhyapa, Vasishtha, Bhrugu, Angiras and Atri. They are called Brahmarşhis because they can go to (approach) Brahma.
82-83. Devarshis (Celestial Sages) are the sons of Dharma, Pulastya, Kratu, Pulaha, Pratyūṣha, Prabhāsa and Kaśhyapa. Listen to the enumeration of their names. The Celestial Sages, Nara and Nārāyana are the two sons of Dharma.
84. Välakhilyas are the sons of Kratu; Kardama is the son of Pulaha. Kubera is the son of Pulastya and Achala is known as the son of Pratyusha,
85. Parvata and Närada are the sons of Kaśhyapa. They are remembered as Devarshis (Celestial Sages), because they approach Devas.
86. Kings born in the race of Manu and in the dynasty of Aila (Purūravas), viz. Ailas, Aikşhvākas (descendants of Ikşhvāku) and Nábhagas should be known as Rājarşhis (Royal Sages).
87. They are called Rājarshis because they have attained (Rushanti) the Prajās (subjects) through delighting them (Rañjanāt). Brahmarshis are considered to be established in Brahmaloka.
88. The auspicious Devarshis (Celestial Sages) should be known as established in Devaloka.
89. The Celestial Sages (Devarshis) and Rājarşhis are proclaimed as Brahmarşhis on account of their nobility of birth, penance, ability to utter (compose and recite) Mantras.
90-93. I shall now mention the characteristics of Devarşhis and others. They have the knowledge of the past, present and future. They always speak the truth. They are enlightened and they are united to (their) self. They are well-known through their penance. Even while in the womb, the darkness of ignorance has been dispelled by them. They practise the repetition of Mantras. Due to their Supreme Power, they are omnipresent. Devas, Brāhmaṇas and Kings are in communion with the sages. Those who study and practise the above are considered to be Ruşhis. Seven of them with the following seven traits are remembered as Saptarshis (the Seven Sages).1
1. Verses 94-98 describe the special qualifications, duties etc. of the Saptarshis (Seven Sages) who are credited with a very long life.
94. They are long-lived; they compose Mantras; they are possessed of noble qualities; they are endowed with divine visions; they are enlightened; they practise virtue directly and make their lineage function.
95-96. Everyday they observe the six rites; they are flourishing householders; they believe in Adrushta (the Unseen Principle), the cause of Karmans, and act accordingly. They maintain their lives without rustic vulgarities; they prepare their own tasty dishes, they maintain families, they are prosperous externally and internally.
97. The arrangement of castes and stages of life in the Kita and other Yugas is made at the outset by them in each and every Age.
98. When the Treta Yuga begins again, these seven sages again establish the castes and stages of life entirely. In their family heroes are born again and again.
99. When a son is born to a father, and when the son turns into a father, the line of sages continues without a break. The sages thus live till the end of the Yuga. The number of sages who are householders is said to be eighty-eight thousand.
100. Those who resort to the Pitriyāna to the south of Aryaman (the Sun god), take wives unto themselves and per form Agnihotra (domestic sacrifices). They are known as the cause of progeny.
101. Householders are innumerable. They resort to cremation ground. Eighty-eight thousand of them are in the northern path,
102. Those sages of sublimated sexuality who are reported to have attained heaven, are reborn at the end of the Yuga as the composers of Mantras and Brāhmaṇas.
103. Thus they are repeatedly reborn in Dvāpara Ages. They are the composers of Kalpa-Texts (Ritualistic Texts), propounders of commentatorial literature on different sciences at the end of the Yuga.
104. When this Dväpara is over, in the further Dväpara Aśhvatthaman, the son of Droņa, will be the Vedavyasa of great penance.1
105. In the future times the different recensions of the Vedas will be composed by him. By virtue of his great penance, he will attain eternal Brahman.
106. Karman is attained by penance; through Karman fame is attained; through fame truth is attained, and through truth eternal Brahman is attained.
107. From the eternal immortality is attained and from immortality essence of every object is attained. This eternal one-syllabled (Om) Brahman, is established in the Self (Alman). It is called Brahman due to its greatness or (inconceivable) vastness.
108. It remains in the form of Pranava and is known as Bhūh, Bhuvah, Svah. Obeisance to the Brahman of the form of Ruk Yajus, Säman and Atharvan.
1. Here only one future Vyasa, viz. the Mahabharata hero Aśhvatthaman is mentioned as the full list is given in supra 23.109 ff.
109. Obeisance to that excellent Brahman that is known as the cause of the annihilation and origination of the Universe and that is the esoteric secret beyond Mahat.
110. It is unfathomable, unlimited and inexhaustible or imperishable. It is the source of the delusion of the Universe. It is the cause of the realization of human aims through enlightenment and activity.
111. It is the culminating point of those who adhere to the tenets of the Sankhya philosophy, the goal which gives its association (?) It is the unmanifest, immortal, eternal Brahman, the cause of Prakruti.
112. It is called Pradhāna, self-born, the secret and Sattva. It is indivisible, the essence of everything (Shukra), imperishable and multiformed.
113-114. In the Kruta Yuga (as) there are no religious rites, how can there be a rite not done? In this world whatever is once done or whatever is committed or omitted, whatever has been heard or should be heard, whether good or bad, what should be known, pondered over, touched or enjoyed, seen, heard or realized (is so by Brahman).
115. Whatever has been shown by Him is the only know ledge of Devarşhis. Who can scrutinize that which He (Brahman) has pointed out*. It is the Lord alone who has declared all things to all.
116. When anything is done by anyone, he gets identified with it. What is done by one, is previously conceived by another (i.e. by Brahman).
117. When (even) a verbal effort (vānmayam) by anyone is made anywhere that is done by Him (Brahman) only. The act (merely) appears to be done by the doer.
118. Absence of passion, over-attachment, knowledge, ignorance, pleasure, displeasure, dharma and adharma (good and evil), happiness, sorrow, death, immortality, the state of being above, below or at the sides-all these are due to the unseen (Adrusta, destiny).
*Bd. P. reads: yan na darşhitavan esah ‘which he (Brahman) has not shown? A better reading.
119-120. In every Tretă Age Svayambhuva (Manu), the eldest son of Brahma, the Supreme God, is the only knower of all lores which he classifies in the Dväpara Age. In the Vaivasvata Manvantara, it is Brahmā who teaches that lore at the outset.
121. Being born frequently in the revolving cycles of the Yugas, the sages compose and propagate Samhitās.
122. It is mentioned before that there are eighty-eight thousand Shrutarşhis. They propagate these (Vedic) Samhitas again and again.
123. Those branches (of the Vedic lore) are rearranged again and again in every Yuga by them who, following the Southern Path, resorted to cremation grounds (= died).
124: In all (every) Dväpara Age, (Vedic) Samhitas have been composed by Shrutarşhis. In their lineage, these recensions (branches of Veda) appear again and again. Those recensions and their composers survive till the end of the Yuga.
125. It should be known that the composition of all the different branches (of the Vedas) in the past and future Manvantaras takes place in a similar way.
126. (The composition of the branches of Veda) of the past (Manvantaras) have elapsed, those of the present (Manvantara) exist, and those of the future (Manvantara) will be described in the future.
127. The later Manvantara shall be understood through the earlier Manvantara. Both of them shall be understood through the present (Manvantara). The decision of the Manvantara is on this basis.
128. Thus Devas, Pitris, Sages and Manus go up and return along with the Mantras.
129-130. From Janaloka all Devas are born at the appropriate time again and again for ten? Kalpas. Then they are linked with inevitable destiny. Thereafter, they perceive that birth to be full of defects and associated with diseases.2
1. For Pashu Kalpa of the Text Bd. P. 1.2.35.153 reads daşha kalpan which makes some sense and hence accepted here.
2. Ragapūrvakam through passionateness’ is inappropriate here, hence ‘roga-purvakam’ from Bd. P, is accepted.
131. But till they see through this defective nature of these successive rebirths, they continue. The rebirths continue for ten Celestial Yugas before they stop.
132. From Janaloka they go to Tapoloka from whence they do not return. Thus thousands of Celestial Yugas have elapsed. In Brahmaloka they meet death along with sages.
133-135. It is impossible to describe in detail and in the proper order, the Manvantaras of the previous Kalpas that have gone before, because time is beginningless and they are innumerable. Hundreds and thousands of Manvantaras and Kalpas have gone along with the Pitris, Sages, Devas and sets of Seven Sages that are the creatures of time.
136-137. Dissolution at the end of a Manvantara and creation at the end of dissolution, of Devas, Ruşhis, Pitris and Manus cannot be described in detail and in proper order even in hundreds of years. The details of creation and annihilation cannot be stated. Now understand the duration of a Manvantara, according to the human calculation.
138-140. Experts in enumeration have calculated the duration of a Manvantara. It is thirty crores sixty-seven million twenty thousand years excluding the period of transition. This duration of a Manvantara has been enumerated according to human years. Now I shall enumerate the duration of a Manvantara in celestial years.
141. The duration of a Manvantara according to the celestial calculation is eight hundred fifty-two thousand years.
142. Fourteen times this period constitutes the Abhūtasamplava (the period of final dissolution). A thousand sets of four Yugas constitute a day of Brahma.
143. All the living beings will be scorched by the rays of the Sun. Keeping Brahma at the head, and accompanied by Devas, Sages and Dänavas, they will enter lord Maheśhvara, the most excellent among Devas.
144. It is He who creates all beings again and again at the beginning of Kalpas. Thus, this is considered to be the Sthiti Kāla (the period of sustenance) of Manu along with Devas and Sages:
145. (The period) what is called Yuga has been already recounted to you by me before. Now listen to and understand the interim period (Pratisandhi) of all Manvantaras.1
146. That which includes Kruta and Tretā, Dvåpara and Kali is known as Chaturyuga (set of four Yugas). When it revolves into seventy-one cycles, it is the period of a Manvantara. Thus the lord has ordained.
147. The characteristics of the Manvantaras of the past or of the future are explained through (those of) the present one.
148. Thus the mode of creation of Svāyambhuva Manu has been narrated. I shall now mention the interim period which links it with the following Manvantara.
149. The Manvantaras in the future will also pass as in the previous period along with Devas and sages through the inevitability of destiny
150. Those who have been the lords of the three worlds in this Manvantara, the Seven Sages, Devas, Pitris and Manus are known as Sādhakas throughout the period of this Manvantara.
151. Realising the expiry of their tenure and the fall from authority, they eagerly turn to go to Maharloka.
152. The deities who decline in this Manvantara survive Kruta Yuga in the course of their life time.
153. In the meanwhile the future lords of Manvantaras, Dei ties, Pitris, Sages and Manus are born similarly.
154. In every Manvantara it is the surviving subjects at the end of Kaliyugas who constitute the earlier subjects of the Kruta Yugas.
155. Just as the continuity of Kruta Yuga is remembered as preceded by Kali Yuga by learned men, so also the beginning of Manvantaras is preceded by the end of (the previous) Manvantara.
156-157. When the earlier Manvantara declines and the later one begins to function, those who survive in the beginning of the Kruta Yuga, viz. the Seven Sages and Manu, remain biding their time (performing penance).
158-161. When the creation of rain begins, they function actively for the proper working of the Manvantara and for the
1. Verses 145-176 describe Pratisandhi-transition from Manvantara to another.
continuity of lineage everywhere. Men and Women are born and they function as before. The plants begin to grow. In different places, the subjects build abodes and begin to live. Agricultural and other occupations begin to function according to the good and the virtuous guidance of the sages. When the mobile and immobile beings die, people become cheerless. Villages and cities are ruined. The setup of castes and stages of life is disturbed. At that time, the Seven Sages, Manu and those virtuous persons who survive the previous Manvantara exert themselves for procreation.
162-163. Even as they perform penance extremely difficult to be performed for the Devas, Asuras, Pitris, Sages, Serpents, Ghosts and Goblins, Gandharvas, Yakşhas and Räkşhasas are born as before on the death of the earlier persons.
164. The good people who have survived, begin to teach and propagate the good conduct of life. In the beginning of the Manvantaras, Manu and the Seven Sages initiate the holy rites. Human beings along with the Devas also perform those rites.
165-166. At the beginning of a Manvantara as in the beginning of the Treta Yuga, when Devas and men become stabilised in Dharma, they absolve themselves from the indebtedness to Ruşhis (sages) by observing celibacy, to Pitris by procreation and to the Devas by performance of sacrifices.
167. After remaining in the practice of virtue pertaining to the castes and stages of life for a hundred thousand years, and after establishing the set of three Vedas, agricultural and other occupations for livelihood, maintenance of law and order and the virtuous practice of the discipline of castes and stages of life, they desire to attain heaven.
168. After they have set out for heaven, they at the outset maintain all the virtues wholeheartedly.
169. At the end of the Manvantara, they abandon their abodes and go to Maharloka which is free from ailments, along with the Mantras.
170. Free from aberrations, endowed with mental Siddhis, these people of self-control, stay till the final dissolution, observing passage of the Manvantara.
171-172. When all these have passed away ultimately, when all the abodes become vacant everywhere in the three worlds, other Devas who had been staying in the heaven endowed with penance, well equipped with truthfulness, celibacy and learning occupy those places.
173. Among the Seven Sages, Manu, Devas and Pitris those who had been before die along with the future ones (?)
174. Their final dissolution takes place at the close of (all) Manvantaras. They continue endlessly in the same order in all the Manvantaras, till the final dissolution of all beings.
175. Thus the characteristics of the inter-link of the past Manvantaras and future have been declared by Svayambhuva Manu.
176. The sequence of the Manvantaras of the past and future is snapped entirely through the final dissolution.
177. After the lapse of the Manvantaras, these attain Maharloka; from Maharloka they go to Jana, Tapah and Satya Lokas.
178-179. As observed by those who have that sort of mystic experience and as proved by manifold testimony, they stay in Satya Loka, but when aberrations set in at the hour of dissolution of Manvantara, they leave off Satya Loka and with devotion they enter the body of lord Nārāyana, of vast incomprehensible size.
180. In all the changes of Manvantaras that have been functioning for a long time, the world of living beings does not remain (the same) even for a moment. Due to the nature of destiny, it (the world) undergoes changes by way of decrease or increase.
181. Thus the narrative of the Manus, who are virtuous, who have been praised by the sages and who are endowed with divine vision has been recounted partly in detail and partly in brief. This narrative was originally composed by Vāyu. This can be understood by the people only by their divine power.
182. All the changes refer to saintly kings, Celestial Sages, Brahmarşhis, Devas, Serpents, the lord of Devas, the Seven Sages, the Pits and Prajāpatis.
183. It is highly meritorious to eulogise the lords born of noble families, endowed with splendour, excellent intellect, fame and renown.
184. It is conducive to the attainment of heaven. It is very holy, highly esoteric, capable of granting progeny. It should be recited during great parvan days. It is conducive to the removal of the effects of bad dreams and is conducive to longevity.
185. Resort to the great principle Sumaheśha for attaining Siddhis. Resort to this Purana which contains the narratives of Prajapatis, Devas, Sages, the well-known yet sacred origination of the unborn Lord and for the fulfilment of my narration.
186. Thus. I have described the Svāyambhuva Manvantara in detail and in the proper order. What more shall I describe to you?